Juízes 8
Charles Spurgeon · Citado em PreceptAustin
Juízes 8
Spurgeon - We have some friends, like these men of Ephraim, who do not like being left out of the battle for the Lord. They say, “Why are we not asked for our help? Why are we not allowed to take our share?” These are very good people; but we have known some of them who have made these enquiries rather late in the day. These Ephraimites knew all about the war, and they might have volunteered to help Gideon, and we should have been glad of the earlier help of some who tarried till the victory was won. Said to him, "What is this thing you have done to us, not calling us when you went to fight against Midian?" - The Ephraimites had not been "invited to the party" with the tribes from Manasseh, Asher, Zebulon, and Naphtali (Jdg 6:35). This story is an excellent illustration of the truth found in (Pr 15:1) instructing us that a gentle or soft answer is always in order when we sense thunderclouds of wrath rising in the other person. George Bush rightly states that "nothing is more common than for those who will not attempt or venture anything in the cause of God, to be ready to censure those who show more zeal and enterprise than themselves." (Judges 8 Commentary) Gary Inrig - Suddenly, with the reaction of the Ephraimites, the entire tone of the passage changes. God had given His people an astounding victory that should have produced a festival of praise. Instead, they allow petty tribal disputes to rob God of His rightful glory and the people of their joy. At this time in history, Ephraim was the largest, the most important, and apparently the most arrogant of the tribes. They would be the first to tell you how important they were. After all, the tabernacle was located in their territory at Shiloh, and they could claim the great Joshua as an Ephraimite. They had been allowed a part in God’s great deliverance. But rather than rejoicing, they came to Gideon with a smoldering complaint: “Why have you treated us like this? Why didn’t you call us when you went to fight Midian?” On the surface, it may seem like a valid, albeit petty, question. Ephraim had not been one of the tribes summoned by Gideon in Jdg 6:34–35; he had gone to the tribes more directly affected by the Midianite invasion. The bad attitude they show here may also have contributed to his decision! (Hearts of Iron, Feet of Clay - borrow for an hour) And they contended (riyb) with him vigorously : Contended is a strong word even conveying the sense in some contexts of conducting a legal case (think "lawsuit"), but it is made even stronger by adding the word "vigorously" (chozqah), signifying they contended with him with force! ESV = "accused him fiercely" and NET has "argued vehemently" but the NIV is too mild - "criticised." Don't miss this -- given Ephraim's strong reaction to Gideon, this had the seeds that could have grown into a potentially violent and tragic outcome! (cf Ephraim in Jdg 12:1-4+) It is interesting that here they contend with the one who was named "let Baal CONTEND" (and now Ephraim is contending!) Gideon called Ephraim to capture the two famous princes, which they did. But they were provoked! How easy it is for the flesh to act even when God has given a great victory (Lesson - Be alert after great victories!). Gideon could have “told them off” but instead he practiced Pr 15:1 which says "A gentle answer turns away wrath, but a harsh word stirs up anger." It is better to control our feelings than to conquer a city for Pr 16:32 says "He who is slow to anger is better than the mighty, And he who rules his spirit, than he who captures a city.". If Gideon had offended his brethren, he might never win them back because Pr 18:19 says "A brother offended is harder to be won than a strong city, And contentions are like the bars of a castle." Godly leaders must know how to control their emotions feelings. Block observes that "the facts are clear: (1) the Ephraimites had not been summoned initially (6:35); (2) they were not involved in the primary rout of Midian (7:24); (3) they were called upon only at the last minute when it appeared the enemy might escape through their territory. All these are interpreted as more than a snub; it is action directed against the Ephraimites." (Borrow this top rated commentary for one hour Judges, Ruth. Vol. 6: New American Commentary)
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Spurgeon - Gideon answered them very kindly and very wisely. He flattered them he attached great importance to what they had done, and took little credit to himself for his valiant service. In this he showed his self-command and his discretion. When persons chide sharply, it is a pity to chide back again; the best way of dealing with them is with a soft answer to turn away their wrath. Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer (“My Father is helper”) - "Gleaning" is used here figuratively by Gideon of Ephraim's military achievements. The phrase "of the grapes" has been added by NASB translators but is not in original Hebrew. Gideon is minimizing his achievement and saying the Ephraimites have performed a more important services than Gideon and his men had achieved. Block has an excellent comment observing how Gideon "offers a four-dimensional response. First, with a rhetorical question he minimizes his own role in comparison with theirs. Second, he flatters the tribe of Ephraim with a proverb, also cast as a rhetorical question but expecting a positive answer. The vintage of Abiezer (the clan to which Gideon belongs, Jdg 6:11) is insignificant compared to the gleaning of Ephraim. To change the metaphor, the best the Abiezrites can produce is less than the scraps off the Ephraimite's table. The proverb has the ring of a clever political slogan. Third, he acknowledges that God has rewarded their contribution by giving them the real trophies—the Midianite commanders Oreb and Zeeb. Fourth, he minimizes his personal role a second time, though with greater intensity. (cf Jdg 8:2,3)(Borrow his top rated commentary Judges, Ruth. Vol. 6: New American Commentary) NET Note - Ephraim’s leftover grapes are better quality than Abiezer’s harvest. Gideon employs an agricultural metaphor. He argues that Ephraim’s mopping up operations, though seemingly like the inferior grapes which are missed initially by the harvesters or left for the poor, are actually more noteworthy than the military efforts of Gideon’s family. In a sense Ephraim received the "leftovers" (NIV, "gleanings"). These, however, were more substantial than the initial victory ("harvest") won by his little Abiezrite clan. Gideon calmed their anger and avoided the civil war that later flared up between Ephraim and Manasseh (Jdg 12:4-6+). Judges 8:3 "God has given the leaders of Midian, Oreb and Zeeb into your hands; and what was I able to do in comparison with you?" Then their anger toward him subsided when he said that. God: Jdg 7:24,25 Ps 44:3 115:1 118:14-16 Jn 4:37 Ro 12:3,6 15:18,19 Php 2:3 Then: Pr 15:1 16:32 25:11,15 Judges 8 Resources EPHRAIM'S RESENTMENT APPEASED God has given the leaders of Midian, Oreb (raven) and Zeeb (wolf) into your hands: Gideon uses Elohim for God rather than Yahweh, but the reason is not clear. Jealousy is a hindrance to the work of God, fostering disunity and distracting attention from the main task of the people of God. With Gideon's gentle answer (Pr 15:1), he averted conflict and set a noble example for every Christian leader. Although Gideon sadly begins to "backslide" in his spiritual condition (especially after Jdg 8:24ff), at this time he still has a proper perspective of Who enabled Ephraim to capture the Midianite leaders ("God has given..." cf similar affirmation in Jdg 8:7, 23). This is the perspective we should all have each new day, for we cannot live the supernatural Christ life without daily dependence on the supernatural empowerment of the Spirit of Christ. The following passages (amon many that could have been mentioned) express this proper mindset... "Not to us, O LORD, not to us, but to Thy name give glory because of Thy lovingkindness, because of Thy truth." (Ps 115:1+) "The LORD is my strength and song, And He has become my salvation. The sound of joyful shouting and salvation is in the tents of the righteous; The right hand of the LORD does valiantly. The right hand of the LORD is exalted; The right hand of the LORD does valiantly. (Psalms 118:14-16+) "For through the grace given to me I say to every man among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith. (Romans 12:3-+) Do nothing from selfishness or empty conceit, but with humility of mind let each of you regard one another as more important than himself do not merely look out for your own personal interests, but also for the interests of others. Have this attitude in yourselves which was also in Christ Jesus (Philippians 2:3+) What was I able to do in comparison with you?" Then their anger toward him subsided when he said that - NET = "when he said this, their feeling about him became kinder." Gideon's words were successful and averted the anger of Ephraim. The Hebrew says literally “Then their spirits relaxed from against him, when he spoke this word.” The Septuagint says "they loosened (aniemi used of unfastening chains - Acts 16:26) their spirits." It didn’t cost Gideon much to swallow his pride and compliment the men of Ephraim. He told them that their capturing Oreb and Zeeb was a greater feat than anything the men had done from his hometown of Abiezer. Peace was restored and Gideon was able to focus on tasks necessary to complete the defeat of the Midianites and that was to kill their kings. Arthur Cundall - Mollified by this flattery the Ephraimites calmed down, Gideon’s tactful action having averted a potentially dangerous situation. This is in marked contrast to the response of Jephthah in a similar crisis. (Borrow Judges & Ruth: Tyndale Old Testament Commentary for one hour)
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Spurgeon - This was a very natural and a very reasonable request. Gideon did not ask the men of Succoth to come with him, nor even to give a lodging to his soldiers. The fear of Midian was upon Israel, and the people were afraid to do anything against their oppressor, but surely they might have relieved the hunger of their fellow countrymen. Instead of doing so, they answered Gideon with arrogant and cruel words. For they are weary (ayeph), and I am pursuing Zebah ("sacrifice") and Zalmunna ("deprived of protection"), the kings of Midian: These two kings are to be differentiated from the commanders Oreb and Zeeb in Jdg 7:24-25+. They had been up all night and even though they were weary, they continued to press on. Clearly they were in need of nourishment for energy. The refusal to give food to the weary men makes their continued pursuit of the two fleeing kings and even more of a challenge (and seeming impossibility), remembering that Gideon had 300 pursuing 15,000, 1 to 50 odds! The point is that God's promise in Jdg 7:9 ("I have given" = past tense indicated how certain was the future outcome!) was sure and would be fulfilled. THOUGHT - "Weary and pursuing" could describe many of God's saints over the centuries striving according to His power which mightily works within them. Gideon had been delivered from the depths of a winepress and was a man on mission to accomplish the will of God to utterly destroy the enemy. He kept his eyes on the real enemy and we believers today need to do the same. ZEBAH (man-killer, or sacrifice),and Zalmunna (deprived of protection) the two "kings" of Midian who commanded the great invasion of Palestine, and who finally fell by the hand of Gideon himself. (Judges 8:5-21; Psalm 83:11) (B.C. 1250.) While Oreb and Zeeb, two of the inferior leaders of the incursion, had been slain, with a vast number of their people, by the Ephraimites, at the central fords of the Jordan the two kings had succeeded in making their escape by a passage farther to the north (probably the ford near Bethshean), and thence by the Wady Yabis , through Gilead, to Kurkor, high up on the Hauran. Here they sere reposing their with 15,000 men, a mere remnant of their huge horde, when Gideon overtook them. The people fled in dismay, and Gideon captured the two kings and brought them to his native village, Ophrah where he slew them because they had killed his brothers. Judges 8:6 And the leaders of Succoth said, "Are the hands of Zebah and Zalmunna already in your hands, that we should give bread to your army?" Jdg 5:23 Ge 25:13 37:25,28 1Sa 25:10,11 1Ki 20:11 2Ki 14:9 Pr 18:23 Php 2:21 Judges 8 Resources SUCCOTH'S RUDE REPLY TO GIDEON And the leaders of Succoth (see map) said, "Are the hands of Zebah and Zalmunna already in your hands: There are two different words for hand, the first (kaph) denoting the hollow portion of the hand, i.e., the palm of the hand. The second is yad and in this context "in your hands" signifies under the power and authority of another, in this case Gideon. In other words the Succothites were saying you have not caught these kings yet and implying that they feared Midianite reprisals more than they feared disappointing Gideon! It is interesting to note that their first reference to hands (kaph) may allude to the practice at that time of conquerors cutting off the hands of their dead victims to provide a convenient body count! Even in Jdg 7:24-25+ we see the Ephraimites capture, kill and decapitate Oreb and Zeeb, their heads being presented to Gideon! Remember these were the dark days of the Judges! A parallel is seen in Saul's charge to David to bring him one hundred Philistine foreskins to prove he had killed them! (1Sa 18:25). Also recall the Israelites' treatment of Adoni-bezek when he "fled; and they pursued him and caught him (they) cut off his thumbs and big toes." (Jdg 1:6-7+). It does not appear that God condoned such barbaric practices, but such is the degrading effect of sin on fallen men.
