Judges 6:18 · Bible study
Judges 6:18 Commentary: Gideon's Gift and the Waiting Lord
Hebrew · 9 what the commentators say
Meaning in one sentence
Why does Gideon call his present a 'minchah'? What does God's willingness to wait teach us about His response to our hesitant faith?
Research Summary
- Meaning: Gideon asks the divine visitor to wait while he brings a gift; the Lord agrees, showing patience with human uncertainty.
- Key words: minchah (H4503), gift, tribute, or grain offering; the ambiguity is deliberate, reflecting Gideon's unresolved view of his visitor.
- Main debate: Did Gideon intend a meal for a guest or a sacrifice to God? Commentators are divided, with many noting that the writer chose the word to carry both possibilities.
- Theological theme: Divine condescension, God does not rebuke Gideon's request for a sign but meets him in his hesitation.
- Best use: As a case study in honest, questioning faith; a model for how to bring our uncertainties into God's presence without fear.
Translation Comparison
BSB Berean Standard Bible 2020
Please do not depart from this place until I return to You. Let me bring my offering and set it before You.” And the LORD said, “I will stay until you return.”
WEB World English Bible 2000
Please don’t go away until I come to you, and bring out my present, and lay it before you.” He said, “I will wait until you come back.”
KJV King James Version 1769
Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again.
ASV American Standard Version 1901
Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and lay it before thee. And he said, I will tarry until thou come again.
YLT Young's Literal Translation 1898
Move not, I pray Thee, from this, till my coming in unto Thee, and I have brought out my present, and put it before Thee;' and he saith, `I--I do abide till thy return.'
Darby Darby Bible 1890
Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again.
Douay-Rheims Douay-Rheims Bible 1899
And depart not hence, till I return to thee, and bring a sacrifice, and offer it to thee. And he answered: I will wait thy coming.
Translations in other languages (10 available)
Ruégote que no te vayas de aquí, hasta que á ti vuelva, y saque mi presente, y lo ponga delante de ti. Y él respondió: Yo esperaré hasta que vuelvas.
Rogo-te que não te vás daqui, até que a ti volte, e tire meu presente, e o ponha diante de ti. E ele respondeu: Eu esperarei até que voltes.
Ne t’ éloigne point d’ ici jusqu’ à ce que je revienne auprès de toi, que j’ apporte mon offrande, et que je la dépose devant toi. Et l’Éternel dit: Je resterai jusqu’ à ce que tu reviennes.
weiche nicht, bis ich zu dir komme und bringe mein Speisopfer und es vor dir hinlege. Er sprach: Ich will bleiben bis daß du wiederkommst.
Wijk toch niet van hier, totdat ik tot U kome, en mijn geschenk uitbrenge, en U voorzette. En Hij zeide: Ik zal blijven, totdat gij wederkomt.
Deh, non te ne andar di qui prima ch’io torni da te, ti rechi la mia offerta, e te la metta dinanzi”. E l’Eterno disse: “Aspetterò finché tu ritorni”.
Nie odchodź proszę stąd, aż zaś przyjdę do ciebie, a przyniosęć ofiarę moję, i położę ją przed tobą. I odpowiedział: Ja poczekam, aż się wrócisz.
не уходи отсюда, доколе я не приду к Тебе и не принесу дара моего и не предложу Тебе. Он сказал: Я останусь до возвращения твоего.
求 你不要 離開 這裡，等 我歸 回 將 禮物 帶來 供 在你面前。」主說：「我必 等 你回來。」
Do not go away till I come with my offering and put it before you. And he said, I will not go away before you come back.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Judges 6:18
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Gideon's request reveals both his hospitality and his uncertainty. The Hebrew word minchah (H4503) carries a deliberate ambiguity: it can mean a gift for a guest or an offering to God. Barnes notes this double sense 'suits the doubt in Gideon's mind as to who his visitor might be.' Cambridge agrees that 'in view of what happened the writer chose a word which might bear either sense.'
