Why should Christians be concerned about the Media Appeals Tribunal and Protection of Information Bill?

Transcription

1 Why should Christians be concerned about the Media Appeals Tribunal and Protection of Information Bill? M uch has been said recently, in the news media, about attempts to set up a Media Appeals Tribunal (MAT) and to get the new Protection of Information Bill (PIB) approved by parliament. As an academic and media analyst, I recently became involved in this debate and joined the campaign to protest these two proposed pieces of legislation. There are a variety of reasons to be worried about both of these interventions into public freedom: the PIB would effectively mean that a journalist, or anyone from a civil society group such as an NGO, could be imprisoned for up to 25 years if speaking in a public forum about information that has been classified by government. The problem is that according to this Bill, what constitutes classified information can be decided upon at the discretion of almost any government official. The MAT would mean that anyone trying to raise an issue in the media in order to garner public attention, could be prevented from doing so, which amounts to censorship. (This is a direct contradiction to Chapter 2, subsection 16, point a. of the Constitution of the Republic of South Africa which states Everyone has the right to freedom of expression, which includes: freedom of the press and other media.) There are three main factors which should be worrying to Christians and church groups alike. First, that the ruling party is both unwilling to actively partake in real open debate about the draconian legislation that it proposes, and some of its most highly acclaimed intellectuals are not presenting logical/reasonable argumentation in favour of proposed legislation. Second, if these two pieces of legislation are passed by parliament it will become very difficult, if not dangerous, for civil society groups such as churches, Christian NGOs or charity organisations to campaign openly about anything that is construed as not being in line with government ideology. Third, if this legislation is passed, it will effectively mean that for the first time since it was written in 1996, the constitution has been overtly undermined. Apart from the damage to the line of the constitution which guarantees the freedom of the press (which I mentioned above) is the potential threat to the very next line, point b): freedom to receive or impart information or ideas. This is the line in the constitution that makes it legal for us Christians to preach the gospel. In August 2010 the South African Institute of Race Relations released an analysis of various policy documents, which seem to encourage the imposition of various restrictions on civil society groups (which would include Christian run NGOs and charities): such groups are purportedly seen as a threat which need to be kept in check, which includes tight controls of the donor funding that is given to such organisations. On a very practical level, for us this would mean the following: if Rietvallei Reformed Church wanted to make a donation to an NGO like the Mukhanyo Community Development Centre, it would be almost impossible for us to legally do so. We should not ignore that the manner in which it is attempted to have the MAT and PIB passed as legislation is not something that effects journalists alone, but may have ripple effects on Christians across South Africa. If this legislation is passed, we should worry about how that will open avenues to have other restrictive legislation passed, which could seriously limit how our Christian churches and organisations function. For these reasons, I would encourage Christians to become involved in these debates if for no other reason than to protect the constitution: while it may contain sections that do not display overt symmetry to our Reformed theology, it does protect our right to adhere to that doctrine, and to our faith. (Chapter 2, subsection 15, point 1: Everyone has the right to freedom of religion ). - Julie Reid 28

