Judges 8
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Judges 8
Gideon Answers the Men of Ephraim
1And the men of Ephraim said unto him, Why hast thou served us thus, that thou calledst us not, when thou wentest to fight with the Midianites? And they did chide with him sharply.
Jamieson-Fausset-Brown
CHAPTER 8
Jud 8:1-9. The Ephraimites Offended, but Pacified.
1. the men of Ephraim said unto him, Why hast thou served us thus?--Where this complaint was made, whether before or after the crossing of the Jordan, cannot be determined. By the overthrow of the national enemy, the Ephraimites were benefited as largely as any of the other neighboring tribes. But, piqued at not having been sharers in the glory of the victory, their leading men could not repress their wounded pride; and the occasion only served to bring out an old and deep-seated feeling of jealous rivalry that subsisted between the tribes (Is 9:21). The discontent was groundless, for Gideon acted according to divine directions. Besides, as their tribe was conterminous with that of Gideon, they might, had they been really fired with the flame of patriotic zeal, have volunteered their services in a movement against the common enemy.
CHAPTER 8
Jud 8:1-9. The Ephraimites Offended, but Pacified.
1. the men of Ephraim said unto him, Why hast thou served us thus?--Where this complaint was made, whether before or after the crossing of the Jordan, cannot be determined. By the overthrow of the national enemy, the Ephraimites were benefited as largely as any of the other neighboring tribes. But, piqued at not having been sharers in the glory of the victory, their leading men could not repress their wounded pride; and the occasion only served to bring out an old and deep-seated feeling of jealous rivalry that subsisted between the tribes (Is 9:21). The discontent was groundless, for Gideon acted according to divine directions. Besides, as their tribe was conterminous with that of Gideon, they might, had they been really fired with the flame of patriotic zeal, have volunteered their services in a movement against the common enemy.
The Pulpit Commentary
The men of Ephraim. It is possible that the transfer of the birthright from Manasseh to Ephraim (Gen_48:13-19) may have produced some estrangement between the tribes. It is also possible that Ephraim, in view of their great tribal power, and the distinction conferred upon them by the judgeship of Joshua the son of Nun (Num_13:8), and the possession of his grave (Jos_24:30), may have grown haughty and domineering, and perhaps more disposed to rest upon their former glories than to embark in fresh undertakings. Anyhow Gideon did not consult them, nor ask their aid, in the first instance. Now that the war had been so successful, the men of Ephraim were much displeased at not having been consulted.
The men of Ephraim. It is possible that the transfer of the birthright from Manasseh to Ephraim (Gen_48:13-19) may have produced some estrangement between the tribes. It is also possible that Ephraim, in view of their great tribal power, and the distinction conferred upon them by the judgeship of Joshua the son of Nun (Num_13:8), and the possession of his grave (Jos_24:30), may have grown haughty and domineering, and perhaps more disposed to rest upon their former glories than to embark in fresh undertakings. Anyhow Gideon did not consult them, nor ask their aid, in the first instance. Now that the war had been so successful, the men of Ephraim were much displeased at not having been consulted.
2And he said unto them, What have I done now in comparison of you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer?
Jamieson-Fausset-Brown
2-3. he said unto them, What have I done now in comparison of you?--His mild and truly modest answer breathes the spirit of a great as well as good man, who was calm, collected, and self-possessed in the midst of most exciting scenes. It succeeded in throwing oil on the troubled waters (Pr 16:1), and no wonder, for in the height of generous self-denial, it ascribes to his querulous brethren a greater share of merit and glory than belonged to himself (1Co 13:4; Php 2:3).
2-3. he said unto them, What have I done now in comparison of you?--His mild and truly modest answer breathes the spirit of a great as well as good man, who was calm, collected, and self-possessed in the midst of most exciting scenes. It succeeded in throwing oil on the troubled waters (Pr 16:1), and no wonder, for in the height of generous self-denial, it ascribes to his querulous brethren a greater share of merit and glory than belonged to himself (1Co 13:4; Php 2:3).
The Pulpit Commentary
What have I done, etc. Gideon's character comes out splendidly in this answer. Humble and unassuming (Jdg_6:15, Jdg_6:36, note), and indisposed to glory, he was willing to give the Ephraimites full credit for their share in the great victory; prudent, and a lover of his country, he saw the immense importance of union among themselves, and the danger of intestine divisions and discord, and so at once met Ephraim's taunts by the soft answer which turneth away wrath (Pro_15:1). The grapes. The insertion of the word grapes, which is not in the Hebrew, rather spoils the proverb. It would run better, The gleaning of Ephraim is better than the vintage of Abi-ezer. The word vintage sufficiently shows that the gleaning meant was a gleaning of grapes. Ephraim, who came in at the end of the fight, like the gleaner when the vintage is finished, had got more glory by the capture of Oreb and Zeeb than the Manassites, who had gone through the whole campaign. The passage above referred to in Isaiah (Isa_10:25) implies that a great slaughter of the Midianites took place at the rock of Oreb.
What have I done, etc. Gideon's character comes out splendidly in this answer. Humble and unassuming (Jdg_6:15, Jdg_6:36, note), and indisposed to glory, he was willing to give the Ephraimites full credit for their share in the great victory; prudent, and a lover of his country, he saw the immense importance of union among themselves, and the danger of intestine divisions and discord, and so at once met Ephraim's taunts by the soft answer which turneth away wrath (Pro_15:1). The grapes. The insertion of the word grapes, which is not in the Hebrew, rather spoils the proverb. It would run better, The gleaning of Ephraim is better than the vintage of Abi-ezer. The word vintage sufficiently shows that the gleaning meant was a gleaning of grapes. Ephraim, who came in at the end of the fight, like the gleaner when the vintage is finished, had got more glory by the capture of Oreb and Zeeb than the Manassites, who had gone through the whole campaign. The passage above referred to in Isaiah (Isa_10:25) implies that a great slaughter of the Midianites took place at the rock of Oreb.
3God hath delivered into your hands the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison of you? Then their anger was abated toward him, when he had said that.
Succoth and Penuel Refuse Bread
4And Gideon came to Jordan, and passed over, he, and the three hundred men that were with him, faint, yet pursuing them.
Jamieson-Fausset-Brown
4. Gideon came to Jordan, and passed over--much exhausted, but eager to continue the pursuit till the victory was consummated.
4. Gideon came to Jordan, and passed over--much exhausted, but eager to continue the pursuit till the victory was consummated.
The Pulpit Commentary
Came to Jordan. The narrative goes back to Jdg_7:24, to follow up the personal history of Gideon, from which the writer had been diverted to relate the result of Gideon's message to the Ephraimites, which is told in Jdg_7:24 and Jdg_7:25, and Jdg_8:1-3 (see Jdg_7:25, note; Jdg_2:1-6, note).
Came to Jordan. The narrative goes back to Jdg_7:24, to follow up the personal history of Gideon, from which the writer had been diverted to relate the result of Gideon's message to the Ephraimites, which is told in Jdg_7:24 and Jdg_7:25, and Jdg_8:1-3 (see Jdg_7:25, note; Jdg_2:1-6, note).
5And he said unto the men of Succoth, Give, I pray you, loaves of bread unto the people that follow me; for they be faint, and I am pursuing after Zebah and Zalmunna, kings of Midian.
