Judges · Chapter 7

Verse 1. Then Jerubbaal, who is Gideon] It appears that Jerubbaal was now a surname of Gideon, from the circumstance mentioned Judges 6:32. See Judges 8:35.

The well of Harod] If this was a town or village, it is nowhere else mentioned. Probably, as drj charad signifies to shake or tremble through fear, the fountain in question may have had its name from the terror and panic with which the Midianitish host was seized at this place.

Verse 1. Gideon rose up early — As one whose heart was upon his business, and who was afraid of losing time. Being now sure God was with him, he is impatient of any delay. And pitched by the well of Harod — That his army might not be distressed for want of water; and he gained the higher ground, which possibly might be some advantage to him, for the Midianites were beneath him in the valley. Our faith in God’s promises must not slacken, but rather quicken our endeavours. When we are sure God goes before us in any undertaking, we must be the more active, and exert ourselves the more to accomplish it.

Verse 1. The well of Harod; equivalent to terror, from the panic of the Midianites. It is situate on the south side of Gilboa.

GIDEON’S ARMY REDUCED TO THREE HUNDRED, 1-8.

1. The well of Harod — Or, fountain of trembling. See on verse 3. Probably the large fountain Ain Jalud, at the northern base of Mount Gilboa. It is a large pool forty or fifty feet in diameter, and from it flows, down the valley, eastward, a stream strong enough to turn a mill. By this same spring the Israelitish army encamped at a later day, before their disastrous battle with the Philistines. in which Saul was slain. See note on 1 Samuel 29:1. By the hill of Moreh, in the valley — This hill of Moreh is not to be confounded with the oak or oaks of Moreh, (wrongly rendered plain in English versions.) near Shechem, (Genesis 12:6; Deuteronomy 11:30,) but was the Little Hermon, lying directly north of the Ain Jalud; and the valley was the broad plain situated between this mountain and Mount Gilboa on the south. This valley is really the eastern arm of the great Plain of Jezreel, and runs quite down to the Jordan. It was doubtless the great highway by which the Midianites came from the Jordan and pitched in the Valley of Jezreel. Judges 6:33. Between Mount Gilboa and the Little Hermon the valley is about two and a half miles wide, and all along in it lay the children of the East, like grasshoppers for multitude. Verse 12.

V. 2. Too many-For my purpose; which is, so to deliver Israel, that it may appear to be my own act, that so I may have all the glory, and they may be the more strongly obliged to serve me. This may help us to understand those providences, which sometimes seem to weaken the church of Christ. Its friends are too many, too mighty, too wise, for God to work deliverance by. God is taking a course to lessen them, that he may be exalted in his own strength.

Verse 2. The people that are with thee are too many] Had he led up a numerous host against his enemies, the excellence of the power by which they were discomfited might have appeared to be of man and not of God. By the manner in which this whole transaction was conducted, both the Israelites and Midianites must see that the thing was of God. This would inspire the Israelites with confidence, and the Midianites with fear.

Verse 2. The people that are with thee are too many — The army consisted of thirty-two thousand men, a small army in comparison of what Israel might have raised on so great an occasion, and a very small one in comparison with that which the Midianites had now brought into the field. Gideon, doubtless, was ready to think they were too few; but God comes to him and tells him they were too many. It is indeed the same thing with God to save by many or by few; but man being prone to attribute every thing to natural causes rather than to God, it is one great design of God in all his dispensations, both of providence and grace, to counteract this evil disposition in our nature which robs God of his glory, and to cause us to consider him, and see his hand more in all things.

Ver. 2. The people with thee are too many, while human fears said, we are too few. The Lord having come to give them the victory, would not allow the Hebrews to boast that their own arm had gained it. Assuredly, no trait in history can be more consolatory to an invaded nation.

2. Lest Israel vaunt themselves — As human nature is ever prone to do. Compare marginal reference.

V. 3. Mount Gilead-Not mount Gilead beyond Jordan; for both the camps of the Israelites and the Midianites were on this side Jordan: but another mount Gilead in the tribe of Manasseh. There returned-These finding their whole army very small, in comparison of their enemies, who were a hundred and thirty five thousand, Judges 8:10, and they, no doubt well armed and disciplined, and encouraged by long success; whereas the Israelites were dispirited with long servitude, and many of them unarmed, lost the courage which they had at first.

Verse 3. Whosoever is fearful and afraid, let ham return-from Mount Gilead] Gideon was certainly not at Mount Gilead at this time, but rather near Mount Gilboa. Gilead was on the other side of Jordan. Calmet thinks there must either have been two Gileads, which does not from the Scripture appear to be the case, or that the Hebrew text is here corrupted, and that for Gilead we should read Gilboa. This reading, though adopted by Houbigant, is not countenanced by any MS., nor by any of the versions. Dr. Hales endeavours to reconcile the whole, by the supposition that there were in Gideon’s army many of the eastern Manassites, who came from Mount Gilead; and that these probably were more afraid of their neighbours, the Midianites, than the western tribes were; and therefore proposes to read the text thus: Whosoever from Mount Gilead is fearful and afraid, let him return (home) and depart early. So there returned (home) twenty-two thousand of the people. Perhaps this is on the whole the best method of solving this difficulty.