2 Hoe lyk dit kerklik in Australië en Nieu-Seeland? Waarnemings van dr Henk Stoker W at hier volg is enkele uittreksels uit n lywige verslag oor die kerklike lewe Down Under met verwysing na die wel en weë van ons landgenote wat soontoe geëmigreer het. Dr Henk Stoker was in September saam met ds Arie Kuyper (NH); dr Kobus Gerber (NG) en dr Douw Breed (GKSA) afgevaardigdes van die onderskeie kerke asook namens die Kommissie vir Buitelandse Bediening, na Australië en Nieu-Seeland. Hulle het n hele aantal kerke en twee Sinodes in Perth, Sydney, Bathurst, Brisbane en Christchurch (NieuSeeland) besoek. saam met hulle predikantspare (ook oud-suidafrikaners), dr Johann Eloff en Desirée, asook drs Gerhard Oberholzer en Susan, kon deurbring. n Baie goeie gesprek het plaasgevind oor die inskakeling en geestelike groei van SuidAfrikaners, asook die belangrikheid van uitreik na ongelowige Australiërs deur hulle eie lidmate (van wie meer as 80% oud-suid-afrikaners is). Hulle sal graag met kerke in SA wil saamwerk en uitreik na die duisende kerklose Suid-Afrikaners in en rondom Brisbane. Ons het ook n heerlike tyd met Hennie en Mardi Erasmus en dogters (oudchristian Reforlidmate van Rietvalmed Church Auslei) deurgebring. Hulle is ingeskakel tralia (CRCA) by CRCA Baypark Ons eerste ontmoe n gemeente van oor ting was met die die 500 lidmate met ekumeniese deputameer as 80 persent te van die Christian oud-suid-afrikaners. Reformed Church Hulle getuig van die Australia, nl rev uitreikbenader ing Geoff van Schie, dr wat die gemeente Henk de Waard en volg, en dat alle lidrev Fred van der mate ingeskakel is Bom. Ds Geoff van by een van die beschie (wat by ons n dienings. Hulle kindr Henk saam met Suid-Afrikaanse predikante in Perth ou bekende is) is ders is leerlinge van predikant in die kerk een van die Christelike skole. en behartig bediening in die Wes-Australiese out back. Hy vlieg bv op n Sondag na verskillende plekke om eredienste te hou. Daar is heelwat van ons oud-lidmate en selfs oudgksa predikante wat n tuiste gevind het in die CRCA. In Perth is daar twee predikante uit SA by die Grace Reformed Church. In Sydney is daar n gemeente wat basies honderd persent Afrikaans is (ds Leo Douma). In Adelaide is pas ook n kerk onder Afrikaners gevestig. In Brisbane was ons by Jacobus en Karin du Plessis en gesin tuis. Hulle is aktief deel van die kleingroepbediening van Mainsfield CRCA en fokus daarop om Suid-Afrikaners in te trek deur die kleingroepe. Hulle kinders het goed ingeskakel by die kerk se jeuggroep, asook by een van die Christelike skole. Die Du Plessis s het ook gereël dat ons n heerlike aand Ds Werner Viljoen is predikant van CRCA Toowoomba. Nadat sy vrou hom en die vyf kinders vir n ander man verlaat het, kon hy vir ongeveer n jaar nie met sy bediening voortgaan nie. Hy gaan nou weer voort met sy werk, maar dit is nie maklik nie, omdat die kinders nog klein is en daar nie n familie-ondersteuningstruktuur is soos in SA nie. Hy sê dat baie Suid-Afrikaners hulle in Toowoomba gevestig het, maar dat min van hulle iewers kerklik betrokke is. Gereformeerde Evangeliese Kerk Australië (GEKA) Ons het in Perth n besonderse tyd deurgebring saam met die predikante en ander lede van die GEKA. Predikante uit die GEKA wat teenwoordig 30

3 was, was: Di James Walters (Clarkson), Gawie van der Merwe (Uitreik WA), Gawie Cloete (Bunbury), Gerard Bredenkamp (Palmyra), dr Bennie Wolvaardt (Veritas). Die grondslag van die gemeentes is die drie Formuliere van Eenheid. Die Verbondsdoop word toegepas. Daar bestaan n behoefte vir Afrikaanssprekendes om in Afrikaans bedien te word. Afrikaans word in eredienste as voertaal gebruik. Engels word ook in kategeseklasse gebruik en jeugdienste in Engels vind plaas. Die lede van GEKA het beklemtoon dat dit vir hulle belangrik is om die talle kerklose Suid-Afrikaners in Australië te bereik. Die GEKA het al verskeie aksies aangepak, en sê dit sou belangrik wees as uitreikspanne uit SA kom om te help om kerkloses te besoek. Omdat hulle opvolgkapasiteit baie beperk is, sal dit help om predikante vir n tyd lank (bv. as deel van hulle langverlof) hier te laat werk. Uniting Church Perth - Trinity Gesprek is gevoer met dr Chris Crauss, predikant van die Trinity Uniting Church, Perth, en oudpredikant van die NG-kerk. n Klompie Suid-Afrikaners