Jamieson-Fausset-Brown
5. he said unto the men of Succoth--that is, a place of tents or booths. The name seems to have been applied to the whole part of the Jordan valley on the west, as well as on the east side of the river, all belonging to the tribe of Gad (compare Ge 33:17; 1Ki 7:46; with Jos 13:27). Being engaged in the common cause of all Israel, he had a right to expect support and encouragement from his countrymen everywhere.
5. he said unto the men of Succoth--that is, a place of tents or booths. The name seems to have been applied to the whole part of the Jordan valley on the west, as well as on the east side of the river, all belonging to the tribe of Gad (compare Ge 33:17; 1Ki 7:46; with Jos 13:27). Being engaged in the common cause of all Israel, he had a right to expect support and encouragement from his countrymen everywhere.
The Pulpit Commentary
Succoth. On the east side of Jordan, as appears plainly from the narrative in Gen_33:17, Gen_33:18; for we read there that Jacob journeyed from Mount Gilead to Mahanaim, thence to Penuel, and from Pe-nuel to Succoth, so called from the booths or tabernacles which he made for his cattle; and that after leaving Succoth he came to the city of Shechem (called Shalem)," in the land of Canaan," showing that Succoth was not in the land of Canaan. In Jos_13:27 we are also distinctly told that Succoth was in the trans-Jordanic tribe of Gad (which lay south of the Jabbok), in the valley of the Jordan, where its proximity to Mahanaim (Jos_13:26, Jos_13:30) shows it to be the same place as Jacob's Succoth, which was also near the Jabbok (Gen_32:22). The identification of Succoth with any modern representative is very uncertain. Jerome mentions a trans-Jordanic place named Sochoth, in the region of Beth-shan, or Scythe-polls; and Burkhardt also mentions a place described by him as "the ruins of Sukkot," two hours from Bysan (Beth-shan), and on the cast of Jordan. But this, as well as the Sakut of Robinson and Van de Velde, on the west of Jordan, about ten miles south of Beth-shan, is too far north for the Suceoth of Jacob, which is shown to be the same as the Succoth of Gideon by the connection of the latter with Penuel (Jos_13:8), and which, as above noticed, is shown to be the same as the Succoth of Jos_13:1-33. by its proximity to Mahanaim. We must await some further light before we can decide the exact position of Succoth.
Succoth. On the east side of Jordan, as appears plainly from the narrative in Gen_33:17, Gen_33:18; for we read there that Jacob journeyed from Mount Gilead to Mahanaim, thence to Penuel, and from Pe-nuel to Succoth, so called from the booths or tabernacles which he made for his cattle; and that after leaving Succoth he came to the city of Shechem (called Shalem)," in the land of Canaan," showing that Succoth was not in the land of Canaan. In Jos_13:27 we are also distinctly told that Succoth was in the trans-Jordanic tribe of Gad (which lay south of the Jabbok), in the valley of the Jordan, where its proximity to Mahanaim (Jos_13:26, Jos_13:30) shows it to be the same place as Jacob's Succoth, which was also near the Jabbok (Gen_32:22). The identification of Succoth with any modern representative is very uncertain. Jerome mentions a trans-Jordanic place named Sochoth, in the region of Beth-shan, or Scythe-polls; and Burkhardt also mentions a place described by him as "the ruins of Sukkot," two hours from Bysan (Beth-shan), and on the cast of Jordan. But this, as well as the Sakut of Robinson and Van de Velde, on the west of Jordan, about ten miles south of Beth-shan, is too far north for the Suceoth of Jacob, which is shown to be the same as the Succoth of Gideon by the connection of the latter with Penuel (Jos_13:8), and which, as above noticed, is shown to be the same as the Succoth of Jos_13:1-33. by its proximity to Mahanaim. We must await some further light before we can decide the exact position of Succoth.
6And the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thine army?
Jamieson-Fausset-Brown
6. the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thine hand--an insolent as well as a time-serving reply. It was insolent because it implied a bitter taunt that Gideon was counting with confidence on a victory which they believed he would not gain; and it was time-serving, because living in the near neighborhood of the Midianite sheiks, they dreaded the future vengeance of those roving chiefs. This contumelious manner of acting was heartless and disgraceful in people who were of Israelitish blood.
6. the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thine hand--an insolent as well as a time-serving reply. It was insolent because it implied a bitter taunt that Gideon was counting with confidence on a victory which they believed he would not gain; and it was time-serving, because living in the near neighborhood of the Midianite sheiks, they dreaded the future vengeance of those roving chiefs. This contumelious manner of acting was heartless and disgraceful in people who were of Israelitish blood.
The Pulpit Commentary
And the princes of Succoth, etc. Nothing could be more selfish, cowardly, and unpatriotic, than the conduct of the chief men of Succoth. Instead of aiding Gideon in his gallant enterprise for the deliverance of his country, they refused even food to his weary followers, for fear of the possibility of incurring the anger of the Midianites in ease Gideon should fail. Their conduct and that of the men of Penuel is perhaps one among many indications how little real union there was between the tribes on the opposite sides of the Jordan (see Jdg_5:16, Jdg_5:17).
And the princes of Succoth, etc. Nothing could be more selfish, cowardly, and unpatriotic, than the conduct of the chief men of Succoth. Instead of aiding Gideon in his gallant enterprise for the deliverance of his country, they refused even food to his weary followers, for fear of the possibility of incurring the anger of the Midianites in ease Gideon should fail. Their conduct and that of the men of Penuel is perhaps one among many indications how little real union there was between the tribes on the opposite sides of the Jordan (see Jdg_5:16, Jdg_5:17).
7And Gideon said, Therefore when the LORD hath delivered Zebah and Zalmunna into mine hand, then I will tear your flesh with the thorns of the wilderness and with briers.
Jamieson-Fausset-Brown
7. I will tear your flesh with the thorns of the wilderness and with briers--a cruel torture, to which captives were often subjected in ancient times, by having thorns and briers placed on their naked bodies and pressed down by sledges, or heavy implements of husbandry being dragged over them.
7. I will tear your flesh with the thorns of the wilderness and with briers--a cruel torture, to which captives were often subjected in ancient times, by having thorns and briers placed on their naked bodies and pressed down by sledges, or heavy implements of husbandry being dragged over them.
The Pulpit Commentary
I will tear your flesh, etc. These words breathe a fierce and vindictive spirit; such, however, as cannot surprise us m the age and country of which we arc reading (cf. Jdg_8:9 and Jdg_8:21). The provocation, it must be allowed, was very great, but still the spirit was very different from that which dictated the prayer under far greater provocation, "Father, forgive them, for they know not what they do." Thorns of the wilderness. The nature of the punishment here threatened, and the execution of which is related in Jdg_8:16, is uncertain. The word here rendered tear means literally to thresh,. Hence some suppose that the punishment here spoken of was a severe kind of capital punishment inflicted by threshing instruments with sharp iron points, called here "thorns of the wilderness," and "briers (though some again understand literally thorns and briers); and they compare 2Sa_12:31, where the word rendered harrows means threshing instruments, as also Isa_28:27; Isa_41:15. But others, as Bertheau, Keil, and Delitzsch, do not think it was a capital punishment at all, and take the word thresh figuratively in the sense of punishing severely, and think that literal thorns and thistles were the implements of punishment.