The Lord's reply, 'I will wait until you come back', is, as Gill puts it, 'a wonderful instance of divine condescension.' God does not rebuke Gideon for asking. He simply stays. Matthew Henry sees here a pattern: the Lord meets us exactly where our faith hesitates, and waits for the full offering of our trust.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The Lord responds graciously to Gideon's request, staying with him while he prepares his gift.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of <em>minchah</em> in verse 18 | All commentators agree that <em>minchah</em> can mean either a gift for a person or an offering to God, and that the ambiguity is intentional. | Some (Gill, Clarke) argue that Gideon intended a simple meal for a stranger; others (Cambridge, LXX) see it as a sacrifice or offering, since the same word is used for grain offerings throughout the Old Testament. |
| Gideon's recognition of the visitor | All agree that Gideon initially addresses the visitor with respect and calls him 'my Lord' (v.13, 15), indicating he senses something more than an ordinary man. | The point at which Gideon fully realizes he is speaking to the Lord is debated. Some (Keil, cited by Lange) argue that the shift from 'my lord' (v.13) to 'Lord' (v.15) marks the moment of recognition; others see full recognition only after the fire consumes the offering in v.21. |
| Theological meaning of God's waiting | All traditions see God's willingness to wait as an act of patience and condescension toward human weakness. | Reformed commentators (e.g., Matthew Henry) emphasize that God's waiting underscores His sovereignty, He is not forced by Gideon's request but freely chooses to accommodate it. Others see a more reciprocal dynamic: God responds to genuine human initiative and hospitality. |
Historical & Cultural Context
Israel was hiding from Midianite raiders. Gideon was threshing wheat inside a winepress, a cramped, secret spot, to keep the grain from being stolen. Into this landscape of fear, the angel of the Lord appeared under the oak at Ophrah (v.11). Oaks often marked cultic sites in Canaan, and this one belonged to Gideon's father Joash, who maintained an altar to Baal (v.25). The setting is thick with religious tension.
Gideon's opening words to the visitor are cautious: 'If now I have found favor in your sight, then show me a sign that it is you who talk with me' (v.17). He has heard the call to save Israel but needs confirmation. His request in verse 18, that the visitor not depart until he returns with a minchah, follows the ancient custom of hospitality. Abraham did the same for three strangers at Mamre (Genesis 18:3-5); later Manoah will press the angel to stay for a meal (Judges 13:15). In each case the host hopes that sharing food will reveal the guest's true identity.
Gideon prepares a young goat and unleavened cakes from an ephah of flour, enough for a feast. He brings the meat in a basket, the broth in a pot, and presents it under the oak. The word minchah could describe any gift from subject to king, or a grain offering presented to God. By using it, Gideon leaves the door open. Is this a meal for a stranger or a sacrifice for the Lord? The writer lets the word stand undecided, mirroring Gideon's own mind.
Textual Notes
The consulted sources (Clarke, Barnes, Cambridge, Gill, etc.) note no significant textual variants for Judges 6:18. The Masoretic Text of the verse is stable across manuscripts, and the LXX renders the verse closely. The spelling of minchah (מִנְחָתִי) with the first-person singular suffix is the standard form.
Reception History
In early Jewish interpretation, Gideon's request was seen as a pious act, an example of how even the hesitant can approach God with offerings. The church fathers, such as Jerome, compared the Lord's willingness to wait to Christ's patience with the doubting disciple Thomas. During the Reformation, the Geneva Bible's marginal notes stressed that Gideon's 'present' was an offering made in faith, while the Lord's response proved that God is not quick to reject our weak beginnings. In Wesleyan and Methodist tradition, the verse was often cited to show that grace works with our slowness: God does not demand instant certainty but stands near while we prepare our full surrender. Modern readers frequently use this passage to discuss the legitimacy of seeking signs in pastoral contexts, balancing faith with honest doubt.
Preaching This Verse
Three-point outline
- Hesitant faith makes specific requests. Gideon does not say a vague prayer. He asks for a concrete sign and asks the visitor to stay while he prepares it. He needs evidence that the one speaking is truly God's messenger, and he acts on that need by testing hospitality.
- The ambiguous offering reveals the heart. The word minchah hovers between gift and sacrifice. Gideon may not yet know if he is feeding a man or worshiping God. His preparation is lavish either way. The uncertainty does not make the offering less sincere.
- God waits without impatience. The Lord's answer, 'I will wait', is remarkable for what it does not contain: no rebuke, no sigh, no test of Gideon's speed. God accepts the delay. He treats Gideon's need for a sign as an invitation, not an obstacle.
Five-point outline
- Fear as the backstory: Gideon threshes in a winepress. The call to save Israel comes into a context of terror.
- The request for a sign: Gideon already has God's promise (v.16). But he wants confirmation that this visitor is who he seems.