is by sy gemeente betrokke. Presbyterian Church of Australia Goeie gesprekke het in Perth plaasgevind met ds Renier van der Klashorst, oudl Cor Snyman en ander oud-lidmate van die GKSA. Moeite word gedoen met die uitreik na Suid-Afrikaners. n Tweede predikant uit die GKSA, Leon Kruger, is op pad na die Presbyterian Church WA. Die PC Australië het nagenoeg 500 gemeentes, 750 preekpunte en 500 predikante. Teen die einde van 2010 behoort reeds 9 Afrikaanssprekende predikante deel van die PC Australië te wees. Probleme wat deur Afrikaanssprekende predikante in die PC geopper is, is dat baie mense uit SA nie regtig weet wat kerk is nie. Die lyn tussen kultuur en kerk is dun. Party mense sluit by kerke aan omdat hulle daar Afrikaans kan praat. Dikwels dra Suid-Afrikaners nie na behore by nie. Kerke verloor baie Suid-Afrikaners aan die wêreld, en die jeug aan sport omtrent 75% van Afrikaanse lidmate wat by kerke inskakel se kinders kom nie na eredienste nie. n Groot gemis is goeie katkisasie. Tydens die National Assembly van die PC Australië het elkeen van die drie Afrikaanse kerke (dr Kobus Gerber NG; dr Douw Breed Geref; ds Arie Kuyper NH) groete gebring namens die verskillende kerke, asook die Kommissie vir Buitelandse Bediening. Daar is ook gefokus op die samewerking tussen die kerke in SA en die PC Australië, veral met die oog op die inskakeling van Suid-Afrikaners. Ook hulp met sendingwerk en opleiding van kerkleiers in Afrika is bespreek. Grace Presbyterian Church - NZ Tydens die National Assembly van die PC Australië, is gesprekke gevoer met rev David Brace van die Grace Presbyterian Church in Nieu- Seeland. Hierdie groep het n paar jaar gelede weggebreek van die PC NZ. Hulle wil die Woord van God op n suiwer Presbiteriaans- Gereformeerde wyse verkondig. Hulle is aktief besig om oral oor NZ kerke te plant. Hulle het ook al n groep oud Suid-Afrikaners in hulle kerke. Reformed Church New Zealand (RCNZ) Gesprek is amptelik gevoer met drie broers betrokke by die RCNZ in Christchurch, naamlik rev Andre Holtslag (Dovedale), rev Andrew de Vries (Bishopdale), en oudl Paul Bakker (Dovedale). Dankbaarheid is uitgespreek oor die oud-lidmate van SA wat kon inskakel by die RCNZ. Daar is egter ook n bekommernis dat baie Suid-Afrikaners (selfs van hulle wat baie aktief was by kerke in SA) nie in NZ by kerke inskakel nie. Baie Suid-Afrikaners is gewoond om middelmatige Christene te wees. Dit het inskakeling by die RCNZ baie moeilik gemaak. Die gevolg is dat nuwe aankomelinge deur ander Suid- Afrikaners gewaarsku word om nie na die RCNZ te gaan nie. Die lede van die RCNZ wil graag uitreik na Suid-Afrikaners, en het dan ook n hele paar Suid-Afrikaanse gesinne in hulle gemeentes. Daar is by die bediening bewustheid van die feit dat emigrasie met trauma gepaard gaan. Ontstellende dinge het met baie van die mense in SA gebeur, soos werksverlies agv diskriminasie, boere wat hul plase verloor het, kapings, moorde, roof, huisbraak, verkragting, ens. Afrikaanse Christelike kerk (ACK) Dit was n buitengewone ervaring om daar in die vreemde (Christchurch) n sinode van n Nieu- Seelandse kerk by te woon, braaivleis, vetkoek en koeksisters te eet, en Afrikaans te praat. Die ACK het 14 gemeentes op verskeie plekke in Nieu-Seeland. n Oud-lidmaat van Rietvallei, ds Riaan Rossouw, is predikant by die ACK Rotorua. 31

4 The dangerous infatuation with Halloween S ome years ago, while we were living in the USA, we encountered first-hand the phenomenon of Halloween. Having come from SA where Halloween was not observed, we were quite disturbed by the displays we saw outside some homes. White sheeted ghosts hanging from trees, witch, monster or vampire figures perched on porches that were eerily lit with blue fluorescent lighting, and tombstone replicas on front lawns were some of the things that visually confronted us. During the four years that we lived in America, we noticed a gradual worsening in the display of these perturbing scenes of darkness. Vivid depictions of violence and death, corpses half protruding from graves and coffins, witches faces etched on pumpkin shells that were lit on the inside appearing quite evil [the so-called jack-o-lantern], and life sized figures