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Spurgeon - As much as to say, “What have you done, after all? There are fifteen thousand men with Zebah and Zalmunna, and there are only three hundred of you. You have not even captured the leaders yet.” They forgot that Gideon’s band had slain a hundred and twenty thousand already; they underrated and mocked him, and would not give him the help he asked. Already in your hands: These were Gadite brethren and should have been helpers not hinders. How often are good soldiers of Christ Jesus (2Ti 2:4,5+) jeered and taunted and derided and not supported in their quest for that word which they have heard from God (e.g., think of how the father of modern missions William Carey received such discouragement from those who should have been on his team!). THOUGHT - The goal He has promised to believers may to doubters seem impossible and so they refuse to throw in their lot with us. But we must set our faces like flint toward Jerusalem and press on toward the goal. In eternity future, the shallow tauntings of doubters and naysayers will be long forgotten as we bask in the presence of the Captain of the hosts and hear "Well done, My weary warrior". So be not detracted good soldier but fight on in His strength and for His glory, completely the good work He has prepared for you before the foundation of the world (Eph 2:10+). And so Gideon pressed onward in the face of "discouraging words" and "obstacles". If God had called him to defeat the Midianites as if they were one man (Jdg 6:16+) then God would provide the necessary strength to complete the task. ILLUSTRATION OF WILLIAM CAREY - The Missionary Idea Unfolding. Carey in his missionary ideas was far in advance of his age. When he began to reveal them some said, "How Utopian!" while others declared he was interfering with God's work. Once at a meeting Carey suggested as topic for discussion, "The conversion of the heathen." Quickly a minister said, "Young man, sit down! When God pleases to convert the heathen, he will do it without your help or mine!" Such rebuffs did not dishearten him. That we should give bread to your army? - Note that this is a rhetorical question which in effect was a long-winded way of saying NO bread for your men Gideon! The lack of faith of the Succothites in Gideon and Gideon's God (they must have been told how 300 had already defeated more than 100,000. What more proof did they need?) To reiterate they feared men, not God, and so lived in an even greater fear of reprisal from the Midianites. In a rhyming comment we might say they were protecting their own skin, not providing for their own kin! The fear of man brings a snare, But he who trusts in the LORD will be exalted. -- Pr 29:25 NET Note - The officials of Succoth are hesitant to give (or sell) food to Gideon’s forces because they are not sure of the outcome of the battle. Perhaps they had made an alliance with the Midianites which demanded their loyalty. Gary Inrig - Whatever the reason—whether selfishness, regionalism, or self-protection— these people were utterly disloyal to the larger cause. This is incredibly discouraging—to pour yourself out into God’s work, to do something that really matters, to take a huge risk, only to be treated with contempt or apathy from those who profess what you profess and who should rally to your side. This kind of disloyalty cuts deeply, and Gideon does not respond well. The diplomacy and tact he showed with the Ephraimites is notably absent, as he declares his intention to return and take his revenge upon these people by publicly scourging them with thorns. To make things worse, a few miles down the road, the same pattern is repeated in another Israelite town in Transjordan, the city of Peniel. (Hearts of Iron, Feet of Clay - borrow for an hour) Judges 8:7 And Gideon said, "All right, when the LORD has given Zebah and Zalmunna into my hand, then I will thrash your bodies with the thorns of the wilderness and with briers." I will thrash your bodies, Jdg 8:16 Judges 8 Resources Unmuzzled Oxen Threshing Grain A PREDICTION OF A THRASHING Block asks an interesting question at this point in the narrative - Has the Spirit of Yahweh, so evident in the earlier context, left him? 8:7–9 Judging by the narrator's silence on the role of Yahweh in the following sequence of events and Gideon's reaction to the Succothites’ impertinence, the question may be answered in the affirmative. Instead of answering impudence with a gentle word (cf. v. 2), he throws diplomacy to the wind and responds in kind. Glibly invoking the name of Yahweh, he threatens to take the law into his own hands and beat (rather than NIV, “tear”) their bodies with a switch of desert thorns (qôṣîm) and briars (barqānîm), like a man beats grain on the threshing floor. And Gideon said, "All right, when the LORD has given Zebah and Zalmunna into my hand: Gideon sadly gives a prophecy of future vindication. Note he does not say "IF he captures the kings, but "WHEN" he captured them, so sure is was that this will happen, likely because he was trusting God's promise that the Midianites would be defeated as if they were only one man! (Jdg 6:16+). Perhaps the tribes of Transjordan could be excused for failing to aid Deborah and Barak (Jdg 5:17+), but neutrality was impossible when the conflict was in their "own backyard!" (cp Jdg 5:23+). Then I will thrash (dush) your bodies with the thorns of the wilderness and with briers: The Hebrew verb Thrash (dush) usually means "thresh," (cf Dt 25:4, 1Chr 21:20) so Gideon could be picturing them as being dragged over thorns (threshing was done with sledges or carts fitted with metal spikes pulled by draft animals)! At this point you have to believe they are hoping that the Midianites with kill Gideon lest he make good on his harsh vindication. This reminds me of the torture inflicted on our Lord when he was flailed with a whip that torn into His holy flesh! (Mt 27:26 cf phagellion) NET Note - I will thresh. The metaphor is agricultural. Threshing was usually done on a hard threshing floor. As farm animals walked over the stalks (SEE PICTURE ABOVE), pulling behind them a board embedded with sharp stones, the stalks and grain would be separated.
