Judges 6:17

17. shew me a sign that it is thou] Gideon asks for a sign that it is indeed Jehovah who charges him with this great undertaking (Jdg_6:14; Jdg_6:16); but in the following verse Gideon clearly does not know who is addressing him. Jehovah wills partly to retain and partly to withdraw the disguise. His words suggest to Gideon that He is no ordinary stranger. But some scholars think that these words (Jdg_6:17 b) cannot come from the same hand as Jdg_6:18.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Jdg 6:17 And he said unto him, If now I have found grace in thy sight, then shew me a sign that thou talkest with me.

Ver. 17. Then show me a sign,] sc., That thou art that "Captain of the Lord’s hosts," and of our salvation. This sign Gideon sought not, as the Pharisees did, out of curiosity or incredulity, but for further confirmation concerning his call to the work, that it was of God. A good cause, a good calling, and a good conscience, will make a good courage; and are all necessary, to a soldier especially.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

So that we see how the flesh is enemy unto God’s vocation, which cannot be persuaded without signs.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 17. Show me a sign] Work a miracle, that I may know that thou hast wisdom and power sufficient to authorize and quality me for the work.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(17) I have found grace in thy sight.—A phrase found both in the Old and New Testament. (See Gen_6:8; Est_5:8.)

Shew me a sign that thou talkest with me.—Give me some clear proof that this is no mere vision, and that thy message is really from God, and portends me favour. (See Psa_86:17; Isa_7:11.)

Depart not hence.—Comp. 1Ki_13:15.

My present.—My minchah. The word means first “an offering,” but specially “an offering to God,” as throughout the Book of Leviticus for the meat-offering of flour, &c. Hence the LXX. render it “the sacrifice”: “and I will sacrifice before thee.” Gideon seems, however, purposely to use a neutral word, suspecting, but not yet being convinced, that the stranger under the terebinth is something more than man. The desire to be hospitable may have mingled with his deepening sense of awe. (Comp. Jdg_13:15; Gen_18:6.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Intending to go to his own, or his father's house, to fetch some food to entertain him with, and therefore entreats he would not quit the place where he was until he returned:

and bring forth my present, and set it before thee; to treat him with, as a stranger and a messenger of God; and perhaps he thought, by this means, the better to discover who he was, whether an angel or a man: the word for the "present" is "minchah", often used for a meat offering, therefore some have thought of a sacrifice; but it appears by what follows that it was not of the nature of a sacrifice; and, besides, Gideon was no priest, nor was this a place for sacrifice, nor was there here any altar; and, besides, as Gideon did not yet know that it was the Lord himself, he could never think of offering a sacrifice to him:

and he said, I will tarry until thou come again; which was a wonderful instance of divine condescension, it being some time he waited ere Gideon could prepare what he brought, as follows.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

A sign - If the Angel ate of Gideon’s present it would be a conclusive proof of the reality of the vision. (Compare Joh 21:9-13; Luk 24:37-43; Act 10:41.) It would also be a token of God’s goodwill to Gideon. Compare Gen 18:3.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Thou, the Lord, or his angel, capable of fulfilling these great promises; or be pleased, by some sign, to manifest thyself to me. (Calmet) --- He began to perceive that he was talking with some person of authority: (Haydock) yet still he did not suspect that it was a spirit, otherwise he would not have offered food, nor would he have been so such surprised and afraid, only when the angel disappeared so suddenly, ver. 22.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

That it is thou, to wit, an angel or messenger sent from God, that appears to me, and discourseth with me; and not a fancy or delusion; that thou art in truth what thou seemest and pretendest to be, Jdg 7:12. Or,

a sign of that which thou talkest with me, i.e. that thou wilt by me smite the Midianites.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. Show me a sign — Give me some miraculous evidence that this is no illusion, and that Jehovah really speaks to me. Gideon’s several answers show a trembling heart and a wavering faith.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

A sign that thou talkest with me that it is indeed thou thyself that speakest to me, even God, and that there is no illusion.

Asking for a sign.

The stranger said, Have not I sent thee? I will be with thee. Gideon wanted a proof that he was one who had authority, etc., to use such words. That he was a supernatural visitor he suspected; he wanted to be sure. But it was rather to ascertain the reality of his own heavenly calling, which at first he could hardly believe. There was no other evidence open to him; and he asked the evidence peculiar to his epoch. He was altogether different therefore from the Jews of Christ"s time, who required a sign, but no sign would be given them, save the sign of the prophet Jonas. They had signs enough already, but had no spiritual perception.

I THIS REQUEST AROSE NOT FROM WANT OF FAITH, BUT FROM SELF-DISTRUST. Might not this all be a dream? And who was he himself? It is the doubt of a mind suspicious of its own sanity, etc. All this argues a deep humility than which nothing could fit him better for the work he has to do. God forgives a desire like this, and answers it; but doubts as to himself and his character, etc., are of another sort.

II GOD ENCOURAGES ALL TRUE SERVANTS BY SOME TOKEN OF HIS PRESENCE AND HELP. Moses at Horeb; Paul in the temple in his trance for I will send thee far hence unto the Gentiles". (Act_22:21) Many holy men have had such inward urgings and impulses. And all earnest service is accompanied by tokens of the Divine blessing. We are encouraged, therefore, to look for these signs. Their absence ought to cause no concern. Their nature will depend upon the kind of work we are doing. M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

That thou - That it is thou, an angel or messenger sent from God, that appears to me, and discourseth with me. Or, a sign of that which thou talkest with me; that is, that thou wilt by me smite the Midianites.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

That you. The same as שֶׁאַתׇּה, with the segol vocalization. vocalization, which appears in the text, is the same as שֶׁאַתׇּה “that you.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.