And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites.
And the angel of the LORD appeared unto him, and said unto him, The LORD is with thee, thou mighty man of valour.
The Angel of the LORD's appearance marks divine intervention initiating deliverance. The phrase 'angel of the LORD' (mal'ak Yahweh, מַלְאַךְ יְהוָה) with definite article typically indicates the Angel—not merely an angel but theophany, pre-incarnate appearance of Christ. This Angel speaks as God (v. 14, 16), accepts worship (v. 18-24), and Gideon recognizes seeing God face-to-face (v. 22-23). Similar theophanies appear to Abraham (Genesis 18), Jacob (Genesis 32:24-30), Moses (Exodus 3:2-6), and Joshua (Joshua 5:13-15).
The greeting 'The LORD is with thee' (Yahweh immeka, יְהוָה עִמְּךָ) recalls promises to Abraham (Genesis 26:3, 28:15), Isaac (Genesis 26:24), Jacob (Genesis 31:3), Moses (Exodus 3:12), and Joshua (Joshua 1:5). This covenantal assurance guarantees success regardless of circumstances or personal inadequacy. The title 'thou mighty man of valour' (gibbor hechayil, גִּבּוֹר הֶחָיִל) seems ironic—Gideon hides in winepress, doubts, protests unworthiness (v. 15). Yet God calls not what Gideon is but what he will become. The title describes destiny, not present reality—faith-vision seeing potential through divine empowerment.
Theologically, God's calling transforms identity. Gideon sees himself as fearful, inadequate farmer. God sees mighty warrior. Similarly, God calls believers saints, children, royal priesthood (1 Peter 2:9) despite present imperfections—not naming what is but what will be through sanctification. This demonstrates both imputed righteousness (God declares us righteous in Christ, Romans 4:5) and progressive sanctification (God transforms us into Christ's likeness, 2 Corinthians 3:18). The Angel's address illustrates how God's word accomplishes what it declares (Isaiah 55:11)—calling Gideon 'mighty warrior' initiates transformation into mighty warrior.
Historical Context
Angels as divine messengers appear throughout Scripture—announcing births (Luke 1:26-38), interpreting visions (Daniel 8:15-19, Zechariah 1:9), executing judgment (2 Samuel 24:16, Acts 12:23), ministering to believers (Hebrews 1:14). However, 'the Angel of the LORD' functions differently—speaking as Yahweh, receiving worship, identified with God yet distinct. This paradox finds resolution in Trinitarian theology—the second person of Trinity appearing before incarnation.
Gideon's initial response—asking where God's miracles went (v. 13)—reflects theological struggle during oppression. Israelites remembered Exodus miracles (crossing Red Sea, manna, water from rock) yet questioned God's present activity. This tension—past deliverance versus present oppression—challenges faith. Gideon's honest questioning mirrors Psalms' laments (Psalm 13, 42, 77) and Job's protests—faithful wrestle with apparent divine silence or inaction.
The designation 'mighty man of valour' (gibbor hechayil) typically described warriors (Boaz uses it for Ruth, Ruth 2:1, though translated 'mighty man of wealth'; David's warriors called gibborim, 2 Samuel 23:8). God's naming Gideon this title prophetically declares what he will become. Similar prophetic naming appears throughout Scripture—Abram becomes Abraham ('father of multitudes' before having children, Genesis 17:5), Jacob becomes Israel ('one who strives with God' after wrestling, Genesis 32:28), Simon becomes Peter ('rock' despite instability, Matthew 16:18). Names declare identity and destiny.
Questions for Reflection
Where do you see yourself as weak/inadequate while God sees you as mighty/capable through His presence and empowerment?
How does honest questioning (like Gideon's 'where are Your miracles?') differ from faithless rebellion?
What transformations must occur for you to live into the identity God declares over you in Christ?
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Analysis & Commentary
And the angel of the LORD appeared unto him, and said unto him, The LORD is with thee, thou mighty man of valour.
The Angel of the LORD's appearance marks divine intervention initiating deliverance. The phrase 'angel of the LORD' (mal'ak Yahweh, מַלְאַךְ יְהוָה) with definite article typically indicates the Angel—not merely an angel but theophany, pre-incarnate appearance of Christ. This Angel speaks as God (v. 14, 16), accepts worship (v. 18-24), and Gideon recognizes seeing God face-to-face (v. 22-23). Similar theophanies appear to Abraham (Genesis 18), Jacob (Genesis 32:24-30), Moses (Exodus 3:2-6), and Joshua (Joshua 5:13-15).
The greeting 'The LORD is with thee' (Yahweh immeka, יְהוָה עִמְּךָ) recalls promises to Abraham (Genesis 26:3, 28:15), Isaac (Genesis 26:24), Jacob (Genesis 31:3), Moses (Exodus 3:12), and Joshua (Joshua 1:5). This covenantal assurance guarantees success regardless of circumstances or personal inadequacy. The title 'thou mighty man of valour' (gibbor hechayil, גִּבּוֹר הֶחָיִל) seems ironic—Gideon hides in winepress, doubts, protests unworthiness (v. 15). Yet God calls not what Gideon is but what he will become. The title describes destiny, not present reality—faith-vision seeing potential through divine empowerment.
Theologically, God's calling transforms identity. Gideon sees himself as fearful, inadequate farmer. God sees mighty warrior. Similarly, God calls believers saints, children, royal priesthood (1 Peter 2:9) despite present imperfections—not naming what is but what will be through sanctification. This demonstrates both imputed righteousness (God declares us righteous in Christ, Romans 4:5) and progressive sanctification (God transforms us into Christ's likeness, 2 Corinthians 3:18). The Angel's address illustrates how God's word accomplishes what it declares (Isaiah 55:11)—calling Gideon 'mighty warrior' initiates transformation into mighty warrior.