[36–40]
Unexpectedly, Gideon requests a further sign. From a rhetorical standpoint,
this delay increases reader interest. The fleece tests reveal something of
Gideon’s character and commitment. The motif of Gideon’s uncertainty has
already been raised (how can I deliver
Israel?, v. 15; give me a sign,
v. 17; he was too afraid, v. 27).
Nevertheless, Gideon’s quest for certainty is not actually condemned. In fact,
an ancient reader might have considered this an act of prudence rather than a
symptom of disbelief. Yet Gideon’s loss of nerve is in a certain sense
indefensible, for he is seeking assurance about something that Yahweh has
already explicitly promised. In fact, Gideon refers directly to Yahweh’s
promise in order to bracket his first request: just as you have said … just as you have said (vv. 36b and 37b,
referring to vv. 14 and 16).
This episode about a sign may function
to strengthen readers’ faith in the divine word. Unlike many popular
applications of this text, this business with the fleeces is not a way of
discovering Yahweh’s will, for Gideon knows what has already been revealed and
promised (just as you have said). Dew
is an appropriate choice because in the biblical world dew is more than a
weather phenomenon. It is sent by Yahweh as a gift of heaven (Gen 27:28; Deut
33:13). Dew is conceptually connected with manna (Exod 16:13–14) and vibrant
life (Ps 110:3; Isa 26:19). Thus, in addition to assuring Gideon, dew
demonstrates Yahweh’s power and even providence to readers.
The double test is poorly designed,
which does not increase confidence in Gideon as leader. An absorbent fleece
would naturally be wet on a dewy morning even if the ground remained dry. Thus,
the text simply reports about the first night, it was so (v. 38), without explicitly bringing Yahweh into the
matter. Gideon had said he would know after the first trial, but he does not.
In asking for a second chance, Gideon’s overfull language reveals the
inappropriateness of his request: do not
let your anger burn … just one more time … please … just one more time … please
(v. 39). Gideon’s use of the verb test
in v. 39 may cast a negative light on the second procedure (compare Exod 17:2;
Deut 6:16; Isa 7:12). However, Gideon is not so must testing Yahweh here as
seeking a more certain answer by employing a second procedure with a more
effective design than the first. In contrast to the events of the first night,
the second episode comprises a true sign. The description of the first sign is
from the perspective of what Gideon did and experienced. The second sign is
recounted objectively from the narrator’s viewpoint. It is no longer simply a
matter of it happened (v. 38), but
that God did so (v. 40). A detailed
description of the result (dry … only …
dew all over) highlights the wonder. Gideon rises early in 7:1,
demonstrating determination and enthusiasm (see v. 28), so apparently he is
convinced.
Following a “flawed hero” approach, it
has been suggested that Gideon is portrayed as deliberately setting up a fake
first test in order to force Yahweh to confirm the promise through a second
one. The idea is that Gideon is seeking to manipulate Yahweh for his own
purposes in order to get a guarantee of victory for his own personal glory.
This construal is based on reading vv. 36b and 37bβ with a strong emphasis on my hand and placing these verses in
opposition to vv. 14 and 16 with their strong assertion of Yahweh’s role as
deliverer. According to this view, Gideon’s concern is over who will get honor
as the real savior of Israel. Such an interpretation misreads the psychological
and literary context of Gideon’s questions. Yahweh’s call does not devalue
Gideon but instead bestows honor upon him (mighty
warrior, v. 12; in this your might,
v. 14). The fleece test does not seek to diminish Yahweh’s role but to secure
self-assurance for Gideon. Gideon’s doubts are focused on himself and on his
own role as Yahweh’s instrument. Am I really your agent and will I really
succeed? His question is “is it really by my hand that you will deliver?” It
assumes the axiom that it is indeed Yahweh who will deliver. At least Gideon’s
doubts lead him into a stubborn and protracted engagement with Yahweh. Abraham
provides a close parallel in Gen 18:23–32, both in situation and language
(compare Judg 6:39 with Gen 18:32). (Richard D. Nelson, Judges: A Critical
and Rhetorical Commentary [London: Bloomsbury T&T Clark, 2017], 136–38)