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Spurgeon comments that "They took liberty to speak rudely because theirs was a fortified city, guarded by a strong tower, and Gideon, not doubting that he would come back that way (confident that God had given him the victory), said, “When I come again in peace, I will break down this tower.” Related Resource: What is the significance of Peniel/Penuel in the Bible? | GotQuestions.org Judges 8:9 So he spoke also to the men of Penuel, saying, "When I return safely, I will tear down this tower." When I return safely: 1Ki 22:27,28 I will tear down this tower.: Jdg 8:17 Judges 8 Resources GIDEON'S RETRIBUTION FOR REFUSING SUPPLIES So he spoke also to the men of Penuel, saying, "When I return safely (literally "in peace"), I will tear down this tower (migdal) - Note Gideon's faith appears to have grown to the point that once again he says not "IF" but "WHEN" I return. He knew God would give him victory despite again being out numbered 50:1 (cf earlier odds of over 400 to 1!). KJV renders it "when I come again in peace (shalom)." Of course the peace speaks of Gideon's sure victory over the Midianites, not of his treatment of Penuel! They would not experience peace but destruction when he returned. The disloyalty (and discouragement) of Penuel and Succoth was inexcusable (see Spurgeon above), but many think that did not justify Gideon's reaction out of anger (although it may seem just or justified at first glance). James reminds of the problem with anger that is not controlled is that "the anger of man does not achieve the righteousness of God." (James 1:20+). It looks as if Gideon is beginning to decline spiritually! Why now? Could the success be inflating his pride a little (just wondering)? To tear down their city’s watchtower, would in effect remove a critical component of their city's defense system. Some reason that Gideon's vow or promise to punish Penuel in retribution for their hostile treatment of his band of 300 men reminds one of the curse on Meroz in Judges 5:23+ for not helping in the battle against Sisera. Migdal in Judges - Jdg. 8:9; Jdg. 8:17; Jdg. 9:46; Jdg. 9:47; Jdg. 9:49; Jdg. 9:51; Jdg. 9:52 Tower (04026)(migdal) is a masculine noun that refers to a tower such as watchtower (as in a vineyard = Isa 5:2) or a strong place ("Tower of Babel" = Ge 11:4, tower for defense = Jdg 9:51). Erdman's Dictionary defines "tower" as "A defensive structure either built into a city wall or located on a hill as a watchtower. Towers (Heb. migdāl) were built into city walls at strategic positions such as corners, city gates, and vulnerable locations. Massive towers built as part of the city gate structure (e.g., Megiddo, Samaria, Hazor, Dan, Beer-sheba, Timnah) increased defense capabilities at a city’s most vulnerable location. Towers, built into the walls at intervals to increase defense capabilities, usually jutted out beyond the city wall giving defenders a clear view of the wall’s foundation and anyone attempting to breech the wall. This type of tower is typically taller than the adjoining city wall." Judges 8:10 Now Zebah and Zalmunna were in Karkor, and their armies with them, about 15,000 men, all who were left of the entire army of the sons of the east; for the fallen were 120,000 swordsmen. sons' of the east: Jdg 7:12 the fallen were 120,000 swordsmen, Jdg 7:22 20:2,15,17,25,35,46 2Ki 3:26 2Ch 13:17 2Chr 28:6,8 Isa 37:36 Judges 8 Resources Gideon Goes East to Karkor KINGS AND 15K AT KARKOR While we do not know the exact location of Karkor, clearly it was east of Succoth and Penuel and probably well into "enemy territory." This would have given the fleeing Midianites a sense of peace and security, so that they would have been more inclined to let their guard down. (Here is another map) Now Zebah and Zalmunna were in Karkor, and their armies with them, about 15,000 men, all who were left of the entire army of the sons of the east for the fallen were 120,000 swordsmen - Literally "The fallen ones were a hundred and twenty thousand [in number], men drawing the sword" and in this case they drew their swords against each other! The Lord had disposed of 120,000 Midianites with no casualties among Gideon's band of 300 (contrast the casualties when Israel was disobedient to God - 2Ch 13:17 2Chr 28:6)! THOUGHT - In toto Gideon (with God's enablement) eventually destroyed an enemy force of 135, 000 Midianites. What spiritual forces of wickedness are arrayed against you (Eph 6:12+), such that you are beginning to doubt that your Covenant Defender can truly defeat them? You (I) need to remember the three words "GOD IS ABLE"! The Disciple's Study Bible has an interesting note writing that "Today's readers are often surprised how many murders are described in the Old Testament. Accounts such as this one are more descriptive than prescriptive in nature. They major on the "what'' and "how'' of an incident but do not develop the "why'' of an incident beyond the matter of revenge. In a world dominated by cause and effect values, little time was given to reconciliation or rehabilitation. Thus, often the murders associated with political intrigue, war, and interpersonal conflict do not reflect normative, timeless principles for dealing with injustice. Caution must be applied before making quick jumps of application to contemporary time based on such incidents. Such caution asks from where the initiative comes for any acts of killing. For example, to say even "but God is on our side'' must bear the proof when matters of life and death are raised. In Gideon's case the biblical emphasis is on punishment of murderers rather than justifying Gideon's attitude of vengeance. A helpful consideration is to read these passages through the light of Jesus' actions, words, and attitudes." (Borrow Disciple's study Bible for one hour) Judges 8:11 And Gideon went up by the way of those who lived in tents on the east of Nobah and Jogbehah, and attacked the camp, when the camp was unsuspecting. Nobah: Nobah took its name from an Israelite who conquered it; and is said by Eusebius to have been, in his time, a forsaken place eight miles south from Heshbon. Jogbehah was probably near it. Nu 32:35,42 when the camp was unsuspecting: Jdg 18:27 1Sa 15:32 30:16 1Th 5:3 Judges 8 Resources Approximate locations of Nobah and Jogbehah (Click to Enlarge) GIDEON'S SECOND SURPRISE ATTACK And Gideon went up by the way of those who lived in tents on the east of Nobah and Jogbehah: The phrase went up by the way of those who lived in tents would suggest the route used by nomadic travelers of the day. Gideon pressed farther into Transjordan, following the caravan trail taken by the Midianites. By this time the remnants of the Midianite army were in Karkor (v10), located perhaps in the Wadi Sirhan, east of the Dead Sea (but this is only speculation). The location of Nobah and Jogbehah can be located at Jubeihat, fifteen miles southeast of Penuel. Gideon passed Jogbehah, about fifteen miles southeast of Penuel and seven miles northwest of modern Amman. Spurgeon - He went by an unusual route, and took them at night again unawares when they felt perfectly safe, and were sound asleep: “for the host was secure.” As I read these words, I think, what a pity it is ever to fancy ourselves secure while we are really in peril! Carnal security is a great danger. To be “safe in the arms of Jesus,” is a most blessed condition; but to be secure in self-confidence, is a thing that hath a curse upon it. And attacked the camp, when the camp was unsuspecting (betach; Lxx - peitho - convinced, persuaded, trusting in) - NET = "and ambushed the surprised army." ESV = "and attacked the army, for the army felt secure." Unsuspecting conveys the thought of trust so that the Midianite army thought they were dwelling in safety, with a sense that they were now in a secure place of refuge! Little did they know that the Gideon's would soon launch a surprise attack! NET NOTE - Hebrew literally reads “and attacked the army, while the army was secure.” The Hebrew term בֶטַח (betach, “secure”) probably means the army was undefended (see R. G. Boling, Judges [borrow 1 hour], 156), not suspecting an attack at that time and place. THOUGHT - Sinners may think they are safe but in due time their foot will slip to paraphrase Deut 32:35+ the verse Jonathan Edwards used for his famous sermon Sinners in the Hands of an Angry God. Block - Gideon seems to have caught up with the Midianite kings east of Nobah and Jogbehah. The exact location of Nobah is unknown, but Jogbehah is commonly identified with Rugm ’al-Gubēḥah, on an ancient caravan route northwest of Amman. Gideon came upon them suddenly, when the camp was relaxing. He routed the entire army and eventually captured the prize he was after—Zebah and Zalmunna, the kings of Midian. Unsuspecting (0983)(betach from batach = to trust) means security, confidence (belief that one is safe and secure - Isa 32:17, Job 24:23, Mic 2:8). In its first occurrence betach emphasizes the status of a city which was certain of not being attacked (Ge 34:25). All three uses in Psalms speak of God enabling us to dwell securely (Ps. 4:8; 16:9; 78:53) Judges 8:12 When Zebah and Zalmunna fled, he pursued them and captured the two kings of Midian, Zebah and Zalmunna, and routed the whole army. captured the two kings of Midian: Jos 10:16-18,22-25 Job 12:16-21 34:19 Ps 83:11 Am 2:14 Rev 6:15,16 Rev 19:19-21 Judges 8 Resources MIDIANITE KINGS CAPTURED ARMY ROUTED When Zebah and Zalmunna fled, he pursued them and captured (lakad) the two kings of Midian, Zebah and Zalmunna: Gideon's main goal was the capture of Midian's two kings, for without leadership the eastern hordes were not likely to resume their raids to the west. The two kings probably belonged to different tribal groups. Multiple rule in Midian was also the practice earlier, for Moses killed five Midianite kings (Nu 31:7, 8+). While some think the Spirit may have departed Gideon because of his harsh response to the men of Succoth and Penuel, the fact that he was willing to attack a force of 15,000, supports the premise that he had courage, which in turn suggests that the Spirit enabled this holy boldness, to complete the "holy war (jihad)" against Israel's foes. And recall that Gideon clearly believed he would achieve the victory over the 15,000 because he had stated not "IF" he returned, but "WHEN" he returned to Succoth and Penuel. And routed (charad) the whole army - Young's Literal = "all the camp he hath caused to tremble." NRS, ESV = "threw all the army into a panic." Routed (charad) means that Gideon's little band caused the 15,000 to panic. The Septuagint translates charad with the verb existemi which means to cause to be amazed or astonished. Another version of the Septuagint uses a different very (ektribo) which means to obliterate, to ruin or to destroy. Whether the 15,000 were killed or just ran in panic is unclear. The NLT seems to take a little liberty in their paraphrase - "chased them down and captured all their warriors." (Jdg 8:12NLT) The text does not actually say this is what happened. It just says they "threw all the army into a panic." (ESV). The NLT is a good paraphrase but occasionally can be too interpretative. While one might say some of this effect was due to the element of surprise, surely there is a supernatural element which explains the whole army (15,000) being routed! Moses helps us understand by asking a rhetorical question "How could one chase a thousand, and two put ten thousand to flight, unless their Rock had sold them, and the LORD had given them up?" (Dt 32:30+) So 300 chasing fifteen thousand reflects the supernatural work of Israel's Rock! There is a whole lot of shaking going on in Judges 7 and Judges 8! The conflict began at "the spring of Harod (means "trembling")" (Judges 7:1+), where Gideon's 22,000 men "trembled with fear" (Harod is derived from charad, as is the related Hebrew word chared translated "trembling" in Judges 7:3+). So in Harod, it was the Israelites who trembled, but here in the end, it was the Midianites who were terror-stricken and trembling (charad)! God always gets the last word! Routed (startled, frightened, made afraid, terrified) (02729) charad means to tremble, quake or shudder and describes human trembling before some strange or fearsome event. In Exodus the people trembled (charad) (Ex 19:16+) and Mt Sinai quaked (charad) violently (Ex 19:18). It conveys the the idea of movement resulting from agitation, usually trembling coming from emotional trauma as when Isaac realized Jacob had deceived him and received Esau's blessing (Ge 27:33) or when