-
GideonAid to Bible Understanding
-
-
Gideon, in the sense that if God were to give Midian into their hand, they might conclude it was their own valor that resulted in salvation. At God’s direction, Gideon told those who were afraid and trembling to retire. Twenty-two thousand departed, but still there were too many men. Next Jehovah instructed Gideon to lead the remaining ten thousand men down to the water to be tested. A few, merely three hundred, scooped water to the mouth by hand, and these were separated to one side. The others, who bent down upon their knees to drink, were not to be used. The three hundred, by their method of drinking, manifested alertness, concern for the fight for true worship in Jehovah’s name. By means of this small band of three hundred Jehovah promised to save Israel.—Judg. 7:1-7.
Gideon with his attendant Purah proceeded to scout the enemy camp at night. There Gideon overheard a man relating a dream to his companion. His companion, in turn, interpreted the dream to mean that Midian and all the camp would be given into Gideon’s hand. Strengthened by what he had heard, Gideon returned to the camp of Israel, organized the three hundred into three bands in order to enable him to approach the camp of Midian from three sides, and gave each man a horn and a large jar, inside of which was placed a torch.—Judg. 7:9-16.
With his band of one hundred, Gideon arrived at the edge of the Midianite camp right after they had posted the sentries for the middle night watch. Then, in keeping with Gideon’s instructions, his men did exactly what he did. The stillness of the night was shattered by the blowing of three hundred horns, the smashing of three hundred large water jars and the resounding of three hundred war cries; at the same time the sky was lit up with three hundred torches. Confusion seized the enemy camp. The invaders began shouting and fleeing, and “Jehovah proceeded to set the sword of each one against the other in all the camp; and the camp kept up their flight as far as Beth-shittah, on to Zererah, as far as the outskirts of Abel-meholah by Tabbath.”—Judg. 7:17-22.
Meantime the men of Naphtali, Asher and Manasseh were called together to chase after Midian. Moreover, messengers were sent to Ephraim to head off the fleeing Midianites. The Ephraimites followed through, capturing the waters as far as Beth-barah and the Jordan. They also captured and killed the two Midianite princes Oreb and Zeeb. On meeting up with Gideon, though, the Ephraimites “vehemently tried to pick a quarrel with him,” as he had not called them to help at the beginning. However, Gideon, by modestly pointing out that what he had done was nothing in comparison with what they had done in capturing Oreb and Zeeb, calmed their spirit and thereby averted a clash.—Judg. 7:23–8:3.
Crossing the Jordan, Gideon and the three hundred men with him, though tired, continued pursuing Zebah and Zalmunna, the kings of Midian, and the men with them. On his way, he requested food from the men of Succoth, but the princes of Succoth refused to lend aid, saying: “Are the palms of Zebah and of Zalmunna already in your hand so that bread has to be given to your army?” The men of Penuel likewise refused to honor Gideon’s request.—Judg. 8:4-9.
Arriving at Karkor where the invaders, reduced to about fifteen thousand men, were encamped, Gideon struck the camp while the enemy was off guard. Zebah and Zalmunna took to flight. Gideon immediately went in pursuit and captured them. Furthermore, “he drove all the camp into trembling.”—Judg. 8:10-12.
While returning from the fight, Gideon captured a young man from Succoth and ascertained from him the names of the princes and older men of the city. In keeping with what he had said earlier when they did not comply with his request for food, Gideon put the older men of Succoth through an experience with thorns and briers. Also, as he had forewarned, Gideon pulled down the tower of Penuel and killed the men of that city for their failure to cooperate in providing food for his men.—Judg. 8:13-17.
After this Gideon directed his firstborn son Jether to slay Zebah and Zalmunna, as they had killed Gideon’s brothers, the sons of his mother. Being a young man, Jether was afraid to put the Midianite kings to death. Therefore, Gideon, being challenged by Zebah and Zalmunna to do so himself, executed them.—Judg. 8:18-21.
THE EPHOD MADE
Grateful Israelites asked Gideon to establish his family as a ruling dynasty. However, Gideon appreciated that Jehovah was Israel’s rightful King and therefore did not go along with their request. He then suggested that they contribute the gold jewelry they had acquired as spoils of war, the nose rings alone amounting to 1,700 shekels in gold ($21,907.90). Gideon then made an ephod from the spoils contributed, exhibiting it in Ophrah. But all Israel began to have ‘immoral intercourse’ with the ephod, it even becoming a snare to Gideon and his household. Thus, though his action was doubtless properly motivated, the ephod diverted attention from the true sanctuary assigned by Jehovah—the tabernacle. Gideon’s efforts miscarried, producing a result contrary to what he had intended.—Judg. 8:22-27; see EPHOD, I.