There returned of the people twenty and two thousand] Gideon’s army was at this time thirty-two thousand strong, and after the above address twenty-two thousand went away. How astonishing, that in thirty-two thousand men there should be found not less than twenty-two thousand poltroons, who would neither fight for God nor their oppressed country! A state of slavery debases the mind of man, and renders it incapable of being influenced by the pure principles of patriotism or religion. In behalf of the army of Gideon we may say, if the best appointed armies in Europe had the same address, bona fide, from their generals as the Israelites had, at least an equal proportion would return home.

Verse 3. From mount Gilead — Not that mount Gilead which was on the east side of Jordan, for the camps, both of the Israelites and Midianites, were on the west side of that river, in the land of Canaan; but another mount Gilead in the tribe of Manasseh. There returned of the people twenty and two thousand — These, finding their whole army very small, in comparison of that of their enemies, who were a hundred and thirty-five thousand, (Judges 8:10,) and all, no doubt, well armed and disciplined, and encouraged by long success, whereas the Israelites were dispirited with long servitude, and many of them unarmed, lost the courage which they had at first, and therefore returned.

3. Whosoever is fearful and afraid — The word rendered afraid is identical with the name Harod, given to the fountain in verse 1, and hence some have supposed that the fountain took its name — fount of trembling — from the fears and tremblings of the people on this occasion. The same word is used of Saul’s trembling on the same battlefield. 1 Samuel 28:5. From Mount Gilead — This expression it is difficult to understand, since Mount Gilead is beyond the Jordan, and the Israelites were now at Mount Gilboa. The most natural supposition is, that the word Gilead is an error in the text, and we should read Gilboa. Le Clerc, Houbigant, Geddes, and others, adopt this conjectural reading. But as there is no authority for such a change of the text, some have supposed that there was a mountain by the fountain of Harod called Gilead, of which no other trace remains. Ewald suggests that the phrase “Mount Gilead” had become a synonym for the tribe of Manasseh, and is here used as a sort of war-cry for the tribe. This bidding the cowardly depart lest they should intimidate the rest was commanded even in the law. Deuteronomy 20:8.

V. 4. The water-Either that which ran from the well of Harod, mentioned ver. 1, or some other brook.

Verse 4. The Lord said, The people are yet too many — For my purpose, which is so to deliver Israel that it may appear to be by my own act; that so I may have all the glory, and they may be more strongly obliged to serve me. God foresaw that if the Israelites had fought against the Midianites, even only with ten thousand men, they would have attributed victory to their own strength and courage; they were therefore reduced to three hundred only, that there might not be the least room left for thinking that their own hand had saved them. Bring them down unto the water — Either that which ran from the well of Harod, mentioned verse 1, or some other brook.

4. Down unto the water — That is, the fountain Harod, and the stream that flowed from it.

Verse 5. Every one that lappeth of the water-as a dog] The original word qly yalok is precisely the sound which a dog makes when he is drinking.

Ver. 5, 6. Lappeth, of the water—putting their hand to their mouth, qly yalak, a Gothic word, to take or snatch up a thing in haste. Lebruyn saw in Egypt some Arabs eating milk together, by dipping their hand in a wooden dish, and thus conveying the milk to their mouths. See Harmer, vol. 1. obser. 15. The Hebrews not wearing hats, must either put their mouth to the stream, or lap with their hands.

5. Lappeth of the water with his tongue — The Hebrew word for lapping (qly, yalok) is onomatopoetic, and sounds in its pronunciation like the noise of a dog when drinking. It appears from the next verse that the three hundred that lapped took up the water from the fountain in the hollow of their hands, and thence licked it into their mouths. This manner of drinking was no evidence of fear and cowardice, as Josephus imagines, but rather a commendable qualification in a soldier. For in the heat of battle it might often give a warrior great advantage over his foe, if, coming to a stream, he could thus easily refresh himself with drink without being obliged, if he drank at all, to fall down on his knees, and thereby expose himself to almost certain death from his enemy. “Those only are the true warriors of Jehovah, who, when an enjoyment is offered, as for instance, refreshment at a living well, taste it only in passing, and while standing on the alert; not seeking enjoyment, and crouching down to it in indolent comfort, but, mindful every minute of the business in hand and the desired victory, only lapping the water like dogs upon their way.” — Ewald.

V. 6. That lapped-Taking up a little water in the palm of their hands.

Verse 6. The number of them that lapped] From this account it appears that some of the people went down on their knees, and putting their mouths to the water, sucked up what they needed; the others stooped down, and taking up water in the hollow of their hands, applied it to their mouth.