Joseph's brothers who had abandoned him in a pit met him in Egypt (Ge 42:28). In the future Millennium Israel will forget her disgrace and treachery against Yahweh and will live securely in the promised land "with no one to make them afraid." (Ezek 39:26+, cf Micah 4:4+, cf Mic 4:1-3, also Zeph 3:13+) After Jonathan and his armor bearer had slaughtered about 20 Philistines, "there was a trembling (noun form charadah) in the camp, in the field, and among all the people. Even the garrison and the raiders trembled (verb - charad), and the earth quaked so that it became a great trembling (noun form charadah)" (1Sa 14:15, cf Da 10:7). Judges 8:13 Then Gideon the son of Joash returned from the battle by the ascent of Heres. Judges 8 Resources Then Gideon the son of Joash returned from the battle by the ascent of Heres - The author reverts from Jerubbaal to Gideon. The location of the ascent (pass) of Heres is not known. This Heres is not the same as either Mount Heres in Jdg 1:35 or Timnath Heres in Jdg 2:9. HERES [ISBE] - he'-rez, he'-res: (1) har-cherec, "Mount Heres" (Jdg 1:34 f), a district from which the Amorites were not expelled; it is mentioned along with Aijalon and Shallbim. In Josh 19:41 f we have then two towns in association with Ir-shemesh and many authorities consider that as cherec = shemesh, i.e. the sun, and har, being perhaps a copyist's error for `ir, "city," we have in Jdg 1:34 a reference to Beth-shemesh, the modern `Ain Shems. Conder thinks that Batn Harasheh, Northeast of Aijalon, a prominent hill, may be the place referred to. Budde thinks Har-heres may be identified with the Bit-Ninib (Ninib being the fierce morning sun) of the Tell el-Amarna Letters; this place was in the district of Jerusalem. (2) ma`aleh he-charec, "the ascent of Heres" (Jdg 8:13, the King James Version "before the sun was up"), the place from which Gideon returned to Succoth after his defeat of Zebah and Zalmunna. the Revised Version (British and American) is probably a great improvement on the King James Version, but both the text and the topography are uncertain. (3) `ir ha-cherec, "City of Heres" "City of Destruction" (cherem) English Versions of the Bible, or "City of the sun" cherec) English Versions, margin. This is the name of one of the "five cities in the land of Egypt that speak the language of Canaan, and swear to Yahweh of hosts" (Isa 19:18). See IR-HA-HERES. E. W. G. Masterman Judges 8:14 And he captured a youth from Succoth and questioned him. Then the youth wrote down for him the princes of Succoth and its elders, seventy-seven men. he captured a youth from Succoth: Jdg 1:24,25 1Sa 30:11-15 Judges 8 Resources PREPARATION FOR PUNISHING SUCCOTH ELDERS And he captured (lakad) a youth from Succoth and questioned him: Demsky and M. Kochavi argue that the "youth" was probably a local official familiar with the names of the taxpayers ("An Alphabet From the Days of the Judges," Biblical Archaeology Review, 1978). Then the youth wrote down for him the princes of Succoth and its elders, seventy-seven men : This clearly implies Gideon could read. Writing was widely known by the time of the Judges. Our first written documents antedate 3000 B.C. Documents from Ras Shamra (ancient Ugarit) in Canaan date from the fifteenth century B.C. 16. Block - This is the first time elders are mentioned in the book. In the absence of a king, towns were governed by a body of senior members of the community, usually heads of the clans, who conducted the community's business in the city gate. Believer's Study Bible on youth wrote down for him - This statement indicates that literacy was not uncommon in Palestine at that time (cf. Ex. 17:14; Josh. 18:9). Henry Morris agrees noting that "That this randomly encountered young man was literate strongly suggests that the Israelites in general were literate at this time, despite their previous decades of desert life and warfare." Captured (caught) (03920) lakad means to capture, seize, catch, as in a net, trap or pit (Ps 9:15). Most of the 121 uses of lākad deal with men capturing or seizing towns, men, spoils, and even a kingdom (1Sa 14:47). It is used figuratively of the entrapment of men who are caught in snares of all sorts laid by their enemies (Jer 5:26; 18:22; Ps 35:8). A poignant figuratively use is illustrated in Pr 5:22 where Solomon notes that the wicked is captured with the cords of his own sins (Josh 6:20, cf 1Sa 14:41-42). Captured (defeated) cities (Dt 2:34, 35; 3:4, Jericho = Josh 6:20; Jdg 1:8, 12-13, 18). Speaks of tribes providentially "taken" to discern who committed the sin that caused Israel to lose the battle at Ai (Josh 7:14-16) To be "immoveable, frozen, i.e., make a collection or mass hard and immoveable, as an extension of capturing or binding up and object (Job 38:30)." (Swanson) Lakad in Judges - Jdg. 1:8; Jdg. 1:12; Jdg. 1:13; Jdg. 1:18; Jdg. 3:28; Jdg. 7:24; Jdg. 7:25; Jdg. 8:12; Jdg. 8:14; Jdg. 9:45; Jdg. 9:50; Jdg. 12:5; Jdg. 15:4 Judges 8:15 And he came to the men of Succoth and said, "Behold Zebah and Zalmunna, concerning whom you taunted me, saying, 'Are the hands of Zebah and Zalmunna already in your hand, that we should give bread to your men who are weary?'" taunted: Jdg 8:6,7 Judges 8 Resources HERE'S YOUR TAUNT "IN YOUR FACE" "In your face" is physically in front of one's face (as the two kings now were before the 70) and figuratively means aggressively unavoidable because it is thrust upon one's attention. On meaning of this idiom in English is as an aggressive exclamation of triumph said after the speaker has defeated one or proven one wrong. And he came to the men of Succoth and said, "Behold ("Look!" - hinneh - attention getting exclamation) Zebah and Zalmunna, concerning whom you taunted (charaph) me saying, 'Are the hands of Zebah and Zalmunna already in your hand, that we should give bread to your men who are weary": Taunt in English means to reproach in a mocking, insulting, or contemptuous manner. In this scene Gideon throws their taunt back in their face! One can only imagine the expressions on their faces! The seventy-seven men who were registered on this death list heard Gideon repeat their earlier taunt before carrying out the extreme punishment. It is possible that like their neighbors in Penuel, the men of Succoth died from this severe punishment. "Weary" (yaep) means faint or exhausted. Gideon adds this detail ("weary") to the men of Succoth's earlier taunt when they had refused to help him, asking: "Why should we give bread to your troops?" (Jdg 8:6). They showed no sympathy for Gideon's exhausted, worn-out troops (Jdg 8:4, 5). By altering their words he highlighted the extreme situation of his men at the time of his request, as well as the gross insensitivity of the men of Succoth and thus made a solid case for punishing them. NET Note - Gideon changes their actual statement (see v. 6) by saying exhausted men rather than “army.” In this way he emphasizes the crisis his men were facing and highlights the insensitivity of the men of Succoth. Lawson G Stone - In an "honor-shame" culture (See note) such as that of ancient Israel, to leave such a taunt unanswered amounts to an abdication of leadership, surrendering the community's order to defiant covenant breakers. Gideon's actions are not a "high-handed" reprisal (contra Block 1999:292), but an admittedly stern upholding of a wartime social order. (Cornerstone Biblical Commentary: Joshua, Judges, Ruth ) Life Application Study Bible - It is difficult to determine whether this act of revenge was justified or whether he should have left the punishment up to God. Gideon was God's appointed leader, but the officials of Succoth and Peniel refused to help him in any way because they feared the enemy. They showed neither faith nor respect for God or the man God had chosen to save them. (Borrow Life application study Bible for one hour) Taunted (02778)(charaph) means to reproach or to agitate someone about something, especially to cast blame or scorn on them. It refers to sarcastic challenge in a mocking or insulting manner. It suggests a jeeringly provoking insult or challenge. As explained below this word actually as 3 senses. Vine says the idea "to say sharp things, reproach." The root with the meaning "to be sharp" is found in Northwest and South Semitic languages. In Hebrew the verb refers to a manner of speech, i.e., to reproach someone. The word appears about 50 times in the Old Testament, once in Psa. 42:10: "As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God?"" Charaph is more than mere rude talk, this strong verb denotes demeaning something or someone by complete devaluation, defiance, or despising Baker explains that charaph has 3 different meanings - (1). (ED: BY FAR THE MOST COMMON MEANING) A verb meaning to reproach. It means to taunt or agitate someone about something (Ps. 119:42), e.g., the psalmist was the object of taunting from his enemies. Nehemiah is the object of reproaches from his enemies (Neh. 6:13). Israel as a whole was taunted and reproached by the Philistine, Goliath. God is the object of His enemies' reproaches or revilings (2 Ki 19:4, 16, 22, 23; Ps. 79:12) and by the enemies of His people. To reproach one's own life (soul) is to stake one's faith or trust in something and support it (Jdg. 5:18; 1Sa 17:10, 25, 26; Ps. 89:51). (2). A verb meaning to remain to winter or to remain in harvest time. It is used in a context that refers to spending the winter at something, e.g., the wild animals spending the winter eating the remains of the Cushites (Isa. 18:6) after the Lord's judgments. (3) A verb meaning to engage, to acquire, to betroth. In context it refers to a slave woman acquired legally for a man to marry (Lev. 19:20). (The Complete Word Study Dictionary: Old Testament) Charaph - 38v - defied(2), defy(2), despised(1), insult(1), reproach(7), reproached(8), reproaches(5), revile(2), reviled(1), scorned(1), taunt(1), taunted(6), taunts(2). - Jdg. 5:18 = NET = "men of Zebulun were not concerned (NAS - "despised") about their lives"; Jdg. 8:15; 1Sa 17:10; 1Sa 17:25; 1Sa 17:26; 1Sa 17:36; 1Sa 17:45; 2Sa 21:21; 2Sa 23:9; 2Ki. 19:4; 2Ki. 19:16; 2Ki. 19:22; 2Ki. 19:23; 1Chr. 20:7; 2Chr. 32:17; Neh. 6:13; Job 27:6; Ps. 42:10; Ps. 44:16; Ps. 55:12; Ps. 57:3; Ps. 69:9; Ps. 74:10; Ps. 74:18; Ps. 79:12; Ps. 89:51; Ps. 102:8; Ps. 119:42; Pr 14:31; Pr 17:5; Pr 27:11; Isa. 37:4; Isa. 37:17; Isa. 37:23; Isa. 37:24; Isa. 65:7; Zeph. 2:8; Zeph. 2:10 Judges 8:16 And he took the elders of the city, and thorns of the wilderness and briers, and he disciplined the men of Succoth with them. NET He seized the leaders of the city, along with some desert thorns and briers; he then "threshed" the men of Succoth with them. BBE Then he took the responsible men of the town and had them crushed on a bed of thorns and sharp stems. ESV And he took the elders of the city, and he took thorns of the wilderness and briers and with them taught the men of Succoth a lesson. NKJ And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth. NAB He took the elders of the city, and thorns and briers of the desert, and ground these men of Succoth into them. NIV He took the elders of the town and taught the men of Succoth a lesson by punishing them with desert thorns and briers. NJB He then seized the elders of the town and, taking desert-thorn and thistles, tore the men of Succoth to pieces. NRS So he took the elders of the city and he took thorns of the wilderness and briers and with them he trampled the people of Succoth. YLT And he taketh the elders of the city, and the thorns of the wilderness, and the threshing instruments, and teacheth by them the men of Succoth, the elders of the city,: Jdg 8:7 Pr 10:13 19:29 Ezr 2:6 and thorns of the wilderness and briers: Mic 7:4 Judges 8 Resources THRESHING MEN NOT WHEAT And he took the elders of the city, and thorns of the wilderness and briers, and he disciplined the men of Succoth with them: The form yada`, translated "disciplined" (NASB) or "taught… a lesson" (NIV) is disputed. Some ancient versions favor yadhash (yadash) which means "thresh" and which would agree with the earlier description in Jdg 8:7 (See Technical Notes below)In either event Gideon had the leaders of Succoth dragged over thorns, which may have taught them a lesson if indeed they lived! This was a cruel torture to which ancient captives were often subjected. Gideon’s made good on his threatened punishment of Succoth’s leaders for refusing to help their brothers. MacDonald quotes Cohen who says "This form of punishment "is described in Plato's Republic as one inflicted upon the worst offenders." (Borrow Believer's Bible Commentary).
