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Judges 6

The people of Israel did what was evil in the sight of the LORD, and the LORD gave them into the hand of Midian seven years.

And the hand of Midian overpowered Israel, and because of Midian the people of Israel made for themselves the dens that are in the mountains and the caves and the strongholds.

For whenever the Israelites planted crops, the Midianites and the Amalekites and the people of the East would come up against them.

They would encamp against them and devour the produce of the land, as far as Gaza, and leave no sustenance in Israel and no sheep or ox or donkey.

For they would come up with their livestock and their tents; they would come like locusts in number—both they and their camels could not be counted—so that they laid waste the land as they came in.

And Israel was brought very low because of Midian. And the people of Israel cried out for help to the LORD.

When the people of Israel cried out to the LORD on account of the Midianites,

the LORD sent a prophet to the people of Israel. And he said to them, “Thus says the LORD, the God of Israel: I led you up from Egypt and brought you out of the house of slavery.

And I delivered you from the hand of the Egyptians and from the hand of all who oppressed you, and drove them out before you and gave you their land.

And I said to you, ‘I am the LORD your God; you shall not fear the gods of the Amorites in whose land you dwell.’ But you have not obeyed my voice.”

Now the angel of the LORD came and sat under the terebinth at Ophrah, which belonged to Joash the Abiezrite, while his son Gideon was beating out wheat in the winepress to hide it from the Midianites.

And the angel of the LORD appeared to him and said to him, “The LORD is with you, O mighty man of valor.”

And Gideon said to him, “Please, my lord, if the LORD is with us, why then has all this happened to us? And where are all his wonderful deeds that our fathers recounted to us, saying, ‘Did not the LORD bring us up from Egypt?’ But now the LORD has forsaken us and given us into the hand of Midian.”

And the LORD turned to him and said, “Go in this might of yours and save Israel from the hand of Midian; do not I send you?”

And he said to him, “Please, Lord, how can I save Israel? Behold, my clan is the weakest in Manasseh, and I am the least in my father’s house.”

And the LORD said to him, “But I will be with you, and you shall strike the Midianites as one man.”

And he said to him, “If now I have found favor in your eyes, then show me a sign that it is you who speak with me.

Please do not depart from here until I come to you and bring out my present and set it before you.” And he said, “I will stay till you return.”

So Gideon went into his house and prepared a young goat and unleavened cakes from an ephah of flour. The meat he put in a basket, and the broth he put in a pot, and brought them to him under the terebinth and presented them.

And the angel of God said to him, “Take the meat and the unleavened cakes, and put them on this rock, and pour the broth over them.” And he did so.

Then the angel of the LORD reached out the tip of the staff that was in his hand and touched the meat and the unleavened cakes. And fire sprang up from the rock and consumed the meat and the unleavened cakes. And the angel of the LORD vanished from his sight.

Then Gideon perceived that he was the angel of the LORD. And Gideon said, “Alas, O Lord GOD! For now I have seen the angel of the LORD face to face.”

But the LORD said to him, “Peace be to you. Do not fear; you shall not die.”

Then Gideon built an altar there to the LORD and called it, The LORD Is Peace. To this day it still stands at Ophrah, which belongs to the Abiezrites.

That night the LORD said to him, “Take your father’s bull, and the second bull seven years old, and pull down the altar of Baal that your father has, and cut down the Asherah that is beside it

and build an altar to the LORD your God on the top of the stronghold here, with stones laid in due order. Then take the second bull and offer it as a burnt offering with the wood of the Asherah that you shall cut down.”

So Gideon took ten men of his servants and did as the LORD had told him. But because he was too afraid of his family and the men of the town to do it by day, he did it by night.

When the men of the town rose early in the morning, behold, the altar of Baal was broken down, and the Asherah beside it was cut down, and the second bull was offered on the altar that had been built.

And they said to one another, “Who has done this thing?” And after they had searched and inquired, they said, “Gideon the son of Joash has done this thing.”

Then the men of the town said to Joash, “Bring out your son, that he may die, for he has broken down the altar of Baal and cut down the Asherah beside it.”

But Joash said to all who stood against him, “Will you contend for Baal? Or will you save him? Whoever contends for him shall be put to death by morning. If he is a god, let him contend for himself, because his altar has been broken down.”