Verse 6. That lapped — Taking up a little water in the palm of their hands. It is probable that Gideon, upon this occasion, commanded his whole army to leave their baggage behind them, and among that the vessels and cups they used to drink out of; and, when he had brought them to the river-side, told them to drink of it, as they were going upon an expedition which would not admit of the carrying water with them, and in which they would not soon meet with any. Something of this kind we may reasonably imagine, to account for the whole army’s drinking at the same time, and not one of them using any kind of cup. The whole army, except three hundred men, upon the command being given, seem to have flung themselves down on the river’s bank, as it were, to indulge themselves, which is probably meant by bowing down their knees to drink. But the three hundred men, probably more intent on the expedition, contented themselves with taking up some water in the palm or hollow of their hands, and so quenching their thirst, without laying aside their arms, or putting themselves off their guard.

Ver. 5, 6. Lappeth, of the water—putting their hand to their mouth, qly yalak, a Gothic word, to take or snatch up a thing in haste. Lebruyn saw in Egypt some Arabs eating milk together, by dipping their hand in a wooden dish, and thus conveying the milk to their mouths. See Harmer, vol. 1. obser. 15. The Hebrews not wearing hats, must either put their mouth to the stream, or lap with their hands.

GIDEON’S ARMY REDUCED TO THREE HUNDRED, 1-8.

1. The well of Harod — Or, fountain of trembling. See on verse 3. Probably the large fountain Ain Jalud, at the northern base of Mount Gilboa. It is a large pool forty or fifty feet in diameter, and from it flows, down the valley, eastward, a stream strong enough to turn a mill. By this same spring the Israelitish army encamped at a later day, before their disastrous battle with the Philistines. in which Saul was slain. See note on 1 Samuel 29:1. By the hill of Moreh, in the valley — This hill of Moreh is not to be confounded with the oak or oaks of Moreh, (wrongly rendered plain in English versions.) near Shechem, (Genesis 12:6; Deuteronomy 11:30,) but was the Little Hermon, lying directly north of the Ain Jalud; and the valley was the broad plain situated between this mountain and Mount Gilboa on the south. This valley is really the eastern arm of the great Plain of Jezreel, and runs quite down to the Jordan. It was doubtless the great highway by which the Midianites came from the Jordan and pitched in the Valley of Jezreel. Judges 6:33. Between Mount Gilboa and the Little Hermon the valley is about two and a half miles wide, and all along in it lay the children of the East, like grasshoppers for multitude. Verse 12.

V. 7. His own place-That is, to his own home. By this farther distinction it was proved, that none should be made use of, but,

1. Men that were hardy, that could endure fatigue, without complaining of thirst or weariness:

2. Men that were hasty, that thought it long, ‘till they were engaged with the enemy, and so just wetted their mouth and away, not staying for a full draught. Such as these God chuses to employ, that are not only well affected, but zealously affected to his work.

Verse 7. Every man unto his place — That is, to his own home. “By this further distinction,” says Henry, “it was proved that none should be made use of, but, 1st, Men that were hardy, that could endure fatigue, without complaining of thirst or weariness; 2d, Men that were hasty, that thought it long till they were engaged with the enemy, preferring the service of God and their country before their necessary refreshment. Such as these God chooses to employ, that are not only well affected, but zealously affected to his work.”

GIDEON’S ARMY REDUCED TO THREE HUNDRED, 1-8.

1. The well of Harod — Or, fountain of trembling. See on verse 3. Probably the large fountain Ain Jalud, at the northern base of Mount Gilboa. It is a large pool forty or fifty feet in diameter, and from it flows, down the valley, eastward, a stream strong enough to turn a mill. By this same spring the Israelitish army encamped at a later day, before their disastrous battle with the Philistines. in which Saul was slain. See note on 1 Samuel 29:1. By the hill of Moreh, in the valley — This hill of Moreh is not to be confounded with the oak or oaks of Moreh, (wrongly rendered plain in English versions.) near Shechem, (Genesis 12:6; Deuteronomy 11:30,) but was the Little Hermon, lying directly north of the Ain Jalud; and the valley was the broad plain situated between this mountain and Mount Gilboa on the south. This valley is really the eastern arm of the great Plain of Jezreel, and runs quite down to the Jordan. It was doubtless the great highway by which the Midianites came from the Jordan and pitched in the Valley of Jezreel. Judges 6:33. Between Mount Gilboa and the Little Hermon the valley is about two and a half miles wide, and all along in it lay the children of the East, like grasshoppers for multitude. Verse 12.

V. 8. Their trumpets-That is the trumpets belonging to the whole army, which he retained for the use following.

Verse 8. So the people took victuals] The three hundred men that he reserved took the victuals necessary for the day’s expenditure, while the others were dismissed to their tents and their houses as they thought proper.

Verse 8. Their trumpets — That is, the trumpets belonging to the whole army, which he retained for the use following. Gideon seems to have been now inspired with the thought of the stratagem which he put in execution afterward, otherwise he would not have ordered every one of the three hundred to take a trumpet in his hand.

8. The people took victuals — Rather, They took the victuals of the people, and their trumpets. That is, the three hundred chosen men took the provisions of the people, the provisions and trumpets with which the people supplied them, after which the rest of the ten thousand (namely, nine thousand seven hundred) went to their homes.