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Spurgeon - He probably slew the most public revilers, the leading men of Penuel, even as he had chastised the princes and elders of Succoth with thorns and briers. I have often observed that you and I have been taught a great many things “with the thorns of the wilderness and with briers.” If we refuse to help God’s weary and tried people, it is highly probable that, one of these days, we may have to learn a great deal from the thorns of the wilderness and from the briers. Do we ever learn much apart from the thorns of the wilderness? Surely, trials and troubles have been our great instructors from the first day even until now.
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Spurgeon adds that "In the East, there is much greater affection between those who are the sons of one mother than between those who are only sons of one father." As the LORD lives, if only you had let them live, I would not kill you.": Did he really mean this? We cannot be certain. Note he begins this sentence with an oath "As the LORD lives" or "by the life of the LORD." It seems that Gideon felt obligated to carry out the duty of the Blood Avenger (Dt 19:6,12+) According to Mosaic Law, the family was to avenge crimes like this by killing those responsible for the murder. There was no police system in the land, and each family was expected to track down and punish those who had murdered their relatives, provided the culprit was guilty (Nu 35:9-34+). In the case of Zebah and Zalmunna, the culprits were not only murderers but also enemies of Israel. Spurgeon - But now it devolved upon him to be an avenger of blood according to Oriental law, and to put to death those who had slain his brothers. Lindsay - Since Gideon felt obligated by the duty of blood revenge (cf. Deut. 19:6, 12), probably his brothers were murdered in their homes or fields, not in battle. (See The Bible Knowledge Commentary: Old Testament) Lawson G Stone adds "The charge that here Gideon violates Yahweh's prerogatives and acts wrongly (Boling 1975:157; Block 1999:293-294), or is on a personal vendetta (Schneider 2000:123), ignores these social realities. The text expresses no negative judgments on Gideon, and Yahweh's "silence" (Schneider 2000:121-122) proves nothing, since the narrator or Yahweh could have as easily expressed disapproval as approval. The characters adhere to classic heroic expectations (Soggin 1981:156-157). In fact, the report of his brothers' murders shows that Gideon was not boiling over with rage for revenge. He did not take action without divine prodding, investiture with the Spirit, and repeated signs. Moreover, he waited until after ensuring his people's victory before leading his loyal posse to fulfill his obligation as the "avenger/redeemer of blood" (Num 35:9-34). Far from taking Yahweh's name in vain in his oath (Boling 1975:157; Block 1999:295), Gideon's vengeance obligation served both the need of his people and the purpose of Yahweh. (Cornerstone Biblical Commentary: Joshua, Judges, Ruth ) Judges 8:20 So he said to Jether his first-born, "Rise, kill them." But the youth did not draw his sword, for he was afraid, because he was still a youth. Jos 10:24 1Sa 15:33 Ps 149:9 Judges 8 Resources KILL 'EM SON! So he said to Jether his first-born, "Rise, kill them." But the youth did not draw his sword, for he was afraid, because he was still a youth - Gideon issues two commands to his first-born, the NET renders "Come on! Kill them!" Youth can mean anything from a boy to a young man (even one of warrior age), but the fact that he had a sword suggests he was not just a boy, but older. The NET adds "Jether was too afraid to draw his sword, because he was still young." Gideon may have been seeking some added humiliation for these kings, because in those days, how a soldier died was important to his reputation (Which seems a bit foolish, since they are dead and gone, but such is the foolishness of human pride!). Abimelech didn’t want to die at the hand of a woman (Jdg 9:53, 54+), and King Saul didn’t want to fall into the hands of the Philistines (1Sa 31:1-6). For a child to kill a king would be the ultimate in humiliation thus Gideon told his young son Jether to execute the two criminals. By doing so, Jether would not only uphold the law of the land and humiliate the two kings, but he would also bring honor to himself. For the rest of his life, he would be known as the boy who executed Zebah and Zalmunna. Lawson G Stone - The execution of prisoners figured routinely in military practice, as graphically portrayed on the bronze gates from the Assyrian city of Balawat (Parrot 1961:122-123). However much we moderns squirm before such scenes, in many cultures through history, young men have worn the sword as Jether did. We cannot demand that Gideon act like a modern youth pastor rather than a war leader. (Cornerstone Biblical Commentary: Joshua, Judges, Ruth )
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Spurgeon - There was always an itching among the Israelites to have a king, an earthly monarch to rule over them; but God did not so design it. It was want of loyalty and love to God that led them to make this request. For (term of explanation) you have delivered (yasha'; Lxx - sozo,- rescued, saved) us from the hand of Midian - The Lord had reduced Gideon's army to a handful of men so that the people would not attribute victory to men but to God alone (Jdg 7:2-4+). In spite of the Lord's clear purpose, the people maintain that their Gideon was their deliverer not Yahweh! To Gideon's credit, he did correct them in the next verse (Jdg 8:23), but the point remains that the people's perspective on the source of their victory was proof of their spiritual insensitivity and their man-centered focus, which ultimately culminated in their request for a king in the days of Samuel (1Sa 8:4-11). Who had really delivered them? God had used Gideon to deliver Israel but ultimately He was the deliverer and Gideon should have emphasized this great and might deed of Jehovah so that Israel might have come to fear Him and not the false gods. But Gideon missed this golden opportunity (pun intended as we see him ask for gold earrings in Jdg 8:24). He then seems to realize that since you go through life only once that he had better grab for all the gusto he could! As we read the description in the remainder of Judges 8 we see the "gusto" for which Gideon grabbed and in Judges 9 we see the legacy his greedy gusto produced (cf Gal 6:6-7+). O valiant warrior (Jdg 6:12+), you were running so well. Who hindered you from obeying the truth? (Gal 5:7+). Gideon's response seems to show his awareness that such an action would amount to refusing to trust the Lord (cf. Nu 14:9-12; 1Sa 8:4- 9; 12:12). Although the Book of Judges demonstrates Israel's need for a king to lead them in covenant faithfulness, they did not need the kind of military king familiar to them from the surrounding nations. As long as they were faithful to the Lord, they could rely on Him for security. As shown in the next verse Gideon refused to let them crown him king. But this action by the people may have either planted a seed or his refusal was shallow. It seems in some ways he goes on to live like a king with a royal harem for Jdg 8:30 says "had many wives." Gideon also named his son "Abimelech" in Jdg 8:31 which means "my father is king." Gideon's actions set a bad example for his son Abimelech, who soon decided to grasp the royal position his father had turned down. Delivered (03467) yasha' (See also yeshua from which we get our word "Jesus") is an important Hebrew verb which means to help, to save, to deliver. The root in Arabic is "make wide" which underscores the main thought of yasha' as to bring to a place of safety or broad pasture in contrast to a narrow strait which symbolizes distress or danger. TWOT adds that the concept of "wide" "connotes freedom from distress and the ability to pursue one’s own objectives. To move from distress to safety requires deliverance. Generally the deliverance must come from somewhere outside the party oppressed. In the OT the kinds of distress, both national and individual, include enemies, natural catastrophes, such as plague or famine, and sickness. The one who brings deliverance is known as the “savior.” (THINK OF GIDEON IN THE PRESENT PASSAGE). It is notable that almost 20% of the uses of yasha' are found during the dark days of Judges (dominated by the heart attitude of Jdg 21:25), which surely speaks of the undeserved mercy of God! Yasha' in Judges - Jdg. 2:16; Jdg. 2:18; Jdg. 3:9; Jdg. 3:15; Jdg. 3:31; Jdg. 6:14; Jdg. 6:15; Jdg. 6:31; Jdg. 6:36; Jdg. 6:37; Jdg. 7:2; Jdg. 7:7; Jdg. 8:22; Jdg. 10:1; Jdg. 10:12; Jdg. 10:13; Jdg. 10:14; Jdg. 12:2; Jdg. 12:3; Jdg. 13:5 Judges 8:23 But Gideon said to them, "I will not rule over you, nor shall my son rule over you; the LORD shall rule over you." I will: Jdg 2:18 10:18 11:9-11 Lk 22:24-27 2Co 1:24 1Pe 5:3 the Lord: 1Sa 8:6,7 10:19 12:12 Isa 33:22 63:19 Judges 8 Resources GIDEON GETS IT RIGHT HERE But Gideon said to them, "I will not rule (mashal) over you, nor shall my son rule over you: What Gideon said was commendable, but what he did later on was puzzling. After rejecting the throne, he lived like a king as Jdg 8:29-32 attests! Nobody would deny that this courageous soldier-judge deserved honor and rewards, but his “retirement plan” seemed a bit extravagant. The LORD shall rule over you - "It is Yahweh and no other" Block thinks this remark is a sham, but I think that is not a fair interpretation. Certainly Gideon's theology was accurate - Jehovah was their true king. Unfortunately his "ephod detour" did not reflect this theology! But that never happens in lives of believers today does it?! One might give Gideon a "pass" so to speak in light of the fact that the ephod was a priestly instrument to facilitate communication with God, and we cannot exclude that this was a motivation for him producing an ephod. In their song of praise after passing through the Red Sea at the Exodus, Israel acknowledged Jehovah’s kingship when they sang, “The Lord shall reign forever and ever” (Ex 15:18). Moses warned that Israel would one day want a king like the other nations and forget that they were a unique nation, unlike the Gentiles (Dt 4:5-8; 14:2; 17:14-20; Ex.19:4, 5). What other nation had the Creator, the Lord of heaven and earth, as their King? Contra Block's critical comment, Gideon seems to acknowledge his awareness that he was only an instrument in God's hands and he knew God meant Israel to be a theocracy, a nation ruled by God Himself. They already had a King if only they would acknowledge Him. Their request for a king was later fulfilled when one of Gideon's sons, Abimelech would later set himself up as king and a subsequent generation of Israelites would again seek a king, wanting ultimately to be like all the surrounding nations (1Sa 8:6, 7, 10:19). Unfortunately Gideon's insight, modesty and humility at this moment in history are in sharp contrast to the events that follow. Ponder the wisdom of (Pr 27:21) for possible insights into his imminent demise, for there Solomon records that "The crucible is for silver and the furnace for gold, And a man is tested by the praise accorded him." In the following passages, Gideon seems to have failed the test!