I will tear your flesh, etc. These words breathe a fierce and vindictive spirit; such, however, as cannot surprise us m the age and country of which we arc reading (cf. Jdg_8:9 and Jdg_8:21). The provocation, it must be allowed, was very great, but still the spirit was very different from that which dictated the prayer under far greater provocation, "Father, forgive them, for they know not what they do." Thorns of the wilderness. The nature of the punishment here threatened, and the execution of which is related in Jdg_8:16, is uncertain. The word here rendered tear means literally to thresh,. Hence some suppose that the punishment here spoken of was a severe kind of capital punishment inflicted by threshing instruments with sharp iron points, called here "thorns of the wilderness," and "briers (though some again understand literally thorns and briers); and they compare 2Sa_12:31, where the word rendered harrows means threshing instruments, as also Isa_28:27; Isa_41:15. But others, as Bertheau, Keil, and Delitzsch, do not think it was a capital punishment at all, and take the word thresh figuratively in the sense of punishing severely, and think that literal thorns and thistles were the implements of punishment.
8And he went up thence to Penuel, and spake unto them likewise: and the men of Penuel answered him as the men of Succoth had answered him.
Jamieson-Fausset-Brown
8. he went up thence to Penuel, and spake unto them likewise--a neighboring city, situated also in the territory of Gad, near the Jabbok, and honored with this name by Jacob (Ge 32:30, 31).
8. he went up thence to Penuel, and spake unto them likewise--a neighboring city, situated also in the territory of Gad, near the Jabbok, and honored with this name by Jacob (Ge 32:30, 31).
The Pulpit Commentary
He went up thence to Penuel. When Jacob was returning from Padan-aram to Canaan he reached Penuel first, and Succoth afterwards (Gen_32:30; Gen_33:17). Gideon, travelling in the opposite direction from Canaan, naturally reaches Succoth first, and Penuel afterwards. Going from Succoth to Penuel too, he went up out of the Jordan valley towards the mountains on the east. Penuel appears to have been a place of importance, since Jeroboam repaired its fortifications with a view of retaining his hold on trans-Jordanic Israel (1Ki_12:25). The tower here mentioned shows it was a strong place, but its exact situation is unknown.
He went up thence to Penuel. When Jacob was returning from Padan-aram to Canaan he reached Penuel first, and Succoth afterwards (Gen_32:30; Gen_33:17). Gideon, travelling in the opposite direction from Canaan, naturally reaches Succoth first, and Penuel afterwards. Going from Succoth to Penuel too, he went up out of the Jordan valley towards the mountains on the east. Penuel appears to have been a place of importance, since Jeroboam repaired its fortifications with a view of retaining his hold on trans-Jordanic Israel (1Ki_12:25). The tower here mentioned shows it was a strong place, but its exact situation is unknown.
9And he spake also unto the men of Penuel, saying, When I come again in peace, I will break down this tower.
Jamieson-Fausset-Brown
9. he spake ..., When I come again in peace, I will break down this tower--Intent on the pursuit, and afraid of losing time, he postponed the merited vengeance till his return. His confident anticipation of a triumphant return evinces the strength of his faith; and his specific threat was probably provoked by some proud and presumptuous boast, that in their lofty watchtower the Penuelites would set him at defiance.
9. he spake ..., When I come again in peace, I will break down this tower--Intent on the pursuit, and afraid of losing time, he postponed the merited vengeance till his return. His confident anticipation of a triumphant return evinces the strength of his faith; and his specific threat was probably provoked by some proud and presumptuous boast, that in their lofty watchtower the Penuelites would set him at defiance.
10Now Zebah and Zalmunna were in Karkor, and their hosts with them, about fifteen thousand men, all that were left of all the hosts of the children of the east: for there fell an hundred and twenty thousand men that drew sword.
Jamieson-Fausset-Brown
Jud 8:10-27. Zebah and Zalmunna Taken.
10. Now Zebah and Zalmunna were in Karkor--a town on the eastern confines of Gad. The wreck of the Midianite army halted there.
Jud 8:10-27. Zebah and Zalmunna Taken.
10. Now Zebah and Zalmunna were in Karkor--a town on the eastern confines of Gad. The wreck of the Midianite army halted there.
The Pulpit Commentary
Karkor. Or, rather, the Karkor. We are still on unknown ground. The situation assigned to it by Eusebius and Jerome, as being the same as a castle called Carcaria, near Petra, is quite out of the question, as being greatly too far south. As an appellative it suggests the idea of a walled-in space (kir = a wall; kir-kir = a space walled all round; cf. the Latin carcer, a prison); possibly an enclosed sheep or cattle fold on a large scale (see Num_32:36 : "built .. folds for sheep"), affording some protection to the Midianite soldiers.
Karkor. Or, rather, the Karkor. We are still on unknown ground. The situation assigned to it by Eusebius and Jerome, as being the same as a castle called Carcaria, near Petra, is quite out of the question, as being greatly too far south. As an appellative it suggests the idea of a walled-in space (kir = a wall; kir-kir = a space walled all round; cf. the Latin carcer, a prison); possibly an enclosed sheep or cattle fold on a large scale (see Num_32:36 : "built .. folds for sheep"), affording some protection to the Midianite soldiers.
11And Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host; for the host was secure.
Jamieson-Fausset-Brown
11. Gideon went up by the way of them that dwelt in tents on the east--He tracked the fugitives across the mountain range of Gilead to the northeast of the Jabbok, and there came upon them unexpectedly while they were resting secure among their own nomadic tribes. Jogbehah is supposed to be Ramoth-gilead; and, therefore, the Midianites must have found refuge at or near Abela, "Abel-cheramim," "the plain of the vineyards."
11. Gideon went up by the way of them that dwelt in tents on the east--He tracked the fugitives across the mountain range of Gilead to the northeast of the Jabbok, and there came upon them unexpectedly while they were resting secure among their own nomadic tribes. Jogbehah is supposed to be Ramoth-gilead; and, therefore, the Midianites must have found refuge at or near Abela, "Abel-cheramim," "the plain of the vineyards."
The Pulpit Commentary
Gideon went up. See Jdg_8:8, note. Implying that his direction was eastward away from the Jordan valley. Nobah was in the half-tribe of Manasseh. Nobah, who gave his name to the city, which was before called Kenath, seems to have been of the family of Machir (Num_32:42). Jogbehah was in the tribe of Gad (Num_32:35). These two cities appear to have been on the eastern frontier of their respective tribes, but the exact site of them is utterly unknown. It is a conjecture that possibly Kunawat may be Nobah, retaining its ancient name of Kenath. East of these cities was the desert, inhabited by nomads dwelling in tents, where Karkor was, and where Zebah and Zalmunna had encamped out of reach, as they thought, of their pursuers. But Gideon, falling suddenly upon them, routed the host, and took the two kings prisoners (see Psa_83:11).
