Judges 6:14 · Bible study
Judges 6:14 Commentary: 'Go in This Your Might'
Hebrew · 9 what the commentators say
Meaning in one sentence
The Lord's look and commission empowers Gideon. 'This your might', God's gift, not Gideon's own. A study on divine calling and human weakness.
Research Summary
- Meaning: God confers strength through his look and commission; 'this your might' is divine enablement, not natural ability.
- Key words: 'turned' (H6437 panah), a personal, gracious attention; 'might' (H3581 koach), strength, often used of God's power; 'sent' (H7971 shalach), a commission with full authority.
- Main debate: Whether the might is inherent in Gideon or given by God, most commentators favor the latter based on the look and promise of presence.
- Theological theme: Divine calling and empowerment, God uses weak, reluctant people to accomplish his purposes.
- Best use: For sermons on vocation, courage, or a fresh start; helpful in studies on God's enabling grace for the fearful.
Translation Comparison
BSB Berean Standard Bible 2020
The LORD turned to him and said, “Go in the strength you have and save Israel from the hand of Midian. Am I not sending you?”
WEB World English Bible 2000
Yahweh looked at him, and said, “Go in this your might, and save Israel from the hand of Midian. Haven’t I sent you?”
KJV King James Version 1769
And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?
ASV American Standard Version 1901
And Jehovah looked upon him, and said, Go in this thy might, and save Israel from the hand of Midian: have not I sent thee?
YLT Young's Literal Translation 1898
And Jehovah turneth unto him and saith, `Go in this--thy power; and thou hast saved Israel out of the hand of Midian--have not I sent thee.'
Darby Darby Bible 1890
And Jehovah looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of Midian. Have not I sent thee?
Douay-Rheims Douay-Rheims Bible 1899
And the Lord looked upon him, and said: Go, in this thy strength, and thou shalt deliver Israel out of the hand of Madian: know that I have sent thee.
Translations in other languages (10 available)
Y mirándole Jehová, díjole: Ve con esta tu fortaleza, y salvarás á Israel de la mano de los Madianitas. ¿ No te envío yo?
E olhando-lhe o SENHOR, disse-lhe: Vai com esta tua força, e salvarás a Israel da mão dos midianitas. Não te envio eu?
L’ Éternel se tourna vers lui, et dit: Va avec cette force que tu as, et délivre Israël de la main de Madian; n’est-ce pas moi qui t’ envoie?
Der HERR aber wandte sich zu ihm und sprach: Gehe hin in dieser deiner Kraft; du sollst Israel erlösen aus der Midianiter Händen. Siehe, ich habe dich gesandt.
Toen keerde zich de HEERE tot hem, en zeide: Ga heen in deze uw kracht, en gij zult Israel uit der Midianieten hand verlossen; heb Ik u niet gezonden?
Allora l’Eterno si volse a lui, e gli disse: “Va’ con cotesta tua forza, e salva Israele dalla mano di Madian; non son io che ti mando?”
Tedy wejrzawszy nań Pan rzekł: Idźże z tą twoją mocą, a wybawisz Izraela z ręki Madyjańczyków; izalim cię nie posłał?
Господь, воззрев на него, сказал: иди с этою силою твоею и спаси Израиля от руки Мадианитян; Я посылаю тебя.
耶和華 觀看 基甸，說：「你靠著你這 能力 去 從米甸人 手裡 拯救 以色列人，不是 我差遣你去的嗎？」
And the Lord, turning to him, said, Go in the strength you have and be Israel's saviour from Midian: have I not sent you?
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Judges 6:14
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators from diverse traditions agree that 'this your might' refers to a strength conferred by God's presence rather than Gideon's innate ability. Barnes states that 'that gracious look conferred immediate strength,' citing cross-references like Ephesians 6:10 and 2 Corinthians 12:9. Clarke argues the phrase means 'the might of Jehovah, who is with thee.' Gill sees the Lord looking 'with great earnestness and delight' and speaks of a might 'both of body and mind' that was now increased. Cambridge Bible notes that 'Gideon's natural qualities were capable of being set to higher tasks' and that 'God takes men as they are and makes them what they are not.' Poole describes the look as 'with a settled and pleasant countenance, as a testimony of his favour to him, and of his readiness to help him.' Matthew Henry agrees that the strength Gideon had 'already received' was now 'further received' through the Lord's word. The consensus is clear: God graciously gives the might required for the mission.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Conferred empowerment view: The Lord's look and the promise 'I will be with you' (v.16) indicate the might is supplied by God's presence, not inherent (Barnes, Clarke, Gill, Poole).
- Natural capacity view: Some emphasize Gideon's earlier description as 'mighty man of valor' (v.12) to suggest he already had warrior qualities that God would now channel (a minority reading, sometimes implicit in literal readings of 'this your might').
- Commission authority view: The rhetorical question 'Haven't I sent you?' grounds Gideon's might in the authority of the sender; the might is the authority to act as God's representative (implied by Jamieson-Fausset-Brown and cross-references to sending in Exodus 3:10).
