Juízes 8

Juízes 8

Vernon McGee - "Gideon had many wives and a concubine besides. He had a total of seventy-one sons. That is a real blot on this man’s life. Now someone will say, as they did about Solomon, “How could God use a man like this and why did He use him?” Well, Gideon took these many wives and had all these children after the battle. And the fact of the matter is that God used him in spite of this. God did not approve of what he did. The record makes it clear that his actions brought tragedy to the nation of Israel. The next chapter brings that out. God had forbidden intermarriage outside the nation. He had forbidden the Israelites to have more than one wife. God did not create several Eves for Adam. He created only one. God did not remove all of Adam’s ribs. God took out only one rib. Abraham, you remember, took a concubine, that little Egyptian maid named Hagar and, believe me, it caused trouble. God never sanctioned it." (Thru the Bible) Related Resources: Why did God allow polygamy / bigamy in the Bible? | GotQuestions.org Bible Dictionary Articles on Polygamy Judges 8:31 And his concubine who was in Shechem also bore him a son, and he named him Abimelech. concubine: Jdg 9:1-5 Ge 16:15 22:24 Abimelech: Jdg 9:18 Ge 20:2 Judges 8 Resources THE CONSEQUENCES OF COHABITING WITH A CONCUBINE And his concubine who was in Shechem also bore him a son, and he named him Abimelech Gideon fell severely into the sin of polygamy, an iniquity tolerated in the OT but a clear perversion of God’s will for marriage. Even the name Gideon gave this son conceived in sin with the concubine is telling for Abimelech means "My father the king." What was Gideon thinking? In a word, he wasn't! Or perhaps he was thinking this son will be the future leader of Israel. Oh, how wrong he proved to be! Gideon handled adversity better than success. -- David Guzik Arthur Cundall - There is a marked contrast between the seventy sons and Abimelech. The former ‘came out of his loins’ (so the meaning of the Hebrew), the seat of procreative power, the meaning being that they were reckoned by male descent to his own tribe. Abimelech, on the other hand, was the son of a concubine who probably remained with her own family group in Shechem, being visited by her husband from time to time. A similar situation may be observed in the case of Samson (Jdg 15:1; 16:4ff.). It is important to observe that any offspring of such a union belonged to the wife’s family. Thus the seventy legitimate sons traced their descent through Gideon and Abiezer, but Abimelech’s lineage was reckoned through his Shechemite mother. (Borrow Judges & Ruth: Tyndale Old Testament Commentary) Gary Inrig - In grace, the Holy Spirit does not dwell upon this part of Gideon’s biography. However, enough is said for us to realize what happened. The man who refused the throne adopted a very kingly lifestyle. 1. His royal harem. Occasionally, an ordinary Israelite might have more than one wife, but large-scale polygamy was practiced only by rulers because they were the only ones who could afford it. Gideon adopted not only the Canaanite’s idea of having a harem but apparently their moral standards as well, because he had a concubine in Shechem. 2. His royal luxury. Gideon lived in royal prosperity. He began his career by describing himself as “weakest in Manasseh” (6:15), but he ended his life enjoying great luxury. This is exactly what God warned against in Deuteronomy 17:17: “[A king] must not take many wives, or his heart will be led astray. He must not accumulate large amounts of silver and gold. 3. His royal title. The final evidence of Gideon’s backsliding is found in the name he gave his son. Gideon chose his name very deliberately. Abimelech—“My father is king.” Every time that boy gave his name, he claimed for his father what Gideon had apparently renounced in Jdg 8:23. More than that, chapter 9 reveals that his family received the impression that the next king would come from among Gideon’s sons. How far away his great victory was now! (Hearts of Iron, Feet of Clay - borrow for an hour) Related Resources: What is a concubine? Why did God allow men to have concubines in the Bible? | GotQuestions.org Bible Dictionary articles on Concubine Wikipedia - Concubinage Judges 8:32 And Gideon the son of Joash died at a ripe old age and was buried in the tomb of his father Joash, in Ophrah of the Abiezrites. died: Ge 15:15 25:8 Jos 24:29,30 Job 5:26 42:17 Ophrah: Jdg 8:27 6:24 Judges 8 Resources DEATH AT A RIPE OLD AGE And Gideon the son of Joash died at a ripe old age (lit = "gray-headed"): It is interesting that the writer does not record the exact age of death of any of the judges. The account of Gideon's life in one sense ends here but really does not end until with chap. 9, not chap. 8. This chapter provides us with the real legacy of Gideon. Gideon's death notice further attests his importance, for only he and Samson are said to have been buried in the tomb of his father. To die "at a ripe old age" implies a long and full life. Elsewhere in the OT the expression is used only of Abraham (Ge 15:15; 25:8) and David (1Ch 29:28)! And was buried in the tomb of his father Joash, in Ophrah of the Abiezrites: Before the battle against Midian, Gideon humbly depended on the Lord. During the “mopping up” operations, however, he became authoritative and even vindictive. After his victory over Midian we don’t find Gideon honoring the Lord or calling the people together to renew their covenant to obey the Lord (Like King Josiah did - 2Ki 22:8, 11-20). Gideon started out as a servant, but ended up like a celebrity and the result was decline for him, his family, and his nation. It’s interesting and instructive to contrast Abraham and Gideon in the decisions they made after their respective victories (Ge 14). Abraham took nothing for himself but made sure that others received their share of the spoils (Ge 14:22, 23, 24). He especially refused to take anything from the heathen king of Sodom (Ge 14:17, 21). Instead, Abraham fellowshipped with Melchizedek, King of Salem, a type of our Lord Jesus Christ (Heb 7-8); and in all that he said and did, Abraham gave glory to the Lord of heaven and earth. After winning a great victory, we must always beware of the temptation to sin, for Satan attacks us subtly when we least expect it. Andrew Bonar warned regarding "mountain top" experiences “Let us be as watchful after the victory as before the battle.” Lawson Stone - Gideon presents a mixed legacy. None of this should surprise the reader. The history of the Christian church includes many "great servants of God" who accomplished fine things for the Kingdom, but whose legacy was tarnished or corrupted by their refusal to accept responsibility for their achievements and for the next generation. One could name founders of worldwide mission organizations, great evangelists and pastors, prolific and profound authors, who all did powerful work for the gospel in the world. But the tales told by wives, children, friends, and colleagues often reveal a tarnished legacy. Gideon stands as a reminder that not only must we answer the call and fight the battles, winning the war; we must also win the peace. The responsibility of leadership, continuity, and wholeness in our relationships is as much a part of our legacy as souls won, books written, or kingdoms built. (See Joshua, Judges, Ruth) In another note Stone adds "Few statements epitomize the story of Abimelech's father, Gideon, better than that associated with the founder of the modern missionary movement, William Carey, who said, "Expect great things from God; attempt great things for God." Such should have been Gideon's legacy. But just as the church founded to honor Carey's legacy in Lester, England, has become a Hindu temple, so the legacy of Gideon dissolved in the events that followed his death. (See context Joshua, Judges, Ruth) Judges 8:33 Then it came about, as soon as Gideon was dead, that the sons of Israel again played the harlot with the Baals, and made Baal-berith their god. as soon as Gideon was dead Jdg 2:7-10,17,19 Jos 24:31 2Ki 12:2 2Ch 24:17,18 that the sons of Israel again played the harlot with the Baals: Jdg 8:27 2:17 Ex 34:15,16 Jer 3:9 Baalberith: Jdg 9:4,46 Judges 8 Resources ISRAEL'S IMMEDIATE APOSTASY! Then - Marks a sad progression is the "Gideon narrative." The "restrainter" (Gideon) is removed and Israel immediately reverts to idolatry! It came about, as soon as Gideon was dead: What an incredible time phrase (then...as soon as)… it is almost as if the people were waiting for Gideon to die so that they could carry on with business as usual. A judge's death seemed to be like a "signal" to the Israelites to begin a new plunge into apostasy (and after 40 years of rest many would have been the next generation -- it is like this "idol virus" was transferred from one generation to another!). As soon as Gideon was dead the spiritual and moral condition of the people reverted back to its previous state. This is one reason I contend that none of the cycles of restoration really reflected genuine repentance. When one is revived, he desires the Word, and I don't see that desire manifest anywhere dure the 300-350 years of the period of the Judges. Proverbs records the problem that "Where there is no vision (divine revelation, oracle, vision or word from God), the people are unrestrained (run wild, are uncontrolled), but happy (blessed, spiritually prosperous) is he who keeps the law." (Proverbs 29:18+) Similarly there is no mention of worship of Yahweh, except for Jdg 7:15+. And finally there is no mention of the Passover, which was to have been celebrated annually as a memorial. It almost seems like the people of Israel were waiting for the old hero to go. Lawson Stone on As soon as Gideon was dead - The Hebrew implies an immediate, even concurrent, event. The death of a judge is stated in 2:16-19 to signal a new plunge into apostasy. Othniel's (3:11-12) and Gideon's (8:33-35) deaths follow this pattern. There is no such pattern for the intervening judges. (See Joshua, Judges, Ruth) That the sons of Israel again played the harlot (zanah; Lxx = ekporneuo - indulge in gross immorality) with the Baals (plural), and made Baal-berith their god: They "prostituted themselves" (NLT)! Israel had Jehovah Who had cut a covenant with them at Mount Sinai, but in the hardness of their hearts, they stubbornly rebelled against God's lordship and in place of the true God they made a false god Baalberith which means "the lord of the covenant." Israel broke their "marriage covenant" with Yahweh so that they could enter into a deadly "marriage covenant" with Baal-berith. How tragically ironic that this apostate act of spiritual harlotry "reverses" the first acts Gideon performed in destroying the altar to Baal and renewing offerings to Yahweh at Ophrah! Note that Baal means not only "lord" but also "husband." The point is that Israel did not just worship Baal but in effect made Baal-berith their national