Therefore on that day Gideon was called Jerubbaal, that is to say, “Let Baal contend against him,” because he broke down his altar.

Now all the Midianites and the Amalekites and the people of the East came together, and they crossed the Jordan and encamped in the Valley of Jezreel.

But the Spirit of the LORD clothed Gideon, and he sounded the trumpet, and the Abiezrites were called out to follow him.

And he sent messengers throughout all Manasseh, and they too were called out to follow him. And he sent messengers to Asher, Zebulun, and Naphtali, and they went up to meet them.

Then Gideon said to God, “If you will save Israel by my hand, as you have said,

behold, I am laying a fleece of wool on the threshing floor. If there is dew on the fleece alone, and it is dry on all the ground, then I shall know that you will save Israel by my hand, as you have said.”

And it was so. When he rose early next morning and squeezed the fleece, he wrung enough dew from the fleece to fill a bowl with water.

Then Gideon said to God, “Let not your anger burn against me; let me speak just once more. Please let me test just once more with the fleece. Please let it be dry on the fleece only, and on all the ground let there be dew.”

And God did so that night; and it was dry on the fleece only, and on all the ground there was dew.

Scripture quotations marked “ESV” are from the ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway. Used by permission. All rights reserved.

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Judges 6

Gideon is called by an angel of the LORD to deliver Israel from Midianite oppression, but he responds with doubt and requests signs: the fleece twice becoming wet while the ground remains dry, then vice versa (6:36-40)—a testing of divine commitment that mirrors Israel's own patterns of wavering faith. Gideon's initial destruction of his father's Baal altar and the construction of an altar to YHWH provokes the townspeople to demand his execution, yet his father Joash defends him: 'Let Baal contend for himself' (6:31), suggesting that idolatry is internally incoherent and that true gods need not be defended by human violence. Gideon is given the alternative name Jerubbaal ('let Baal contend'), marking his covenantal turning and setting the stage for his role as judge; the chapter emphasizes that fear and doubt characterize the judge's initial calling, but the LORD's persistence overcomes human hesitation. The theological pattern: the judge is reluctant and faltering, yet the LORD's call is irresistible, and faith, once kindled, enables the delivery of covenant people.

Judges 6:1

The Israelites did what was evil in the sight of the LORD, and the LORD gave them into the hand of Midian for seven years. — The cycle's renewal initiates the Gideon narrative, with Israel's apostasy producing domination by 'Midian' for 'seven years'. The Midianites, nomadic pastoralists from the Arabian Peninsula, represented a different type of enemy—raiders and extractors rather than settled conquerors.

Judges 6:2

The hand of Midian prevailed over Israel; and because of Midian the Israelites provided themselves with the dens that are in the mountains, caves and strongholds. — The description of Israel's forced migration into mountain refuges indicates the severity of Midianite raids and oppression. The terms 'dens... caves and strongholds' suggest that Israel retreated from valley settlement to defensible highlands, indicating loss of agricultural land and economic security.

Judges 6:3

For whenever the Israelites put in seed, the Midianites and the Amalekites and the people of the East would come up against them — The pattern of Midianite-Amalekite raiding ('whenever the Israelites put in seed... would come up against them') indicates systematic destruction of Israel's agricultural production, creating starvation pressure and economic desperation.

Judges 6:4

and camp against them and destroy the produce of the land, as far as the land of Gaza, and leave no sustenance in Israel, and no sheep or ox or donkey. — The comprehensive destruction of agricultural produce, livestock ('sheep or ox or donkey'), and economic resources indicates that the raiders pursued not mere plunder but systematic impoverishment designed to reduce Israel to starvation.

Judges 6:5

For they and their camels were innumerable; and they came into the land to devastate it. — The mention of 'camels' emphasizes the nomadic character of the Midianite threat, with the large animal herds enabling rapid mobility and extensive raiding. The term 'innumerable' suggests overwhelming force that Israel could not resist through conventional military means.

Judges 6:6

So Israel was greatly impoverished because of Midian; and the Israelites cried out to the LORD for help. — The impoverishment formula—'Israel was greatly impoverished because of Midian'—indicates severe economic desperation and famine. The supplication 'cried out to the LORD for help' initiates the salvation phase of the cycle.

