Page 9 - Pemahaman teks Hakim-hakim 6-8

59

of confidence, which is evident in his self-description as the weakest in
his clan and the least in his house (6:15).24 It certainly seems that Gideon
is unsure of the ability of God's power to work through him.
Consequently, God proceeds throughout the next few scenes to
intentionally reveal who God is in order to persuade Gideon, but indi-
rectly the whole of Israel, of God's presence. Hence, in the first narrative
movement, we see the picture of an active God. In the build-up to the
, removal of the oppressive force, God's actions alternate with signs. From
God's side, these actions and signs have the function to reestablish who
God is and to cause Gideon and Israel to remember God again.25 At the
end of the first scene it seems as if everything is going smoothly. After
the first sign, Gideon responds like a true believer. Acknowledging the
presence of God, he fears for his life, and after God has assured him of
God's peace, he builds an altar for this God.26 However, it is not enough
that Gideon recognizes God; the rest of Israel should too. Therefore, in
the second scene of this movement, God commands Gideon to break
down the Baal altar his father had erected and sacrifice a bull on the new
altar he builds there for YHWH. Although fearful, Gideon does what
God asks him. However, Gideon's lack of self-confidence is still evident
as he breaks down the Baal altar at night because of his fear of the
townspeople (6:27), and as his father is left to intercede on his behalf
(6:30-31). Nevertheless, it seems as though Gideon is finally recognizing
God when we read in the third scene that the spirit of God enters Gideon
(6:34), and that he prepares for war. But then Gideon stops. Like Jephthah
who makes a vow (11:30, 39), Gideon needs something to assure him
that God is indeed present. He asks not just for one sign, but two. Klein

z4Cf. God's contrasting perspective in 6:12 and 6:14, where God comments on the
strength of Gideon. God calls Gideon a brave man 1123) and urges him to go forth
in his might to save Israel.
25Sternberg has remarked as to the causal link between God's wonderworking and the
people's knowledge (Exod 14:4; 16:12; Jdg 2:7) (Sternberg, Poetics, 102).
26 A number of scholars have demonstrated the similarities between the call narratives of
Gideon and Moses. Like Moses, Gideon is in hiding when the prophet approaches him.
Also, similar to Moses, who is tending sheep for his father-in-law, Gideon is working for his
father. Both protest their inadequacy, both receive the assurance of divine aid, and both
are given a sign (Klein, Judges, 51; Webb, Judges, 148; Olson, "Judges," 797).