of The Grim Reaper with sickle in hand increasingly were seen. A few weeks later, at these same houses, these Halloween displays were replaced by joyful Christmas scenes! More alarming is that even churches are drawn into partaking in and promoting various Halloween activities. A recent visitor to High Street, Edinburgh, noticed that the famous St Giles cathedral, where the renowned reformer John Knox once preached and is buried, was littered with Halloween posters. The more vexing issue is that professing evangelical Christians are partaking in some of these harmless activities, denoting a large measure of ignorance with regard to the origins and meaning of Halloween. Halloween, it seems, is infiltrating South African society, where people are unwittingly being drawn into celebrations and parties. In seeking to respond biblically to Halloween, we should take note of its origin and development and then, finally, how we as Christians are to respond. In the ancient church the service on All Saints Day was called All Hallows Mass the term hallow meaning holy and referring specifically to departed Christians. As with any church festival, major preparations had to be made the evening before, on All Hallows Eve [compare with Christmas Eve or New Year s Eve]. This was soon abbreviated to Hallow E en, eventually becoming known as Halloween. October 31 then has become known as Halloween, although seemingly no one in America knows its original holy or hallowed design. An Overview of Various Halloween Practices The coming of the Celtic new year was a very significant event for the druid priests. This new year was known as the Feast of Samhain and was actually a feast for the dead. This feast of Samhain [pronounced sow-in; sow as in cow] marked the end of the harvest, or the end of the days of light, or summer, and marked the beginning of the days of darkness, or winter. This pivotal point in the year was regarded by Celtic pagans and Druid priests alike as a time when the veil separating the spirit world from the material was at its thinnest and the living could communicate with their beloved dead. Because plants were beginning to die, the point of transition between life and death was at its closest at this time of year. The spirits of the dead could then make their way back into the realm of the living. It was then also that the Druid priests sought to make contact with the dead through acts of soothsaying and divination [what we would call clairvoyance]. The Feast of Samhain is still observed by witches and followers of ancient pagan religions; it is also then that various acts of divination are performed. Origins and Evolution of the Day In AD 607 Pope Boniface declared that the Festival of All Saints or All Saints Day be celebrated on May 13 every year in remembrance of deceased Christian heroes and martyrs. In AD 835, the date of observation was moved to 1 November. According to the church historian, Philip Schaff, 1 November was fixed for the convenience of the rural community who, after the agricultural harvest, were disposed to give thanks to God for all his mercies. The following day, November 2, began to be celebrated as the Festival of All Souls or All Souls Day, on which a mass was held in remembrance of the dead in purgatory. Historians have observed that the date of All Saints Day was moved from 13 May to 1 November for another very important reason. For centuries 1 November was known to be new year s day for the Druids, pagan Celtic priests who had an active influence throughout pre-christian Ireland and England during the 8 th and 9 th centuries. October 31 was new year s eve for the Druids. So the move of the new Christian festival of All Saints was intended to compete head-to-head with the pagan druids new year celebrations. As has been mentioned, All Saints Day was moved to 1 November to coincide with the celebration of the Celtic new year. The purpose of this holy day [from which we get the word holiday] was, then, offer a Christian alternative for a pagan festival and so seek to redeem the secular for greater use as sacred. The intentions of the church at the time may have been good, but the eventual outcome was a sad