Judges 6:7

When the Israelites cried out to the LORD on account of the Midianites, — The repetition of Israel's cry emphasizes the desperation producing divine response, suggesting that the supplication phase must reach critical intensity before God intervenes.

Judges 6:8

the LORD sent a prophet to the Israelites; and he said to them, 'Thus says the LORD, the God of Israel: I brought you up from the land of Egypt, and brought you out of the house of slavery; — The prophet's intervention invokes the foundational Exodus covenant, reminding Israel of God's prior faithfulness. The covenant formula 'I brought you up from the land of Egypt... brought you out of the house of slavery' emphasizes God's demonstrated power to deliver from oppression.

Judges 6:9

and I rescued you from the hand of the Egyptians, and from the hand of all who oppressed you, and drove them out before you, and gave you their land. — The recitation of God's conquest power emphasizes that the Midianite present crisis did not exceed God's power, suggesting that the current oppression resulted from Israel's unfaithfulness rather than from God's inability to deliver.

Judges 6:10

And I said to you, "I am the LORD your God; do not pay reverence to the gods of the Amorites, in whose land you live." But you have not obeyed my voice.' — The prophet's indictment emphasizes Israel's covenant breach specifically regarding idolatry—'do not pay reverence to the gods of the Amorites'. The accusation 'you have not obeyed my voice' reiterates the fundamental pattern of Israel's failure.

Judges 6:11

Now the angel of the LORD came and sat under the oak at Ophrah, which belonged to Joash the Abiezrite, as his son Gideon was beating out wheat in the winepress to hide it from the Midianites. — The introduction of Gideon presents a figure in desperate circumstances: threshing wheat in a winepress (an inappropriate location chosen for concealment) to hide grain from raiding Midianites. The appearance of 'the angel of the LORD' initiates the divine call narrative that establishes Gideon as a judge.

Judges 6:12

The angel of the LORD appeared to him and said, 'The LORD is with you, you mighty warrior.' — The angel's greeting 'The LORD is with you, you mighty warrior' (הַגִּבּוֹר הַחַיִל) establishes the divine calling formula. The designation 'mighty warrior' paradoxically addresses Gideon despite his present weakness and desperation, suggesting that God's assessment transcends current circumstance.

Judges 6:13

Gideon answered him, 'But sir, if the LORD is with us, why then has all this happened to us? And where are all his wonderful deeds that our ancestors told us about? But now the LORD has abandoned us and given us into the hand of Midian.' — Gideon's response challenges the angel's assertion of divine presence by pointing to Israel's desperate circumstances. His rhetorical questions ('if the LORD is with us, why then has all this happened... where are all his wonderful deeds') voice the common people's spiritual doubt and despair. The accusation 'the LORD has abandoned us' reflects the profound spiritual crisis produced by prolonged oppression.

Judges 6:14

'The LORD turned to him and said, 'Go in this might of yours and deliver Israel from the hand of Midian; do I not send you?' — The LORD's commission overrides Gideon's objections with a direct mandate: 'Go in this might of yours and deliver Israel from the hand of Midian'. The phrase 'do I not send you?' emphasizes God's direct agency in Gideon's calling, establishing that the commission originates from divine authority rather than human initiation.

Judges 6:15

He responded, 'But sir, how can I deliver Israel? My clan is the weakest in Manasseh, and I am the least in my family.' — Gideon's further objection emphasizes his perceived inadequacy: 'the weakest in Manasseh... the least in my family'. His self-deprecation suggests spiritual humility or perhaps a test of his willingness to accept God's commission despite apparent disqualification.

Judges 6:16

'The LORD said to him, 'But I will be with you, and you shall strike down the Midianites, one and all.' — The LORD's reassurance 'I will be with you, and you shall strike down the Midianites, one and all' emphasizes that divine presence, rather than human ability, ensures victory. The phrase 'I will be with you' becomes the fundamental condition of Gideon's salvific mission.

Judges 6:17

Then he said to him, 'If now I have found favor in your sight, then show me a sign that it is you who speak with me. — Gideon's request for a 'sign' indicates his need for confirmation that the divine commission is genuine. His hesitation suggests spiritual doubt or perhaps legitimate verification concerns about whether the angel truly represents God.

