Judges 6:7
Verse
Context
Midian Oppresses Israel
6Israel was greatly impoverished by Midian, and the Israelites cried out to the LORD.7Now when the Israelites cried out to the LORD because of Midian,8He sent them a prophet, who told them, “This is what the LORD, the God of Israel, says: I brought you up out of Egypt, out of the house of slavery.
Sermons
K.P. Yohannan
David WilkersonSummary
Commentary
- John Gill
- Matthew Henry
John Gill Bible Commentary
And it came to pass, when the children of Israel cried unto the Lord, because of the Midianites. Because of their oppressions and ill usage of them, and not because of their sins, which had brought those evils on them, of which, at present, they seemed not to be sensible; and yet such was the goodness and compassion of God to them, that having a mind to deliver them, he immediately, on their crying to him, sends them a messenger to bring them to a sense of their sins, and prepare them for the deliverance he designed to work for them, as follows. And it came to pass, when the children of Israel cried unto the Lord, because of the Midianites. Because of their oppressions and ill usage of them, and not because of their sins, which had brought those evils on them, of which, at present, they seemed not to be sensible; and yet such was the goodness and compassion of God to them, that having a mind to deliver them, he immediately, on their crying to him, sends them a messenger to bring them to a sense of their sins, and prepare them for the deliverance he designed to work for them, as follows. Judges 6:8 jdg 6:8 jdg 6:8 jdg 6:8And the Lord sent a prophet unto the children of Israel,.... "A man, a prophet" (f), as in the Hebrew text, not an angel, but a man; and this not Phinehas, as say some Jewish writers (g); for it is not probable he should live so long as more than two hundred years; and had he been living, it is very much he should not have been heard of in the times of the preceding judges, and that he was not made use of before now to reprove the people for their sins; but who the prophet was we have no account now nor hereafter, here or elsewhere. Abarbinel supposes he was raised up for a short time: which said unto them, thus saith the Lord God of Israel; he came in the name of the Lord, and using the form and manner of speech the prophets of Israel did, putting them in mind of the true God they had forgot, and who yet was their Lord and God: I brought you up from Egypt, and brought you forth out of the house of bondage; reminding them of the benefits they received from God, and the obligations they lay under to serve him, who, when they were bond slaves in Egypt, he appeared for them, and brought them out of their miserable condition. (f) "virum prophetam", V. L. Pagninus, Montanus, Junius & Tremellius, Piscator. (g) Seder Olam Rabba, c. 20. p. 53.
Matthew Henry Bible Commentary
Observe here, I. The cognizance God took of the cries of Israel, when at length they were directed towards him. Though in their prosperity they had neglected him and made court to his rivals, and though they never looked towards him until they were driven to it by extremity, yet, upon their complain and prayer, he intended relief for them. Thus would he show how ready he is to forgive, how swift he is to show mercy, and how inclinable to hear prayer, that sinners may be encouraged to return and repent, Psa 130:4. II. The method God took of working deliverance for them. 1. Before he sent an angel to raise them up a saviour he sent a prophet to reprove them for sin, and to bring them to repentance, Jdg 6:8. This prophet is not named, but he was a man, a prophet, not an angel, as Jdg 2:1. Whether this prophet took an opportunity of delivering his message to the children of Israel when they had met together in a general assembly, at some solemn feast or other great occasion, or whether he went from city to city and from tribe to tribe, preaching to this purport, is not certain; but his errand was to convince them of sin, that, in their crying to the Lord, they might confess that with sorrow and shame, and not spend their breath in only complaining of their trouble. They cried to God for a deliverer, and God sent them a prophet to instruct them, and to make them ready for deliverance. Note, (1.) We have reason to hope God is designing mercy for us if we find he is by his grace preparing us for it. If to those that are sick he sends a messenger, an interpreter, by whom he shows unto man his uprightness, then he is gracious, and grants a recovery, Job 33:23, Job 33:24. (2.) The sending of prophets to a people, and the furnishing of a land with faithful ministers, is a token for good, and an evidence that God has mercy in store for them. He thus turns us to him, and then causes his face to shine, Psa 80:19. 2. We have here the heads of the message which this prophet delivered in to Israel, in the name of the Lord. (1.) He sets before them the great things God had done for them (Jdg 6:8, Jdg 6:9): Thus saith the Lord God of Israel; they had worshipped the gods of the nations, as if they had had no God of their own to worship and therefore might choose whom they pleased; but they are here reminded of one whom they had forgotten, who was known by the title of the God of Israel, and to him they must return. They had turned to other gods, as if their own had been either incapable or unwilling to protect them, and therefore they are told what he did for their fathers, in whose loins they were, the benefit of which descended and still remained to this their ungrateful seed. [1.] He brought them out of Egypt, where otherwise they would have continued in perpetual poverty and slavery. [2.] He delivered them out of the hands of all that oppressed them; this is mentioned to intimate that the reason why they were not now delivered out of the hands of the oppressing Midianites was not for want of any power or good-will