V. 9. The same night-After he had dismissed all but the three hundred. The Lord said-In a dream or vision of the night.

Verse 9. I have delivered it into thine hand.] I have determined to do it, and it is as sure as if it were done.

Verses 9-11. The same night — After he had dismissed all but the three hundred; the Lord said — In a dream or vision of the night; But if thou fear to go down — Namely, with thy three hundred men, to attack the Midianites. Afterward shall thy hand be strengthened — Thou wilt be encouraged to proceed, notwithstanding the smallness of thy number.

THE PRESAGEFUL DREAM, 9-14.

9. The same night — It was probably night, or late in the afternoon, when the rest of the people were sent away.

Verses 9-11. The same night — After he had dismissed all but the three hundred; the Lord said — In a dream or vision of the night; But if thou fear to go down — Namely, with thy three hundred men, to attack the Midianites. Afterward shall thy hand be strengthened — Thou wilt be encouraged to proceed, notwithstanding the smallness of thy number.

10. But if thou fear — The meaning of this verse and the preceding is thus well paraphrased by Keil: “Go with thy three hundred men into (b) the hostile camp to smite it, for I have given it into thy hand; but if thou art afraid to do this, go down first with thine attendant to (la) the camp, to ascertain the state and feeling of the foe, and thou wilt hear,” etc. He who would give to a wicked and adulterous generation no sign but that of Jonah (Matthew 12:39) multiplied his signs to the simple minded and humble Gideon.

V. 11. Thine hand strengthened-Thou wilt be encourage to proceed, notwithstanding the smallness of thy number.

Verse 11. Unto the outside of the armed men] No doubt the vast multitudes of Midianites, &c., which came merely for plunder, were wholly unarmed; but they had a guard of armed men, as all the caravans have, and those guards were on the outside of the multitudes; it was to these that Gideon and his servant came.

Verses 9-11. The same night — After he had dismissed all but the three hundred; the Lord said — In a dream or vision of the night; But if thou fear to go down — Namely, with thy three hundred men, to attack the Midianites. Afterward shall thy hand be strengthened — Thou wilt be encouraged to proceed, notwithstanding the smallness of thy number.

11. The outside of the armed men — On the word µyvmj, rendered armed men, see at Exodus 13:18, and Joshua 1:14. It does not mean that every individual in this host of Midian was armed, any more than Exodus 13:18, means that every Israelite that went out of Egypt was armed with weapons of war.

12. Like grasshoppers… as the sand by the sea side — Examples of oriental hyperbole, as common among the modern Arabs as among the ancient Hebrews.

V. 13. A cake-A weak and contemptible thing; and in itself as unable to overthrow a tent, as to remove a mountain; but being thrown by a divine hand, it bore down all before it.

Verse 13. Told a dream] Both the dream and the interpretation were inspired by God for the purpose of increasing the confidence of Gideon, and appalling his enemies.

Verses 13, 14. And lo, a cake tumbled into the host of Midian — A weak and contemptible thing, and in itself as unable to overthrow a tent as to remove a mountain; but, being thrown by a divine hand, it bore down all before it. His fellow answered, &c. — As there are many examples of significant dreams, given by God to heathen, so some of them had the gift of interpreting dreams; which they sometimes did by divine direction, as in this case. For it is evident that God influenced the mind of this man, to give this interpretation to the dream of his companion, for the encouragement of Gideon; otherwise, considering the numerous host of the Midianites, and the small force which Gideon had, it does not seem probable that a Midianitish soldier should have entertained such a conjecture; and one may observe the soldier speaks as if under some prophetic influence. Into his hand hath God delivered Midian, and all the host — It is certain, at least, that the hand of God was in this affair, that Gideon should be directed to this particular tent, and that the soldier should be telling his dream just at that very moment.

Ver. 13. A cake of barley bread; a man without revenues, without guards, rolling down all the hosts of invaders! Surely the nations must see the hand of God in this tremendous scourge: surely Amalek would think that this was a visitation for the innocent blood shed by his fathers.

13. I dreamed a dream — Dreaming has ever been the subject of curious speculations, and the Scriptures afford us various and some wonderful specimens of dreams. Compare Genesis 20:3; 28:12; 31:11, 24; 37:6-11; 1 Kings 3:5. They were one medium of divine revelation. Numbers 12:6. The dream of this Midianite was a noticeable interposition of Divine Providence, and was designed to encourage Gideon. There may have been, and probably was, a natural psychological basis for the dream in the fears and suspicions of this Midianite, for the assembling of over thirty thousand Israelites at the call of Gideon could hardly be kept a secret from the entire host of Midianites. A cake of barley bread — Apt symbol, in the conceptions of a nomad, for a cultivator of the soil, whose life would seem to be all occupied in raising grain and baking bread. Tumbled — Rolled down the mountain like a wheel. Unto a tent — The tent of some Midianitish chieftain, which, in the mind of the dreamer, would be associated with nomadic habits of life, and therefore a symbol of his people’s freedom, greatness, and power. The tent lay along — The different expressions which describe the overthrow of the tent are noticeable. The barley cake smites it so as to knock it down; it falls, then is turned over upwards (hl[ml) from having the tent pins torn out of the ground, and, rolling over and over, finally falls out flat upon the earth. This was a significant image of the complete overthrow of the Midianitish power.