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Spurgeon - He did not set up an idol, but he made an ephod, an imitation of that wonderful vestment worn by the high priest. Perhaps he made it of solid gold, not to be worn, but to he looked at, simply to remind the people of the worship of God, and not to be itself worshipped. But ah, dear friends, you see here that, if we go half an inch beyond what God’s Word warrants we always get into mischief! You hear people say, “We have such and such symbols, not to worship, but to help us in worship.” Ah, yes; but the tendency of the symbol is to act as a dam to the stream of devotion, and to make it end there! God forbid that we should ever violate the rules that Christ has laid down for us! The slightest deviation from the simplicity of the gospel may lead us away into sheer apostasy? Whence have come all the errors of Rome but from little accretions and alterations? A little ornament here, a little symbol there, and a little variation of truth yonder and the gigantic system of Romanism has thus been created. Gideon probably meant well, and we may do wrong even though we mean well. May the Lord preserve us from the smallest departure from the way that he has marked out for us in his Holy Word! Amen. And all Israel played the harlot (zanah; Lxx = ekporneuo - indulge in gross immorality) with it there: Don't miss the impact of this local idol! How many of Israel played the harlot? ALL! Manasseh was centrally enough located that Israelites could come from all directions. They should have been coming to worship Yahweh at the Sanctuary but as explained below they came to worship Baal! Gideon may have made the ephod as a representation of Jehovah, to “help the people” in their worship, but a good motive can never compensate for a bad action. He knew (or should have known) that it was wrong to make an idol (Ex 20:4-6+). And as we so often see in Scripture where there is idolatry, there is often immorality! (cp Eph 5:5+, Col 3:5+, Rev 2:14+, Rev 2:20+, Rev 21:8+, Rev 22:15+) Related Resource Israel the Wife of Jehovah This image was a seismic shift downward in Israel's relationship with Yahweh. -- Lawson Stone So that (purpose clause) it became a snare (moqesh) to Gideon and his household -- Snare (moqesh) is something (often something deceptively seductively attractive) that catches your eye and then entangles you. Gideon was unwary and was deceived by the attractiveness of the ephod to which he basically became a slave! This is the same man on whom the Spirit had come to "clothe him!" Gideon's household suffered as a result of his idolatry, for in Jdg 9:5 we read of the death of all but one of Gideon’s 70 sons because one named Abimelech wanted to be king. ESV Study note - According to the Mosaic law, there was to be only one ephod in Israel, and it was to have a “breastpiece of judgment” (Ex. 28:15-30). The ephod was used to inquire of God (cf. 1Sa 14:3; 23:9; 30:7). By setting up another ephod in his own city, Gideon may have been making it his own to use, at his own whim. Ultimately, it became a snare to Gideon and his family, echoing Jdg. 2:3. (Borrow the ESV Study Bible) The danger of idolatry ensnaring one's heart was a repeated warning to Israel (and no less of a warning to us today!)... Judges 2:3+ “Therefore I also said, ‘I will not drive them out before you; but they shall become as thorns in your sides, and their gods shall be a snare to you.’” Joshua 23:13+ know with certainty that the LORD your God will not continue to drive these nations out from before you; but they shall be a snare and a trap to you, and a whip on your sides and thorns in your eyes, until you perish from off this good land which the LORD your God has given you. THOUGHT - Mark this principle down! When we insist on having what God has not given us, we are always ensnared. God does not usually prevent our gratification of our sinful longings. He will often allow us to have what we have been determined to get, but the fruit is bitter and the emotion is vexed. Whatever Gideon's purpose was, one thing appears certain -- it represented an intrusion into the divinely prescribed ministry of the high priest, probably relating to the proper use of the Urim (urim) and Thummin (tummiym) (Ex 28:30+). Its use by Gideon (who was not a Levite) was contrary to God's Word. Furthermore at that time in Israel's history, the only divinely decreed worship center was Shiloh, not Ophrah. It is always a mistake to substitute a man's plans for the commandments of God. And so the ephod would prove to be like bait that lures a bird into the fowler's net and it would be the beginning of a sad decline in Gideon's life. It is sad to see the man who overthrew Baal’s altar now setting up an idol of his own. Unfortunately, the whole nation forsook God and worshiped the new god THOUGHT - And so beloved here is the question: Do you have an ephod? What is your "ephod"? On what or whom do you set your heart? On God or on your "ephod"? Beware for the corrupting effect of the "ephod" can be most subtle and deceptive. Remember that Colossians 3:5+ gives us an expansive definition of idolatry, Paul writing that "greed....amounts to idolatry" and a "covetous man...is (present tense) an idolater" and such a man who continually indulges in such a practice has no inheritance in the kingdom of Christ and God! (Eph 5:5+). Anything you desire more than God is your idol! Paul says we have to mortify these idols (Col 3:5KJV+). Or as Puritan John Owen said "Be killing sin, lest it be killing you!" John Hunter writes: "In some ways we can be like this. Great men and women can be used of the Lord. They can then start organizations, societies, or denominations, to commemorate and extend the glory of God in their work. These can function wonderfully as planned -- to begin with. But then as the vision goes, so does the response of those who follow those leaders. (cp Pr 29:18) This can deteriorate until the purpose of the organization, society, or denomination becomes simply to maintain its own entity. So we find people dedicated to keep a certain movement in existence, regardless of whether the Lord is purposing to use it or not. Their "ephod" takes their allegiance and true effort away from the living Lord to a dead society." Ephod (0646) (epod) is a masculine noun referring to the sacred vestment worn over the chest and heart area by the high priest (see above). "A garment worn around the high priest’s upper body that featured twelve semi-precious and precious stones on the front, each one bearing the name of one of the tribes of Israel (Ex. 28:4, 6, 12, 15, 25–28+). The breastplate bearing the stones was on the front of the ephod itself. The ephod was made by a skilled workman and had two shoulder pieces which were fastened together to hold it securely. It also bore two stones, one on each of its shoulders that represented the tribes of Israel. Each stone had six of the tribes of Israel engraved on it." (Baker) The Hebrew word ephod also described a vestment worn by David (2Sa 6:14, 1Ch 15:27) and the boy Samuel (1Sa 2:18). Gideon made an ephod which was an idolatrous cultic object (Jdg 8:27) In Hos 3:4 it is one of the sacred items the sons of Israel will lose access to for a period of time (because of disobedience). R K Harrison - The term ephod was also used occasionally to describe an ‘idol’ (cf. Jdg. 8:27; 17:5) which was employed in family worship, but precisely why such an image was described by a name used for a well-attested object in Israelite tabernacle worship is unknown. (Tyndale Old Testament Commentaries - Leviticus) NET Note - The ephod was an apron like garment suspended from shoulder straps. It draped over the robe and extended from the chest down to the thighs (Ex 28:4, 6–14, 25–28; 29:5; 39:2–7). Vine - The “ephod” of the high priest was fastened with a beautifully woven girdle (Ex 28:27-28) and had shoulder straps set in onyx stones, on which were engraved the names of the twelve tribes. The Lxx translates ephod most often using the Greek noun epomis which means a shoulder piece. Ephod - 49x in 39v- Exod. 25:7; Exod. 28:4; Exod. 28:6; Exod. 28:12; Exod. 28:15; Exod. 28:25; Exod. 28:26; Exod. 28:27; Exod. 28:28; Exod. 28:31; Exod. 29:5; Exod. 35:9; Exod. 35:27; Exod. 39:2; Exod. 39:7; Exod. 39:8; Exod. 39:18; Exod. 39:19; Exod. 39:20; Exod. 39:21; Exod. 39:22; Lev. 8:7; Jdg. 8:27; Jdg. 17:5; Jdg. 18:14; Jdg. 18:17; Jdg. 18:18; Jdg. 18:20; 1 Sam. 2:18; 1 Sam. 2:28; 1 Sam. 14:3; 1 Sam. 21:9; 1 Sam. 22:18; 1 Sam. 23:6; 1 Sam. 23:9; 1 Sam. 30:7; 2 Sam. 6:14; 1 Chr. 15:27; Hos. 3:4 Good Intentions - Have you ever had one of those "I was just trying to help" moments? Maybe you offered to carry the cake to the table and you dropped it. Or perhaps you offered to dog-sit your neighbor's pooch and the little guy ran away. In Judges 8, it appears that Gideon tried to do a good thing. But the result was tragic. Impressed by his military exploits, the men of Israel asked Gideon to be their king. To his credit, he refused (Judges 8:22, 23). But then he asked them to donate gold earrings, which he made into an "ephod" (Jdg 8:27). This was either a sacred garment worn by the high priest or some type of image. Why did he do this? We don't know for sure, but Gideon may have been trying to provide spiritual leadership. Whatever his motive was, God hadn't told him to do this. When Gideon set up the ephod in Ophrah, it drew the people's attention away from worship of the Lord and led them into idolatry (Jdg 8:27). And as soon as Gideon died, the people found it easy to go back to worshiping the Baals (Jdg 8:33). The Word of God provides the light We need to see the way; If we obey what God has said, We'll not be led astray. —Sper Good intentions are no substitute for obedience. Played the harlot (02181)(zanah) is a verb meaning to fornicate, to prostitute