Judges 6:18

Do not depart from here, I pray, until I bring out my present, and set it before you.' And he said, 'I will stay until you return.' — Gideon's hospitality offer—providing a meal for the angel—reflects ancient Near Eastern courtesy protocol. The angel's acceptance indicates willingness to remain for the sign request.

Judges 6:19

So Gideon went into his house, and prepared a kid, and unleavened cakes made from an ephah of flour; the meat he put in a basket, and the broth he put in a pot, and brought them out to him under the oak, and presented the food. — The preparation of kid meat (goat), unleavened cakes, and broth represents a substantial offering, suggesting that Gideon recognized the angel's significance through hospitable generosity despite his poverty and desperation.

Judges 6:20

The angel of the LORD said to him, 'Take the meat and the unleavened cakes, and put them on this rock, and pour out the broth.' And he did so. — The angel's instruction to place the food 'on this rock' redirects the offering toward an altar rather than personal consumption, suggesting a quasi-sacrificial presentation.

Judges 6:21

Then the angel of the LORD reached out the tip of the staff that was in his hand, and touched the meat and the unleavened cakes; and fire sprang up from the rock and consumed the meat and the unleavened cakes; and the angel of the LORD vanished from his sight. — The miraculous consumption of the offering by fire serves as the 'sign' Gideon requested, confirming the angel's divine origin. The angel's subsequent vanishing emphasizes the supernatural character of the encounter and the confirmation of Gideon's commission.

Judges 6:22

Then Gideon perceived that it was the angel of the LORD; and Gideon said, 'Help me, Lord God! For I have seen the angel of the LORD face to face.' — Gideon's fear ('Help me, Lord God!') at recognizing the angel's true identity reflects the traditional response to theophanic encounters. His acknowledgment of having 'seen the angel of the LORD face to face' emphasizes the extraordinary nature of the revelation.

Judges 6:23

But the LORD said to him, 'Peace be to you; do not fear. You shall not die.' — The LORD's assurance 'Peace be to you; do not fear. You shall not die' indicates mercy and continued commission despite Gideon's spiritual fear. The affirmation establishes that Gideon survives the theophanic encounter empowered for the salvific mission.

Judges 6:24

Then Gideon built an altar there to the LORD, and called it, The LORD is peace. It still stands at Ophrah, of the Abiezrites. — Gideon's construction of an altar named 'The LORD is peace' (יְהוָה שָׁלוֹם) commemorates the divine encounter and transforms the location into a sanctuary. The note 'it still stands at Ophrah, of the Abiezrites' suggests that the narrator is addressing readers familiar with the site's contemporary location.

Judges 6:25

That night the LORD said to him, 'Take your father's bull, the second one seven years old, and pull down the altar of Baal that belongs to your father, and cut down the Asherah that is beside it; — The LORD's command initiates the spiritual reformation necessary for covenant restoration. Gideon's destruction of 'the altar of Baal' and 'the Asherah' that his own father maintained indicates the depth of religious syncretism and the radical reformation required.

Judges 6:26

and build an altar to the LORD your God on the top of the stronghold here, in proper order; then take the second bull, and offer it as a burnt offering with the wood of the Asherah that you shall cut down.' — The instruction to build a proper altar to the LORD and offer the bull as a burnt offering frames Gideon's destruction of idolatrous fixtures as preparation for restored covenant worship. The use of the Asherah wood for fuel emphasizes the conversion of instruments of apostasy into fuel for legitimate sacrifice.

Judges 6:27

So Gideon took ten of his servants and did as the LORD had commanded him; but because he was too afraid of his family and the townspeople to do it by day, he did it by night. — Gideon's execution 'by night' to avoid opposition from 'his family and the townspeople' reveals the local commitment to Baalism and the social cost of covenant reform. Yet his obedience despite fear demonstrates faith sufficient for the commission.

Judges 6:28

When the townspeople rose early in the morning, the altar of Baal was broken down, and the Asherah beside it was cut down, and the second bull was offered on the altar that had been built. — The townspeople's discovery of the destroyed altar initiates conflict, as they recognize that someone has violated the sanctuary and destroyed communal religious practices. The investigation that follows frames Gideon's spiritual reformation as community-destabilizing.