in God, but because by their iniquity they had sold themselves, and God would not redeem them until they by repentance revoked the bargain. [3.] He put them in quiet possession of this good land; this not only aggravated their sin, and affixed the brand of base ingratitude to it, but it justified God, and cleared him from blame upon account of the trouble they were now in. They could not say he was unkind, for he had given all possible proofs of his designing well for them; if ill befel them notwithstanding, they must thank themselves. (2.) He shows the easiness and equity of God's demands and expectations from them (Jdg 6:10): "I am the Lord your God, to whom you lie under the highest obligations, fear not the gods of the Amorites," that is, "do not worship them, nor show any respect to them; do not worship them for fear of their doing you any hurt, for what hurt can they do you while I am your God? Fear God, and you need not fear them." (3.) He charges them with rebellion against God, who had laid this injunction upon them: But you have not obeyed my voice. The charge is short, but very comprehensive; this was the malignity of all their sin, it was disobedience to God; and therefore it was this that brought those calamities upon them under which they were now groaning, pursuant to the threatenings annexed to his commands. He intends hereby to bring them to repentance; and our repentance is then right and genuine when the sinfulness of sin, as disobedience to God, is that in it which we chiefly lament.
Judges 6:7
Midian Oppresses Israel
6Israel was greatly impoverished by Midian, and the Israelites cried out to the LORD.7Now when the Israelites cried out to the LORD because of Midian,8He sent them a prophet, who told them, “This is what the LORD, the God of Israel, says: I brought you up out of Egypt, out of the house of slavery.
- Scripture
- Sermons
- Commentary
What Happened?
By K.P. Yohannan0ServanthoodVision and PassionJDG 21:25ACT 5:411CO 1:27PHP 1:29PHP 2:21PHP 3:4K.P. Yohannan addresses the decline of passion and vision in movements over time, illustrating how organizations can shift from being vibrant and radical to becoming rigid and bureaucratic. He reflects on the historical trajectory of movements like the YMCA and the Salvation Army, emphasizing the need for continual renewal and adaptation to avoid stagnation. Yohannan warns against the dangers of prioritizing structure over heart, and external rewards over genuine service, which can lead to a transactional mindset. He encourages a return to servanthood and faithfulness, highlighting that true value lies in a heart willing to serve rather than in titles or recognition. The sermon calls for introspection on how individuals and organizations can maintain their original zeal and purpose.
Deal With Your Fears and Unbelief
By David Wilkerson0Overcoming FearFaith in GodJDG 6:7David Wilkerson addresses the issue of fear and unbelief in the lives of Christians, drawing parallels to Israel's idolatry and their lack of faith in God's promises. He emphasizes that fear can be contagious and that God calls His people to trust Him for victory, just as He did with Gideon. Wilkerson urges believers to confront and dismantle the strongholds of sin and fear in their lives, reminding them that God has equipped them with powerful weapons for spiritual warfare. He encourages prayer in the Spirit as a means to overcome these challenges and to experience God's deliverance.
- John Gill
- Matthew Henry
John Gill Bible Commentary
And it came to pass, when the children of Israel cried unto the Lord, because of the Midianites. Because of their oppressions and ill usage of them, and not because of their sins, which had brought those evils on them, of which, at present, they seemed not to be sensible; and yet such was the goodness and compassion of God to them, that having a mind to deliver them, he immediately, on their crying to him, sends them a messenger to bring them to a sense of their sins, and prepare them for the deliverance he designed to work for them, as follows. And it came to pass, when the children of Israel cried unto the Lord, because of the Midianites. Because of their oppressions and ill usage of them, and not because of their sins, which had brought those evils on them, of which, at present, they seemed not to be sensible; and yet such was the goodness and compassion of God to them, that having a mind to deliver them, he immediately, on their crying to him, sends them a messenger to bring them to a sense of their sins, and prepare them for the deliverance he designed to work for them, as follows. Judges 6:8 jdg 6:8 jdg 6:8 jdg 6:8And the Lord sent a prophet unto the children of Israel,.... "A man, a prophet" (f), as in the Hebrew text, not an angel, but a man; and this not Phinehas, as say some Jewish writers (g); for it is not probable he should live so long as more than two hundred years; and had he been living, it is very much he should not have been heard of in the times of the preceding judges, and that he was not made use of before now to reprove the people for their sins; but who the prophet was we have no account now nor hereafter, here or elsewhere. Abarbinel supposes he was raised up for a short time: which said unto them, thus saith the Lord God of Israel; he came in the name of the Lord, and using the form and manner of speech the prophets of Israel did, putting them in mind of the true God they had forgot, and who yet was their Lord and God: I brought you up from Egypt, and brought you forth out of the house of bondage; reminding them of the benefits they received from God, and the obligations they lay under to serve him, who, when they were bond slaves in Egypt, he appeared for them, and brought them out of their miserable condition. (f) "virum prophetam", V. L. Pagninus, Montanus, Junius & Tremellius, Piscator. (g) Seder Olam Rabba, c. 20. p. 53.