one. The church of the 8 th and 9 th century was so overridden by false doctrines such as purgatory, the mass and wrong understanding of death that it is hardly surprising that pagan superstition infiltrated and intermingled with the observance of this holy day in the church. Neither the church nor the people could sufficiently discern between right and wrong practice. The church historian, Philip Schaff, reports that not only were most people illiterate, but the priests had little or no training many did not even know the Lord s Prayer. Much of what is done today to celebrate secular Halloween comes from the various superstitious practices originally associated with All Hallows Eve ie the intermingling of pagan with Christian. 32

5 In many cases, the well intentioned offering of Christian alternatives to pagan practices results in unhealthy syncretism. This is a danger that all missionaries face when encountering new local customs and religions. This is particularly relevant to SA today. Does the church offer a Christian alternative to the initiation ceremonies that some of our cultures observe? The danger we face is the same as with Halloween subtle and then overt syncretism. Halloween today is the ugly stepchild of ancient pagan practices and long-forgotten Christian holiday traditions, with no resemblance remaining to All Saints Day. This stepchild has grown more grotesque over time, having been fed by men and women who love darkness rather than light. Some Halloween Practices Examined Wearing Costumes. On Hallow E en Christians dressed up in the costumes of martyred saints and staged plays about famous Christians at churches. They would also move from house to house to perform. Pagans, however, believed that on this night the spirits of the dead left their graves to seek out the warmth of their past homes. Villagers, fearful of the possibility of being visited by the ghosts of past occupants, would dress up in bizarre costumes to scare the spirits away. Trick-or-treating. On Hallow E en when families were preparing the grand meal for the next day [somewhat like our Christmas Eve], the poor went from house to begging for food from those with plenty. In exchange for food, they would offer prayers on behalf of those in purgatory. This practice was especially done on 2 November and became known as going-a-souling or All Souls Day. Superstitious people, however, would leave food and other treats on their doorsteps to appease the spirits of the deceased to prevent them from destroying their homes and crops. Out of this superstition grew the practice of dressing up as the dead or a ghost, going from house to house for food and drink with the promise of good [or bad] fortune for those who did or didn t comply. This is what lies behind the harmless activity of door to door trick-or-treating by children. Jack-o-Lanterns. There is no basis for pumpkin carving in any Christian tradition and has its root in pagan belief. Scary faces were carved into pumpkins to keep roaming spirits away at the time of Halloween. Sometimes a candle or light was put inside to add to its scariness. This illuminated pumpkin face is known as a jack-o-lantern. The legend behind the jack-o-lantern is that the lighted pumpkin face represents a man named Jack, who supposedly was unable to enter heaven because he was too miserly, and barred from hell because he fooled the devil. Consequently, he was doomed to wander the earth with his lantern until Judgement Day. Jack is the symbol of a miserable lost soul and reflects not only bad theology but also ignorant superstition. In light of the above, should Christians then have any involvement with Halloween. The answer is quite plainly, absolutely not. Here are some biblical guidelines as to how we should view Halloween: Paul clearly tells us, Walk as children of light Take no part in the unfruitful works of darkness, but instead expose them [Eph 4:8, 11]. The Christian is to show discernment with regard to the works of darkness not only by exposing them but also by refusing to partake in them. Discernment, requires courage which means not going with the flow, even the flow of other professed evangelicals. The problem very