Judges 6:29

They said to one another, 'Who has done this thing?' After inquiry and investigation, they were told, 'Gideon son of Joash has done this thing.' — The eventual identification of Gideon as the perpetrator indicates that community pressure and anger would naturally focus on him as the transgressor against local religious norms.

Judges 6:30

Then the townspeople said to Joash, 'Bring out your son, so that he may die, for he has broken down the altar of Baal and cut down the Asherah beside it.' — The townspeople's demand for Gideon's execution ('Bring out your son, so that he may die') indicates that destruction of Baalism was punishable by death under local custom. The severity of the reaction indicates how deeply rooted Canaanite religious practice had become in community identity.

Judges 6:31

But Joash said to all who were arrayed against him, 'Will you contend for Baal? Or will you defend him? Whoever contends for Baal shall be put to death by morning. If he is a god, let him contend for himself, because his altar has been broken down.' — Joash's defense of his son employs ironic logic: if Baal is truly divine, he can defend himself without human assistance. The conditional threat 'Whoever contends for Baal shall be put to death by morning' reverses the death sentence from Gideon to would-be Baal defenders.

Judges 6:32

Therefore on that day Gideon was called Jerubbaal, that is to say, 'Let Baal contend against him,' because he broke down his altar. — The name Jerubbaal (יְרֻבַּעַל, 'Let Baal contend') becomes Gideon's commemorative title, indicating that his Baalism-destruction became his defining act. The name itself encodes Joash's ironic challenge to Baal to defend himself.

Judges 6:33

Then all the Midianites and the Amalekites and the people of the East came together, and crossing the Jordan they encamped in the Valley of Jezreel. — The mobilization of 'Midianites... Amalekites and the people of the East' across the Jordan indicates that Gideon's religious reformation coincided with a major Midianite military incursion. The Valley of Jezreel represented a crucial thoroughfare and battleground in northern Palestine.

Judges 6:34

'But the spirit of the LORD took possession of Gideon; and he sounded the trumpet, and the Abiezrites were called out to follow him. — The crucial element 'the spirit of the LORD took possession of Gideon' empowers him for military leadership. The sounding of the trumpet initiates the call to arms for the Abiezrite clan, suggesting that Gideon's spiritual reformation established his credibility for military leadership.

Judges 6:35

He sent messengers throughout all Manasseh, and they too were called out to follow him. He also sent messengers to Asher, Zebulun, and Naphtali, and they came up to meet him. — Gideon's mobilization extends beyond his immediate clan to encompass broader tribal territories: Manasseh, Asher, Zebulun, and Naphtali. The northern tribal focus replicates Deborah's alliance, suggesting that Midianite threat mobilized similar northern tribal coalitions.

Judges 6:36

'Then Gideon said to God, 'In order to see whether you will deliver Israel by my hand, as you have said, — Gideon's request for confirmation through signs indicates his continued spiritual hesitation despite the divine calling and Spirit empowerment. The phrase 'as you have said' references the initial divine commission of verse 14.

Judges 6:37

I am going to lay a fleece of wool on the threshing floor; if there is dew on the fleece alone, and it is dry on all the ground, then I shall know that you will deliver Israel by my hand, as you have said.' — The fleece test requests a miraculous sign: dew on fleece while surrounding ground remains dry. This reverses normal meteorological conditions, requesting a sign of differential moisture distribution.

Judges 6:38

And it was so. When he rose early next morning and squeezed the fleece, he wrung out the dew, a bowlful of water. — The sign manifests as requested: dew saturates the fleece while the surrounding ground remains dry. The specification 'a bowlful of water' emphasizes the sign's abundance and clarity, confirming God's commitment to the initial promise.

Judges 6:39

'Then Gideon said to God, 'Let not your anger burn against me, let me speak one more time; only this once let me make trial with the fleece: let it be dry only on the fleece, and on all the ground let there be dew.' — Gideon's request for a second, reversed sign (dry fleece, wet ground) indicates his desire for further confirmation. The apologetic phrasing 'Let not your anger burn against me' suggests awareness that repeated sign-requests might offend divine patience.

Judges 6:40

And God did so that night. The fleece was dry, and on all the ground there was dew. — The reversal manifests exactly as requested: fleece remains dry while ground becomes dew-saturated. The fulfillment of both signs confirms God's commitment and establishes Gideon's commission despite his lingering doubts.