Previous Lessons: 1, 2, 3, 4, 5, 6, 7,
I’m out of pocket this week, so you get a catch up week!
Catch up on any lessons you might be behind on, go back and do any of the homework you may not have had time for, review your memory verses, or if you’re already caught up, you could even read ahead in Judges a little. It’s your week to use as you see fit. Happy studying!
Previous Lessons: 1, 2, 3, 4, 5, 6,
1. Go back to lesson 3 (link above) and review your answer to the first part of question 5, Israel’s pattern of sin and repentance in 2:16-23. How does today’s passage fit this pattern? How does today’s passage fit the theme verse of Judges (21:25), “In those days there was no king in Israel. Everyone did what was right in his own eyes.”?
2. Briefly review the end of Judges 6 to set the scene for today’s passage.
3. Using a good Bible map, attempt to locate all of the places mentioned in today’s passage.
4. Read 1-3. How many men did Gideon start out with (3)? How many men did Midian, the Amalekites, and the people of the East have? Do the math (the number of the enemy divided by the number of Gideon’s men) – how many of the enemy were there for every one of Gideon’s men? And yet God said whose army had too many men? (2) Why did Gideon’s army have too many men? (2)
Notice the “spoiler” God gives Gideon in verse 2. How might that have allayed Gideon’s fears and reassured him?
Keep the 22,000 fearful men who left (3) in mind as you read the remainder of today’s passage. What blessings and opportunities did they miss by giving in to their fear?
Looking back at chapter 6 (and ahead to 7:10-11), notice the motif of Gideon’s fearfulness. Compare Gideon’s fearfulness to that of the 22,000 (3). Did Gideon give in to his fears or follow and obey the Lord despite his fears? How was He able to do that? What blessings and opportunities came to Gideon as a result of following and faithfulness despite fear? Think about how many times in Scripture God says “fear not” or “do not be afraid”. How is Gideon a good example to us of how to respond to God and His Word when we are afraid?
5. Read 4-8. Think about God’s reasons (2) for so severely reducing the size of Gideon’s army alongside some of God’s actions we looked at in lesson 6 (link above): God bringing Israel “very low,” God choosing the weakest man from the weakest clan to lead Israel in battle, God having Baal’s altar and the Asherah pole torn down and replaced by His own. How do God’s actions indicate that He wants it clear – to Gideon, Israel, the Midianites, and the world – that He alone is God, that He alone saves, and that He alone is to get the glory for this victory?
Most reputable theologians agree that there is little, if any, spiritual or tangible significance to God using the way the men drank (5) to separate out the 300 men He wanted with Gideon. It was just an expedient and easily visible way to show Gideon who He wanted. But consider God’s sovereignty over such a small thing. Who created these men with either a natural or learned propensity to drink each way? How did God use such a small thing to guide each man’s life in this situation? How does God choosing these particular 300 men and not the 9700 other men demonstrate to us the concept that God has his own reasons for the choices He makes and we aren’t always privy to those reasons? How does all of this impact your understanding of God directing our steps?
With Gideon’s army now reduced to 300, do the math again. How many of the enemy were there to every one of Gideon’s men?
6. Read 9-18. Notice again the motif of Gideon’s fear. How did God reassure him? (9b, 10-11) How does this demonstrate God’s compassion and mercy toward His children who are faithful, yet fearful? Did Gideon have any real reason to be afraid? What was his response to God’s reassurance? (15a)
How do you suppose the Midianites knew who Gideon was? (14) If they knew who Gideon was, what did they also know about God? Did the Midianites have a real reason to be afraid? How could the same dream (13-14) gave courage to God’s faithful servant, but frighten unbelievers?
How does Gideon, the cake of barley bread (13-14), point ahead to Jesus, the Bread of Life that came down from Heaven – and will one day return – with a sword?
7. Read 19-25. Think about the motif of shining light into darkness. (16, 19-20) What does light represent in Scripture? Darkness? How does this passage point us to Jesus, the light of the world? How does it point to us, His followers, as the light of the world? As Gideon experienced temporally (21b), what is often the effect, spiritually, of shining the light of Christ into the enemy’s darkness? Does the darkness or the light eventually win in the end? (24-25)
Think about the fearfulness of Gideon, the 22,000, and the Midianites in today’s passage. Now consider your own fearfulness. Are you now, or have you ever been, in a situation that caused you to be fearful? Did you, like the Midianites, have good reason to be fearful because you were an unbelieving rebel? Were you fearful but faithful as Gideon was? Did you let fear or faith inform your actions? Did fear cause you to flee, like the 22,000? What blessings or opportunities did you miss out on by fleeing in fear, or did you experience by remaining faithful despite your fear? Ask God to help you learn from today’s passage and from your own experience about responding to scary situations in faith despite your fears. You may wish to read my article Fear Not: 9 Biblical Ways to Trade Worry for Trust.