Gideon went up. See Jdg_8:8, note. Implying that his direction was eastward away from the Jordan valley. Nobah was in the half-tribe of Manasseh. Nobah, who gave his name to the city, which was before called Kenath, seems to have been of the family of Machir (Num_32:42). Jogbehah was in the tribe of Gad (Num_32:35). These two cities appear to have been on the eastern frontier of their respective tribes, but the exact site of them is utterly unknown. It is a conjecture that possibly Kunawat may be Nobah, retaining its ancient name of Kenath. East of these cities was the desert, inhabited by nomads dwelling in tents, where Karkor was, and where Zebah and Zalmunna had encamped out of reach, as they thought, of their pursuers. But Gideon, falling suddenly upon them, routed the host, and took the two kings prisoners (see Psa_83:11).
12And when Zebah and Zalmunna fled, he pursued after them, and took the two kings of Midian, Zebah and Zalmunna, and discomfited all the host.
Jamieson-Fausset-Brown
12. when Zebah and Zalmunna fled, he pursued after them--A third conflict took place. His arrival at their last quarters, which was by an unwonted path, took the fugitives by surprise, and the conquest of the Midianite horde was there completed.
12. when Zebah and Zalmunna fled, he pursued after them--A third conflict took place. His arrival at their last quarters, which was by an unwonted path, took the fugitives by surprise, and the conquest of the Midianite horde was there completed.
The Pulpit Commentary
He discomfited. Rather, as in the margin, he terrified. Those who were not killed in the first onslaught, when "he smote the host," were so terrified that they fled without further resistance, and many probably escaped, as all Gideon's efforts were directed to the capture of the two kings.
He discomfited. Rather, as in the margin, he terrified. Those who were not killed in the first onslaught, when "he smote the host," were so terrified that they fled without further resistance, and many probably escaped, as all Gideon's efforts were directed to the capture of the two kings.
Gideon Chastises Succoth and Penuel
13And Gideon the son of Joash returned from battle before the sun was up,
Jamieson-Fausset-Brown
13. Gideon returned from battle before the sun was up--He seems to have returned by a nearer route to Succoth, for what is rendered in our version "before the sun was up," means "the heights of Heres, the sun-hills."
13. Gideon returned from battle before the sun was up--He seems to have returned by a nearer route to Succoth, for what is rendered in our version "before the sun was up," means "the heights of Heres, the sun-hills."
The Pulpit Commentary
Before the sun was up. There is a wonderful diversity in the renderings of this verse. Some of the old versions and Jewish Rabbis interpret it before sunset. Many of the best Jewish commentators, however, understand the phrase as the A.V. does—"Before the going up of the sun," i.e. before sunrise; supposing Gideon's attack on the Midianitish camp to have been a night attack, and Succoth to have been so near to Karkor that he was able to reach it by sunrise. But others say that the word here rendered sun (heres) is only used in poetry, and that the word rendered up is never used of sunrise, but, as, in the phrase "the going up of Akrabbim" (Jdg_1:36), of an ascent up a hill. They therefore take heres as a proper name, and translate "from the going up of Heres." Others again, by an almost imperceptible change in the last letter, read "the mountains" instead of Heres. But the A.V. may be well defended, and gives an excellent sense. In Jdg_14:18 the same word for the sun is used in the very similar phrase, "before the sun went down." In Gen_19:15 the phrase, "the morning arose," has the verb from which the word here rendered up is derived; and a note of time here exactly suits the context. It marks the celerity of Gideon's move. ments that he was actually on his way back to Succoth at sunrise, after having routed the Midianites and taken their two kings prisoners.
Before the sun was up. There is a wonderful diversity in the renderings of this verse. Some of the old versions and Jewish Rabbis interpret it before sunset. Many of the best Jewish commentators, however, understand the phrase as the A.V. does—"Before the going up of the sun," i.e. before sunrise; supposing Gideon's attack on the Midianitish camp to have been a night attack, and Succoth to have been so near to Karkor that he was able to reach it by sunrise. But others say that the word here rendered sun (heres) is only used in poetry, and that the word rendered up is never used of sunrise, but, as, in the phrase "the going up of Akrabbim" (Jdg_1:36), of an ascent up a hill. They therefore take heres as a proper name, and translate "from the going up of Heres." Others again, by an almost imperceptible change in the last letter, read "the mountains" instead of Heres. But the A.V. may be well defended, and gives an excellent sense. In Jdg_14:18 the same word for the sun is used in the very similar phrase, "before the sun went down." In Gen_19:15 the phrase, "the morning arose," has the verb from which the word here rendered up is derived; and a note of time here exactly suits the context. It marks the celerity of Gideon's move. ments that he was actually on his way back to Succoth at sunrise, after having routed the Midianites and taken their two kings prisoners.
14And caught a young man of the men of Succoth, and enquired of him: and he described unto him the princes of Succoth, and the elders thereof, even threescore and seventeen men.
Jamieson-Fausset-Brown
14. he described--wrote the names of the seventy princes or elders. It was from them he had received so inhospitable a treatment.
14. he described--wrote the names of the seventy princes or elders. It was from them he had received so inhospitable a treatment.
The Pulpit Commentary
He described. Rather, he wrote down, i.e. gave him a list of the princes and elders.
The men of Succoth. Meaning the princes and elders.
He described. Rather, he wrote down, i.e. gave him a list of the princes and elders.
The men of Succoth. Meaning the princes and elders.
15And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me, saying, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thy men that are weary?
16And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth.
Jamieson-Fausset-Brown
16. he took ... the thorns of the wilderness and briers, and with them he taught the men of Succoth--By refusing his soldiers refreshment, they had committed a public crime, as well as an act of inhumanity, and were subjected to a horrible punishment, which the great abundance and remarkable size of the thorn bushes, together with the thinness of clothing in the East, has probably suggested.
16. he took ... the thorns of the wilderness and briers, and with them he taught the men of Succoth--By refusing his soldiers refreshment, they had committed a public crime, as well as an act of inhumanity, and were subjected to a horrible punishment, which the great abundance and remarkable size of the thorn bushes, together with the thinness of clothing in the East, has probably suggested.
The Pulpit Commentary
He taught, i.e. corrected, punished. It is, however, very probable that the true leading is Ire threshed or tore (yadash for yadah, the final letters ש and ע being very similar). We have then the fulfilment of Gideon's threat in Jdg_8:7 recorded in the same words with regard to Succoth, just as the breaking down of the tower of Penuel in Jdg_8:17 is in verbal agreement with Jdg_8:9. The Septuagint and Vulgate both seem to have found he threshed in their copies.
He taught, i.e. corrected, punished. It is, however, very probable that the true leading is Ire threshed or tore (yadash for yadah, the final letters ש and ע being very similar). We have then the fulfilment of Gideon's threat in Jdg_8:7 recorded in the same words with regard to Succoth, just as the breaking down of the tower of Penuel in Jdg_8:17 is in verbal agreement with Jdg_8:9. The Septuagint and Vulgate both seem to have found he threshed in their copies.
17And he beat down the tower of Penuel, and slew the men of the city.
The Pulpit Commentary
He slew the men of the city. This makes it probable that the threshing of the men of Succoth was a capital punishment, as there is no reason why the men of Penuel should be more severely punished than the men of Succoth.
He slew the men of the city. This makes it probable that the threshing of the men of Succoth was a capital punishment, as there is no reason why the men of Penuel should be more severely punished than the men of Succoth.
Zebah and Zalmunna Executed
18Then said he unto Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor? And they answered, As thou art, so were they; each one resembled the children of a king.