DIES AS AN APPROVED WITNESS
So complete was the deliverance Jehovah brought about through Gideon that there was no further disturbance during the forty years of his judgeship. Gideon came to have many wives, by whom he had seventy sons. After Gideon’s death at a good old age, Israel again fell victim to Baal worship. Furthermore, Abimelech the son of Gideon by his concubine, a woman of Shechem, killed Gideon’s seventy sons with the exception of Jotham, who hid.—Judg. 8:28–9:5; see ABIMELECH No. 4.
Gideon’s faith, in the face of great odds, entitled him to be mentioned as one of the “so great a cloud of witnesses.” (Heb. 11:32; 12:1) Additionally, his modesty was exemplary, and this was coupled with caution. Apparently Gideon’s cautiousness was wholesome and is not to be viewed as springing from a lack of faith on his part, as he was never once censured for being cautious. Furthermore, as indicated by Psalm 83, the defeat of Midian in Gideon’s day provides a prophetic pattern of the coming destruction of all of Jehovah’s opposers, resulting in the complete vindication of his holy name.—Compare Isaiah 9:4; 10:26.
-
-
GideoniAid to Bible Understanding
-
-
GIDEONI
(Gid·e·oʹni) [hewer, feller].
Father of Abidan the chieftain of the tribe of Benjamin in the time of Moses.—Num. 1:11, 16.
-
-
GidomAid to Bible Understanding
-
-
GIDOM
(Giʹdom) [cutting off].
A site mentioned in Judges 20:45. Following a gross sex crime by Benjamites, the other Israelite tribes pursued the Benjamites as far as this point. Its exact situation is unknown.
-
-
Gifts, PresentsAid to Bible Understanding
-
-
GIFTS, PRESENTS
From earliest times the giving of presents played an important role in daily life. Abraham’s aged servant gave gifts of jewelry to Rebekah after seeing evidence that Jehovah had assigned her as a wife for Isaac. (Gen. 24:13-22) Then, upon receiving the approval of Laban and Bethuel for the marriage, Abraham’s servant gave additional gifts to Rebekah and also “choice things to her brother and to her mother.” (Gen. 24:50-53) Later, Abraham turned all his possessions over to Isaac, but gave gifts to the sons of his concubines and sent them away.—Gen. 25:5, 6; compare 2 Chronicles 21:3.
It may have been a practice in patriarchal times to give gifts to those having suffered adversity. When Jehovah turned back the captive condition of Job, his brothers, sisters and former acquaintances, not only came to comfort him, but each one gave him “a piece of money and each one a gold ring.”—Job 42:10, 11.
GIFTS GIVEN TO OPEN THE WAY FOR BENEFITS
Gifts were often given with a view to gaining something desirable. Jacob got ready an impressive gift of livestock for Esau in order to find favor in the eyes of his brother. (Gen. 32:13-18; 33:8) Jacob’s insistence that Esau accept this gift can be better understood when considering that, according to Eastern custom, refusing to accept a gift denoted that favor would not be granted. (Gen. 33:10) Also, to gain the goodwill of the harsh-speaking food administrator of Egypt (who was actually their own brother Joseph), the sons of Jacob followed through on their father’s recommendation to take along a gift of the finest products of the land. (Gen. 42:30; 43:11, 25, 26) King Asa sent a present of silver and gold to Ben-hadad in order to induce him to break his covenant with Baasha, king of Israel.—1 Ki. 15:18, 19.
The giving of presents can result in direct benefits to the giver, as indicated by the proverb: “A man’s gift will make a large opening for him, and it will lead him even before great people.” (Prov. 18:16) A gift can subdue anger, but it will not allay the rage of an able-bodied man against one who commits adultery with his wife, regardless of how great a present is offered by the adulterer.—Prov. 21:14; 6:32-35.
GIFTS TO KINGS AND PROPHETS
The indications are that it was customary for those going to see a king to bring gifts. “Good-for-nothing men” who had no respect for Saul are singled out as not bringing any gift to him. Solomon especially was given gifts in great abundance by those coming from distant lands to hear his wisdom. The astrologers who came to see the “one born king of the Jews” were simply following this custom when they presented gifts to the young child Jesus. (1 Sam. 10:27; 1 Ki. 10:10, 24, 25; Matt. 2:1, 2, 11; see also 2 Kings 20:12; 2 Chronicles 17:5.) Similarly, at times those going to inquire of a prophet took a gift along. (1 Sam. 9:7; 2 Ki. 8:8, 9) But God’s prophets did not expect or seek a gift for their services, as is evident from Elisha’s refusal to accept a “blessing gift” at Naaman’s hand.—2 Ki. 5:15, 16.
AS A RECOMPENSE AND IN REJOICING
Gifts were given to reward those successfully completing a certain task. (2 Sam. 18:11; Dan. 2:6, 48; 5:16, 17, 29) According to the Law, an emancipated slave was not to be sent away empty-handed, but was to receive a gift, something from the flock, the threshing floor and the oil and winepress. (Deut. 15:13, 14) Also, occasions of great rejoicing might be attended by the giving of presents.—Esther 9:20-22; compare Revelation 11:10.