What is the “verse mapping” method of Bible study? Do you recommend it? A friend was asking about it and she is a big follower of Proverbs 31 Ministries, which was a red flag for me.
This is an excellent question, because there are lots of different Bible study methods out there, some good, some not. And you want to make sure you’re using a method that will help you correctly understand the text so you can grow in your faith.
I had never heard of verse mapping either, so I did what I usually do when I’ve never heard of something but want to know what it is- I Googled it. And several red flags popped up for me too.
The first hit I got was this article written by someone who thinks Beth Moore is an exemplary Bible teacher and that The Message is a reliable translation. She linked to an article on verse mapping at Proverbs 31, whose author says we need to “listen to God’s voice“. The Proverbs 31 article linked to another blogger – “the one who taught us how to verse map” – who recommended closing your eyes, letting your Bible fall open and pointing to a random verse as one way to choose a verse to map.
The rest of the first two pages of search results all seemed to be from Christian women’s blogs, none of whom I was familiar with. That’s not to say there’s necessarily anything wrong with those women or their blogs, I’m just saying I didn’t see any well known, doctrinally sound ministries recommending verse mapping in the most popular Google results.
I get the impression from these articles that verse mapping methodology can be a bit fluid. The first blogger used a journal and made copious notes (her method appeared to me to be more akin to inductive Bible study). The other two used an index card and wrote very few notes. So it would seem there’s no one set way to do verse mapping, but the general idea is to pick a Bible verse and dissect it (in various ways, depending on which method of verse mapping you’re using) as your daily Bible study format.
Separating the method itself away from the taint of false teachers, some of the recommended techniques in verse mapping are solid and could be very helpful, such as using commentaries, looking words up in the original Greek or Hebrew, writing down what is happening in the verse, and looking at the immediate context of the verse. These are all good principles of biblical hermeneutics, and if you use them as part of a systematic study of a book of the Bible or as part of a study on a biblical topic, your understanding of God’s word will be greatly aided.
The problem is, a) using it as your sole form of Bible study isn’t going to teach you all that studying longer passages of the Bible will, and b) those aforementioned good techniques are mixed in with some bad techniques, so you have to be discerning enough to tell which is which. And, chances are, if you’re discerning enough to do that, you’re probably a good student of the Bible who’s already using the good techniques of verse mapping, so you don’t really need it.
The bad techniques?
1. Choosing random verses to dissect
There’s more to the context of a verse than just the couple of verses that immediately precede and follow it. There’s how the verse fits into its chapter, book, testament, and the overall narrative of Scripture. If you skip through Scripture picking out a verse here and a verse there to analyze you’re going to misunderstand those verses because you’re not going to know the larger context they fit into in their own immediate story and the story arc of redemption. Can you imagine studying any other piece of literature – a Shakespearean sonnet, the Declaration of Independence, a medical journal article – this way, picking out a random sentence or two here and there? Of course not. Then why would we study the Bible this way?
2. Personalizing the verse
One of the techniques verse mapping recommends is to cross out all general referents (you, they, we, etc.) and replace them with your own name. Do not do this.
First and foremost this exhibits utter disdain for the God of the universe who wrote the Bible. If He wanted your name to be in Scripture, it would already be there. You don’t get to change, even temporarily, what He wrote, and to think it’s OK to do so is arrogant and irreverent. These are the very words of God Himself- do you really dare to change them?
Second, it’s an extremely self-centered way to look at Scripture. The Bible isn’t about you and it wasn’t written to you. When those words were penned, there were real, live people – just as important as you – on the other end, and none of them were you because you hadn’t been born yet.
Third, doing this will almost certainly give you a wrong understanding of the verse. “You” doesn’t always mean you personally, Buttercup. Sometimes “you” means Israel. Sometimes “you” means the church. Sometimes “you” means Amos or Cain or Judas or Philemon. Sometimes “you” means God. Sometimes “you” even means Satan. And sticking your name in for one of these “you’s” is going to lead you away from a correct understanding of Scripture, not toward it.
3. Focus on anything that jumps out at you
Again, this is a very self-centered way to look at Scripture. Just because something jumps out at you doesn’t mean it’s the main point of the verse or that it has significant spiritual import. Certainly, if there’s a word in the verse that you don’t understand you should look it up. Or, if you find some concept in the verse interesting, go ahead and search out the cross-references for clarity. But don’t assume that word you’ve looked up or that concept you find interesting is the meaning of the verse just because it happened to catch your attention. When we study the Bible, we search for what God meant by that verse.