V. 14. His fellow answered, &c.-As there are many examples of significant dreams, given by God to Heathens, so some of them had the gift of interpreting dreams; which they sometimes did by divine direction as in this case.

Verse 14. Into his hand hath God delivered Midian] This is a full proof that God had inspired both the dream and its interpretation.

Verses 13, 14. And lo, a cake tumbled into the host of Midian — A weak and contemptible thing, and in itself as unable to overthrow a tent as to remove a mountain; but, being thrown by a divine hand, it bore down all before it. His fellow answered, &c. — As there are many examples of significant dreams, given by God to heathen, so some of them had the gift of interpreting dreams; which they sometimes did by divine direction, as in this case. For it is evident that God influenced the mind of this man, to give this interpretation to the dream of his companion, for the encouragement of Gideon; otherwise, considering the numerous host of the Midianites, and the small force which Gideon had, it does not seem probable that a Midianitish soldier should have entertained such a conjecture; and one may observe the soldier speaks as if under some prophetic influence. Into his hand hath God delivered Midian, and all the host — It is certain, at least, that the hand of God was in this affair, that Gideon should be directed to this particular tent, and that the soldier should be telling his dream just at that very moment.

14. This is nothing else, save the sword of Gideon — This ready interpretation of the dream shows that Gideon’s mustering of the thousands of Israel had already filled many of the Midianites with alarm and terror. So often, when the masses of a nation recognize no danger, the dark presentiment of approaching calamity throws its grim shadow over some anxious and restless spirits, which, though comparatively unknown, still yearn for the public weal. Into his hand hath God delivered Midian — “If Gideon had heard the dream only, and he and his servant had been left to interpret it themselves, it might have done him little service; but having the interpretation from the mouth of an enemy, it not only appeared to come from God, who has all men’s hearts and tongues in his hand, but it was likewise an evidence that the enemy was quite dispirited, and that the name of Gideon was become so formidable to them that it disturbed their sleep.” — Henry.

V. 15. He worshipped-He praised God for this special encouragement.

Verses 15, 16. When Gideon heard, he worshipped — He praised God for this special encouragement. He divided the men into three companies — To make a show of a vast army. Lamps within the pitchers — The lights were put into the pitchers, partly to preserve them from the wind and weather, and partly that their approach to the Midianites not being discovered, they might surprise them with sudden flashes of light. But when every man had taken his post just on the outside of the camp, then they broke the pitchers, that they might have the advantage of the lamps, and at the same time cast a great terror upon the Midianites; who, from the number of the lights in different places, doubtless concluded that they were surrounded by a numerous army; and to this terror the number of trumpets, (each man sounding one,) and the shouts from different parts, greatly contributed.

DEFEAT OF THE MIDIANITES, 15-25.

15. He worshipped — Lifted up his heart in devout thanksgiving for the signal favour. Hath delivered — So confident is he of victory that he speaks of the enemy as already defeated.

V. 16. Three companies-To make a shew of a vast army. Within the pitchers-Partly to preserve the flame from the wind and weather; and partly to conceal it, and surprise their enemy with sudden flashes of light.

Verse 16. He divided the three hundred men] Though the victory was to be from the Lord, yet he knew that he ought to use prudential means; and those which he employed on this occasion were the best calculated to answer the end. If he had not used these means, it is not likely that God would have delivered the Midianites into his hands. Sometimes, even in working a miracle, God will have natural means used: Go, dip thyself seven times in Jordan. Go, wash in the pool Siloam.

Verses 15, 16. When Gideon heard, he worshipped — He praised God for this special encouragement. He divided the men into three companies — To make a show of a vast army. Lamps within the pitchers — The lights were put into the pitchers, partly to preserve them from the wind and weather, and partly that their approach to the Midianites not being discovered, they might surprise them with sudden flashes of light. But when every man had taken his post just on the outside of the camp, then they broke the pitchers, that they might have the advantage of the lamps, and at the same time cast a great terror upon the Midianites; who, from the number of the lights in different places, doubtless concluded that they were surrounded by a numerous army; and to this terror the number of trumpets, (each man sounding one,) and the shouts from different parts, greatly contributed.

Ver. 16. He divided the three hundred into three companies, to spread terror at once to the centre, and the right and left wing of the combined invaders. A man never errs when heaven gives him wisdom.—Lamps, trumpets or horns, and pitchers: what armour! Some say not oil, but bituminous matter. Light terrifies thieves more than armour. In a moment the terrific sounds burst on their ears, and the lights flamed on their eyes. Nay more; a guilty conscience pursued the murderers with all the horrors of death and hell, drove them furiously to cut down all that stood in the way of their flight. The like awful night is hasting on all the ungodly host; yea, and in greater confusion than on the host of Midian.