Jamieson-Fausset-Brown
18. Then said he unto Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor?--This was one of the countless atrocities which the Midianite chiefs had perpetrated during their seven years' lawless occupancy. It is noticed now for the first time when their fate was about to be determined.
each one resembled the children of a king--An Orientalism for great beauty, majesty of appearance, uncommon strength, and grandeur of form.
18. Then said he unto Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor?--This was one of the countless atrocities which the Midianite chiefs had perpetrated during their seven years' lawless occupancy. It is noticed now for the first time when their fate was about to be determined.
each one resembled the children of a king--An Orientalism for great beauty, majesty of appearance, uncommon strength, and grandeur of form.
The Pulpit Commentary
What manner of men, etc. An incident not before related is here brought to light, viz; that on some unknown occasion, possibly as soon as the rising of the Israelites under Gideon became known, or when, as related in Jdg_6:2, they had sought to hide themselves in Mount Tabor, but had been caught, Zebah and Zalmunna had put to death Gideon's brothers. We may observe in passing how characteristic this is of a true narrative in which every. thing that happened cannot possibly be related (see Jdg_10:11, Jdg_10:12, note). The word here rendered what manner of, i.e. of what sort, means, in every other place in which it occurs, where? and the sense of what sort is only inferred from the answer, As thou art, so were they. But it is not safe thus to change the universal meaning of a common word. It is better to take the words of Gideon, Where are the men whom ye slew at Tabor? as an upbraiding of them for the murder of his brethren, and a threat that where they were their murderers would soon be. The answer of Zebah and Zalmunna, which is not given in its entirety, was no doubt intended to be soothing and deprecatory of Gideon's wrath. They pleaded the necessity they were under in self-defence to slay them; they were men of such royal stature and prowess that their own lives would have been in danger had they spared them. But Gideon turned a deaf ear to their plea. He must avenge the death of his own brothers, his own mother's sons. He would have spared them as prisoners of war (2Ki_6:22), but he must do his part as goel or avenger (Num_35:12). Observe the stress laid on their being not merely his father's sons by another wife, but his own mother's sons, a much more tender relation (cf. Psa_50:1-10).
What manner of men, etc. An incident not before related is here brought to light, viz; that on some unknown occasion, possibly as soon as the rising of the Israelites under Gideon became known, or when, as related in Jdg_6:2, they had sought to hide themselves in Mount Tabor, but had been caught, Zebah and Zalmunna had put to death Gideon's brothers. We may observe in passing how characteristic this is of a true narrative in which every. thing that happened cannot possibly be related (see Jdg_10:11, Jdg_10:12, note). The word here rendered what manner of, i.e. of what sort, means, in every other place in which it occurs, where? and the sense of what sort is only inferred from the answer, As thou art, so were they. But it is not safe thus to change the universal meaning of a common word. It is better to take the words of Gideon, Where are the men whom ye slew at Tabor? as an upbraiding of them for the murder of his brethren, and a threat that where they were their murderers would soon be. The answer of Zebah and Zalmunna, which is not given in its entirety, was no doubt intended to be soothing and deprecatory of Gideon's wrath. They pleaded the necessity they were under in self-defence to slay them; they were men of such royal stature and prowess that their own lives would have been in danger had they spared them. But Gideon turned a deaf ear to their plea. He must avenge the death of his own brothers, his own mother's sons. He would have spared them as prisoners of war (2Ki_6:22), but he must do his part as goel or avenger (Num_35:12). Observe the stress laid on their being not merely his father's sons by another wife, but his own mother's sons, a much more tender relation (cf. Psa_50:1-10).
19And he said, They were my brethren, even the sons of my mother: as the LORD liveth, if ye had saved them alive, I would not slay you.
Jamieson-Fausset-Brown
19. They were my brethren, even the sons of my mother--That is, uterine brothers; but, in all countries where polygamy prevails, "the son of my mother" implies a closeness of relationship and a warmth of affection never awakened by the looser term, "brother."
19. They were my brethren, even the sons of my mother--That is, uterine brothers; but, in all countries where polygamy prevails, "the son of my mother" implies a closeness of relationship and a warmth of affection never awakened by the looser term, "brother."
20And he said unto Jether his firstborn, Up, and slay them. But the youth drew not his sword: for he feared, because he was yet a youth.
Jamieson-Fausset-Brown
20. he said unto Jether his first-born, Up, and slay them--The nearest of kin was the blood-avenger; but a magistrate might order any one to do the work of the executioner; and the person selected was always of a rank equal or proportioned to that of the party doomed to suffer (1Ki 2:29). Gideon intended, then, by the order to Jether, to put an honor on his son, by employing him to slay two enemies of his country; and on the youth declining, he performed the bloody deed himself.
20. he said unto Jether his first-born, Up, and slay them--The nearest of kin was the blood-avenger; but a magistrate might order any one to do the work of the executioner; and the person selected was always of a rank equal or proportioned to that of the party doomed to suffer (1Ki 2:29). Gideon intended, then, by the order to Jether, to put an honor on his son, by employing him to slay two enemies of his country; and on the youth declining, he performed the bloody deed himself.
The Pulpit Commentary
He said unto Jether, etc. These marks of savage life are painful to contemplate in such a man as Gideon. But it is well for us to be made aware how the best and greatest men cannot rise above the manners and received maxims of their age; and it teaches us to make due allowance for the faults of uncivilised men with whom we have to do, whether Afghans, or Zulus, or others.
He said unto Jether, etc. These marks of savage life are painful to contemplate in such a man as Gideon. But it is well for us to be made aware how the best and greatest men cannot rise above the manners and received maxims of their age; and it teaches us to make due allowance for the faults of uncivilised men with whom we have to do, whether Afghans, or Zulus, or others.
21Then Zebah and Zalmunna said, Rise thou, and fall upon us: for as the man is, so is his strength. And Gideon arose, and slew Zebah and Zalmunna, and took away the ornaments that were on their camels’ necks.
The Pulpit Commentary
The ornaments. Literally, little moons, crescent-shaped ornaments of gold and silver, which as well as "chains" (Jdg_8:26) were hung as ornaments on their camels' necks (cf. Jdg_5:30). It would seem from Jdg_8:26 that the kings themselves also wore these ornaments; and in Isa_3:18 they are enumerated among the articles of female attire—round tires like the moon, A.V.
Jdg_8:22, Jdg_8:23
Rule thou, etc. The gratitude of Israel to their great deliverer, added to a sense that it would be for their own security, and to a desire, already perhaps beginning to he felt, to be like the nations around them (1Sa_8:5), naturally led to the offer, "Rule thou over us." But the time predicted by Moses (Deu_17:14, Deu_17:15) was not yet come. And so Gideon returned an answer replete with moderation and piety: "I will not rule over you, neither shall my son rule over you: the Lord shall rule over you" (cf. 1Sa_8:7; 1Sa_10:19; 1Sa_12:12).
The ornaments. Literally, little moons, crescent-shaped ornaments of gold and silver, which as well as "chains" (Jdg_8:26) were hung as ornaments on their camels' necks (cf. Jdg_5:30). It would seem from Jdg_8:26 that the kings themselves also wore these ornaments; and in Isa_3:18 they are enumerated among the articles of female attire—round tires like the moon, A.V.