and refers to marital infidelity or unfaithfulness. It was word used elsewhere in the OT to describe prostitution (Lev 21:7, Pr 7:10). Many of the uses of zanah are figurative describing Israel 's (Jehovah's "wife") commission of "spiritual prostitution" by having "intercourse" so to speak with other gods (cp 1 Co 6:16). Indeed, idolatry is looked upon as prostitution (Isa 50:1-3; 54:6, 7, 8; Jer 2:1-3; 3:1ff; Hos 2:1ff; Jas 4:4+; Rev 2:4+). In addition zanah describes Israel’s improper relationships with other nations (Isa. 23:17; Ezek. 23:30; Nah. 3:4). "The thought seems to be of having relations with these nations for the sake of political and monetary benefit, although in the case of Nineveh the added element of alluring, deceitful tactics leading on to oppressive dominance is implied. A third figurative meaning is found in Isa 1:21, where the Israelites’ departure from God’s approved moral standards is called harlotry." (link to TWOT online) CLICK HERE TO SEE THE REMAINDER OF THIS LENGTHY DEFINITION BELOW Snare (04170)(moqesh from yaqosh) is a masculine noun meaning a snare, a trap, bait. The picture is of the lure or bait being placed in the hunter’s trap, which gives rise to moqesh referring to the snare itself. Traps were used to capture birds or beasts (Amos 3:5). As used in Judges 8:27 moqesh refers to a moral pitfall (Pr. 18:7; 20:25). Moqesh can be anything that lures one to ruin and disaster (Jdg. 2:3; Pr 29:6). The Septuagint translates moqesh in Jdg 8:27 (Jdg 2:3, 1 Sa 18:21, Ps 106:36) with the Greek word skandalon (see word study), which is literally, that part of a trap on which the bait was laid, when touched caused the trap to close on its prey and came to mean any entanglement of the foot. That's a picture of sin which looks alluring, but if touched, will surely captivate and capture its foolish prey. I Septuagint also translates moqesh with proskomma (Ex 23:33, 34:12) which refers to that which causes one to stumble (figuratively) as in Ro 14:13, 20, 1 Pe 2:8, etc. Other passages translate moqesh with pagis (Josh 23:13) which refers literally to anything that catches and holds fast (1 Ti 6:9, 2 Ti 2:26). Holman Bible Dictionary - Trap to catch birds and animals. There were basically two kinds of snares. One used rope or cord. Either the animal stepped in the trap and was snared by the feet, or the rope fell from above and caught the animal by the neck. The most common was a trap with a net. The animal would be attracted by the bait. When the baited trigger was released, the net covered the animal and captured it. Also the opening of a pit would be camouflaged with cover. The animal would fall into the pit and be captured. Figuratively, snares spoke of peril or death and the destruction of persons (Job 22:10 ; Psalm 18:5 ; compare 1 Samuel 28:9). Brown-Driver-Briggs Expanded Definition - [ מוֺקֵשׁ noun masculine Pr 12:13 properly a bait or lure in a fowler's net; then figurative snare — absolute מוֺקֵשׁ Exodus 10:7 15t.; construct Proverbs 18:7; Proverbs 20:25; plural מוֺקְשִׁים Psalm 64:6; Job 40:24; מֹקְשִׁים Psalm 140:6; construct מוֺקְשֵי Psalm 18:6 3t.; מֹקְשֵׁי 2 Samuel 22:6; f. מֹקְשׁוֺתPsalm 141:9; bait or lure, in a net for birds Amos 3:5; will not pierce nostril of hippopotamus Job 40:24; elsewhere figurative of what allures and entraps any one to disaster or ruin; Moses a snare to Egyptians Exodus 10:7 (J); מוֺקְשֵׁי עָם Job 34:30, of men who are the ruin of their people; idols and idol-worship a pernicious lure to Israel Exodus 23:33 (JE), Deuteronomy 7:16; Judges 2:3; Judges 8:27; Psalm 106:36; so alliances with Canaanites Exodus 34:12 (JE), Joshua 23:13 (D); Michal, to David 1 Samuel 18:21; of ׳י as cause of ruin to evildoers Isaiah 8:14; of plots of wicked Psalm 64:6; Psalm 140:6 (verb שִׁית; "" מַּח, חֲבָלִים, רֶשֶׁת), Psalm 141:9 (מַּח); a lure or snare for wicked in their transgressions Proverbs 29:6; Psalm 69:23 ("" מַּח); consisting in transgressions of lips Proverbs 12:13, compare Proverbs 18:7; Proverbs 20:25; in wrathfulness Proverbs 22:25; in fear of man Proverbs 29:25; מָוֶת׳מ Psalm 18:6 = 2 Samuel 22:6 ("" חֶבְלֵי שְׁאוֺל), Proverbs 13:14; Proverbs 14:27. Moqesh - 27 verses - Usage: bait(1), barbs(1), ensnared(2), snare(12), snares(8), trap(4). Ex 10:7; Ex 23:33; Ex 34:12; Dt 7:16; Jos 23:13; Jdg 2:3; Jdg 8:27; 1Sa 18:21; 2Sa 22:6; Job 34:30; Job 40:24; Ps 18:5; Ps 64:5; Ps 69:22; Ps 106:36; Ps 140:5; Ps. 141:9; Pr 12:13; Pr 13:14; Pr 14:27; Pr 18:7; Pr 20:25; Pr 22:25; Pr 29:6; Pr 29:25; Isa. 8:14; Amos 3:5 QUESTION - What was the significance of the ephod? (See also Bible Dictionary discussions) ANSWER - In the Old Testament, the ephod has two meanings. In one group of passages, it signifies a garment; in another, very probably an image. As a garment the ephod is referred to in the priestly ordinances as a part of the official dress of the high priest. It was to be made of threads “of blue and of purple, of scarlet, and fine twined linen” and embroidered in gold thread “with cunning work” (Ex 28:4; 29:5; 39:2; Lev 8:7). The ephod was held together by a girdle of similar workmanship sewed on to it. It had two shoulder pieces, which, as the name implies, crossed the shoulders, and were apparently fastened or sewed to the ephod in front. In dressing, the shoulder pieces were joined in the back to the two ends of the ephod. Nothing is said of the length of the garment. At the point where the shoulder pieces were joined together in the front “above the girdle,” two golden rings were sewed on, to which the breastplate was attached. The word ephod has an entirely different meaning in the second group of passages, all of which belong to the historical books. It is certain that the word cannot here refer to a garment. This is evident in Judges 8:26–27, where it is recorded that Gideon took from the Ishmaelites, who were Midianite allies, golden earrings, weighing 1,700 shekels of gold, and made an “ephod thereof, and put it in his city, even in Ophrah,” where it was worshiped by all Israel. In Judges 17:5, Micah made an ephod and teraphim, or idol, for his sanctuary. The most natural inference from all these passages is that “ephod” here signifies an image that was set up in the sanctuary, especially since the word is cited with teraphim, which undoubtedly refers to graven images (Hosea 3:4). The conclusion is that ephod, in these cases, refers to a portable idol. Some scholars have suggested that the connection between the idol and the garment is that the idol was originally clothed in a linen garment, and the term ephod gradually came to describe the idol as a whole. (GotQuestions.org) QUESTION - What were the Urim and Thummim? ANSWER - The Urim ("lights") and Thummim ("perfections") were gemstones that were carried by the high priest of Israel on the ephod / priestly garments. They were used by the high priest to determine God’s will in some situations. Some propose that God would cause the Urim and Thummim to light up in varying patterns to reveal His decision. Others propose that the Urim and Thummim were kept in a pouch and were engraved with symbols identifying yes / no and true / false. It is unclear whether the Urim and Thummim were on, by, or in the high priest’s ephod. No one knows the precise nature of the Urim and Thummim or exactly how they were used. The Bible simply does not give us enough information. References to the Urim and Thummim are rare in the Bible. They are first mentioned in the description of the breastplate of judgment (Ex 28:30; Lev 8:8). When Joshua succeeded Moses as leader over Israel, he was to receive answers from God by means of the Urim through Eleazar the high priest (Numbers 27:21). The Urim and Thummim are next mentioned in Moses’ dying blessing upon Levi (Dt 33:8). The following Scriptures likely also speak of the Urim and Thummim: Josh 7:14-18; 1Sa 14:37-45; and 2Sa 21:1. (GotQuestions.org) QUESTION - Why was the worship of Baal and Asherah a constant struggle for the Israelites? ANSWER - Throughout the Old Testament in the Bible, we find what seems a confusing trend of idol worship among the Israelites, who especially struggled with the worship of Baal and Asherah (or Ashtoreth). God had commanded Israel not to worship idols (Exodus 20:3; Deuteronomy 5:7)—indeed, they were to avoid even mentioning a false god’s name (Exodus 23:13). They were warned not to intermarry with the pagan nations and to avoid practices that might be construed as pagan worship rites (Leviticus 20:23; 2 Kings 17:15; Ezekiel 11:12). Israel was a nation chosen by God to one day bear the Savior of the world, Jesus Christ. Yet, even with so much riding on their heritage and future, Israel continued to struggle with idol worship. After the death of Joshua, the worship of Baal and Asherah became a plague upon the Israelites and was a perennial problem. Baal, also known as the sun god or the storm god, is the name of the supreme male deity worshiped by ancient Phoenicians and Canaanites. Asherah, the moon goddess, was the principal female deity worshiped by ancient Syrians, Phoenicians, and Canaanites. The Israelites neglected to heed the Lord’s warning not to compromise with idolaters. The ensuing generations forgot the God who had rescued them from Egypt (Judges 2:10–12). Of course, the period of the judges wasn’t the first time Israel had been tempted by idol worship. In Exodus 32, we see how quickly the Israelites gave up on Moses’ return from Mount Sinai and created an idol of gold for themselves. Ezekiel 20 reveals a summary of the Israelites’ affairs with idols and God’s relentless mercy on His children (also see 1 & 2 Samuel, 1 & 2 Kings, 1 & 2 Chronicles). As for why the worship of Baal and Asherah specifically was such a problem for Israel, there are several reasons we can cite: first, the worship of Baal and Asherah held the allure of illicit sex, since the religion