god, thus abrogating the covenant with the true and living God. This full court press into idolatry sets the stage for some of the ugliest chapters in Israel's history! Stone has an interesting comment - Gideon's refusal of a position of leadership and the construction of the ephod (Jdg 8:22-27) dramatized an important principle: When legitimate human leadership abdicates, effectual divine leadership evaporates. Thinking he was assuring God's continued rule over Israel, Gideon actually ensured that the people would "play the harlot" and abandon Yahweh. With Yahweh abandoned, the legacy and family of his servant Gideon was doomed. Not only had Gideon's repudiation of human rule ended up perverting divine rule, it had actually recoiled on his own career, spoiling his legacy. The prologue to the Abimelech story (Jdg 8:33-35), coming on the heels of the ephod debacle, shows that when divine rule is rejected, as in Israel's apostasy, human rule is threatened as well. So divine rule and human rule, far from being antagonists, would stand as joint victims of spiritual harlotry. (See context Joshua, Judges, Ruth) Click here for detailed discussion of Baal-berith All uses of zanah in Judges - Jdg. 2:17; Jdg. 8:27; Jdg. 8:33; Jdg. 11:1; Jdg. 16:1; Jdg. 19:2 (the last 3 uses speak of literal harlotry or harlot). "If we are not willing to be governed by God, we shall be ruled by tyrants." -- William Penn ILLUSTRATION - BLACK TUESDAY - What happens when a "Gideon" dies, when they is no one to restrain the people. Well on October 7, 1969 the city of Montreal, Canada found out because on that day the police force went on strike. Because of what resulted, the day has been called Black Tuesday. A burglar and a policeman were slain. Forty-nine persons were wounded or injured in rioting. Nine bank holdups were committed, almost a tenth of the total number of holdups the previous year along with 17 robberies at gunpoint. Usually disciplined, peaceful citizens joined the riffraff and went wild, smashing some 1,000 plate glass windows in a stretch of 21 business blocks in the heart of the city, hauling away stereo units, radios, TVs and wearing apparel. While looters stripped windows of valuable merchandise, professional burglars entered stores by doors and made off with truckloads of goods. A smartly dressed man scampered down a street with a fur coat over each arm with no police around. In short, with no "king" in Montreal, anarchy assumed the throne! Baals (01168). בַּעַל bāʿal: A. A masculine proper noun naming the Canaanite god Baal; lord. Used with the definite article, it means the god Baal served by the Canaanites and Philistines, but Israel was caught up in worshiping this pagan god, too (Jdg 2:11, 13; 6:25; 28, 30; 1 Ki 18:18, 19, 21; 19:18; 2 Ki 3:2; 10:18–23; Hos. 2:8). The word occurs in the plural, indicating the many manifestations of pagan polytheism (Jdg. 2:11; 1 Sa 7:4; 12:10; 1 Ki 18:18; Jer. 2:23; Hos. 11:2). It is used without the definite article as a name indicating, e.g., high places of Baal (Num. 22:41; NIV renders as Bamoth Baal). In construct with a following word, baʿal berı̄yṯ, it means lord of the covenant (Jdg. 8:33; 9:4). B. A proper noun naming a city, Baal. It denoted a border city of the tribe of Simeon (NIV renders as Baalath with a note; 1 Chr. 4:33). C. A masculine proper name, Baal. The name describes the immediate son of Reaiah but a descendant of Reuben, the firstborn of Jacob (1 Chr. 5:5). D. A masculine proper name found as a descendant of Benjamin (1 Chr. 8:30) from the line that produced King Saul (1 Chr. 9:36). All uses of baal in Judges - Jdg. 2:11; Jdg. 2:13; Jdg. 3:7; Jdg. 6:25; Jdg. 6:28; Jdg. 6:30; Jdg. 6:31; Jdg. 6:32; Jdg. 8:33; Jdg. 10:6; Jdg. 10:10; Judges 8:34 Thus the sons of Israel did not remember the LORD their God, who had delivered them from the hands of all their enemies on every side; Thus the sons of Israel did not remember the LORD their God: Ps 78:11,42 106:18,21 Ec 12:1 Jer 2:32 Judges 8 Resources A SAD REFRAIN: "DID NOT… " Thus the sons of Israel did not remember (zakar; Lxx = mimnesko) the LORD their God, who had delivered (natsal; Lxx = rhuomai - rescued bringing our of severe, acute danger) them from the hands of all their enemies on every side: Did not - This is a sad refrain in the book of Judges (and I fear too often in our lives [including mine!] as believers! Given that Gideon's son's were now grown, many years had passed since his magnificent exploits, so their loss of memory is not surprising. Did not drive out = Jdg 1:21, 28, 30, 31, 32, 33+ did not know the LORD = Jdg 2:10+ did not listen to their judges = Jdg 2:17a+ did not do as their fathers = Jdg 2:17b+ did not abandon their practices or their stubborn ways = Jdg 2:19+ did not remember the LORD their God Jdg 8:34+ did not serve Him = Jdg 10:6+ Did not remember - Memory is a bad thing to lose, especially if it is in the context of truths related to God! This is just another way to say they forgot. Israel forgot Jehovah and so they neglected His covenant demands, which was a reflection of ingratitude for His blessings, and a self-sufficient attitude, which in turn opened the door to idolatry which constantly surrounding them for they had not obeyed God's order to annihilate the pagans and their seductive idolatrous influence! Lawson G Stone Remembrance in the OT goes far beyond the mere retention of facts or persons in one's mind (NIDOTTE s.v. zakar). The activities described by the word in OT usage include the active maintenance of the ongoing effects of an event or relationship, typically by public, communal commemoration such as we see in ch 5. Failing to remember Yahweh goes together with not "knowing" Yahweh (see note on Judges 2:10). To forget Yahweh is to live so that Yahweh's deeds, and Israel's relationship with him, have no effect, no visible sign or trace. Yahweh and his actions have become a dead past. (See Joshua, Judges, Ruth) Stone adds this note on delivered - Typically, Israel is said to have forgotten, or is commanded to remember, Yahweh's deliverance of his people from Egypt (Exod 13:3; Deut 5:15; 6:12; 7:18; 15:15; 16:12; 24:22). Here, however, Israel's amnesia was concerning the acts of deliverance performed since entering the land. Victory over the remaining nations in the land constituted Yahweh's education plan for Israel (cf. Jdg 3:1-4) as well as his means of demonstrating openly, via testing, the faithfulness of Israel. Israel flunked. (See Joshua, Judges, Ruth) Ralph Davis notes that "When the text condemns Israel for not remembering Yahweh, it is not suggesting that Israel forgot the identity of Yahweh nor even that they could no longer list the enemies from whom Yahweh has rescued them. It means that what they knew of Yahweh exercised no control over them, held no grip on their loyalties. They could still answer catechism questions about Yahweh but that knowledge did not determine their commitment. Whatever factual, intellectual information about Yahweh they retained did not keep them from adopting Baal––berith as their god. In the latter months of 1947, sometime before the British mandate in Palestine expired, Jamil Mardam, the prime minister of Syria, joined other Arab leaders in planning a coordinated military attack on Israel as soon as the new Jewish state was born. Ironically, all that winter Mardam’s wife made her regular visits to Jerusalem, where she received treatment from her Jewish doctor.1 Apparently, the benefit Mardam’s wife received from a Jewish source had no impact on how he himself planned to deal with the Jews. There was no connection; that is, he “did not remember” in the biblical sense of the phrase. (Focus on the Bible: Judges) Israel deserved cursing for her disobedience but instead in Judges, God intervenes on Israel’s behalf—and He does repeatedly—it is consistently in spite of rather than because of what the nation deserves. In this book we observe the mercy of God at work in as sharp relief as anywhere else in Scripture. The greatest threats to Israel’s existence do not come from outside enemies who may occasionally oppress them. Israel’s most serious enemy is within. She is a nation that appears determined to destroy herself. Only the gracious intervention of God prevents this from happening. With hindsight we can recognize His motivation. He had made an eternal covenant (See Covenant: Abrahamic versus Mosaic) with His people (Ge 12:1, 3). He could not let them destroy themselves or let others destroy them. The mission for which He had called them could not abort. If anything positive happens to Israel in the period of the judges in general or through the agency of Gideon in particular, it has much less to do with the character of the human agents that God has at His disposal than with the character of Him who would say in another time and in another place, “I will build My church, and the gates of hell shall not prevail against it.” Remember (record, mention) (02142) zakar means to recall, call to mind or to be brought to remembrance. The first use of zakar is wonderful for it says "God remembered Noah" remembering His covenant (Ge 6:18), declaring later "I will remember My covenant, which is between Me and you and every living creature of all flesh; and never again shall the water become a flood to destroy all flesh. 16 “When the bow is in the cloud, then I will look upon it, to remember the everlasting covenant between God and every living creature of all flesh that is on the earth.” (Ge 9:15-16) Similarly we see "that God remembered Abraham" and for that reason (based on covenant), He spared Lot from the destruction of Sodom and Gomorrah (Ge 19:29). When Israel was in bondage in Egypt "God heard their groaning; and God remembered His covenant with Abraham, Isaac, and Jacob." (Ex 2:24, 6:5, cp Lev 26:42, 45, Ps 98:3 [lovingkindness = covenant term] Ps 105:5, 106:45, 109:16, Ezek 16:60) Moses interceded for Israel asking God to "remember" the Abrahamic covenant and pass over their stubbornness, wickedness and sin (Dt 9:27) Thus we see these many of the early uses of zakar speak of God's good memory (so to speak - for His memory is perfect) is based on the fact that He is in covenant with those He recalls to mind. If you are like me and from time to time think God has forgotten you, recall to mind that you are in covenant with Him (New Covenant) and on that basis He will (forever) remember you! I love Hezekiah's prayer "Remember now, O LORD, I beseech You, how I have walked before You in truth and with a whole heart and have done what is good in Your sight." And Hezekiah wept bitterly." (2Ki 20:3) King David called on the people - "Remember His wonderful deeds which He has done, His marvels and the judgments from His mouth...Remember His covenant forever, The word which He commanded to a thousand generations." (1Chr 16:12, 15) Nehemiah repeatedly called on God to remember in his prayers (Neh 1:8, 4:14, 5:19, 6:14, 13:14, 13:22, 29, 31). I think Nehemiah gives us a good "template" to imitate when we make petition to the Most High God! I love David's prayer to God not to remember and then to remember (Ps 25:6-7). Korah gives us a great pattern to imitate when we are downcast in Ps 42:4, 6. Many of the psalms (see 49 uses below) speak of either men remembering God (often in form of a prayer) or of God remembering men (e.g., Ps 78:35, 39) Ps 78:42 is a warning to all believers = "They did not remember His power, The day when He redeemed them from the adversary." Have you been saved? Then you have experienced His power! And doubtless there are countless other instances we could all remember (if we chose to!) in which His great power has been palpably present to enable or deliver us! Lord, give us ready recall of Your past power in our life that we might apply it to our present circumstances. Amen Delivered (05337) natsal means primarily to deliver, often by the power of one entity overcoming another. Deliverance from the hand or power (Ge 32:11, Hos 2:10). Idols and human might cannot deliver (1 Sa 12:21, Ps 33:16). Vine says "Essentially the word means "to remove or seek to remove someone from a burden, oppression, or danger." In Exod. 2:17 (the first appearance of this verb) yāṣāʾ signifies to remove someone from a burden or job: "… Moses stood up and helped them, and watered their flock." The word is frequently used of removing or seeking to remove someone from the danger of defeat: "And the men of Gibeon sent unto Joshua … saying, slack not thy hand from thy servants; come up to us quickly, and save us, and help us …" (Josh. 10:6). This is a request to preserve them from possible death. The real danger is not yet upon them but soon will be. The Gibeonites see in Israel their only help. Judges 8:35 nor did they show kindness to the household of Jerubbaal (that is, Gideon), in accord with all the good that he had done to Israel. show kindness: Jdg 9:5,16-19 Ec 9:14,15 Jerubbaal: Rather, Jerubbaal Gideon; as we say, Simon Peter; or call a person by his Christian and surname. Gideon was a mighty man of valour, a true patriot, evidently disinterested and void of ambition. He loved his country, and hazarded his life for it; but refused the kingdom, when offered to him and his heirs. The act of making the ephod was totally wrong; yet, probably it was done with no reprehensible design. Judges 8 Resources THE FICKLENESS OF ISRAEL Fickle means characterized by erratic changeableness or instability, especially with regard to affections or attachments Nor did they show kindness (hesed) to the household of Jerubbaal (that is, Gideon), in accord with all the good that he had done to Israel: Show kindness (hesed) means loyalty, devotion, commitment. In the present context hesed refers to fair and benevolent treatment as a reward for good deeds rendered, usually as an act of allegiance. How soon the sinful hearts of humans forget both the Lord and the people who have served them faithfully. They left "loyalty" in a lurch! This is the last time the name "Gideon" is used in Judges. Judges 9 uses "Jerubbaal" 8x's. There must be a message. Kindness (02617)(hesed/chesed/heced) is the idea of faithful love in action and often in the OT refers to God's lovingkindness expressed in His covenant relationship with Israel (His "loyal love" to His "Wife" Israel [cp Hos 2:18, 19, 20-see note, Is 54:5, Je 31:32] = His "loyalty to covenant"). God's hesed His denotes persistent and unconditional tenderness, kindness, and mercy, a relationship in which He seeks after man with love and mercy (cp God immediately seeking man Ge 3:9, who was immediately hiding Ge 3:8 trying to cover their shame Ge 3:7 - contrast God's lovingkindness manifest by spilling blood to provide skins to cover their shame! Ge 3:21). Hesed expresses both God’s loyalty to His covenant and His love for His people along with a faithfulness to keep His promises. Gary Inrig summarizes The Lessons of Gideon’s Failure The ending of Gideon’s story is a sad one, but it has some important lessons that we must not overlook. 1. We cannot compromise our obedience to the Word of God. The path of partial obedience is the pathway of spiritual defeat, and the path of compromise means that the Lord will not be able to use our lives to make a permanent impact for Jesus Christ. We cannot alter God’s Word, and we cannot choose to obey what we deem appropriate. His Word must be supreme. 2. The most glorious profession of the lordship of Jesus Christ must be followed by the consistent practice of that lordship. Over the story of Gideon we can write the words of 1 Corinthians 10:12, “So, if you think you are standing firm, be careful that you don’t fall!” I am always delighted when people share how they have come to a new understanding of the lordship of Jesus Christ in their lives. Often, following a camp or a conference or a stirring message, people will announce that they have dedicated their life in a new and deeper way to the Savior. The testimony is tremendous, but the evidence must be worked out in life over a course of time. Gideon professed the kingship of God in Israel in clear, unequivocal terms, but then he felt free to alter the King’s clear commands. How has your dedication to the Lord altered your life? Is it only a glorious profession, or is it a habit of life? There is no substitute for hard-nosed, consistent obedience. 3. The only safe place to keep our spiritual eyes is on the Lord Jesus. Even Gideons may backslide. The most spiritual Christian may fail. Gideon’s defection must have had a traumatic effect on sincere believers who were patterning their lives on his. So God the Holy Spirit calls us to run the race before us, looking away from all else to Jesus, the Source and Protector of faith (Hebrews 12:1, 2). He, and He alone, is our unfailing example. (Hearts of Iron, Feet of Clay - borrow for an hour) Charles Simeon Gideon Pacifies the Ephraimites Jdg 8:1,2 3 WE are apt to admire great military exploits, and to account men honourable in proportion to the victories they have gained: but there is a victory over ourselves that far more dignifies a man, than the most extended conquests over others. We certainly regard Gideon as one highly renowned in the feats of war: but his defeat of all the Midianitish hosts with only three hundred men, armed with pitchers, lamps, and trumpets, is less worthy of admiration, than the self-possession he exercised towards the offended and objurgatory Ephraimites. Solomon has weighed as in a balance the different characters, and has decided in favour of him whose victory is over his own spirit: “He that is slow to anger is better than the mighty; and he that ruleth his spirit, than he that taketh a city.” (Pr. 16:32) In the transaction before us we see, I. Whence it is that unreasonable men take offence— There is scarcely a society or even a single family to be found, where the different members walk in perfect harmony together: in most circles there are frequent disagreements: one or other of the members is unreasonable in his expectations, and by the unquietness of his own dispositions spreads dissatisfaction and disquietude all around him. The inquiry, “Whence come wars and fightings among you?” St. James answers by an appeal to our own experience; “Come they not hence, even from the lusts that war in your members?” (Jas 4:1) The chief sources of offence are discernible in the conduct of the Ephraimites. It arises, 1. From the pride of our own hearts— [The Ephraimites had evidently a high conceit of their own dignity, and were offended that Gideon had not paid as much deference to them, as they supposed themselves entitled to. And from this root of bitterness it is that so many disputes arise. “Only by pride cometh contention,” is the testimony of God himself. See the proud man, swelling with a sense of his own importance: if you differ from him in judgment, or act contrary to his will, yea, if you do not comply with his humour in every thing, he is quite indignant, and bursts forth into a rage. Even the best-meant endeavours cannot always please him: as an inferior, he cannot brook the least restraint: as a superior, he never thinks that sufficient homage is paid him: and as an equal, he cannot endure that others should exercise the liberty which he arrogates to himself. To what an extent this domineering principle will prevail, we may see in the instance of Nebuchadnezzar; who, because of the conscientious refusal of the Hebrew youths to bow down to his idol, “was full of fury; and the form of his visage was changed against them; and he ordered the furnace to be made seven times hotter than usual,” in order to destroy them. Truly there is no principle in the heart more adverse to the peace and happiness of mankind than this.] 2. From envy at others— [Great honour accrued to Gideon and the Abi-ezrites from the victory that had been gained: and the Ephraimites were grieved that others should possess a glory, in which themselves had no share. Hence they broke forth into revilings against Gideon. The same principle also prevails more or less in all: “The spirit that dwelleth in us lusteth to envy:” and how nearly it is allied with wrath, we see from those words of Eliphaz, “Wrath killeth the foolish man; and envy slayeth the silly one.” The examples of Cain, and Joseph’s brethren, and Saul, sufficiently mark the murderous tendency of this malignant passion. One evil peculiar to it is, that it makes excellence itself the object of its attack; as Solomon has observed, “For every right work a man is envied of his neighbour.” Hence that pointed question, “Who can stand before envy?” Not the benevolence of the Apostles, nor the blameless conduct of our Lord himself, could ward off its malignant shafts: and wherever it exists, it will be attended with “strife, railings, evil surmisings, and perverse disputings.”] 