What is clear: The Lord personally commissions Gideon to save Israel and assures him of divine enablement, regardless of how one understands the source of 'this your might.'
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the speaker in v.14 | The passage shifts from 'angel of the Lord' to 'the Lord (Yahweh)' speaking directly, indicating a divine self-disclosure. | Some traditions (e.g., following the LXX) harmonize by reading 'angel of the Lord' here, while others see this as a theophany where Yahweh himself appears. |
| Meaning of 'this your might' | The might is related to God's presence and calling, not merely Gideon's natural abilities. | A few readers (e.g., some literalists) emphasize Gideon's 'mighty man of valor' epithet (v.12) as pointing to pre-existing courage, whereas the majority see the might as conferred at that moment by the look and word. |
| Gideon's response (v.15) to the commission | Gideon objects on grounds of family and personal insignificance, reflecting authentic humility. | Some view his request for a sign (v.17) as a mark of weak faith; others consider it a reasonable request for confirmation given the rarity of revelations during that period (Jamieson-Fausset-Brown). |
| The nature of the Lord's 'look' | The look is favorable and empowering, not a mere glance. | Whether it should be understood as a specific impartation of spiritual strength (Barnes) or a general expression of divine favor and readiness to help (Poole, Henry). |
Historical & Cultural Context
Israel had been under Midianite oppression for seven years (Judges 6:1). The Midianites, often in alliance with Amalekites and other eastern peoples, would invade during harvest, destroy crops, and seize livestock, leaving Israel destitute. To escape detection, Gideon was threshing wheat in a winepress, a hidden, unorthodox location normally used for grapes, not grain. This defensive posture reveals the community's fear and desperation.
The narrative shifts from 'the angel of the LORD' (v.11, 12) to 'Yahweh' speaking directly in v.14. The Cambridge Bible notes this change is remarkable: 'when messages are delivered by the Angel of the Lord, the form of the message is as if God Himself were speaking.' Gideon, however, did not yet recognize the visitor's true identity; he addresses him as 'my lord' (v.13) and later asks for a sign (v.17). The divine look in v.14, the Lord 'turned toward him' (Hebrew va/yifen), was an act of focused, personal attention that conveyed favor and commission.
Cultural patterns of a prophetic call narrative appear here: a reluctant recipient, a divine promise, and a sign to confirm. Like Moses (Exodus 3:10) and Barak (Judges 4:6), Gideon protests his inadequacy (v.15). The Lord's response, 'Have I not sent you?' echoes the commissioning formula found throughout Scripture (Isaiah 44:26; Ezekiel 2:3; John 20:21) and grounds Gideon's authority in the Sender, not the messenger.
Textual Notes
The supplied commentary notes a notable variant: the Septuagint (Greek Old Testament) reads 'the angel of the Lord' in v.14 and v.16, harmonizing with v.11, 12. The Masoretic Text, followed by most English translations, has 'Yahweh' (the Lord) speaking directly here. Cambridge Bible calls this LXX reading 'an obvious way of introducing consistency.' No other significant textual variants are mentioned in the sources consulted. The pronoun 'you' (second masculine singular) is clear throughout.
Reception History
In the early church, Gideon's calling was often read as a type of Christ's commission to weak disciples: the Lord looks and empowers. Matthew Henry (18th c.) drew lessons about God's willingness to use the least likely, and Wesley saw the verse as raising questions about divine sovereignty and human response (though his extended note focuses on election). Gill and Poole emphasized the gracious look as a guarantee of success. In Reformed and Evangelical traditions, the verse has been a source of comfort for those who feel inadequate to their calling, reminding them that strength comes from the sending God. Modern preachers often use it to encourage believers to step out in faith, trusting that the one who sends also supplies the power to fulfill the mission.
Preaching This Verse
Three-point outline
- The Lord's Look: A glance that changes everything. God turns toward Gideon not in anger but in grace. Barnes calls it 'a gracious look that conferred immediate strength.' This look precedes the command, divine attention is the foundation for divine action.
- 'This Your Might': God's enabling power for the called. The might is not Gideon's natural courage (he is threshing in hiding). It is the strength of God's presence, given in the very moment of commission. Clarke insists it is 'the might of Jehovah.'
- 'Haven't I Sent You?': The authority of the sending. The rhetorical question settles all doubts. The sender is the Lord of history, who has raised deliverers before (1 Samuel 12:11) and will do so again.
Five-point outline
- A look of grace before a word of command
- Might that is not our own, but given with the call
- Saving others from oppression by God's power
- The sending that overcomes fear through the Sender's identity
- The challenge of faith: moving from hiding to acting
Illustration hooks
- A farmer hiding his harvest in a cave, yet told to lead a campaign, the contrast between present fear and future confidence.
- An unexpected phone call offering a job or assignment one feels completely unqualified for, the authority of the caller gives the courage to accept.
- A message delivered by an unlikely messenger (e.g., a child giving a difficult adult instructions) that works only because of the sender's reputation.
