The challenge to keep growing in the faith (Judg 8:22-27)

A pastor in Hungary was serving a small church in the countryside. Like many that the Communist regime considered politically unreliable, he was barred from preaching in the capital, so his influence was limited despite his obvious talents. Nevertheless, he was loved and respected because he was genuine, approachable, and many felt God’s presence through him. After Communism collapsed, he became the pastor of a large and prestigious congregation and quickly rose in the church ranks. Yet something happened along the way. He increasingly insisted on people addressing him by his correct clerical title, and he became more distant from ordinary members in the church. His strong will and determination gradually took an autocratic turn. Some continued to admire him because of his thought-provoking sermons, but others were put off by his pride. His story illustrates the challenge it is to continue in faithfulness to the Lord.

Gideon’s journey from obscurity to being offered kingship moves him increasingly away from God’s agenda and on to his own. His talents and impressive achievements bring him recognition and he is beginning to act like the kings in the region harshly disciplining subjects and using power and his army to achieve his personal ends (see my earlier posts on this here and here). Yet, when Gideon is asked to become king, he firmly declines and rightly points to God as Israel’s ruler (Judg 8:22-23). It is unclear why he wants contributions from the spoil to make an ephod, however (Judg 8:24). The ephod in the Mosaic legislation was a high-priestly garment that contained the Urim and Thummim (two stones used to discern God’s will; Exod 28:6-35) and in the early monarchy it was a means to ask for the Lord’s guidance (e.g. 1 Sam 23:9-11). Given the heavy weight of the jewellery used (19.4kg or 43 pounds; Judg 8:26) and that it was ‘placed’ in Ophrah (Judg 8:27) suggests that Gideon’s ephod was probably not intended to be worn but displayed in the shrine there. It is likely that people came to inquire of God through it although we do not know the mechanism used.

Commentators are divided about what to make of this. Did Gideon claim priestly authority for himself or is he simply encouraging the people to seek God’s will?[1] Is there any importance in placing the ephod in Ophrah in that kings typically attached their royal sanctuary to their palace,[2] or is it simply because that is where Gideon’s altar for the Lord was? Was it a deliberate and cunning strategy to become king in all but name as the harsher commentators infer? Undoubtedly, Gideon is toying with kingship in his attitudes, but I am not convinced that he brazenly plans it. As a notable military commander and one under whose patronage is the Lord’s worship site, he would have been recognised as a community leader, but we read nothing more of leadership activities after Midian’s defeat (not even to ‘judge’ Israel – cf. Judg 4:4; 12:7, 11). Further, the narrator condemns the idolatry that ensues from setting up the ephod (‘playing the harlot’ and ‘snare’ are used in the OT in connection with idolatry – Exod 34:12-13, 16; Judg 8:27) but is more restrained about Gideon’s part as one who is entrapped himself rather than leading Israel astray.

If this analysis is along the right lines, then Gideon’s actions are a change by incremental steps so that he himself is unaware how far he has strayed. It is a tragic object lesson and warning for us, Christians, because we are not immune from this either. Reaching a level of comfort materially, fulfilling an ambition in our career or family life can all contribute to the sense that we have arrived so that God recedes into the background. It is easy to take the respect, even admiration of others as confirmation that we are godly. Thus, sacrificial commitment in the early stages of Christian life can give way to complacency, a sense that we have done our spiritual growing and can now rest. Yet, the truth is that we are never stagnant but either move toward or away from God. May we be challenged to grow closer in our relationship to the Lord.

---

[1] Robert B. Chisholm adopts the former view based on the work of others. A Commentary on Judges and Ruth, Kregel Exegetical Library (Grand Rapids: Kregel Academic, 2013), 291-92. Barry G. Webb takes the latter view. The Book of Judges, NICOT (Grand Rapids: Eerdmans, 2012), 264.

[2] Daniel I. Block, Judges, Ruth, NAC 6 (Nashville: B&H, 1999), 300.

If you enjoyed this post, please share it with others.