3. From impetuosity of spirit— [The Ephraimites would not give themselves any time for reflection or inquiry, but instantly began with violent invectives. It should seem that they were a hasty people, full of pride and wrath: and on another occasion precisely similar to this, they suffered for it in no slight degree; for no less than two and forty thousand of them were slain in consequence of it. Had they been at the pains of making inquiry, they would have found that Gideon had committed no offence at all: he had acted altogether by the direction of God: and so far was he from being at liberty to increase his army by the accession of the Ephraimites, that he was necessitated to reduce the thirty-two thousand troops which he had raised to three hundred. Thus it is that innumerable quarrels arise, when a moment’s inquiry would shew, that no reason for them exists, or at least no reason for such resentment as is felt by the offended person. Behold David, when Nabal had refused him the refreshments which he desired: nothing short of the death of Nabal and all his adherents was deemed a sufficient atonement for his offence. But when Abigail had brought David to reflection, he found that his vindictive purposes were highly criminal; and that, if his anger was not groundless, it far exceeded that which the occasion called for. In a word, this hastiness of temper prevents men from listening to the dictates of reason, and makes them deaf to every consideration of truth and equity.] The readiness with which unreasonable men take offence, makes it important to inquire, II. How judicious men may pacify it— Truly admirable was the conduct of Gideon on this occasion: and his success may well recommend it to our imitation. Indeed the general rules deducible from it are as good as any that can be suggested. When a person is offended at us without a cause, we should endeavour, as far as circumstances will admit of it, to calm his mind, 1. By patience and forbearance— [Not a word of recrimination dropped from the mouth of Gideon. He might perhaps have justly said, that when the Ephraimites knew his determination to oppose the Midianites, they had never offered their services, or come forward to assist him in the undertaking: but, when the danger was over, they were ready to impute evil to him for omissions which were chargeable only on themselves. But he did not so much as glance at any thing that might either betray irritation in his own mind, or strengthen it in theirs. Though “they did chide sharply with him,” he bore it with a meekness that was truly amiable and praiseworthy. Now this was an excellent way to conciliate their minds, even if he had deserved all the blame that they imputed to him: Solomon justly observes, that “yielding pacifieth great offences.” It is recrimination that fans the flame, and causes it to burst forth into destructive quarrels. The common progress of disputes may be seen in the case of Israel and Judah after the death of Absalom; where, each of them justifying his own cause, the result was, that the dispute on both sides grew, till the accused were more incensed than even the accusers; and “the words of the men of Judah were fiercer than the words of the men of Israel.” Silence therefore is the best remedy, at least till the offended person is so far calmed as to listen readily to the voice of reason: and though the advice of Solomon appears at first sight as paradoxical and absurd, yet it is the best that can be offered; “Leave off contention before it be meddled with:” for it will be difficult enough to leave it off when once it is begun.] 2. By humility and self-denial— [Gideon might justly have said, “If God has been pleased to honour me, why should that give any umbrage to you?” But he forbore to take to himself the credit that was his due, or to claim from them the approbation he had merited at their hands. Thus he hid from them the light which had pained their eyes, and cast a veil over the actions which had provoked their jealousy. This was a striking instance of that “charity which vaunteth not itself, and seeketh not her own.” This is a disposition which tends no less to the preservation of our own happiness than it does to the conciliating of those who are offended at us: for when once we are willing to forego the honour to which we are entitled, it will appear a small thing to us to be censured without a cause; seeing that such censures only reduce us to the place which we were previously in our own minds prepared to occupy. And it will almost invariably be found true, that, as men are ready to hate those who arrogate honour to themselves, so will they be more easily reconciled to those who are humble and unassuming.] 3. By commendation and love— [Gideon, instead of loading his adversaries with blame, was glad to search out causes for commending them. The Ephraimites, though they offered not themselves in the first instance, were of great service in pursuing and destroying the routed foe. They took the two hostile princes, Oreb and Zeeb: and though this was only the gleaning of Gideon’s vintage, yet does Gideon speak of it as incomparably greater than any thing that had been done by him. And it is particularly deserving of notice, that this was the word which produced the desired effect; “Then their anger was abated, when he had said that.” Thus it appears, that “a soft answer turneth away wrath;” and that, if we would blunt the edge of other men’s displeasure, we should study to conform ourselves to that sublime precept; “Let nothing be done through strife and vain-glory; but in lowliness of mind let each esteem other better than themselves.”] On this subject we would found a word or two of advice— 1. Be cautious not too hastily to take offence— [Innumerable circumstances may exist, which, if known to us, would, make us form a very different judgment of men and things, from that which at first sight we have entertained. To weigh, and consider, and inquire, is the part of true wisdom: but to be precipitate is a certain indication of folly — — —] 2. If offence be taken at you, labour to the uttermost to pacify it— [This was a leading feature in the character of Jesus; and it must be so in that of all his followers — — — “To feed our enemies, and heap coals of fire on their heads,” is the Christian’s duty: therefore, “Be not overcome of evil, but overcome evil with good.”] (Simeon, C. 1832-63. Horae Homileticae) Charles Simeon Faint, Yet Pursuing THERE are those who speak of Gideon as a type of Christ. But, excepting as a deliverer raised up in an extraordinary manner to Israel, there is scarcely sufficient correspondence between him and our blessed Lord to justify such a representation of him. As an example to the Church in all ages, and especially as illustrating for our benefit the power and efficacy of faith, we can have no hesitation in commending him to your most particular attention: for he is not only set forth in Scripture under that character in common with many other eminent men, but, together with David and Samuel, he is proposed to us as a pattern which we are bound to follow: “Seeing that we are encompassed with such a cloud of witnesses, let us lay aside every weight, and the sin that doth so easily beset us, and let us run with patience the race that is set before us.” I would notice him, therefore, under the two-fold character of A deliverer to Israel, and A model to us: or, rather, instead of separating the two, I will combine them; that so the whole subject may come before us in a more luminous and useful point of view. Let us, then, notice respecting Gideon, I. His ready obedience to the divine call— When convinced that God had called him to fight for Israel, he delayed not to execute his commission— [The Midianites had grievously oppressed Israel. By a kind of predatory warfare, they annually desolated the whole land. Gideon was threshing out some corn, in order to hide it from the Midianites: and God sent an angel to inform him, that, through his instrumentality, the country should be delivered from its invaders. This seemed to be an hopeless and almost impossible event: but when God had shewn him, by repeated signs, that the office of delivering Israel was committed to him, he cheerfully obeyed the call, and addressed himself to the work assigned him — — —] The same promptitude, Brethren, is expected at your hands— [You are called to war against the enemies of God and his people. Satan has exercised a most tyrannic sway over the whole world, “leading them captive at his will.” But the Lord Jesus Christ has commanded the trumpet to be sounded throughout all your coasts, that you may flock to his standard, and arm yourselves for the combat. Let none say, The enemy is too powerful for me; I cannot venture to oppose him. The command is absolute; and every one of you must gird on his armour, and prepare to “war a good warfare.” Let there be no reluctance, Brethren, no timidity, no “conferring with flesh and blood.” It is a disgraceful bondage to which you have been subjected: and the time is come for you to free yourselves from it. I call on all of you, therefore, to obey the summons, and in every possible way to approve yourselves “good soldiers of Jesus Christ.”] But be sure to follow in this, II. His simple dependence on divine aid— Admirably did Gideon’s faith display itself on this occasion— [Most particularly is this noticed in the Epistle to the Hebrews: “By faith Gideon and the others subdued kingdoms.” There came, in obedience to his summons, two-and-thirty thousand men. But God directed him to dismiss from amongst them all who were timid: and instantly was his army reduced to ten thousand men. But even these were more than God chose to employ: and therefore Gideon was ordered to bring them down to a stream, and to separate those who lapped like a dog, from those who bowed down to drink like cattle; and to reserve the former only for his companions in arms. Of those who lapped, there were only three hundred; and these were all who were left him to go against the Midianites, who amounted in all to one hundred and thirty-five thousand men. But not even these were to be employed in one compact body: no: scarcely two of them were to be together: they were to occupy an immense tract of ground, surrounding the whole camp of Midian. Nor were they to make a simultaneous attack: but to take, every one of them, a pitcher and a lamp and a trumpet, and to break their pitchers and blow their trumpets, and to stand in their place, crying, “The sword of the Lord and of Gideon.” What an armament, and what a disposal of the troops, according to the judgment of sense, was this! It was the direct way to have every soul amongst them slain in an instant: for not one of them could escape through darkness; since every one held his lamp, as it were, for the express purpose of making himself a mark for the spear or sword of his enemy. But Gideon presumed not to sit in judgment on the directions given him. It was sufficient for him to know what God’s appointment was; and to that he submitted, without hesitation or delay.] It is also the good fight of faith which you are now called to fight— [There must be no dependence on an arm of flesh. You must “go forth in the strength of the Lord,” and of him only. To overcome through the simple exercise of faith, may appear strange; but it is the way appointed by God himself, who will have all the honour of your success, and will suffer “no flesh to glory in his presence.” “To stand still, and see the salvation of God” with you, may appear to savour of presumption: but it is infinitely greater presumption to invade the prerogative of God, and to take on ourselves the work that belongs to him alone. The proclamation of his name, and the exhibition of his light, are doubtless proper, as his appointed means for advancing his own glory; but of themselves they can effect no more for the subjugation of our enemies, than could the blowing of trumpets to destroy the walls of Jericho, or the breaking of pitchers to subdue the armies of Midian and of Amalek. It is “by faith you are to walk, and not by sight:” and “according to your