Jdg_8:22, Jdg_8:23
Rule thou, etc. The gratitude of Israel to their great deliverer, added to a sense that it would be for their own security, and to a desire, already perhaps beginning to he felt, to be like the nations around them (1Sa_8:5), naturally led to the offer, "Rule thou over us." But the time predicted by Moses (Deu_17:14, Deu_17:15) was not yet come. And so Gideon returned an answer replete with moderation and piety: "I will not rule over you, neither shall my son rule over you: the Lord shall rule over you" (cf. 1Sa_8:7; 1Sa_10:19; 1Sa_12:12).
Gideon Refuses the Kingship
22Then the men of Israel said unto Gideon, Rule thou over us, both thou, and thy son, and thy son’s son also: for thou hast delivered us from the hand of Midian.
Jamieson-Fausset-Brown
22-23. the men of Israel said unto Gideon, Rule thou over us ... Gideon said unto them, the Lord shall rule over you--Their unbounded admiration and gratitude prompted them, in the enthusiasm of the moment, to raise their deliverer to a throne, and to establish a royal dynasty in his house. But Gideon knew too well, and revered too piously the principles of the theocracy, to entertain the proposal for a moment. Personal and family ambition was cheerfully sacrificed to a sense of duty, and every worldly motive was kept in check by a supreme regard to the divine honor. He would willingly act as judge, but the Lord alone was King of Israel.
22-23. the men of Israel said unto Gideon, Rule thou over us ... Gideon said unto them, the Lord shall rule over you--Their unbounded admiration and gratitude prompted them, in the enthusiasm of the moment, to raise their deliverer to a throne, and to establish a royal dynasty in his house. But Gideon knew too well, and revered too piously the principles of the theocracy, to entertain the proposal for a moment. Personal and family ambition was cheerfully sacrificed to a sense of duty, and every worldly motive was kept in check by a supreme regard to the divine honor. He would willingly act as judge, but the Lord alone was King of Israel.
23And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the LORD shall rule over you.
24And Gideon said unto them, I would desire a request of you, that ye would give me every man the earrings of his prey. (For they had golden earrings, because they were Ishmaelites.)
Jamieson-Fausset-Brown
24-26. Gideon said unto them, I would desire a request of you--This was the contribution of an earring (singular). As the ancient Arabians (Ishmaelites and Midianites being synonymous terms, Ge 37:25, 28) were gorgeously adorned with barbaric pearl and gold, an immense amount of such valuable booty had fallen into the hands of the Israelitish soldiers. The contribution was liberally made, and the quantity of gold given to him is estimated at £3113 sterling.
24-26. Gideon said unto them, I would desire a request of you--This was the contribution of an earring (singular). As the ancient Arabians (Ishmaelites and Midianites being synonymous terms, Ge 37:25, 28) were gorgeously adorned with barbaric pearl and gold, an immense amount of such valuable booty had fallen into the hands of the Israelitish soldiers. The contribution was liberally made, and the quantity of gold given to him is estimated at £3113 sterling.
The Pulpit Commentary
I would desire a request of you. Again human weakness breaks out in this great man, and we seem to see the effect of great prosperity in stirring up selfish desires in his heart. It was perhaps not without significance that mention was made in Jdg_8:21 of his taking the ornaments that were on the camels' necks in connection with the slaughter of the kings. Anyhow we have now a second instance of a love of spoil. It seems to have been a national custom with the Ishmaelites, among whom the Midianites are reckoned (see Gen_37:25-28), to wear golden rings; hence when they came to strip the slain there was a vast booty of gold rings. These Gideon asked for as his share, and the people readily agreed to the request. Ear-rings. The word is singular in Hebrew, which agrees with its more proper signification of nose-ring, an ornament often worn by both men and women in the East. Gesenius mentions having seen at Leipsic some Indian dancing women with nose-rings. It is distinctly marked as a nose-ring in Gen_24:22, Gen_24:30, Gen_24:47, because in the last verse Abraham's servant says that he "put the ring (han-nezem) upon her nose" (face, A.V.). Again, in Eze_16:12 the Hebrew is, "I placed a ring upon thy nose" (I put a jewel upon thy forehead, A.V.). So also Job_42:11, "one ring of gold," implies that it was a nose-ring, and not an ear-ring. In other passages, however, as Gen_35:4; Exo_32:2, it is expressly said that these rings were worn in the ears; while in others, again, there is nothing to mark whether they were worn in the ears or in the nose, as Pro_25:12; Hos_2:13, except that in the latter passage the singular number in the Hebrew is more favourable to the nose-ring than to the ear-rings, as the A.V. translates it. It is thought by many, with some probability, that the nose-ring did not pierce the gristle of the nose, but hung down upon the nose from a fillet round the forehead. In every case they were of gold.
I would desire a request of you. Again human weakness breaks out in this great man, and we seem to see the effect of great prosperity in stirring up selfish desires in his heart. It was perhaps not without significance that mention was made in Jdg_8:21 of his taking the ornaments that were on the camels' necks in connection with the slaughter of the kings. Anyhow we have now a second instance of a love of spoil. It seems to have been a national custom with the Ishmaelites, among whom the Midianites are reckoned (see Gen_37:25-28), to wear golden rings; hence when they came to strip the slain there was a vast booty of gold rings. These Gideon asked for as his share, and the people readily agreed to the request. Ear-rings. The word is singular in Hebrew, which agrees with its more proper signification of nose-ring, an ornament often worn by both men and women in the East. Gesenius mentions having seen at Leipsic some Indian dancing women with nose-rings. It is distinctly marked as a nose-ring in Gen_24:22, Gen_24:30, Gen_24:47, because in the last verse Abraham's servant says that he "put the ring (han-nezem) upon her nose" (face, A.V.). Again, in Eze_16:12 the Hebrew is, "I placed a ring upon thy nose" (I put a jewel upon thy forehead, A.V.). So also Job_42:11, "one ring of gold," implies that it was a nose-ring, and not an ear-ring. In other passages, however, as Gen_35:4; Exo_32:2, it is expressly said that these rings were worn in the ears; while in others, again, there is nothing to mark whether they were worn in the ears or in the nose, as Pro_25:12; Hos_2:13, except that in the latter passage the singular number in the Hebrew is more favourable to the nose-ring than to the ear-rings, as the A.V. translates it. It is thought by many, with some probability, that the nose-ring did not pierce the gristle of the nose, but hung down upon the nose from a fillet round the forehead. In every case they were of gold.
25And they answered, We will willingly give them. And they spread a garment, and did cast therein every man the earrings of his prey.
The Pulpit Commentary
A garment. Rather, the cloak. Probably Gideon's military cloak (see Isa_9:5), which lay in his tent ready for use as a cloak by day or a coverlet by night (Deu_22:17).
A garment. Rather, the cloak. Probably Gideon's military cloak (see Isa_9:5), which lay in his tent ready for use as a cloak by day or a coverlet by night (Deu_22:17).
26And the weight of the golden earrings that he requested was a thousand and seven hundred shekels of gold; beside ornaments, and collars, and purple raiment that was on the kings of Midian, and beside the chains that were about their camels’ necks.