IN CONNECTION WITH THE SANCTUARY
God took the Levites as a gift for the house of Aaron, as those given to Jehovah to carry on the service of the sanctuary. (Num. 18:6, 7) Also, the Gibeonites and others who were made servants at the sanctuary were called Nethinim, meaning “given ones.” (Josh. 9:27; 1 Chron. 9:2; Ezra 8:20) Furthermore, the contributions for carrying on the service of the sanctuary and also the sacrifices are referred to as gifts.—Ex. 28:38; Lev. 23:37, 38; Num. 18:29; Matt. 5:23, 24; Luke 21:1.
By reason of his creatorship, Jehovah owns everything. Therefore, in giving material things for the furtherance of true worship, the giver is merely returning a portion of what he originally received from God.—Ps. 50:10; 1 Chron. 29:14.
ADMONITION CONCERNING GIFTS
Since gifts in the form of bribes can destroy the heart and pervert justice, the Scriptures admonish the hating of such gifts. Those who chase after gifts are condemned. (Deut. 16:19, 20; Eccl. 7:7; Prov. 15:27; Isa. 1:23) Moreover, the “man boasting himself about a gift in falsehood,” not doing according to his boasting, is compared to vaporous clouds and a wind without any downpour. (Prov. 25:14) The giver of gifts may have many companions, but his giving cannot ensure lasting friendship.—Prov. 19:6.
The Christian Greek Scriptures strongly censure certain practices in connection with the giving of gifts. Jesus condemned the scribes and Pharisees for overstepping the commandment to honor father and mother. According to them, if one claimed his material things were a gift dedicated to God, he was free of obligation to aid his parents. (Matt. 15:1-6; see CORBAN.) There is no merit in giving because one expects something in return. (Luke 6:30-36; 14:12-14) To be pleasing to Jehovah, giving must be done unselflshly and without showy display.—Matt. 6:2-4; 1 Cor. 13:3.
CHRISTIAN GIVING
The early Christians made gifts or contributions in behalf of their needy brothers. (Rom. 15:26; 1 Cor. 16:1, 2) However, all such gifts were voluntary, as indicated by Paul’s words: “Let each one do just as he has resolved in his heart, not grudgingly or under compulsion, for God loves a cheerful giver.” (2 Cor. 9:7) Additionally, they aided those who devoted themselves fully to the ministry, as did the apostle Paul. However, though very much appreciating the gifts sent to him by his brothers, Paul did not seek a gift.—Phil. 4:15-17.
Christians can give things more valuable than material presents. They can give of their time and abilities to edify and build others up mentally and spiritually, which brings greater happiness. The greatest gift that one can offer to another is an understanding of God’s Word, for this can lead the receiver to everlasting life.—John 6:26, 27; 17:3; Acts 20:35; Rev. 22:17; see BRIBE; GIFTS FROM GOD; GIFTS OF MERCY.
-
-
Gifts From GodAid to Bible Understanding
-
-
GIFTS FROM GOD
The gifts God gives to men are an expression of his undeserved kindness. The very word khaʹri·sma (pl., kha·riʹsma·ta), appearing seventeen times in the Christian Greek Scriptures, implies a gift involving undeserved kindness (khaʹris) on God’s part. (Rom. 6:23; 1 Cor. 12:4; 2 Tim. 1:6; 1 Pet. 4:10) It is, therefore, only proper that the gifts received from Jehovah be used for the benefit of fellowmen and to the glory of God the giver. (1 Pet. 4:10, 11) These gifts are not for the selfish profit of the receiver. Since such one has “received free,” he is under obligation to “give free.”—Matt. 10:8.
“Every good gift and every perfect present is from above.” (Jas. 1:17) Jehovah is generous in giving, allowing both the righteous and the wicked to benefit from the sunshine and the rain. In fact, he “gives to all persons life and breath and all things.” God’s gifts, including food and drink and seeing good from one’s hard work, are for man’s enjoyment. (Matt. 5:45; Acts 17:24, 25; Eccl. 3:12, 13; 5:19; 1 Tim. 6:17) Both singleness and marriage are gifts from God, to be enjoyed within the limits of his requirements. Since the single person is freer to devote himself to Jehovah’s service without distraction, singleness is the better of the two gifts.—Prov. 18:22; Matt. 19:11, 12; 1 Cor. 7:7, 17, 32-38; Heb. 13:4.
GOD’S GIFT THROUGH JESUS’ SACRIFICE
Jehovah’s undeserved kindness in providing his Son as a ransom sacrifice is a priceless gift, and those exercising faith in Jesus Christ’s sacrifice can thereby
-