4. Find verses that minister to you
Now I ask you, if you follow that guideline, how often are you going to pick verses out of Leviticus that have nothing to do with your life today? When will you pick verses that step on your toes and convict you of sin? Will you ever examine hard verses that take a lot of historical and cultural understanding? At the risk of sounding like a broken record, this is a self-centered way to look at Scripture. Yes, the Bible can bring us comfort and reassurance, but the Bible isn’t a bottle of aspirin. You don’t just pop a couple of verses whenever you have a headache. The Bible isn’t there to minister to you. It’s there to equip you to minister to God, the church, your family, the lost. There’s a reason God wants pastors to preach the whole counsel of God – we need all of God’s word, even the parts that don’t “minister” to us.
In conclusion, I would not recommend verse mapping as a whole the way it is presented in the aforementioned articles, but some of the individual techniques I noted can be helpful as part of your regular, systematic study of Scripture.
If you need a little help learning how to study your Bible using good study habits, click the Bible Studies tab at the top of this page.
If you have a question about: a Bible passage, an aspect of theology, a current issue in Christianity, or how to biblically handle a family, life, or church situation, comment below (I’ll hold all questions in queue {unpublished} for a future edition of The Mailbag) or send me an e-mail or private message. If your question is chosen for publication, your anonymity will be protected.
Previous Lessons: 1, 2, 3, 4, 5,
1. Go back to lesson 3 (link above) and review your answer to the first part of question 5, Israel’s pattern of sin and repentance in 2:16-23. How does today’s passage fit this pattern? How does today’s passage fit the theme verse of Judges (21:25), “In those days there was no king in Israel. Everyone did what was right in his own eyes.”?
2. Explain verses 1-6 in your own words. How does this set the scene for the drama that follows? What position does it put Israel in? Verse 6 says Israel was brought “very low”. How low were they brought, by Whom (ultimately), and why? Think about the desperate situation Israel was in. Were they capable of helping themselves in their own strength?
In this chapter of Israel’s history, they were “brought low” as a consequence of, and discipline for their own sin. But sometimes even the most obedient, godly people suffer extreme hardship or tragedy (sometimes because they’re godly and obedient). What is God’s overall goal in allowing people to suffer the consequences of their sin? What is God’s overall goal in allowing a godly, obedient person to suffer? Why does God use suffering to accomplish both of these goals?
3. In 7-10, why does God take the people all the way back to Egypt? What is He reminding them of about Himself and about themselves? Why do they need reminding of these things? Why do God’s people today – corporately and individually – need to be reminded of these same principles about God and ourselves?
4. Read 11-24. In what ways does this passage point us ahead to Christ?
Who is “the angel of the Lord”? (11) Many would consider this to be a Christophany. What is a Christophany, and how does this passage lend support to this being an appearance of the pre-incarnate Christ?
Compare and contrast what the angel says about Gideon’s might (12, 14) with Gideon’s self-evaluation of his own might (13, 15). Where is his is strength actually going to come from? (16a) What is the significance of the word “But” in 16a? Consider the connection between Gideon’s weakness and Christ’s strength in light of 2 Corinthians 12:7-10. (Make a mental note of this for later when we get to Samson.) Compare Israel’s weakness (6) and God’s strength, soon to be on display through Gideon. How is God glorified, and His strength magnified in our weakness?
How is Gideon being a “good Berean” in verse 17? Why is he asking for confirmation? How does this demonstrate His godliness? Does this mean Christians today should ask God for confirming signs? Why not?
What was the significance of God accepting Gideon’s offering? (21)
5. Read 25-32. What was God’s initial instruction to Gideon in 14-15a? But what had to take place first? (25-27) Why did the altar to Baal and the Asherah pole have to come down and be replaced by an altar to the one true God before Gideon went to battle with the Midianites? Who did those monuments declare – to Israel, Midian, and the rest of the world – Israel’s gods to be? What did tearing down those monuments to false gods and replacing them with an altar to God declare to Israel, Midian, and the rest of the world about who their God was? If the Baal altar and the Asherah pole had remained in place, who would have gotten the glory -in the eyes of Israel, Midian, and the rest of the world – for the victory over Midian?
Did Baal “contend for himself” against Gideon? (31) What did this tell the Israelites about Baal’s impotence as a god?
How do these passages apply to this situation?
Consider the vehement anger with which the Israelite men reacted to their idol being torn down. (29-30) Have you ever – even in the gentlest way possible – challenged someone’s idol (told a friend she was following a false teacher, that she should give up feminism and submit to her husband, etc.)? Was her reaction in any way similar to the Israelites’ reaction? Have you ever reacted in a similar way when your own idol was challenged? What is the source of all of that vehement anger? What does this tell you about idolatry and the condition of the human heart? When it comes to idols of the heart are we really any different from these Israelites?