The Pulpit Commentary
A thousand and seven hundred shekels—equal to about fifty pounds weight, and probably to above £3000 worth of our money, reckoning a shekel of gold at £1 16s. 6d. If the rings, like that given to Rebekah (Gen_24:22), weighed each half a shekel, they would be the spoil of 3400 dead bodies. If they each weighed less it would of course imply a larger number of slain. The ornaments, as in Jdg_8:21, the collars. The word so rendered seems rather to mean drops or pendants. When worn by women (Isa_3:19, chains, A.V.) they were often of single pearls. The purple raiment, the famous Tyrian purple, made from the juice of a shellfish which is found in the Mediterranean, which was the distinctive colour of royal and imperial raiment. Chains. Perhaps the ornaments mentioned in Jdg_8:21 as on the camels' necks were suspended to these chains. In Son_4:9 the chain is mentioned as an ornament of a woman's neck; in Pro_1:9 of a man's neck. Many interpreters understand these last-mentioned articles as not being part of Gideon's spoil, but being the people's portion. But it seems much more probable that the spoil of the kings should be Gideon's portion, as indeed Pro_1:21 implies. It is best, therefore, to take all these articles as being the property of the kings, and to understand the writer to tell us that Gideon had the rings, which were the people's spoil, in addition to all the spoil which naturally fell to his own share.
A thousand and seven hundred shekels—equal to about fifty pounds weight, and probably to above £3000 worth of our money, reckoning a shekel of gold at £1 16s. 6d. If the rings, like that given to Rebekah (Gen_24:22), weighed each half a shekel, they would be the spoil of 3400 dead bodies. If they each weighed less it would of course imply a larger number of slain. The ornaments, as in Jdg_8:21, the collars. The word so rendered seems rather to mean drops or pendants. When worn by women (Isa_3:19, chains, A.V.) they were often of single pearls. The purple raiment, the famous Tyrian purple, made from the juice of a shellfish which is found in the Mediterranean, which was the distinctive colour of royal and imperial raiment. Chains. Perhaps the ornaments mentioned in Jdg_8:21 as on the camels' necks were suspended to these chains. In Son_4:9 the chain is mentioned as an ornament of a woman's neck; in Pro_1:9 of a man's neck. Many interpreters understand these last-mentioned articles as not being part of Gideon's spoil, but being the people's portion. But it seems much more probable that the spoil of the kings should be Gideon's portion, as indeed Pro_1:21 implies. It is best, therefore, to take all these articles as being the property of the kings, and to understand the writer to tell us that Gideon had the rings, which were the people's spoil, in addition to all the spoil which naturally fell to his own share.
27And Gideon made an ephod thereof, and put it in his city, even in Ophrah: and all Israel went thither a whoring after it: which thing became a snare unto Gideon, and to his house.
Jamieson-Fausset-Brown
27. Gideon made an ephod thereof, and put it in his city, ... Ophrah--That no idolatrous use was in view, nor any divisive course from Shiloh contemplated, is manifest from Jud 8:33. Gideon proposed, with the gold he received, to make an ephod for his use only as a civil magistrate or ruler, as David did (1Ch 15:27), and a magnificent pectoral or breastplate also. It would seem, from the history, that he was not blamable in making this ephod, as a civil robe or ornament merely, but that it afterward became an object to which religious ideas were attached; whereby it proved a snare, and consequently an evil, by perversion, to Gideon and his house [Taylor, Fragments].
27. Gideon made an ephod thereof, and put it in his city, ... Ophrah--That no idolatrous use was in view, nor any divisive course from Shiloh contemplated, is manifest from Jud 8:33. Gideon proposed, with the gold he received, to make an ephod for his use only as a civil magistrate or ruler, as David did (1Ch 15:27), and a magnificent pectoral or breastplate also. It would seem, from the history, that he was not blamable in making this ephod, as a civil robe or ornament merely, but that it afterward became an object to which religious ideas were attached; whereby it proved a snare, and consequently an evil, by perversion, to Gideon and his house [Taylor, Fragments].
The Pulpit Commentary
Gideon made an ephod thereof. There is great difference of opinion among commentators as to the significance of this statement. The ephod (Exo_28:4, Exo_28:6-30) was that part of the high priest's dress (1Sa_14:3; 1Sa_21:9) which covered the breast in front, and the upper part of the back behind, the two parts being clasped together by two large onyx stones, one on each shoulder, and kept together by the curious girdle, just above which was fastened the breastplate of judgment. In a modified form the "linen ephod" was worn by all priests; but it was especially worn by the high priest when he inquired of God by Urim and Thummim (1Sa_23:9; 1Sa_30:7). Hence it was also connected with idolatrous worship, as we see by Jdg_17:5, and Hos_3:1-5 : 4, being probably used for purposes of divination, as we know that idolatrous kings of Israel, instead of inquiring of the Lord, inquired of the false gods (2Ki_1:2, 2Ki_1:3). What, then, was Gideon's purpose in making this costly ephod? We may infer from his proved piety that at all events his intention was to do honour to the Lord, who had given him the victory. Then, as he was now at the head of the State, though he had declined the regal office, and as it was the special prerogative of the head of the State to "inquire of the Lord" (Num_27:21; 1Sa_22:13; 1Sa_23:2,1Sa_23:4, etc.; 1Sa_28:6, etc.), he may have thought it his right, as well as a matter of great importance to the people, that he should have the means ready at hand of inquiring of God. His relations with the great tribe of Ephraim may have made it inconvenient to go to Shiloh to consult the high priest there, and therefore he would have the ephod at his own city of Ophrah, just as Jephthah made Mizpeh his religious centre (Hos_11:11). Whether he sent for the high priest to come to Ophrah, or whether he made use of the ministry of some other priest, we have no means of deciding. The people, however, always prone to idolatry, made an idol of the ephod, and Gideon, either because it was a source of gain or of dignity to his house, or thinking it was a means of keeping the people from Baal-worship (verse 33), seems to have connived at it. This seems to be the explanation best supported by the little we know of the circumstances of the ease. A snare, i.e. as in Jdg_2:3, that which leads a person to eventual destruction. See Exo_10:7, where Pharaoh's servants say of Moses, How long shall this man be a snare unto us? See also Exo_23:33; Exo_34:12; Deu_7:16; 1Sa_18:21, etc. Observe in this verse how the narrative runs on far beyond the present time, to return again at 1Sa_18:28 (see note to Jdg_2:1-6; Jdg_7:25; Jdg_8:4).