16. Three companies — So as to form three attacking columns, and thereby give them the semblance of a mighty host. Empty pitchers — Earthen jars, which served to hide the lamps or torches as they approached the enemy’s camp, and by their noise when broken served to confuse and terrify the Midianites.

V. 17. Look on me-For though two hundred of his men were placed on other sides of the camp; yet they were so disposed, that some persons, set as watchmen, might see what was done, and give notice to the rest to follow the example.

Verses 17, 18. He said to them, Look on me — For though two hundred of his men were placed on other sides of the camp, yet they were so disposed, that some persons, set as watchmen, might see what was done, and give notice to the rest to follow the example. The sword of the Lord, and of Gideon — He mentions his own name, together with God’s, not out of arrogance, as if he would equal himself with God, but from prudent policy, because his name was grown formidable to them, and so was likely to further his design. See verse 14.

DEFEAT OF THE MIDIANITES, 15-25.

15. He worshipped — Lifted up his heart in devout thanksgiving for the signal favour. Hath delivered — So confident is he of victory that he speaks of the enemy as already defeated.

V. 18. Of Gideon-He mentions his own name, together with God’s, not out of arrogance, as if he would equal himself with God; but from prudent policy, because his name was grown formidable to them, and so was likely to further his design. See ver. 14.

Verse 18. The sword of the Lord, and of Gideon.] The word brj chereb, “sword,” is not found in this verse, though it is necessarily implied, and is found in Judges 7:20. But it is found in this place in the Chaldee, Syriac, and Arabic, and in eight of Kennicott’s and Deuteronomy Rossi’s MSS. The reading appears to be genuine.

Verses 17, 18. He said to them, Look on me — For though two hundred of his men were placed on other sides of the camp, yet they were so disposed, that some persons, set as watchmen, might see what was done, and give notice to the rest to follow the example. The sword of the Lord, and of Gideon — He mentions his own name, together with God’s, not out of arrogance, as if he would equal himself with God, but from prudent policy, because his name was grown formidable to them, and so was likely to further his design. See verse 14.

DEFEAT OF THE MIDIANITES, 15-25.

15. He worshipped — Lifted up his heart in devout thanksgiving for the signal favour. Hath delivered — So confident is he of victory that he speaks of the enemy as already defeated.

V. 19. Middle watch-That is, of the second watch; for though afterward the night was divided into four watches by the Romans, Matthew 14:25, yet in more ancient times, and in the eastern parts, it was divided into three: he chose the dark and dead of the night, to increase their terror by the trumpets, whose sound would then be loudest, and the lamps, whose light would then shine most brightly, to surprise them, and conceal the smallness of their numbers.

Verse 19. Middle watch — That is, of the second watch; for though afterward the night was divided into four watches by the Romans, (Matthew 14:25,) yet in more ancient times, and in the eastern parts, it was divided into three: he chose the dark and dead of the night, to increase their terror by the trumpets, whose sound would then be loudest, and the lamps, whose light would then shine most brightly, to surprise them, and conceal the smallness of their numbers.

Ver. 19. Gideon came to the camp in the beginning of the middle watch, just after midnight, when the guilty invaders were fast asleep.

19. The beginning of the middle watch — At midnight. Anciently the Israelites seem to have divided the night into three watches — evening, midnight, and morning watches. Exodus 14:24; 1 Samuel 11:11. Later they adopted from the Roman’s the custom of four watches. Matthew 14:25; Mark 6:48.

Verse 20. Blew the trumpets, and brake the pitchers] How astonishing must the effect be, in a dark night, of the sudden glare of three hundred torches, darting their splendour, in the same instant, on the half-awakened eyes of the terrified Midianites, accompanied with the clangour of three hundred trumpets, alternately mingled with the thundering shout of ולגדעונ ליהוה חרב chereb layhovah ulegidon, “A sword for the Lord and for Gideon!”

Origen, in his ninth homily on this book, makes these three hundred men types of the preachers of the Gospel; their trumpets of the preaching of Christ crucified; and their lights or torches, of the holy conduct of righteous men. In some verses of an ancient author, attributed to Tertullian, and written against the heretic Marcion, Gideon’s three hundred men are represented as horsemen; and in this number he finds the mystery of the cross; because the Greek letter T, tau which is the numeral for 300, is itself the sign of the cross. The verses, which may be found in vol. v. of the Pisaurian Collection of the Latin heathen and Christian poets, Advers, Marcion., lib. 3, ver. 18, as being very curious, and not often to be met with, I shall here subjoin:—

Exodus quibus ut Gideon dux agminis, acer in hostem, Non virtute sua tutelam acquirere genti,

Firmatusque fide signum petit excita menti,

Quo vel non posset, vel posset vincere bellum,

Vellus ut in noctem positum de rore maderet,

Et tellus omnis circum siccata jaceret,

Hoc inimicorum palmam coalescere mundo;

Atque iterum solo remanenti vellere sicco,

Hoc eadem tellus roraret nocte liquore,

Hoc etenim signo prædonum stravit acervos.