faith it shall be done unto you.”] You must further imitate, III. His full determination never to relax his efforts— Gideon, “though faint” from the excess of his exertions, “yet pursued” his enemies— [A panic having struck the Midianites, they, by mistake, slew one another, so that not less than one-hundred-and-twenty thousand of them fell that night. The remaining fifteen thousand fled. Now Gideon might well have said, The enemy is so weakened, that they cannot invade us any more: I will now, therefore, with my little band of soldiers, take my rest. But he would not on any account act thus. As long as there were any of his enemies remaining, he would pursue them. Though he was quite “faint” with fatigue, he would not cease from his exertions; but followed them, and fell upon them, and slew them, and took captive both their kings, both Zebah and Zalmunna.] What a bright example is here for us! [There must, of necessity, be times and seasons when we are ready to faint in our great warfare, and to wish, as it were, for some relaxation from our labour. Who has not experienced both weariness in duties, and dejection of mind, too, in the conflicts which he has had to sustain? But it must be time enough for us to rest when we get to heaven. St. Paul was “troubled on every side, yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed:” “for which cause he fainted not.” So must it be with us: whatever progress we have made, we must “forget the things which are behind, and press forward to that which is before.” “We must never be weary in well-doing,” or, if weary in it, we must never be weary of it. Whoever sees us, must see us still “pursuing,” and determining never to rest, till every enemy be subdued, and “Satan himself be for ever bruised under our feet.”] Above all, we must follow him in, IV. His assured expectation of ultimate success— This was very conspicuous— [His own countrymen, both of Succoth and Penuel, refused even to administer food to his weary soldiers, lest the Midianites should visit it with signal judgments, after having recovered from their present panic. They even ridiculed the sanguine expectations of Gideon, saying, “Are Zebah and Zalmunna yet fallen into thy hands, that I should incense them by giving relief to thee?” But, notwithstanding the Midianites were fifty times as numerous as he, he expresses no doubt of final victory over them, and declares to his ungrateful countrymen how he will punish their ingratitude on his return from the expedition.] Thus should we also “hold fast our confidence firm unto the end”— [Whatever victories we may have gained, our enemies would soon vanquish us, if we were left to ourselves. But we should never for a moment give way to unbelieving fears. We should neither consider our own weakness, nor the strength of our enemies; but should regard the mightiest foes merely “as bread for us;” as bread, which we shall devour, even “as the ox licketh up the grass of the field.” We should “know in whom we have believed;” and “be confident of this very thing, that He who hath begun the good work in us will carry it on, and perfect it until the day of Christ.” However powerful our adversaries may appear, we should say to them, “Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain.” Has God said, “No weapon that is formed against us shall prosper?” We should go on in full anticipation of victory, and in a certain assurance, that, whatever conflicts we may have to maintain, we shall be “more than conquerors, through Him that loved us.”] Application— [Are any of you faint, my beloved Brethren? I will not act the part of the men of Penuel or Succoth, but will most gladly set before you all the richest provisions which we possess. Here is bread of the finest quality, “the very bread that came down from heaven,” that will not only strengthen and refresh your souls, but actually give life to the dead: and, if you eat to the full of that, you shall go on in the strength of it to the latest hour of your lives. Consider under whose banners you fight; even under the banners of the Lord Jesus Christ himself — — — Consider with whom you are contending: they are vanquished enemies; as our Lord himself has told us: “Be of good cheer, I have overcome the world” — — — Consider where your strength lies: not in yourselves, but in the Captain of your salvation, who has said, that “his grace shall be sufficient for you,” and “his strength be perfected in your weakness” — — — Consider, finally, what will be the fruits of victory; even glory and honour and immortality, in the presence, and in the bosom, of your God — — — Will you, then, draw back? God forbid! Let me rather urge you to proceed: for, faint as ye are, ye shall surely overcome. Of Gideon’s army, so far as we know, there died not one; whilst the entire host of his enemies were slain. So shall all the powers of darkness fall before you, and not so much as a hair of your head shall perish. “It is not the will of your Father that one of his little ones should perish.” In a word, “Be not weary in well-doing: for in due season you shall reap, if you faint not.”] Charles Simeon… Gideon Chastises the Men of Succoth and Penuel Jdg 8:15, 16, 17 CONSISTENCY is essential to the character of a child of God. But pious persons are very apt to err in judging of the consistency of others: they would have been ready to condemn the conduct of Paul in relation to many things which he did at one time and forbore to do at another. We do not in general make sufficient allowance for a change of circumstances, which may not only warrant, but demand, a change of conduct. All would admire the gentleness and forbearance of Gideon, when the Ephraimites blamed him so vehemently for not summoning them to the battle against the Midianites (Jdg 8:1, 2,3); but probably they would accuse him of severity and injustice towards the men of Succoth and of Penuel: whereas his firmness in chastising these was no less proper under his peculiar circumstances, than his kindness in forgiving them. The two cases were not at all parallel: the Ephraimites at least thought honourably of the cause in which Gideon was embarked; but the men of Succoth and of Penuel treated it with contempt. Now the cause was that of God himself: and for despising it, the men of Succoth and of Penuel deserved all that they suffered. Let us consider, I. The punishment inflicted on them— The provocation they gave was exceeding great— [Gideon had already destroyed one-hundred-and-twenty thousand of the Midianitish army; and was now pursuing with his three hundred men the remnant, who had escaped the general carnage. He had crossed over Jordan, and was following them with all possible ardour; but his men having been engaged all the preceding night and day without any intermission or any refreshment, were faint: Gideon therefore, in passing through Succoth, a city of the tribe of Gad, requested in the kindest manner some provisions for his men: but the elders of the city only insulted him, and endeavoured to weaken his hands by deriding the vanity of his attempts. Gideon would not lose any time in debating the matter with them, but warned them, that when God should have delivered the Midianites into his hand, he would scourge them all with briers and thorns. (Jdg 8:7) He then went forward to Penuel, a neighbouring city; but was insulted by its elders precisely as he had been by the men of Succoth. It should seem that the men of Penuel confided in a tower which they had, and thought themselves safer in that, than they could be by any efforts of Gideon, or of God himself in their behalf. Gideon therefore threatened them with heavier vengeance, when God should have delivered Zebah and Zalmunna into his hands: for, though their ingratitude was the same with that of the men of Succoth, there was in their answer somewhat more of atheistical impiety, which was the ground of a severer sentence against them. (Jdg 8:9)] The punishment he inflicted on them was just— [Gideon pressed forward, weak and faint as he was, and came upon the Midianites, when they conceived themselves to be perfectly secure: and God blessed his efforts, so that the fifteen thousand Midianites were destroyed, and their two kings, Zebah and Zalmunna, taken, without the loss of a man belonging to the host of Gideon. Instantly did Gideon return, with his royal captives, to the two ungrateful cities which had refused him sustenance; and executed on their elders the vengeance he had threatened: he punished those of Succoth with briers and thorns; and those of Penuel with death, and the destruction of their boasted tower. Now we say that this was just. Had the injury which he had sustained been purely personal, it would have become him to pass it by, and to leave the punishment of it to a righteous God, who says, “Vengeance is mine; I will repay.” But he acted as a magistrate who was authorized to punish the treason of which these persons had been guilty. Considered as an act of ingratitude only, it was exceeding sinful; for what could be more base than to refuse a meal to those who had at the peril of their own lives delivered the whole nation from the yoke of Midian; and were now, though only three hundred in number, following the remaining fugitives, fifty times as numerous as themselves, in order to extirpate them entirely? But it was treason, both against the state, and against God: it was the very way to prevent the execution of Gideon’s designs against the enemies of God and his people: and, if God had not miraculously renewed the strength of the victors, this refusal of food to them would have done more to vanquish them than all the hosts of Midian had been able to effect. If Gideon had demanded that the men of Succoth and of Penuel should join in the pursuit, he would have required no more than he was authorized to do: and he might justly, considering whose cause he was engaged in, have punished them severely for a refusal (Jdg. 5:23-note): but when his request was so moderate, and his necessity so urgent, and the probable consequences of their refusal so injurious to the whole nation, he did right in making an example of such wicked traitors.] Having vindicated this act of justice, let us proceed to notice, II. The lessons it suggests to us— It is very instructive to us both, 1. In a civil view— [The men of Succoth and of Penuel well illustrate the character and conduct of many amongst ourselves. The burthens of war must of necessity be borne by all the nation: and methinks they should be cheerfully borne by every member of the community: for, to whom do we owe our security, but to those who are standing forth in our defence, and, under God, are combating our enemies with success? It is true, we feel the pressure of the taxes as a burthen; and by means of them we are deprived of comforts which we might otherwise enjoy: but what are our privations in comparison of those which are experienced by our fleets and armies? Little do we think what they have to bear; or what