- The loaded word minchah: A gift, a tribute, an offering. Gideon's choice of word leaves his own understanding open. He may be preparing a meal; he may be preparing a sacrifice.
- Hospitality as theological testing: Like Abraham and Manoah, Gideon uses table fellowship to discern the guest's identity.
- Divine patience as a model: God's 'I will wait' does not lecture Gideon on faith. It simply stays in the moment. God lets Gideon prepare the gift and present it on his own terms.
Illustration hooks
- A person preparing a meal for a guest whose identity they are not sure about. They set the table with care anyway, hoping the meal itself will reveal something.
- Asking a friend to wait while you run to get something, and they do, without irritation. You test their friendship by whether they stay.
- A child who asks a parent to watch while they show something they made. The parent could say 'I believe you, just show me later,' but instead they stop and look.
Questions your congregation is asking
- Is it acceptable to ask God for a sign when I am unsure of His will?
- How do I know whether my offering is for God or just a good deed?
- What if God seems to be moving faster than my faith?
Leading a Discussion
Gideon's request to the Lord, 'Please don't go away until I bring my present', sounds almost bold. He is asking the divine visitor to wait while he prepares a gift. But the Lord says yes. This passage invites us to examine how we handle our own uncertainty with God. Do we assume He is impatient? Or do we trust that He stays near while we work through our doubts?
Discussion questions
- Read verses 17-18. Why do you think Gideon asks for a sign rather than simply believing the promise in verse 16?
- The word minchah can mean both 'gift' and 'offering.' How does this double meaning affect how you read Gideon's motives?
- How would you describe the tone of the Lord's answer: 'I will wait until you come back'? What does this reveal about God's character?
- Compare Gideon's request with Abraham's in Genesis 18:3-5. What similarities do you notice? What is different?
- Gideon prepares a young goat and unleavened cakes, a substantial meal. What does the scale of his preparation suggest about his attitude toward the visitor, even if he is still unsure?
- Have you ever felt that you needed to 'test' whether God was speaking to you? How did you handle that tension?
- What does this story teach about the relationship between hospitality and faith?
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)
| Genesis 18:3 | and said, “My lord, if now I have found favor in your sight, please don’t go away from your servant. |
| Genesis 18:5 | I will get a piece of bread so you can refresh your heart. After that you may go your way, now that you have come to your servant.” They said, “Very well, do as you have said.” |
| Genesis 19:3 | He urged them greatly, and they came in with him, and entered into his house. He made them a feast, and baked unleavened bread, and they ate. |
| Judges 13:15 | Manoah said to Yahweh’s angel, “Please stay with us, that we may make a young goat ready for you.” |
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 highlights that Gideon calls his gift a minchah, a term normally used for a sacred grain offering, which suggests he already sensed he was speaking with a divine being. Yet what Gideon actually prepared and brought was simply a meal meant to refresh a respected stranger.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that Gideon calls his present a Minchah, a Hebrew term used for both a grain offering to God and a gift to a person. This double meaning captures Gideon's uncertainty: he does not yet know whether his visitor is divine or merely human.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that the Hebrew word translated "present" can mean either a gift for a person or an offering to God. Gideon prepares food for his guest, but the writer chose a word deliberately open to both meanings. The Septuagint renders it "sacrifice," hinting at the visitor's divine identity.
Geneva Bible Notes Reformed 1599
Depart not hence, I pray thee, vntil I come vnto thee, and bring mine offring, and lay it before thee. And he sayde, I will tary vntill thou come againe.
Gill's Exposition of the Bible Baptist 1748
Gill clarifies that Gideon's offering was not a religious sacrifice but a gift of hospitality, since Gideon did not yet know he was speaking with the Lord himself and had no altar or priesthood to perform a sacrifice. The angel's willingness to wait while Gideon prepared the food shows remarkable divine condescension.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that Abraham calls his offering a "mincha," a term for a sacred gift, not just a meal. His deeper purpose in urging the visitor to eat was to test whether this guest was more than human, since a divine being would not need ordinary food.
Lange's Commentary Reformed 1857
Lange stresses that Gideon's calling is unique among the judges: an angel appears visibly and works a miracle because Gideon's faith was worn down by living in idolatrous Manasseh. His request for a sign springs from genuine humility, not unbelief, and the theophany was necessary to restore his confidence that God still acts for Israel.
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.