Matthew Henry Bible Commentary
Observe here, I. The cognizance God took of the cries of Israel, when at length they were directed towards him. Though in their prosperity they had neglected him and made court to his rivals, and though they never looked towards him until they were driven to it by extremity, yet, upon their complain and prayer, he intended relief for them. Thus would he show how ready he is to forgive, how swift he is to show mercy, and how inclinable to hear prayer, that sinners may be encouraged to return and repent, Psa 130:4. II. The method God took of working deliverance for them. 1. Before he sent an angel to raise them up a saviour he sent a prophet to reprove them for sin, and to bring them to repentance, Jdg 6:8. This prophet is not named, but he was a man, a prophet, not an angel, as Jdg 2:1. Whether this prophet took an opportunity of delivering his message to the children of Israel when they had met together in a general assembly, at some solemn feast or other great occasion, or whether he went from city to city and from tribe to tribe, preaching to this purport, is not certain; but his errand was to convince them of sin, that, in their crying to the Lord, they might confess that with sorrow and shame, and not spend their breath in only complaining of their trouble. They cried to God for a deliverer, and God sent them a prophet to instruct them, and to make them ready for deliverance. Note, (1.) We have reason to hope God is designing mercy for us if we find he is by his grace preparing us for it. If to those that are sick he sends a messenger, an interpreter, by whom he shows unto man his uprightness, then he is gracious, and grants a recovery, Job 33:23, Job 33:24. (2.) The sending of prophets to a people, and the furnishing of a land with faithful ministers, is a token for good, and an evidence that God has mercy in store for them. He thus turns us to him, and then causes his face to shine, Psa 80:19. 2. We have here the heads of the message which this prophet delivered in to Israel, in the name of the Lord. (1.) He sets before them the great things God had done for them (Jdg 6:8, Jdg 6:9): Thus saith the Lord God of Israel; they had worshipped the gods of the nations, as if they had had no God of their own to worship and therefore might choose whom they pleased; but they are here reminded of one whom they had forgotten, who was known by the title of the God of Israel, and to him they must return. They had turned to other gods, as if their own had been either incapable or unwilling to protect them, and therefore they are told what he did for their fathers, in whose loins they were, the benefit of which descended and still remained to this their ungrateful seed. [1.] He brought them out of Egypt, where otherwise they would have continued in perpetual poverty and slavery. [2.] He delivered them out of the hands of all that oppressed them; this is mentioned to intimate that the reason why they were not now delivered out of the hands of the oppressing Midianites was not for want of any power or good-will in God, but because by their iniquity they had sold themselves, and God would not redeem them until they by repentance revoked the bargain. [3.] He put them in quiet possession of this good land; this not only aggravated their sin, and affixed the brand of base ingratitude to it, but it justified God, and cleared him from blame upon account of the trouble they were now in. They could not say he was unkind, for he had given all possible proofs of his designing well for them; if ill befel them notwithstanding, they must thank themselves. (2.) He shows the easiness and equity of God's demands and expectations from them (Jdg 6:10): "I am the Lord your God, to whom you lie under the highest obligations, fear not the gods of the Amorites," that is, "do not worship them, nor show any respect to them; do not worship them for fear of their doing you any hurt, for what hurt can they do you while I am your God? Fear God, and you need not fear them." (3.) He charges them with rebellion against God, who had laid this injunction upon them: But you have not obeyed my voice. The charge is short, but very comprehensive; this was the malignity of all their sin, it was disobedience to God; and therefore it was this that brought those calamities upon them under which they were now groaning, pursuant to the threatenings annexed to his commands. He intends hereby to bring them to repentance; and our repentance is then right and genuine when the sinfulness of sin, as disobedience to God, is that in it which we chiefly lament.