often, though, is that Christians are no longer discerning. These evil activities are as old as the Law of Moses itself and the divine prescription remains the same. There shall not be found among you anyone who practices divination or tells fortunes or interprets omens, or a sorcerer or a charmer or a medium or a necromancer or one who inquires of the dead, for whoever does these things is an abomination to the LORD [Deut 18:10-12]. Paul s instructions in the New Testament are equally clear: Prove all things; hold fast that which is good. Abstain from all appearance of evil [1 Thess 5:21-22; KJV]. When people partake of Halloween celebrations and put up blatantly evil displays outside their houses, one cannot help wondering what kind of sinister influences are given access into these homes. If this is what the Bible Teaches, why then do people still partake of things that have such evil connotations? The Lord Jesus Christ gives us the answer: And this is the judgement: the light has come into the world, and people loved the darkness rather than the light because their works were evil [Jn 3:19]. A note of warning is appropriate here. It has been shown that some those who have later in life became entangled in witchcraft and Satanism, had their first taste of the occult on Halloween. Some of these end up making evil use of Halloween by praying for the collapse of Christianity. Let us then take serious heed to what we partake in. Instead of partaking in the questionable practices of Halloween with its intermingling with evil, Christians should rather partake in and enjoy Reformation Day on October 31. It was on this day that Martin Luther nailed his 95 theses against corrupt Roman Catholic practices on the church door at Wittenberg. This was the beginning of the recovery of the gospel of Jesus Christ from the darkness of the Middle Ages. In celebrating the Reformation we proclaim the power of the gospel and how it delivers from the darkness of paganism to the glorious light of Jesus Christ. This surely is a far greater feast than having a Halloween party or eating a few sweets? Halloween and the Scriptures - Rev Arthur Miskin 33

6 Doopsondag op Hanglip (Mmadikiri) F rikkie en Sakina Mulder is vir jare al lidmate van Rietvallei. Vroeër het hulle sendingwerk in die Ukraïne gedoen. Ons ken hulle twee kindertjies, Ester en Abigail. Ondertussen het nog n klein Muldertjie, Lidia, haar opwagting gemaak. Die Mulders is van die begin van die jaar (as deel van Al die Rietvalleiers wat klein Lidia Mulder se doop bygewoon het Rietvallei se uitreike) besig met n bediening by die bekende Legend golf en safari oord by Mmadikiri/Hanglip/Strerkrivier, in die Bosveld. Hulle is soontoe genooi deur Peet en Mart Cilliers wat daar in beheer is, en self Gereformeerde lidmate is. Elke Sondag word op verskillende plekke in hierdie groot oord (wat die groot 5 huisves) dienste gehou, en in die week word met die mense gewerk. Die voertaal van die verskillende dienste is onder andere Afrikaans, Engels, Sepedi en isizulu. Frikkie is die tale magtig en gaan self voor. Die mense is ywerig om bymekaar te kom om God te loof en te prys, en om na Sy Woord te luister. Die spontane terugvoer wat tot op hede ontvang is, is positief. Die Mulders se bediende, Maria, vertel dat sy vir n langnaweek na Sandsloot waar sy woon gegaan het. Sy het mense ontmoet wat die ander dienste in die oord bywoon. Hulle het aan haar gesê dat hulle deur die Woordverkondiging bekeer is. Hulle glo ook dat die Here self vir broer Frikkie na Legend/eNtabeni gebring het. Afrikaanse dienste is aanvanklik in n lapa, by die sogenaamde witleeu boma buite in die natuur gehou. Dit is later na n konferensie sentrum naby die ingang van Legend verskuif. Dit is hier waar n klompie Rietvalleiers op Sondag 10 Oktober saam met die gelowiges daar n diens kon hou. Dr Henk het die voorreg gehad om die eerste babatjie by hierdie bediening te doop klein Lidia Mulder. Enige lidmate van Rietvallei wat in die omgewing kom en die Mulders sou wou besoek en die dienste op n Sondag bywoon is welkom. Hulle telefoonnommer is en selnommer en E-pos: jfkmulder@gmail.com - Henk Stoker 34

