Judges 6 15

Judges 6:15 kjv

And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father's house.

Judges 6:15 nkjv

So he said to Him, "O my Lord, how can I save Israel? Indeed my clan is the weakest in Manasseh, and I am the least in my father's house."

Judges 6:15 niv

"Pardon me, my lord," Gideon replied, "but how can I save Israel? My clan is the weakest in Manasseh, and I am the least in my family."

Judges 6:15 esv

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."

Judges 6:15 nlt

"But Lord," Gideon replied, "how can I rescue Israel? My clan is the weakest in the whole tribe of Manasseh, and I am the least in my entire family!"

Judges 6 verses

Judges 6 15 Meaning

Judges 6:15 records Gideon's initial protest and expression of profound inadequacy in response to the divine commission to deliver Israel from Midianite oppression. He articulates his family's lowly status within the tribe of Manasseh and his own insignificant position within his family, underscoring his perceived inability to fulfill such a monumental task. It highlights the stark contrast between God's mighty call and Gideon's self-assessment of weakness and unworthiness.

Judges 6 15 Context

Verse Context: This verse immediately follows the Angel of the Lord's startling command in Judges 6:14, "Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?" Gideon's response is a direct counter to this divine assertion, reflecting his disbelief and internal struggle. He is depicted in the preceding verses threshing wheat in a hidden winepress, a sign of the severe Midianite oppression and his own timid nature.

Chapter Context: Judges chapter 6 opens with Israel suffering severe seven-year oppression by the Midianites, Amalekites, and "people of the East" due to their disobedience to the LORD. This period is marked by widespread devastation, famine, and extreme fear. After Israel cries out to God, He first sends a prophet to rebuke them for their apostasy, reminding them of His faithfulness. Following this, the Angel of the Lord appears to Gideon to commission him as deliverer. Gideon's doubts, requests for signs, and subsequent actions of destroying the local Baal altar form the core of the chapter, highlighting the transition from fear and doubt to hesitant obedience.

Historical Context: The period of the Judges (roughly 1400-1000 BCE) was a turbulent time in Israel's history after the conquest of Canaan but before the monarchy. It was characterized by cycles of apostasy, foreign oppression, cries for help, and divine deliverance through divinely raised "judges." Tribal loyalty was strong, but centralized authority was lacking, leaving the individual tribes vulnerable. Manasseh was a prominent tribe, but within tribal structures, clans (mishpahah) and families had varying degrees of influence. Gideon's emphasis on his clan being the "weakest" and him being the "least" indicates the societal hierarchy and the value placed on strength and lineage in ancient Israel. The Midianites were desert peoples known for their mobility and raiding tactics, which proved particularly devastating to agricultural Israel. This oppression highlights Israel's dire need for a strong deliverer.

Judges 6 15 Word analysis

• And he said to him, 'Oh, my Lord,':

  • And he said: Simple narrative connector, showing Gideon's immediate verbal response.
  • to him: Refers to the Angel of the Lord.
  • Oh, my Lord (Hebrew: בִּי אֲדֹנָי - bi Adonai): The phrase bi is an interjection expressing entreaty or strong objection, often translated as "Please, my Lord" or "Pardon me, my Lord." Adonai can refer to "sir" or "master" but also is a respectful title for God. Given the preceding revelation of the "Angel of the Lord" (who functions as Yahweh's messenger, if not Yahweh himself), Gideon is likely expressing profound respect, if not initial recognition of divine presence, as he makes his objection. It's a respectful protest.

• 'how can I save Israel?':

  • how (Hebrew: מָה - mah): Lit. "What." This question focuses on the means or method by which he could possibly achieve such a feat. It conveys profound incredulity regarding his capability, not just a simple "Can I?" but "By what means, through what power, could I possibly accomplish this?" It reveals his self-perception of inadequacy in the face of an impossible task.
  • I save Israel: This directly reflects the commission given in Judges 6:14. Gideon finds the idea ludicrous given his perceived standing. The act of "saving" (yasha') means deliverance, implying a complete victory over the oppressors.

