An odd biblical test at Harod Spring

 

One usually assumes that military leaders are resolute and courageous - otherwise they are in the wrong job. Initially at least, Gideon seemed to have neither of these attributes. The angel of God who recruited him did call him a “mighty man of valor,” although this may have been more in the way of reassurance. Nevertheless, Gideon used a military strategy that will continue to be valued throughout Jewish history. Recognizing the limitations of his inexperienced tribal army, he used brain power rather than military might to overcome his enemy.

 

As told in the book of Judges (chapters 7 to 9), for seven years the Midianites had been crossing the Jordan River and making scorched earth raids into the hill country, and this was devastating life and agriculture in the country. The Israelites cried out to God. In response to this an angel of God called upon Gideon to lead an Israelite army. Before accepting, Gideon requested a sign that God was truly with him. The angel produced a fire that consumed a sacrifice Gideon had prepared. Gideon was then asked to destroy his father’s altar to Baal and the asherah (sacred pillars) in the village, then to erect an altar and make sacrifices to God. However, Gideon was only prepared to do this during the night and he relied upon his father to save him the next day from the villagers’ wrath.

 

He now called upon the tribes of Manasseh, Asher, Zebulun and Naphtali for fighters. In the meantime, he requested two further signs from God, and these were duly provided. Thirty-two thousand soldiers showed up at his encampment at Ein Harod. However, this was too many and God told him to send home all soldiers who were fearful. Ten thousand men remained. This was still too many and God described a test to Gideon he was to carry out. The soldiers were to be observed while drinking from the spring water. Only those who scooped up the water with their hands and “and laps with his tongue as the dog laps” (Judges 7:5) were chosen. Three hundred men met this criteria, while those who knelt down while drinking were sent home.

 

This was a very odd test and various explanations of its purpose have been proposed by Jewish biblical commentators. One explanation is that of the well-known commentator Rashi who assumes that those who knelt down were accustomed to idol worship. In a similar vein, a midrash, the Yalkut Shimoni, suggests that those who did not kneel down refrained from doing so because they did not wish to create any semblance of idol worship. Another suggestion is that kneeling down signified subservience to Midian.

 

A very different approach, however, is taken by the Jewish historian Josephus Flavius who suggests that the 300 men who were chosen were the most inept and stupid. This is why they were compared to dogs in their drinking habits. (Dogs were not highly regarded in the biblical period). The purpose of this test was to demonstrate God’s role in this battle and not the skill of the warriors. Josephus is not considered a traditional Biblical commentator, but his explanation is an interesting one!

 

Gideon now went with this small party in the middle of the night to the edge of the Midianite camp on the other side of the valley. The soldiers selected were told to blow with their right hand on the trumpets, smash their pitchers, and hold up their torches while shouting “For the Lord and for Gideon” (ibid 7:18). This caused panic in the Midianite camp, which assumed it was being attacked by a large Israelite army. The Midianites began attacking each other and fled in panic. The rest of the Israelite army was now called back to attack the fleeing Midianites.

 

After considerable reassurance from God, Gideon had demonstrated the courage and resolve one would anticipate from a military leader. Unintentionally, however, he led the Israelites astray by melting captured golden nose rings and pendants into a huge ephod or belt. He kept this in his town and people began worshipping it. After his death, the people again began worshipping Baal. Practicing pure monotheism was a continuing challenge for the Israelites in the period of the judges.