Gideon made an ephod thereof. There is great difference of opinion among commentators as to the significance of this statement. The ephod (Exo_28:4, Exo_28:6-30) was that part of the high priest's dress (1Sa_14:3; 1Sa_21:9) which covered the breast in front, and the upper part of the back behind, the two parts being clasped together by two large onyx stones, one on each shoulder, and kept together by the curious girdle, just above which was fastened the breastplate of judgment. In a modified form the "linen ephod" was worn by all priests; but it was especially worn by the high priest when he inquired of God by Urim and Thummim (1Sa_23:9; 1Sa_30:7). Hence it was also connected with idolatrous worship, as we see by Jdg_17:5, and Hos_3:1-5 : 4, being probably used for purposes of divination, as we know that idolatrous kings of Israel, instead of inquiring of the Lord, inquired of the false gods (2Ki_1:2, 2Ki_1:3). What, then, was Gideon's purpose in making this costly ephod? We may infer from his proved piety that at all events his intention was to do honour to the Lord, who had given him the victory. Then, as he was now at the head of the State, though he had declined the regal office, and as it was the special prerogative of the head of the State to "inquire of the Lord" (Num_27:21; 1Sa_22:13; 1Sa_23:2,1Sa_23:4, etc.; 1Sa_28:6, etc.), he may have thought it his right, as well as a matter of great importance to the people, that he should have the means ready at hand of inquiring of God. His relations with the great tribe of Ephraim may have made it inconvenient to go to Shiloh to consult the high priest there, and therefore he would have the ephod at his own city of Ophrah, just as Jephthah made Mizpeh his religious centre (Hos_11:11). Whether he sent for the high priest to come to Ophrah, or whether he made use of the ministry of some other priest, we have no means of deciding. The people, however, always prone to idolatry, made an idol of the ephod, and Gideon, either because it was a source of gain or of dignity to his house, or thinking it was a means of keeping the people from Baal-worship (verse 33), seems to have connived at it. This seems to be the explanation best supported by the little we know of the circumstances of the ease. A snare, i.e. as in Jdg_2:3, that which leads a person to eventual destruction. See Exo_10:7, where Pharaoh's servants say of Moses, How long shall this man be a snare unto us? See also Exo_23:33; Exo_34:12; Deu_7:16; 1Sa_18:21, etc. Observe in this verse how the narrative runs on far beyond the present time, to return again at 1Sa_18:28 (see note to Jdg_2:1-6; Jdg_7:25; Jdg_8:4).
Gideon's Ephod and Death
28Thus was Midian subdued before the children of Israel, so that they lifted up their heads no more. And the country was in quietness forty years in the days of Gideon.
Jamieson-Fausset-Brown
Jud 8:28. Midian Subdued.
28. Thus was Midian subdued before the children of Israel--This invasion of the Arab hordes into Canaan was as alarming and desolating as the irruption of the Huns into Europe. It was the severest scourge ever inflicted upon Israel; and both it and the deliverance under Gideon lived for centuries in the minds of the people (Psa 83:11).
Jud 8:28. Midian Subdued.
28. Thus was Midian subdued before the children of Israel--This invasion of the Arab hordes into Canaan was as alarming and desolating as the irruption of the Huns into Europe. It was the severest scourge ever inflicted upon Israel; and both it and the deliverance under Gideon lived for centuries in the minds of the people (Psa 83:11).
The Pulpit Commentary
Lifted up their heads no more. Thus showing the wisdom of Gideon's perseverance in pushing on his victory to completeness (see Homiletics on Jdg_8:4-12). The narrative goes back to Jdg_8:26, or perhaps rather to Jdg_8:21.
Lifted up their heads no more. Thus showing the wisdom of Gideon's perseverance in pushing on his victory to completeness (see Homiletics on Jdg_8:4-12). The narrative goes back to Jdg_8:26, or perhaps rather to Jdg_8:21.
29And Jerubbaal the son of Joash went and dwelt in his own house.
30And Gideon had threescore and ten sons of his body begotten: for he had many wives.
31And his concubine that was in Shechem, she also bare him a son, whose name he called Abimelech.
32And Gideon the son of Joash died in a good old age, and was buried in the sepulchre of Joash his father, in Ophrah of the Abiezrites.
33And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and went a whoring after Baalim, and made Baalberith their god.
The Pulpit Commentary
Gideon had threescore and ten sons, etc. This notice helps us to fill up the picture of Gideon's state after the Midianitish victory, lie had indeed nobly refused the kingdom, as a Pericles would have refused to be tyrant of Athena But he did not return to poverty and obscurity, as L. Q. Cincinnatus, in the Roman legend, returned to his plough after his victory over the Volsciana He was judge over Israel for forty years, with a household and a harem like a great prince, living in his paternal city, with the ephod set up there, himself the centre round which the powers of Church and State gathered; directing the affairs of his country, both civil and ecclesiastical, with eminent success, so that the country was at peace for forty years
, used of the name given to a child at its birth or circumcision. The other is, he gave or set him the name, or, he gave or set his name so-and-so, and this phrase is only used of additional names, or surnames given later in life. The examples are Jdg_13:1-25 :31; 2Ki_17:34; Neh_9:7; Dan_2:7; Dan_5:12. The inference is that the name of Abimelech, which means father of a king, and was the name of the royal family of Gerar, was given to Abimelech as a significant surname, and was perhaps one of the causes which induced him to seize the kingdom. A third phrase is found in 2Ki_23:34; 2Ki_24:17; 2Ch_36:4 : he turned his name to Jehoiakim; changed his name to Zedekiah. The Hebrew is the same in all these passages.
And it came to pass, etc. Cf. Jdg_2:11, Jdg_2:12, Jdg_2:19; Jdg_3:7; Jdg_4:1; Jdg_5:1; Jdg_10:6; Jdg_13:1. Baal-berith. See Jdg_2:13, note. He was like the Ζευς Ορκιος of the Greeks, the god of covenants.
Gideon had threescore and ten sons, etc. This notice helps us to fill up the picture of Gideon's state after the Midianitish victory, lie had indeed nobly refused the kingdom, as a Pericles would have refused to be tyrant of Athena But he did not return to poverty and obscurity, as L. Q. Cincinnatus, in the Roman legend, returned to his plough after his victory over the Volsciana He was judge over Israel for forty years, with a household and a harem like a great prince, living in his paternal city, with the ephod set up there, himself the centre round which the powers of Church and State gathered; directing the affairs of his country, both civil and ecclesiastical, with eminent success, so that the country was at peace for forty years
, used of the name given to a child at its birth or circumcision. The other is, he gave or set him the name, or, he gave or set his name so-and-so, and this phrase is only used of additional names, or surnames given later in life. The examples are Jdg_13:1-25 :31; 2Ki_17:34; Neh_9:7; Dan_2:7; Dan_5:12. The inference is that the name of Abimelech, which means father of a king, and was the name of the royal family of Gerar, was given to Abimelech as a significant surname, and was perhaps one of the causes which induced him to seize the kingdom. A third phrase is found in 2Ki_23:34; 2Ki_24:17; 2Ch_36:4 : he turned his name to Jehoiakim; changed his name to Zedekiah. The Hebrew is the same in all these passages.
And it came to pass, etc. Cf. Jdg_2:11, Jdg_2:12, Jdg_2:19; Jdg_3:7; Jdg_4:1; Jdg_5:1; Jdg_10:6; Jdg_13:1. Baal-berith. See Jdg_2:13, note. He was like the Ζευς Ορκιος of the Greeks, the god of covenants.
34And the children of Israel remembered not the LORD their God, who had delivered them out of the hands of all their enemies on every side:
35Neither shewed they kindness to the house of Jerubbaal, namely, Gideon, according to all the goodness which he had shewed unto Israel.
The Pulpit Commentary
Neither showed they kindness, etc. Forgetfulness of God is often the parent of ingratitude to men. The heart of stone which is not touched by the love of Christ is also insensible to the kindness of man.
Neither showed they kindness, etc. Forgetfulness of God is often the parent of ingratitude to men. The heart of stone which is not touched by the love of Christ is also insensible to the kindness of man.
THE HOLY BIBLE
Judges
Chapter 8
Translated out of the original tongues, and with the former translations diligently compared and revised.
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