• 'Behold, my clan is the weakest in Manasseh,':

  • Behold (Hebrew: הִנֵּה - hinneh): An emphatic particle drawing attention to the statement that follows. It underscores the undeniable 'truth' of his circumstances as he sees them.
  • my clan (Hebrew: אַלְפִּי - alpi): Literally "my thousand." In tribal society, elef (plural alafim) can denote a division, a large family unit, or even a military contingent of a thousand men. Here, it refers to a sub-tribe or clan within Manasseh, suggesting a significant but lower tier of social organization.
  • the weakest (Hebrew: הַדַּל - haddal): "The poor," "the lowly," "the insignificant," "the meager." This isn't just "weak" physically but socio-economically and influentially. It denotes a lack of resources, standing, or power. It's a comprehensive statement of his clan's marginalized status.
  • in Manasseh: The tribe of Manasseh was one of the larger tribes, situated centrally in the northern part of Israel. Gideon emphasizing his clan's weakness within Manasseh amplifies the magnitude of his objection. Even within his own tribe, they hold little sway or strength. This also indicates an awareness of the tribal politics and power structures.

• 'and I am the least in my father’s house.':

  • and I am the least (Hebrew: וְאָנֹכִי הַצָּעִיר - v'anokhi hatza'ir): "And I am the youngest" or "the smallest," indicating the lowest in rank or importance, rather than necessarily literal birth order. In ancient patriarchal societies, the youngest son often had the least authority, inheritance, or voice. It further accentuates his lack of standing and influence, even within his immediate family unit. This adds a personal layer to his objection, building on the clan's insignificance.
  • in my father's house: Refers to his immediate family. This detail grounds his objection at the most intimate and personal level, suggesting he lacked not only communal influence but also familial standing.

Words-group Analysis:

• "Oh, my Lord, how can I save Israel?": This initial utterance encapsulates Gideon's fundamental crisis of confidence. It mirrors the human tendency to focus on self-limitation and current circumstances rather than God's boundless power. It sets the stage for a divine reassurance and demonstration. It is a polemic against humanistic self-sufficiency, highlighting that salvation does not originate from human prowess but divine initiative.
• "Behold, my clan is the weakest in Manasseh, and I am the least in my father’s house.": This dual declaration powerfully reinforces Gideon's profound sense of unworthiness. It moves from his larger societal context (clan in tribe) to his immediate family unit, systematically stripping away any basis for his leadership or capability. This self-assessment is key to the biblical narrative's overarching theme: God often chooses the lowly and the weak (1 Cor 1:27-29) to demonstrate that deliverance comes not by human strength or merit but by divine power and grace, thus preventing human boasting. This counters any contemporary belief in human self-reliance for deliverance; only the powerful were considered suitable leaders, yet God overturns this logic.

Judges 6 15 Bonus section

• Gideon's response is often seen as mirroring the initial protests of other biblical figures called by God, such as Moses (Ex 3-4) and Jeremiah (Jer 1:6), highlighting a common human reaction to being confronted by an overwhelming divine task. These rejections are not rebellion but expressions of humility and an honest reckoning with personal inadequacy, which God then proceeds to overcome with His strength.
• The emphasis on "weakest" and "least" serves as a theological anchor point that underscores God's method of operation: to choose the marginalized and seemingly unfit so that His power and wisdom are plainly visible, discrediting human pride and self-sufficiency. This prepares Gideon and the audience for the radical reduction of his army in Judges 7, further proving that the victory belongs solely to God.
• The Adonai (Lord/sir) address may suggest that Gideon, while unsure of the identity of his visitor at first (leading to the later signs), is profoundly respectful of the authority perceived in the 'Angel of the Lord,' setting a respectful tone for his dialogue of doubt.

Judges 6 15 Commentary

Gideon's response in Judges 6:15 is a classic illustration of human protest in the face of a divine calling, rooted in a perceived gap between God's audacious commission and one's humble reality. He isn't rejecting God's call out of outright defiance but out of a sincere and honest assessment of his personal and familial status within a tribal society where power and lineage were paramount. His statements are a profound expression of self-doubt: "How can I," someone so insignificant, "save Israel?" This reveals Gideon's current fearful state and his limited understanding of how God operates.

God intentionally chooses unlikely individuals for extraordinary tasks to ensure that the glory redounds to Him alone. Gideon, the one "weakest" and "least," is precisely the kind of person God can empower most profoundly. This choice dismantles the worldly criteria for leadership (strength, status, influence) and replaces it with divine qualification. God does not call the qualified; He qualifies the called. This truth becomes a foundational principle for many who are commissioned by God throughout the biblical narrative and beyond. Gideon's humility, though mixed with doubt, ultimately opens the door for God to display His power, teaching Gideon – and all of Israel – that victory comes not from human might, but from the Spirit of the Lord (Zech 4:6).