Congressus populo Christi, sine milite multo:

Tercenteno equite (numerus Tau littera Græca)

Armatis facibusque et cornibus ore canentum.

Vellus erat populus ovium de semine sancto.

Nam tellus variæ gentes fusæque per orbem,

Verbum quod nutrit, sed nox est mortis imago.

Tau signum crucis et cornu præconia vitæ,

Lucentesque faces in lychno spiritus ardens.

“Gideon, keen in arms, was captain of the host,

And acquired redemption for his people, but not by his own power. Being strengthened in faith, his heart was influenced to ask a sign By which he might know whether or not he should be successful in battle. A fleece was so placed by night, that it might be wet with dew; And all the surrounding earth remain dry.

By this he was to learn that he should gain the victory over his enemies. The sign was reversed; the fleece remaining dry while all the ground was moist;

And by this sign he was to know that he should slaughter those troops of robbers.

The people of Christ conquer without any military force; Three hundred horsemen, (for the Greek letter T, tau, is the emblem of the number,)

Armed with torches, and blowing with trumpets.

The fleece of the sheep are the people sprung from the Messiah, And the earth are the various nations dispersed over the world. It is the word which nourishes; but might is the image of death. Tau is the sign of the cross; and the trumpets, the emblems of the heralds of life;

And the burning torches in the pitchers, the emblems of the Holy Spirit.” We see here what abstruse meanings a strong imagination, assisted by a little piety, may extract from what was never intended to be understood as a mystery.

20. Sword of the Lord — In verse 18 the word sword is supplied from this passage. The battle cry as there given is, literally, For Jehovah and for Gideon. This cry, ringing out from the three companies on different sides of the camp, together with the sound of the trumpets and the crashing of the pitchers, and the sudden glare of three hundred torches in the midnight darkness, might well bewilder and confound an army just waking out of sleep.

V. 21. They stood-As if they had been torch-bearers to the several companies.

Verse 21. They stood every man in his place] Each of the three companies kept its station, and continued to sound their trumpets. The Midianites seeing this, and believing that they were the trumpets of a numerous army which had then penetrated their camp, were thrown instantly into confusion; and supposing that their enemies were in the midst of them, they turned their swords against every man they met, while at the same time they endeavoured to escape for their lives. No stratagem was ever better imagined, better executed, or more completely successful.

Verses 21, 22. They stood — As if they had been torch-bearers to the several companies. Every man’s sword against his fellow — They slew one another, because they suspected treachery, and so fell upon those they first met with; which they might more easily do, because they consisted of several nations, because the darkness of the night made them unable to distinguish friends from foes, because the suddenness of the thing struck them with horror and amazement, and because God had infatuated them, as he had done many others.

Ver. 21. All the host ran, and cried, and fled. The destruction of great and unwieldy armies, often by contemptible agents, forms the most tragic tablet of history. A Leonides stops the whole army of Xerxes at the pass of Thermopylæ; and Judith spread terror and alarm through the vast army of Holofernes.

21. They stood — They did not rush in among the Midianites, but kept their station on the outside of the camp, blowing their trumpets and leaving the enemy to fight in confusion among themselves.

V. 22. Against his fellow-They slew one another, because they suspected treachery, and so fell upon those they first met with; which they might more easily do, because they consisted of several nations, because the darkness of the night made them unable to distinguish friends from foes, because the suddenness of the thing struck them with horror and amazement; and because God had infatuated them, as he had done many others.

Verse 22. Fled to Beth-shittah] This is no where else mentioned in Scripture.

Zererath] This and Tabbath are nowhere else to be found. Abel-meholah] This was the birth-place of the prophet Elisha, 1 Kings 19:16. It was beyond Jordan, in the tribe of Manasseh, 1 Kings 4:12. The Zartanah, mentioned in this last quoted verse, was probably the same as Zererath. Its situation corresponds well with Abel-meholah.

Verses 21, 22. They stood — As if they had been torch-bearers to the several companies. Every man’s sword against his fellow — They slew one another, because they suspected treachery, and so fell upon those they first met with; which they might more easily do, because they consisted of several nations, because the darkness of the night made them unable to distinguish friends from foes, because the suddenness of the thing struck them with horror and amazement, and because God had infatuated them, as he had done many others.

22. Every man’s sword against his fellow — Midianite slaughtered Midianite, so that the sword of the enemy did service for the Lord and for Gideon. Beth-shittah — Possibly the modern Shutta, between Jezreel and the Jordan. Near this the Midianites must have passed in their flight towards the Jordan. Zererath — Identical with Zarthan, (1 Kings 7:46,) and Zereda-thah. 2 Chronicles 4:17. It was situated in the Jordan valley, and not far from Beth-shean, but its exact locality has not been found. The same must be said of Abel-meholah and Tabbath.

Verse 23. The men of Israel gathered] It is very likely that these were some persons whom Gideon had sent home the day before, who now hearing that the Midianites were routed, went immediately in pursuit.