involved ritual prostitution. This is exactly what we see in the incident of Baal of Peor, as “the men began to indulge in sexual immorality with Moabite women, who invited them to the sacrifices to their gods” (Numbers 25:1–2). It was during this episode that an Israelite named Zimri brazenly brought a Midianite woman into the camp and went straight to his tent, where the two began having sex (verses 6–8, 14). Another reason that the worship of Baal and Asherah was a perennial problem for Israel is due to what we could call national peer pressure. Israel wanted to be like the other nations (see 1 Samuel 8:5, 20). The other nations worshiped Baal and Asherah, and so many Israelites felt a pull to do the same. Of course, we cannot overlook the fact of Satan’s temptations and mankind’s basic sinfulness. The enemy of our souls tempted Israel to worship idols; the sacrifices made to Baal and Asherah were really sacrifices to demons (1 Corinthians 10:20). The stubborn willfulness of humanity works in tandem with Satan’s seductions and causes us to jump at any chance to rebel against God. Thus Israel repeatedly forsook God’s commands, despite losing God’s blessings, and chased after the Baals and Asherahs to their own destruction. The book of Hosea aptly uses adultery as a metaphor in describing Israel’s problem with idol worship. The Israelites were trapped in a vicious cycle of idol worship, punishment, restoration, then forgiveness, after which they went back to their idols once more. God’s patience with Israel is unfathomable by human standards; God’s nature is the essence of love, and He gives His sons and daughters chances to repent (1 John 4:8; Romans 8:38–39; 2 Peter 3:9). The problem of Baal and Asherah worship was finally solved after God removed Israel from the Promised Land. Due to the Israelites’ idolatry and disregard of the Law, God brought the nations of Assyria and Babylon against them in an act of judgment. After the exile, Israel was restored to the land, and the people did not dally again with idols. While Christians today may be quick to judge the Israelites for their idolatry, we must remember that idols take many forms. Idolatrous sins still lure and tempt the modern-day believer (Romans 3:23; 1 John 1:8–10), though perhaps they have taken new shapes. Instead of ancient forms of Baal and Asherah, we today sometimes honor possessions, success, physical pleasure, and religious perfection to the dishonoring of God. Just as God disciplined the Israelites for their idolatry and forgave them when they repented, He will graciously discipline us and extend the offer of forgiveness in Christ (Hebrews 12:7–11; 1 John 1:9; 2 Peter 3:9).GotQuestions.org Related Resources: What is the definition of idolatry? | GotQuestions.org What are some modern forms of idolatry? | GotQuestions.org Is religious iconography considered idolatry? What is an icon? | GotQuestions.org Judges 8:28 So Midian was subdued before the sons of Israel, and they did not lift up their heads anymore. And the land was undisturbed for forty years in the days of Gideon. Midian: Ps 83:9-12 Isa 9:4 10:26 forty years: Jdg 3:11,30 5:31 Judges 8 Resources MIDIAN FINALLY FULLY SUBDUED So Midian was subdued (kana) before the sons of Israel, and they did not lift up their heads anymore: Like an animal no longer able to toss its horns and charge against the foe, Midian could not "raise its head." As He always does, God fulfilled His promise to Gideon first given in Judges 6:14 that He would use Gideon to "deliver Israel from the hand of Midian." And the land was undisturbed (shaqat) for forty years in the days of Gideon: The length of 40 years here and Jdg 5:31-+ seems to equate with a "generation". Thus one might reason that when the generation that knew God and His mighty deeds died out (Jdg 2:7-11+), evil crept back in and took control of their hearts. It is interesting but sad that this verse marks the last reference to peace in the book of Judges (Jdg 3:11, 30; 5:31). No subsequent judge will receive this commendation about the land being undisturbed (the length the judged judged is mentioned but no mention of "rest" - Jdg 12:9, 11), which is another thought to support the general degradation in the spiritual and moral climate over the last 100 to 150 years (estimate). From now on, oppression will dominate over leadership, and the land will have no rest. One might even propose that Gideon was the last of the "good" judges (just a thought to ponder). It is tough to end well. Any believer knows that. -- Ralph Davis Ralph Davis adds that "after this the land will no longer recover its rest. Judges will show you. that Yahweh’s mercy is deep but not easygoing; it is tender but will not be trampled. The word it preaches is not “though it makes him sad to see the way we live, he’ll always say, ‘I forgive’ “ (a la the sentimental song of the fifties) but “do you despise the riches of his kindness and forbearance and long suffering, ignorant of the fact that the kindness of God leads you to repentance?” (Ro 2:4+). It is tough to end well. Any believer knows that. “He will keep you strong to the end” (1Cor. 1:8NIV) — that is one’s only assurance. (Focus on the Bible: Judges) Subdued (03665) kana is a verb which has the basic meaning of being lowly, meek. In the OT there are two main senses in the OT, the most common meaning to subdue (akin to "political humiliation") and the second meaning to humble oneself (Lev 26:41, 1 Ki 21:29 twice, 2 Ki 22:19, 2 Chr 7:14, 2 Chr 12:5-7, 12:12, 30:11, 32:26, 33:12, 19, 23, 34:27, 36:12). In regard to nations being subdued Judges 3:30+ says "So Moab was subdued that day under the hand of Israel. And the land was undisturbed for eighty years." But then we see that they power to subdue is from God for Judges 4:23+ says "So God subdued on that day Jabin the king of Canaan before the sons of Israel." This is a wonderful truth and comforting thought for all God's people living in a world where evil seems to be out of control, but it is not out of control because God is sovereign and in control and as Paul says "And the God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you." (Ro 16:20+)! Undisturbed (08252) shaqat means to be still, to be quiet, to be undisturbed thus describing the state or condition of tranquility. Basically the meaning of shaqat is a state of tranquility, as when the land has absence of war (2Chr 20:30). The first use in Joshua is used figuratively to describe that "the land had rest (Lxx = katapauo = to cause something to cease, to cause to be at rest - Heb 4:4, 8, 10) from war." (Josh 11:23, cp similar uses in Josh 14:15, Jdg 3:11, 30; 5:31; 8:28) In Ruth 3:18-+ Naomi tells Ruth that Boaz "will not rest (Lxx = hesuchazo = to be at rest)" until he resolves the matter of who is to be the kinsman redeemer Shaqat in Judges - Jdg. 3:11; Jdg. 3:30; Jdg. 5:31; Jdg. 8:28; Jdg. 18:7; Jdg. 18:27; Related Resource: Rest in the Biblea Judges 8:29 Then Jerubbaal the son of Joash went and lived in his own house. Jerubbaal: Jdg 6:32 1Sa 12:11 in his own house: Ne 5:14,15 Then - This usually marks progression in a narrative. Jerubbaal the son of Joash went and lived in his own house - The writer again returns to the name Jerubbaal, the last use having been in Judges 7:1. The text adds that he lived in his own house, not that he lived in a palace like a king. Nevertheless, as discussed, he had many of the advantages of a king. Judges 8:30 Now Gideon had seventy sons who were his direct descendants, for he had many wives. Now Gideon had seventy son: Jdg 9:2,5 10:4 12:9,14 Ge 46:26 Ex 1:5 2Ki 10:1 he had many wives: Ge 2:24 7:7 Dt 17:17 2Sa 3:2-5 5:13-16 1Ki 11:3 Mal 2:15 Mt 19:5-8 Eph 5:31-33 Judges 8 Resources Now Gideon had seventy sons who were his direct descendants, for he had many wives: With his vast wealth and his great national reputation, Gideon probably thought that his children were well provided for, but just the opposite proved true. Sixty-nine of his seventy sons were killed by their half-brother who himself was slain by a woman dropping a stone on his head. There is no security apart from the will of God. Had Gideon practiced Mt 6:33+, subsequent events might have been radically different. Many wives is proof of Gideon's great prosperity and also indicates his slide into depravity because polygamy is a sin and was never God's plan for marriage (cf Ge 2:24). Sin is deceitful (Heb 3:13+) and slowly seeps into one's life unless diligently guarded against! As wealth and prestige increased in the ancient world, so did one's harem. King Ahab for example had seventy sons (2Ki 10:1), and even some of Gideon's successors had many sons - thirty (Jdg 10:4+; Jdg 12:9+) forty (Jdg 12:14+). And so it is not surprising that the hatred and murder that plagued Gideon's family were the rotten fruit of his polygamous practices. Clearly Gideon either had not read the words of Moses (or he simply refused to comply) which said (referring to a king) "He shall not multiply wives for himself, or else his heart will turn away; nor shall he greatly increase silver and gold for himself." (Dt 17:17), Gideon was guilty on both accounts! And while Gideon refused to take be crowned king (Jdg 8:22,23), his lifestyle was essentially that of self-indulgent royalty, and it set the stage for the next chapter of Israel's sordid apostasy and anarchy. Guzik A harem was not only a reflection of a man’s inability to control his sexual lust, it was also a way for him to proudly express his wealth, by saying “Look at all the wives and children I can support.”The Old Testament never directly condemns polygamy (though the New Testament does in Matthew 19:4-6 and 1 Timothy 3:2). Yet the Old Testament shows the bitter fruit of polygamy. The stories of polygamous families in the Old Testament (such as with Jacob or David) are the stories of conflict and crisis. J.