Questions your congregation is asking
- How do I know when God is calling me, especially when I feel weak?
- What does 'this your might' mean for my own limitations and fears?
- Can a single moment of divine attention really change someone's entire life direction?
Leading a Discussion
This verse captures a turning point in Gideon's story. The Lord looks, speaks, and commissions, all while Gideon is still questioning and hiding. His protest in v.15 shows how far he is from seeing God's perspective. The question driving this study: What changes someone from a fearful farmer into a deliverer of Israel?
Discussion questions
- What does Gideon's location and activity (threshing in a winepress) reveal about Israel's condition and his own state of mind?
- The Lord 'looked upon him', how does this look differ from the way Gideon sees himself and his situation?
- Read 'Go in this your might.' Based on the commentaries, what is the source of this might? How does the surrounding context (v.12, 16) support your answer?
- Why does the Lord use a rhetorical question ('Haven't I sent you?') rather than a simple command? What does that question accomplish?
- How does Gideon's response in v.15 compare with other call narratives (e.g., Moses in Exodus 3:10, Jeremiah in Jeremiah 1:6)? What does this pattern suggest about God's choice of leaders?
- The shift from 'angel of the Lord' to 'the Lord' is theologically significant. What does it mean that God himself speaks this commission?
- In what situations do you need to hear God say, 'Go in this your might'? How does this verse encourage people who feel inadequate for a task God has given them?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Joshua 1:5 | No man will be able to stand before you all the days of your life. As I was with Moses, so I will be with you. I will not fail you nor forsake you. |
| Joshua 1:9 | Haven’t I commanded you? Be strong and courageous. Don’t be afraid. Don’t be dismayed, for Yahweh your God is with you wherever you go.” |
| Judges 4:6 | She sent and called Barak the son of Abinoam out of Kedesh Naphtali, and said to him, “Hasn’t Yahweh, the God of Israel, commanded, ‘Go and lead the way to Mount Tabor, and take with you ten thousand men of the children of Naphtali and of the children of Zebulun? |
| I Samuel 12:11 | Yahweh sent Jerubbaal, Bedan, Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side; and you lived in safety. |
| I Chronicles 14:9 | Now the Philistines had come and made a raid in the valley of Rephaim. |
| I Chronicles 14:10 | David inquired of God, saying, “Shall I go up against the Philistines? Will you deliver them into my hand?” Yahweh said to him, “Go up; for I will deliver them into your hand.” |
| Hebrews 11:32 | What more shall I say? For the time would fail me if I told of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets— |
| Hebrews 11:34 | quenched the power of fire, escaped the edge of the sword, from weakness were made strong, grew mighty in war, and caused foreign armies to flee. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that when the angel tells Gideon to go in this might, the "might" is precisely the strength of the Lord who has just declared He is with him. Gideon is not sent in his own power but in the divine presence already promised to accompany him.
Barnes' Notes on the Bible Protestant 1832
Barnes points out the shift from "the angel of the Lord" to simply "the Lord" in this passage. This change is significant because the Angel speaks as God Himself, which shows that the message carries full divine authority and that the commission given is genuine and backed by sufficient power.
Cambridge Bible for Schools and Colleges Anglican 1880
The narrator lets readers in on a secret Gideon himself has not yet grasped: the visitor speaking to him is the Lord himself, though Gideon does not see through the disguise. The speaker’s language, especially the present-tense “do I not send thee?” betrays his divine identity, but Gideon remains unaware.
Geneva Bible Notes Reformed 1599
The Geneva note highlights that Gideon's "might" is not his own strength but comes directly from God's commissioning. The question "have not I sent thee?" grounds his entire authority and ability in the divine call, not in any personal qualification.
Gill's Exposition of the Bible Baptist 1748
Gill identifies the "angel of the Lord" as Jehovah himself, who looks on Gideon with earnest delight and favor. The "might" Gideon has is a gift from God, now increased, and the divine commission "have not I sent thee?" gives him full authority to rescue Israel.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB compares Gideon's hesitation directly to Moses: both shrank from their calling out of humility and asked for a sign. The rare scarcity of divine revelations during such corrupt times explains why Gideon wanted such thorough proof. His request was reasonable, and God granted it graciously.
Lange's Commentary Reformed 1857
Lange emphasizes that Gideon asks for a sign not from unbelief but from humility and a sense of his own insufficiency. He distinguishes this Angel of Jehovah as a divine being, not a human messenger, and notes that Gideon's fear of dying reflects the Old Testament truth that no one can see God
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry observes that the angel calls Gideon a mighty man of valour while he is threshing wheat in a winepress to hide from the enemy, showing that God addresses Gideon not by his present fear but by the strength He intends to give him. Gideon's complaint about God's absence is answered with a direct commission: the Lord's presence itself is the only strength he needs.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley rejects Matthew Henry's claim that the goodness of God's promised land will intensify the punishment of those who perish. He argues that this reasoning fails under predestination: if some are not elected, they never had a genuine offer, and if all the elect are saved, the grant was never free to the others.