7 Rietjiesfluit Gideon se oorwinning teen As jy karate doen en jy moet alleen teen 400 teenstanders veg hoe dink jy sal jy ooit n kans hê? Wel dis wat die rigter Gideon reggekry het want hy het die Here aan sy kant gehad. L.ees Rigters 6 en 7 veral in die die Nuwe Lewende Vertaling en jy sal sien hoe alles gebeur het. Gideon se familie was nie van die hoogste en bekendste families in Israel nie. En Gideon het maar n lae selfbeeld gehad. Tog het die Here hom uitgekies om groot dinge te doen. Dit was in n tyd toe die Israeliete weggedryf het van die Here en allerhande afgode begin dien het: Baäl en Asjera, vir wie hulle houtpale opgerig het waar hulle aanbid het. Die Here het toe die Midianiete gestuur om hulle te onderdruk. Dit was so erg, dat die Israeliete in grotte in die berge moes gaan wegkruip. Daar was niks in hulle land oor nie. Die Midianiete het hulle koring vernietig en al hulle diere doodgemaak. Nou bly hulle daar in die berge en plant klein bietjies koring net om aan die lewe te bly. Gideon was besig om koringkorrels uit die are uit te slaan onder in n groot gat, waar hulle eintlik druiwe moes trap. Dit word n parskuip genoem. Skielik is daar n Engel van die Here by hom. Die Here is by jou, dapper man! sê die Engel vir hom. Gideon het nie geweet dis n Engel nie, en half bitter antwoord hy hom: Die Here het sy rug op ons gedraai. Hoekom kry ons dan so swaar onder die Midianiete? Die Engel het toe vir Gideon in sy oë gekyk en vir hom gesê hy moet Israel van die Midianiete gaan bevry. Verskoon my, Meneer, maar hoe kan ek Israel red. My familie is een van die swakstes in Manasse. Ek is die onbelangrikste lid van my gesin. Maar die Engel antwoord: Jy sal al die Midianiete verslaan asof jy net teen een man veg. Drie keer hierna het Gideon tekens van die Here gevra, want hy kon net nie glo dat die Here hom uitgekies het om hierdie groot ding te doen nie. Elke keer het die Here se teken uitgewerk soos Gideon gevra het. Bang-bang het Gideon toe in die nag Baäl se altaar gaan afbreek en n nuwe altaar vir die Here gebou. Op die altaar het hy sy pa se groot bul geoffer. Die vuur het hy van Asjera se houtpaal, wat die Israeliete aanbid het, gemaak. Die Israeliete wou hom die volgende oggend doodmaak, so kwaad was hulle. Maar Gideon se pa, Joas, het net vir hulle gesê Baäl kan mos self wraak neem as hy dan so n wonderlike god is. Daarna het Gideon begin om sy familie se mans bymekaar te maak en van die stamme rondom hulle ook. Daar was mans. Maar die Here het vir Gideon gesê as so baie soldate veg, sal hulle die eer vir hulself vat. Gideon moet die bang mans huis toe stuur. Die Israeliete was maar baie bang vir die sterk Midianiete wat saam met ander volke bymekaargekom het om teen Israel te veg. Toe die banges huis toe is, was daar net soldate oor. Nee, sê die Here, dis nog te veel! Vat die mans af na die water toe en kyk hoe hulle drink. Net die mans wat water met hulle hande uitskep en drink, moet Gideon gebruik vir die geveg. Hoekom? Want dis die manne wat waaksaam is. As n mens water skep en drink, kan jy mos nog sien of die vyand aankom. As jy op jou maag lê en water drink, sien jy net die water raak en niks anders rondom jou nie! Net 300 manne het oorgebly. Die Here het Gideon toe gehelp om n slim plan uit te dink. Elke man het n ramshoring gehad en n fakkel en n waterkan, wat in daardie dae n erdekruik was. Ons lees nie eers dat hulle swaarde of ander wapens gehad het nie. Toe verdeel hulle in drie groepe van 100 manne elk en kom van drie verskillende rigtings op die Midianiete se leër af. Toe Gideon en sy groep op hulle ramshorings begin blaas en die erdekruike breek en die fakkels in die lug swaai, toe val die ander twee groepe ook in en doen dieselfde. Die Midianiete en ander nasies skrik wakker en is so deurmekaar van die groot lawaai, hulle begin sommer mekaar doodmaak. Gideon en sy manne het die wat gevlug het, agtervolg. Hulle het daardie bang mans wat huis toe gestuur is, weer geroep om te help om die vlugtendes voor te keer en dood te maak. So het die Here groot dinge met n baie klein groepie mense gedoen. En Gideon wat gedink het hy is so onbelangrik, was die held. Net soos die Engel heel aan die begin vir hom gesê het: Die Here is by jou, dapper man! Tannie Kobie 35