6. Read 33-40. Think back to 1-6 and all the horrors Midian, the Amalekites, and the people of the East have visited upon Israel for the last seven years. Now try to picture in your mind 135,000 of them – well fed, confident, and strong – drawn up in battle array. And you – the weakest guy in the weakest clan of his tribe – you’re the one who has to lead a starving, feeble army against them. Do you think you might be a little nervous and wanting some reassurance from the Lord that you really had understood His instructions correctly and that He was with you? Is it possible that’s how Gideon felt? Describe God’s mercy and compassion toward Gideon in answering and reassuring him (38, 40).
Is this passage any sort of basis for Christians testing God, or seeking a sign from God, by placing a metaphorical “fleece” before Him? Why not? (Hint: Did Gideon have a Bible? Do you?)
1. Go back to lesson 3 (link above) and review your answer to the first part of question 5, Israel’s pattern of sin and repentance in 2:16-23. How does today’s passage fit this pattern? How does today’s passage fit the theme verse of Judges (21:25), “In those days there was no king in Israel. Everyone did what was right in his own eyes.”?
2. Read chapter 4. Did Deborah take it upon herself to assume the position of judge (4:4)? According to 2:18, who placed her in the position of judge, and why? Was it for her own personal fulfillment or for God’s purposes in the nation of Israel? According to 4:5, what was Deborah’s day to day “job description“? How does this reconcile with God’s stated purpose for raising up judges in 2:18?
3. Notice how Deborah has to prod Barak to action (4:6, 14) and Barak’s hesitancy (4:8). What does this phrase – “Has not the Lord, the God of Israel, commanded you…?” (4:6) – tell you about Barak’s awareness of God’s command before Deborah confronted him about it? Why weren’t he and his fighting men already out there obeying God’s command and fighting to protect their wives and children?
(Notice how 4:11 – seemingly random, useless information at the moment – becomes vital backstory when you get to 4:17. Always keep an eye on those seemingly random bits of information in the Bible. You might need them later.)
Where are Heber and the rest of the men of his clan when Jael is taking care of business (4:17-22)? Why aren’t they standing between Jael and Sisera, protecting her and the rest of their wives and children from danger?
What happens to women and children when men fail to fulfill their God-ordained role of protector? In what ways does men failing to carry out their God-ordained role impede women from carrying out our God-ordained role, and vice versa?
4. Compare 4:7 with 4:23-24. Did God keep His promise?
5. Many evangelicals today see this passage as a “girl power…’I am woman, hear me roar’…’Who run[s] the world? Girls!'” story. But is it? Carefully examine chapter 4, especially verse 9, in light of Isaiah 3:12 (Read 3:1-5, 9-12 for context. Notice the themes of Israel’s sin and God’s judgment in this passage. Notice also the “support” God is “taking away” in judgment. Are the people listed in 3:2-3 men or women? Why is God taking them away?) In both Judges 4 and Isaiah 3, is a woman in leadership portrayed as a blessing or as God’s judgment on His people? Explain why the original audiences of both the Judges and Isaiah passages would have seen these passages, not as a “girl power” celebration of women, but as a “man up” indictment of cowardly, lazy, faithless men.
Does the fact that God used Deborah as a judgment against the Israelite men who would not step up and do their duty as men in any way diminish her godliness or her wisdom as a judge?
6. Read chapter 5. As you read, compare the people, places, and actions with the the people, places and actions in chapter 4. Explain in your own words, verse by verse, how chapter 5 elaborates on, explains, or celebrates the events of chapter 4.
Which words and phrases in chapter 5 indicate that Deborah and Barak gave glory to God for the victory over Jabin and Sisera?
In a time in which literacy rates were low and writing materials were scarce, explain how this song would have helped preserve the historical events of chapter 4 in the memories of the people of Israel. Why would it have been important for them to remember these things? What lessons would God have wanted them, and us, to learn from these events?
7. Take a moment to meditate on the depth of mercy and grace it took for God to rescue these sin sick souls from His own judgment and wrath, and give them the victory. Then, consider that He extended the same mercy and grace to you in the cross, rescuing you and giving you the victory over sin, death, and the grave. Kind of makes you want to sing a song of worship like Deborah and Barak did, doesn’t it? Pick a good one and sing His praise!
Many egalitarians and feminists today try to use the story of Deborah’s position of leadership to justify women “pastors,” women preaching to and teaching the Bible to men, and women exercising authority over men in the church. Read my article Rock Your Role: Oh No She Di-int! Priscilla Didn’t Preach, Deborah Didn’t Dominate, and Esther Wasn’t an Egalitarian. Practice how you would explain to a friend who’s using Deborah to argue against 1 Timothy 2:12 that Deborah as judge does not support the idea of women pastoring, preaching to/teaching men, or exercising authority over men in the church? How might women holding these positions today be just as much a “man up” indictment of evangelical men as Deborah was to the Israelite men in her day?