obligations we owe to them for exposing themselves to so many fatigues and dangers in our defence. Shall we then grudge to the state whatever is necessary for their support? Is not the murmuring on account of our burthens, and the striving to elude them, highly criminal? The men of Succoth and of Penuel had some excuse for their ungenerous conduct: for they intimated, that, by contributing to aid Gideon in the pursuit, they should only bring on themselves the heavier vengeance from the Midianites, as soon as ever they should have recovered from their panic. But what excuse have we? Their interest seemed to lie on the side of neutrality; but ours is altogether on the side of energy and exertion. Let us only consider what our enemies would exact of us, if they were to reduce us under their power: truly “their little finger would be heavier than the loins” of our own governors: instead therefore of grudging what is necessary for the support of our government, we should rejoice and bless God for the security that we enjoy under their watchful care.] 2. In a religious view— [The whole of that astonishing transaction tends to inspire us with confidence in God, and to encourage our exertions in his cause. But there are two lessons in particular which we shall do well to learn from it: the one is, To prosecute the spiritual warfare under all discouragements ourselves; and the other is, To put no discouragements in the way of others. That we shall find discouragements in our warfare is certain; sometimes from the number and power of our enemies; sometimes from the fewness and weakness of our friends; sometimes from the inefficacy of our past exertions; and sometimes from the protracted continuance of a struggle which we had fondly hoped to have seen terminated long before. But we must go forth, like Gideon, in the strength of the Lord, and, though “faint, must yet be pursuing;” (Jdg 8:4) nor must we ever look for rest, till we have gotten the final victory over all our enemies. We must remember, Whose cause it is; Under whose banners we are enlisted; Whom we have for our Guide and Protector; and, Whose word is pledged for our final success. What though he reduce the number of our friends to ever so low an ebb? What though he send us forth with no better armour than a trumpet and a lamp? What though our enemies be so great and numerous, that, after having been vanquished by us a thousand times, they still appear, according to human apprehension, invincible by such an arm as ours? What though we be so feeble that we seem incapable of continuing the contest any longer? Shall we give over? No: we must still fight on, assured of victory; knowing, that “when we are weak, then are we strong;” that “God will perfect his own strength in our weakness;” and that, “if God be for us, none can” possibly succeed “against us.” At the same time that other lesson must be attended to, Not to put any discouragement in the way of others. Almost all people are ready to obstruct, rather than to aid, the Christian in his spiritual progress. Those of the same family and kindred will discountenance his zeal; and even some who profess to be of the true Israel, will represent his duties as impracticable, and his efforts as hopeless. But God is indignant with those who would weaken the hands of his people. He would have us rather encourage one another to the utmost of our power. His command is, “Strengthen ye the weak hands, and confirm the feeble knees; say unto them that are of a fearful heart, Be strong, fear not; your God will come and help you.” (Is. 35:3, 4 and He 12:13-note) It is said of our Lord, that “he will not break the bruised reed, nor quench the smoking flax, but will bring forth judgment unto victory:” let us, like him, “carry the lambs in our bosom, and gently lead those that are with young;” yea, let us so unite our efforts with theirs, that we may be sharers in their triumphs, and partakers of their glory.] (Simeon, C. 1832-63. Horae Homileticae) F B Meyer JUDGES 8 "RULE THOU OVER US" Judges 8:1-3 The benefit of a soft answer is well illustrated in the opening verses. Those who are most reluctant to undertake difficult services are quickest to find fault with such as carry them through to success. When we are doing God's work, and especially if we are successful in doing it, there will always be plenty of critics. Answer them kindly, or do not answer them at all. Gideon ruled his spirit, and behaved with true magnanimity and meekness (Pr. 13:10; 15:1). Judges 8:4-12 The pursuit of noble ends amid discouragement. --How little does the world understand the faintness which overtakes the Christian warrior, never losing sight of his high purpose, yet often sorely in need of sympathy and help, which is not always given. We, however, are not at liberty to imitate Gideon in his threats of vengeance, which he terribly realized (Judges 8:13, 14, 15, 16, 17). Judges 8:18-21 The infliction of deserved punishment. -- Gideon constituted himself the avenger of the blood of his brethren. Those were two striking sentences uttered by the captive kings, which we do well to ponder (Judges 8:18-21). We, who belong to the family of God, should see to it that we resemble the children of a king, that there is a royalty in our bearing worthy of our origin. A notable sentence is that which repeats an old proverb that a man's strength is the outcome of his inner self (Judges 8:21). Force proportioned to character! Judges 8:22-23 The refusal of a generous request. -- "Rule, because thou hast delivered:' As the men of Israel spake to Gideon, we should speak to our Lord: Rule Thou over us, for Thou hast saved us. "Thou art worthy to take the book, for Thou wast slain, and hast redeemed us" My soul, thou hast been saved out of the hand of thy foes, now enthrone the Lord, who has saved thee. When shall the love of Jesus so inspire and melt our hearts, that we shall gladly give to Him all the jewels of life? Judges 8:24-27 The ephod was a rich priestly garment. Gideon's may have been made in good faith, but it was turned to very evil uses. Thus evil is often wrought for want of thought, as well as from want of heart. What we do innocently may become a terrible snare to others, and it behooves us to consider each act, not only as it is in itself, but as it may affect others (2Cor. 6:3). The closing words of the chapter (Judges 8:33-35) are bitter. They remind us of the way in which the butler treated Joseph and our own treatment of the Lord. (F. B. Meyer. CHOICE NOTES ON JOSHUA THROUGH 2 KINGS) 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, 2, 3; 54:6, 7, 8; Jer 2:1, 2, 3; 3:1ff; Hos 2:1ff; Jas 4:4-note; Rev 2:4-note). 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." (TWOT) "A third figurative meaning is found in Isa 1:21, where the Israelites’ departure from God’s approved moral standards is called harlotry." (TWOT) In Exodus 34 God warns Israel using zanah as a metaphor describing Israel’s breach of the Lord’s covenant relationship ("make a covenant...play the harlot" in Ex 34:16+) - “But rather, you are to tear down their altars and smash their sacred pillars and cut down their Asherim 14–for you shall not worship any other god, for the LORD, whose name is Jealous, is a jealous God– 15 lest you make a covenant with the inhabitants of the land and they play the harlot with their gods, and sacrifice to their gods, and someone invite you to eat of his sacrifice; 16 and you take some of his daughters for your sons, and his daughters play the harlot with their gods, and cause your sons also to play the harlot with their gods. (Ex 34:13-16) Zanah is most often used for women and only twice in reference to men (Nu 25:1-note) The Septuagint frequently translates zanah with the Greek verb ekporneuo used once in Jude 1:7 "Indulged in gross immorality." Swanson summarizes zanah - 1. (qal) prostitute, i.e., have sex with partner(sing.) to whom one is not married, for bribes, favors, or other kinds of payment (Ge 38:24); (hif) make a prostitute (Lev 19:29); 2. (qal) be unfaithful, formally, act. as a prostitute, i.e., not be faithful to a person or principle, and so be unreliable in behavior, as a figurative extension of sexual promiscuity on the part of a spouse that is in covenanted relationship (Hos 4:12); (hif) act. unfaithful (Ex 34:16; 2Ch 21:11, 13; Hos 4:10, 18, 18; 5:3+); 3. (pual) solicit a prostitute, i.e., give an offer to pay or give a “gift” for sexual favors (Eze 16:34+), (Dictionary of Semantic Domains: Hebrew) Vine's discussion of zanah - TO GO A WHORING, BE A HARLOT zanah (זָנָה, 2181), “to go a whoring, commit fornication, be a harlot, serve other gods.” This is the regular term denoting prostitution throughout the history of Hebrew, with special nuances coming out of the religious experience of ancient Israel. The word occurs approximately 90 times in the Hebrew Old Testament. It is used for the first time in the text at the conclusion of the story of the rape of Dinah by Shechem, as her brothers excuse their revenge by asking: “Should he deal with our sister as with a harlot?” (Gen. 34:31). While the term means “to commit fornication,” whether by male or by female, it is to be noted that it is almost never used to describe sexual misconduct on the part of a male in the Old Testament. Part of the reason lies in the differing attitude in ancient Israel concerning sexual activity by men and women. The main reason, however, is the fact that this term is used most frequently to describe “spiritual prostitution” in which Israel turned from God to strange gods. Deut. 31:16 illustrates this meaning: “And the Lord said unto Moses, Behold, thou shalt sleep with thy fathers; and this people will rise up, and go a whoring after the gods of the strangers of the land, whither they go to be among them, and will forsake me, and break my covenant which I have made with them.” Zanah became, then, the common term for spiritual backsliding. The act of harloting after strange gods was more than changing gods, however. This was especially true when Israel went after the Canaanite gods, for the worship of these pagan deities involved actual prostitution with cult prostitutes connected with the Canaanite shrines. In the Old Testament sometimes the use of the phrase “go a whoring after” gods implies an individual’s involvement with cult prostitutes. An example might be in Exod. 34:15-16: “Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods.… And thou take of their daughters unto thy sons,and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.” The religious theory behind such activity at the Canaanite shrine was that such sexual activity with cult prostitutes, both male and female, who represented the gods and goddesses of the Canaanite fertility cult, would stimulate fertility in their crops and flocks. Such cult prostitutes were not designated as prostitutes but rather “holy ones” or “set-apart ones,” since the Semitic term for “holy” means, first of all, to be set apart for a special use. This is illustrated in Deut. 23:17: “There shall be no cult prostitute [set-apart one] of the daughters of Israel, neither shall there be a cult prostitute of the sons of Israel” (RSV; KJV, “whore of the daughters of Israel” and “sodomite of the sons of Israel”). This theme of religious harlotry looms large in the prophets who denounce this backsliding in no uncertain terms. Ezekiel minces no words as he openly calls both Judah and Israel “harlots” and vividly describes their backsliding in sexual terms (Ezek. 16:6-63; 23). The Book of Hosea, in which Hosea’s wife Gomer became unfaithful and most likely was involved in such cult prostitution, again illustrates not only Hosea’s heartbreak but also God’s own heartbreak because of the unfaithfulness of his wife, Israel. Israel’s unfaithfulness appears in Hos. 9:1: “Rejoice not, O Israel, for joy, as other people: for thou hast gone a whoring from thy God, thou hast loved a reward upon every cornfloor.” (Online Reference) Brown-Driver-Briggs Expanded Definition [ זָנָה verb commit fornication, be a harlot (Arabic commit fornication, Aramaic , זנא; compare Ethiopic effusio seminis virilis, seman effusum, Di1055; on this and (compare by Ges and others) see Prät BAS i. 32, Anm.) — Qal Perfect ׳ז Deuteronomy 31:16, זָָֽנְתָה Genesis 38:34 3t., etc.; Imperfect יִזְנֶ֯ה (Kt) Ezekiel 23:43; תִּזְנֶה Leviticus 19:29 4t.; וַתִּ֫זֶן Jeremiah 3:8; Ezekiel 23:5; תִּזְנִי Hosea 3:3; וַתִּזְנִי Jeremiah 3:6 (but read probably וַתִּזְנִי ׃וַתִּזֶן is not Aramaic form of 3 feminine singular, see Kö i. 540 Kau§ 47 g b) Ezekiel 16:15 4t.; וַתִּזְנִים Ezekiel 16:28; יִזְנוּ (Qr) Ezekiel 23:43; וַיִּזְנוּ Judges 8:27 4t.; תִּזְנֶינָה Hosea 4:13,14; וַתִּזְנֶינָה Ezekiel 23:3; Infinitive absolute זָנֹה Hosea 1:2; construct לִזְנוֺת Leviticus 20:5 3t.; לִזְנֹתLeviticus 20:6; suffix בִּזְנוֺתֵךְ Ezekiel 23:30; Participle זוֺנֶה Psalm 73:27; Ezekiel 6:9; זֹנֶה Hosea 4:15; plural זֹנִים Leviticus 17:7 3t.; זוֺנָה Deuteronomy 23:19 25t.; זֹנָה Leviticus 21:7 2t.; זוֺנוֺת Proverbs 29:3; זֹנוֺת Hosea 4:14 4t. — 1 be or act as a harlot, absolute Genesis 38:24 (J), Deuteronomy 22:21 (D), Leviticus 21:9 (H), Hosea 4:13,14; Amos 7:17; זונה + (ה)אשׁה Joshua 2:1; Joshua 6:22 (J), Leviticus 21:7 (H), Judges 11:1; Judges 16:1; Proverbs 6:26; Jeremiah 3:3; Ezekiel 16:30; Ezekiel 23:44; זוֺנָה Genesis 34:31; Genesis 38:15; Joshua 6:17,25 (all J), Deuteronomy 23:19; Leviticus 21:14 (H), Proverbs 7:10; Proverbs 23:27; Isaiah 23:15,16; Joel 4:3; Micah 1:7 (twice in verse); Ezekiel 16:31; נָשִׁים זֹנוֺת 1 Kings 3:16; ז(ו)נות 1 Kings 22:38; Proverbs 29:3; Hosea 3:3; Hosea 4:14; Ezekiel 16:33; בית זונה Jeremiah 5:7; commit fornication, man's act אל׳ז Numbers 25:1 (J); of woman's act Judges 19:2; of land given to harlotry Leviticus 19:29. 2 figurative of improper intercourse with foreign nations (religious reference sometimes involved) את׳זIsaiah 23:17; אחרי Ezekiel 23:30; אל Ezekiel 16:26,28 (twice in verse); תַזְנוּתיה׳ז Ezekiel 23:43; Nahum 3:4; וַתִּזֶן אָהֳלָה תַחְתָּ֑י and Ohola committed fornication (whilst) under me Ezekiel 23:5 (compare Numbers 5:19). 3 of intercourse with other deities, considered as harlotry, sometimes involving actual prostitution, אחרי׳זExodus 34:15,16; Deuteronomy 31:16 (all J), Leviticus 17:7; Leviticus 20:5 (twice in verse) (all H), Judges 2:17; Judges 8:27,33; 1 Chronicles 5:25; Ezekiel 6:9; Ezekiel 20:30; after אֹבֹת, etc. Leviticus 20:6 (H), one's own heart & eyes Numbers 15:39 (H); especially of Israel, Judah, and Jerusalem under figure of lewd woman Ezekiel 16:15 (absolute) Ezekiel 16:16 (על במית), Ezekiel 16:17 (בְ׳ז), Ezekiel 23:3 (twice in verse); Ezekiel 23:19 (absolute), Jeremiah 3:1 (with accusative); Jeremiah 3:6; Jeremiah 3:8 (absolute); absolute elsewhere Hosea 2:7; Hosea 4:15; Isaiah 57:3; Psalm 106:39; as leaving ׳י, followed by מֵעַל Hosea 9:1; מאחרי Hosea 1:2 (twice in verse); מתחת Hosea 4:12; followed by מן alone Psalm 73:27; ז(ו)נה Jeremiah 2:20; Ezekiel 16:35,41; בית זונה Jeremiah 5:7; לִבָּם הַזּוֺנֶה their whorish heart Ezekiel 6:9. 4זונה of moral defection Isaiah 1:21. Pu`al Perfect 3 masculine singular אַהֲרַיִךְ לֹא זוּנָּה fornication was not done (in going) after theeEzekiel 16:34 (but strike out Co). Hiph`il Perfect 2 masculine singular הִזְנֵיתָ Hosea 5:3; 3 plural חִזְנוּ Hosea 4:10,18; Exodus 34:16; Imperfect וַיֶּ֫זֶן 2 Chronicles 21:11; וַתַּזְנֶה 2 Chronicles 21:13; Infinitive absolute הַזְנֵה Hosea 4:18; construct הַזְנוֺת 2 Chronicles 21:13; suffix לְהַזְנוֺתָהּ Leviticus 19:29. 1 cause to commit fornication: a. sexual Leviticus 19:29 (H). b. religious Exodus 34:16 (J), 2 Chronicles 21:11,13 (twice in verse). 2 commit fornication: a. sexual Hosea 4:10. b. religious Hosea 4:18 (twice in verse); Hosea 5:3. Gesenius Definition - זָנָה fut. יִזְנֶח apoc. וַיִּזֶן (1) to commit fornication. (Arab. زنى coivit, to commit fornication; Syr. ܙܢܳܐ id.; Eth. ዘመወ፡, although Nun is retained in ዝኔት፡ semen coitus.) Attributed properly and chiefly to a woman; whether married (when it may be rendered, to commit adultery) or unmarried, Genesis 38:24; Leviticus 19:29; Hosea 3:3 and it is construed with an accusative following of the fornicator or adulterer, Jeremiah 3:1; Ezekiel 16:28; Isaiah 23:17 (unless אֶת in this place is with); also followed by בְּ (to commit fornication with), Ezekiel 16:17 אֶל Ezekiel 16:26, 28 Ezekiel 16:28 very often followed by אַחֲרֵי, prop. to go a whoring after, to follow a paramour, Ezekiel 16:34 Levit. 17:7 20:5, Leviticus 20:6; Deuteronomy 31:16, etc. On the other hand, מִן is put before the husband from whom the adulteress departs in committing whoredom, against whom she transgresses, Psalms 73:27 מֵאַחֲרֵי Hosea 1:2 מִתַּחַת Hosea 4:12, and תַּחַת Ezekiel 23:5 (comp. Numbers 5:19, 29 ); מֵעַל Hosea 9:1, and עַל Judges 19:2 (where, however, the reading is doubtful); Ezekiel 16:15 (she committed adultery with a husband; i.e. whilst she had a husband, she thus transgressed against him). Part. זוֹנָה a harlot, whore, prostitute, Genesis 38:15; Deuteronomy 23:19, and more fully אִשָּׁה זוֹנָה Leviticus 21:7; Joshua 2:1; Judges 11:1 nor are those to be listened to, who, in some passages, for instance in that cited from Joshua, understand a hostess, a keeper of a house of entertainment, from זוּן to feed. This word is rarely used of a male paramour, as Numbers 25:1, followed by אֶל (comp. Arab. زَان for زَانىُ a whoremonger). (2) It is very often used figuratively (a) of idolatry, [to go a whoring after strange gods, ] (the prophets shadowing forth the relation in which God stood to the people of Israel by the marriage union, see Hosea 1:2; Ezekiel 16:23 so that the people worshipping strange gods is compared to an adulterous woman). For the prepositions which follow, see above, No. 1. A very common expression is זָנָה אַחֲרֵי אֱלֹהִים אֲחֵרִים to go a whoring after strange gods, Leviticus 17:7, 20:5, Leviticus 20:6; Deuteronomy 31:16; Judges 2:17 also, זָנָה מִתַּחַת אֱלֹהָיו to go a whoring, departing from one’s own God, see above. The expression also is used זָנָה אַחֲרֵי הַגּוֹיִם to go a whoring after (i.e. imitating) the gentiles, Ezekiel 23:30. (b) of superstitions connected with idolatry: זָנָה אַחֲרֵי הָאֹבוֹת to go a whoring after (following) necromancers, Levit. 20:6. (c) of the commerce of gentile nations amongst themselves. Spoken of Tyre, Isaiah 23:17, “she committed fornication with all the peoples of the earth;” compare Nahum 3:4 and אֶתְנָן. Pual זוּנָּה pass. Ezekiel 16:34. Hiphil הִזְנָה fut. apoc. יֶזֶן (1) to seduce to fornication, Exodus 34:16 to cause to commit fornication, Leviticus 19:29. (2) intrans. like Kal, properly to commit fornication, Hosea 4:10, 18 5:3. Derivatives, זְנוּנִים, זְנוּת, תַּזְנוּת. Zanah - 83 verses in the OT - Usage: adulterous(1), become a harlot(1), commit adultery(1), commits flagrant harlotry(1), fall to harlotry(1), harlot(22), harlot continually(1), harlot's(2), harlot's*(2), harlot*(3), harlotry(3), harlots(5), making her a harlot(1), play the harlot(18), play the harlot continually(1), played the harlot(24), playing the harlot(3), plays the harlot(1), prostitute(1), unfaithful(1). Genesis 34:31 But they said, "Should he treat our sister as a harlot?" Genesis 38:15 When Judah saw her, he thought she was a harlot, for she had covered her face. 24 Now it was about three months later that Judah was informed, "Your daughter-in-law Tamar has played the harlot, and behold, she is also with child by harlotry." Then Judah said, "Bring her out and let her be burned!" Exodus 34:15 otherwise you might make a covenant with the inhabitants of the land and they would play the harlot with their gods and sacrifice to their gods, and someone might invite you to eat of his sacrifice, 16 and you might take some of his daughters for your sons, and his daughters might play the harlot with their gods and cause your sons also to play the harlot with their gods. Leviticus 17:7 "They shall no longer sacrifice their sacrifices to the goat demons with which they play the harlot. This shall be a permanent statute to them throughout their generations."' Leviticus 19:29 'Do not profane your daughter by making her a harlot, so that the land will not fall to harlotry and the land become full of lewdness. Leviticus 20:5 then I Myself will set My face against that man and against his family, and I will cut off from among their people both him and all those who play the harlot after him, by playing the harlot after Molech. 6 'As for the person who turns to mediums and to spiritists, to play the harlot after them, I will also set My face against that person and will cut him off from among his people. Leviticus 21:7 'They shall not take a woman who is profaned by harlotry, nor shall they take a woman divorced from her husband; for he is holy to his God. 9 'Also the daughter of any priest, if she profanes herself by harlotry, she profanes her father; she shall be burned with fire. 14 'A widow, or a divorced woman, or one who is profaned by harlotry, these he may not take; but rather he is to marry a virgin of his own people, Numbers 15:39 "It shall be a tassel for you to look at and remember all the commandments of the LORD, so as to do them and not follow after your own heart and your own eyes, after which you played the harlot, Numbers 25:1 While Israel remained at Shittim, the people began to play the harlot with the daughters of Moab. Deuteronomy 22:21 then they shall bring out the girl to the doorway of her father's house, and the men of her city shall stone her to death because she has committed an act of folly in Israel by playing the harlot in her father's house; thus you shall purge the evil from among you. Deuteronomy 23:18 "You shall not bring the hire of a harlot or the wages of a dog into the house of the LORD your God for any votive offering, for both of these are an abomination to the LORD your God. Deuteronomy 31:16 The LORD said to Moses, "Behold, you are about to lie down with your fathers; and this people will arise and play the harlot with the strange gods of the land, into the midst of which they are going, and will forsake Me and break My covenant which I have made with them. Joshua 2:1 Then Joshua the son of Nun sent two men as spies secretly from Shittim, saying, "Go, view the land, especially Jericho." So they went and came into the house of a harlot whose name was Rahab, and lodged there. Joshua 6:17 "The city shall be under the ban, it and all that is in it belongs to the LORD; only Rahab the harlot and all who are with her in the house shall live, because she hid the messengers whom we sent. 22 Joshua said to the two men who had spied out the land, "Go into the harlot's house and bring the woman and all she has out of there, as you have sworn to her." 25 However, Rahab the harlot and her father's household and all she had, Joshua spared; and she has lived in the midst of Israel to this day, for she hid the messengers whom Joshua sent to spy out Jericho. Judges 2:17 Yet they did not listen to their judges, for they played the harlot after other gods and bowed themselves down to them. They turned aside quickly from the way in which their fathers had walked in obeying the commandments of the LORD; they did not do as their fathers. Judges 8:27 Gideon made it into an ephod, and placed it in his city, Ophrah, and all Israel played the harlot with it there, so that it became a snare to Gideon and his household. 