Verses 23, 24. The men of Israel gathered themselves together — Upon advice of this flight of the Midianites, by swift messengers sent on purpose, the Israelites immediately poured down from all parts, to intercept them in their flight. Take before them the waters — That is, the passes over those waters to which they are likely to come; unto Beth-barah and Jordan — The fords of Jordan, which they must pass over into their own country.

Ver. 23. The men of Israel gathered together. Now that the enemy was routed, they all become heroes.

23. Gathered… out of Naphtali… Asher… Manasseh — Men out of these tribes might have been quickly summoned to the pursuit of the flying foe. Many of them, if not all, were probably the same as those whom Gideon had so recently sent to their homes. Verse 8. “The cities given to Manasseh, on the west of the Jordan, were along the southern margin of Esdraelon, and on the hills above. Asher came up to Carmel, at the bottom of this plain, and a swift runner could reach them in an hour. A portion of Naphtali occupied the western shore of the lake of Tiberias, and could be reached in the same way and about the same time. It was possible, therefore, for them to receive the summons and respond to it.” — Thomson.

V. 24. The waters-That is, the passes over those waters to which they are like to come. Jordan-The fords of Jordan, which they must pass over into their own country.

Verse 24. Take before them the waters unto Beth-barah] This is probably the same place as that mentioned John 1:28, where the Hebrews forded Jordan under the direction of Joshua. To this place the Midianites directed their flight that they might escape into their own country; and here, being met by the Ephraimites, they appear to have been totally overthrown, and their two generals taken.

Verses 23, 24. The men of Israel gathered themselves together — Upon advice of this flight of the Midianites, by swift messengers sent on purpose, the Israelites immediately poured down from all parts, to intercept them in their flight. Take before them the waters — That is, the passes over those waters to which they are likely to come; unto Beth-barah and Jordan — The fords of Jordan, which they must pass over into their own country.

24. Sent messengers throughout all mount Ephraim — The Ephraimites had not been summoned to the war, (compare Judges 8:1,) but are now called upon to intercept the flight of the foe. The waters unto Beth-barah — The various mountain torrents and water-courses which the Midianites would have to cross in order to reach Beth-barah and the fords of the Jordan. Others understand the waters of the Jordan at Beth-barah. The site of Beth-barah is unknown.

V. 25. The other side of Jordan-For Gideon in the pursuit had passed over Jordan. Oreb and Zeeb had probably taken shelter, the one in a rock, the other by a wine-press. But the places of their shelter were made the places of their slaughter, and the memory of it preserved in the names of the places.

Verse 25. They slew Oreb upon the rock Oreb] These two generals had taken shelter, one in the cavern of the rock, the other in the vat of a winepress; both of which places were from this circumstance, afterwards called by their names.

Brought the heads of Oreb and Zeeb to Gideon] OREB signifies a raven and ZEEB a wolf. In all ancient nations we find generals and princes taking their names from both birds and beasts; the Romans had their Gracchi, jackdaws; Corvini, crows; Aquilini, eagles, &c. We have the same in our Crows, Wolfs, Lyons, Hawkes, Bulls, Kidds, &c. Among barbarous nations the head of the conquered chief was often brought to the conqueror. Pompey’s head was brought to Cæsar; Cicero’s head, to Mark Antony; the heads of Ahab’s children, to Jehu, &c. These barbarities are not often practiced now, except among the Mohammedans or the savages of Africa and America; and for the credit of human nature it is a pity that such barbarous atrocities had ever been committed.

JUDGES

Verse 25. To Gideon on the other side of Jordan — For Gideon, in the pursuit, had passed over Jordan. Oreb and Zeeb had probably taken shelter, the one in a rock, the other by a wine-press. But the places of their shelter were made the places of their slaughter, and the memory of it preserved in the names of the places.

Ver. 25. The rock Oreb and Zeeb. Whence it is plain that Harod, as well as this rock, were commemorative names, consequent on this victory.

25. Oreb and Zeeb — These names mean respectively the raven and the wolf, and were, perhaps, descriptive of the fierce character of these Midianitish chieftains. They remind us of names common among chiefs of the American Indians. Rock Oreb… winepress of Zeeb — These places, now unknown, received their names from the slaughter of these two princes. The historian, writing some time after the places had received these names, very naturally speaks of them in this way. Pursued Midian — After beheading Oreb and Zeeb, the Ephraimites continued their pursuit and followed the Midianites. who had, in spite of them, forced their way to the other side of the Jordan. Brought the heads… to Gideon on the other side Jordan — That is, after Gideon had also crossed over to the other, or east, side of Jordan, they brought to him the heads of the slaughtered chiefs. Thus, as Bertheau and Keil show, the writer anticipates Gideon’s crossing of the Jordan in order to say what was done with the heads, and to mention in the same connexion the anger of the Ephraimites. Accordingly, Gideon’s crossing the Jordan, which is mentioned Judges 8:4, took place before these heads were brought to him, and before that war of words occurred which the writer next proceeds to record. Judges 8:1-3.