33 Then it came about, as soon as Gideon was dead, that the sons of Israel again played the harlot with the Baals, and made Baal-berith their god. Judges 11:1 Now Jephthah the Gileadite was a valiant warrior, but he was the son of a harlot. And Gilead was the father of Jephthah. Judges 16:1 Now Samson went to Gaza and saw a harlot there, and went in to her. Judges 19:2 But his concubine played the harlot against him, and she went away from him to her father's house in Bethlehem in Judah, and was there for a period of four months. 1 Kings 3:16 Then two women who were harlots came to the king and stood before him. 1 Kings 22:38 They washed the chariot by the pool of Samaria, and the dogs licked up his blood (now the harlots bathed themselves there), according to the word of the LORD which He spoke. 1 Chronicles 5:25 But they acted treacherously against the God of their fathers and played the harlot after the gods of the peoples of the land, whom God had destroyed before them. 2 Chronicles 21:11 Moreover, he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to play the harlot and led Judah astray. 13 but have walked in the way of the kings of Israel, and have caused Judah and the inhabitants of Jerusalem to play the harlot as the house of Ahab played the harlot, and you have also killed your brothers, your own family, who were better than you, Psalm 73:27 For, behold, those who are far from You will perish; You have destroyed all those who are unfaithful to You. Psalm 106:39 Thus they became unclean in their practices, And played the harlot in their deeds. Proverbs 6:26 For on account of a harlot one is reduced to a loaf of bread, And an adulteress hunts for the precious life. Proverbs 7:10 And behold, a woman comes to meet him, Dressed as a harlot and cunning of heart. Proverbs 23:27 For a harlot is a deep pit And an adulterous woman is a narrow well. Proverbs 29:3 A man who loves wisdom makes his father glad, But he who keeps company with harlots wastes his wealth. Isaiah 1:21 How the faithful city has become a harlot, She who was full of justice! Righteousness once lodged in her, But now murderers. Isaiah 23:15 Now in that day Tyre will be forgotten for seventy years like the days of one king. At the end of seventy years it will happen to Tyre as in the song of the harlot: 16 Take your harp, walk about the city, O forgotten harlot; Pluck the strings skillfully, sing many songs, That you may be remembered. 17 It will come about at the end of seventy years that the LORD will visit Tyre. Then she will go back to her harlot's wages and will play the harlot with all the kingdoms on the face of the earth. Isaiah 57:3 "But come here, you sons of a sorceress, Offspring of an adulterer and a prostitute. Jeremiah 2:20 "For long ago I broke your yoke And tore off your bonds; But you said, 'I will not serve!' For on every high hill And under every green tree You have lain down as a harlot. Jeremiah 3:1 God says, "If a husband divorces his wife And she goes from him And belongs to another man, Will he still return to her? Will not that land be completely polluted? But you are a harlot with many lovers; Yet you turn to Me," declares the LORD. 3 "Therefore the showers have been withheld, And there has been no spring rain. Yet you had a harlot's forehead; You refused to be ashamed. 6 Then the LORD said to me in the days of Josiah the king, "Have you seen what faithless Israel did? She went up on every high hill and under every green tree, and she was a harlot there. 8 "And I saw that for all the adulteries of faithless Israel, I had sent her away and given her a writ of divorce, yet her treacherous sister Judah did not fear; but she went and was a harlot also. Jeremiah 5:7 "Why should I pardon you? Your sons have forsaken Me And sworn by those who are not gods. When I had fed them to the full, They committed adultery And trooped to the harlot's house. Ezekiel 6:9 "Then those of you who escape will remember Me among the nations to which they will be carried captive, how I have been hurt by their adulterous hearts which turned away from Me, and by their eyes which played the harlot after their idols; and they will loathe themselves in their own sight for the evils which they have committed, for all their abominations. Ezekiel 16:15 "But you trusted in your beauty and played the harlot because of your fame, and you poured out your harlotries on every passer-by who might be willing. 16 "You took some of your clothes, made for yourself high places of various colors and played the harlot on them, which should never come about nor happen. 17 "You also took your beautiful jewels made of My gold and of My silver, which I had given you, and made for yourself male images that you might play the harlot with them. 26 "You also played the harlot with the Egyptians, your lustful neighbors, and multiplied your harlotry to make Me angry. 28 "Moreover, you played the harlot with the Assyrians because you were not satisfied; you played the harlot with them and still were not satisfied. 30 "How languishing is your heart," declares the Lord GOD, "while you do all these things, the actions of a bold-faced harlot. 31 "When you built your shrine at the beginning of every street and made your high place in every square, in disdaining money, you were not like a harlot. 33 "Men give gifts to all harlots, but you give your gifts to all your lovers to bribe them to come to you from every direction for your harlotries. 34 "Thus you are different from those women in your harlotries, in that no one plays the harlot as you do, because you give money and no money is given you; thus you are different." 35 Therefore, O harlot, hear the word of the LORD. 41 "They will burn your houses with fire and execute judgments on you in the sight of many women. Then I will stop you from playing the harlot, and you will also no longer pay your lovers. Ezekiel 20:30 "Therefore, say to the house of Israel, 'Thus says the Lord GOD, "Will you defile yourselves after the manner of your fathers and play the harlot after their detestable things? Ezekiel 23:3 and they played the harlot in Egypt. They played the harlot in their youth; there their breasts were pressed and there their virgin bosom was handled. 5 "Oholah played the harlot while she was Mine; and she lusted after her lovers, after the Assyrians, her neighbors, 19 "Yet she multiplied her harlotries, remembering the days of her youth, when she played the harlot in the land of Egypt. 30 'These things will be done to you because you have played the harlot with the nations, because you have defiled yourself with their idols. 43 "Then I said concerning her who was worn out by adulteries, 'Will they now commit adultery with her when she is thus?' 44 "But they went in to her as they would go in to a harlot. Thus they went in to Oholah and to Oholibah, the lewd women. Hosea 1:2 When the LORD first spoke through Hosea, the LORD said to Hosea, "Go, take to yourself a wife of harlotry and have children of harlotry; for the land commits flagrant harlotry, forsaking the LORD." Hosea 2:5 "For their mother has played the harlot; She who conceived them has acted shamefully. For she said, 'I will go after my lovers, Who give me my bread and my water, My wool and my flax, my oil and my drink.' Hosea 3:3 Then I said to her, "You shall stay with me for many days. You shall not play the harlot, nor shall you have a man; so I will also be toward you." Hosea 4:10 They will eat, but not have enough; They will play the harlot, but not increase, Because they have stopped giving heed to the LORD. 12 My people consult their wooden idol, and their diviner's wand informs them; For a spirit of harlotry has led them astray, And they have played the harlot, departing from their God. 13 They offer sacrifices on the tops of the mountains And burn incense on the hills, Under oak, poplar and terebinth, Because their shade is pleasant. Therefore your daughters play the harlot And your brides commit adultery. 14 I will not punish your daughters when they play the harlot Or your brides when they commit adultery, For the men themselves go apart with harlots And offer sacrifices with temple prostitutes; So the people without understanding are ruined. 15 Though you, Israel, play the harlot, Do not let Judah become guilty; Also do not go to Gilgal, Or go up to Beth-aven And take the oath: "As the LORD lives!" 18 Their liquor gone, They play the harlot continually; Their rulers dearly love shame. Hosea 5:3 I know Ephraim, and Israel is not hidden from Me; For now, O Ephraim, you have played the harlot, Israel has defiled itself. Hosea 9:1 Do not rejoice, O Israel, with exultation like the nations! For you have played the harlot, forsaking your God. You have loved harlots' earnings on every threshing floor. Joel 3:3 "They have also cast lots for My people, Traded a boy for a harlot And sold a girl for wine that they may drink. Amos 7:17 "Therefore, thus says the LORD, 'Your wife will become a harlot in the city, your sons and your daughters will fall by the sword, your land will be parceled up by a measuring line and you yourself will die upon unclean soil. Moreover, Israel will certainly go from its land into exile.'" Micah 1:7 All of her idols will be smashed, All of her earnings will be burned with fire And all of her images I will make desolate, For she collected them from a harlot's earnings, And to the earnings of a harlot they will return. Nahum 3:4 All because of the many harlotries of the harlot, The charming one, the mistress of sorceries, Who sells nations by her harlotries And families by her sorceries.