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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Judges 7:16–22. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The alarm which Gideon gave to the hosts of Midian in the dead time of the night; for it was intended that those who had so long been a terror to Israel, and had so often frightened them, should themselves be routed and ruined purely by terror.
1.The attack here made was, in many circumstances, like that which Abraham made upon the army that had taken Lot captive. The number of men was much the same: Abraham had 318, Gideon 300; they both divided their forces, both made their attack by night, and were both victorious under great disadvantages (Gen 14:14, Gen 14:15); and Gideon is not only a son of Abraham (so were the Midianites by Keturah) but an heir of his faith. Gideon,
(1.)Divided his army, small as it was, into three battalions (Jdg 7:16), one of which he himself commanded (Jdg 7:19), because great armies (and such a one he would make a show of) were usually divided into the right wing, and left wing, and the body of the army.
(2.)He ordered them all to do as he did, Jdg 7:17. He told them now, it is very likely, what they must do, else the thing was so strange that they would scarcely have done it of a sudden, but he would, by doing it first, give notice to them when to do it, as officers exercise their soldiers with the word of command or by beat of drum: Look on me, and do likewise. Such is the word of command which our Lord Jesus, the captain of our salvation, gives his soldiers; for he has left us an example, with a charge to follow it: As I do, so shall you do.
(3.)He made his descent in the night, when they were secure and least expected it, which would put them into great consternation, and when the smallness of his army would not be discovered. In the night all frights are most frightful, especially in the dead of the night, as this was, a little after midnight, when the middle watch began, and the alarm would wake them out of their sleep. We read of terror by night as very terrible (Psa 91:5), and fear in the night, Sol 3:8.
(4.)That which Gideon aimed at was to frighten this huge host, to give them not only a fatal rout, but a very shameful one. He accoutred his army with every man a trumpet in his right hand, and an earthen pitcher, with a torch in it, in his left, and he himself thought it no disparagement to him to march before them thus armed. He would make but a jest of conquering this army, and goes out against them rather as against a company of children than against a host of soldiers. The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn, Isa 37:22. The fewness of his men favoured his design; for, being so few, they marched to the camp with the greater secresy and expedition, so that they were not discovered till they were close by the camp; and he contrived to give the alarm when they had just mounted the guards (Jdg 7:19), that the sentinels, being then wakeful, might the sooner disperse the alarm through the camp, which was the best service they could do him. Three ways Gideon contrived to strike a terror upon this army, and so put them into confusion.
[1.]With a great noise. Every man must blow his trumpet in the most terrible manner he could and clatter an earthen pitcher to pieces at the same time; probably each dashed his pitcher to his next man's, and so they were broken both together, which would not only make a great crash, but was a figure of what would be the effects of the fright, even the Midianites' killing one another.
[2.]With a great blaze. The lighted torches were hid in the pitchers, like a candle under a bushel, until they came to the camp, and then, being taken out all together of a sudden, would make a glaring show, and run through the camp like a flash of lightning. Perhaps with these they set some of the tents on the outside of the camp on fire, which would very much increase the confusion.
[3.]With a great shout. Every man must cry, For the Lord, and for Gideon, so some think it should be read in Jdg 7:18, for there the sword is not in the original, but it is in Jdg 7:20, The sword of the Lord, and of Gideon. It should seem, he borrowed the word from the Midianite's dream (Jdg 7:14): it is the sword of Gideon. Finding his name was a terror to them, he thus improves it against them, but prefixes the name of Jehovah, as the figure without which his own was but an insignificant cypher. This would put life into his own men, who might well take courage when they had such a God as Jehovah, and such a man as Gideon, both to fight for, and to fight for them; well might those follow who had such leaders. It would likewise put their enemies into a fright, who had of old heard of Jehovah's great name, and of late of Gideon's. The sword of the Lord is all in all to the success of the sword of Gideon, yet the sword of Gideon must be employed. Men the instruments, and God the principal agent, must both be considered in their places, but men, the greatest and best, always in subserviency and subordination to God. This army was to be defeated purely by terrors, and these are especially the sword of the Lord. These soldiers, if they had swords by their sides, that was all, they had none in their hands, but they gained the victory by shouting "The sword." So the church's enemies are routed by a sword out of the mouth, Rev 19:21.
2.These soldiers, if they had swords by their sides, that was all, they had none in their hands, but they gained the victory by shouting "The sword." So the church's enemies are routed by a sword out of the mouth, Rev 19:21.
2.This method here taken of defeating the Midianites may be alluded to,
(1.)As typifying the destruction of the devil's kingdom in the world by the preaching of the everlasting gospel, the sounding of that trumpet, and the holding forth of that light out of earthen vessels, for such the ministers of the gospel are, in whom the treasure of that light is deposited, Co2 4:6, Co2 4:7. Thus God chose the foolish things of the world to confound the wise, a barley-cake to overthrow the tents of Midian, that the excellency of the power might be of God only; the gospel is a sword, not in the hand, but in the mouth, the sword of the Lord and of Gideon, of God and Jesus Christ, him that sits on the throne and the Lamb.
(2.)As representing the terrors of the great day. So the excellent bishop Hall applies it; if these pitchers, trumpets, and firebrands, did so daunt and dismay the proud troops of Midian and Amalek, who shall be able to stand before the last terror, when the trumpet of the archangel shall sound, the elements shall be on a flame, the heavens pass away with a great noise, and the Lord himself shall descend with a shout!
II.The wonderful success of this alarm.
The Midianites were shouted out of their lives, as the walls of Jericho were shouted down, that Gideon might see what he lately despaired of ever seeing, the wonders that their fathers told them of. Gideon's soldiers observed their orders, and stood every man in his place round about the camp (Jdg 7:21), sounding his trumpet to excite them to fight one another, and holding out his torch to light them to their ruin. They did not rush into the host of Midian, as greedy either of blood or spoil, but patiently stood still to see the salvation of the Lord, a salvation purely of his own working. Observe how the design took effect.
1.They feared the Israelites. All the host immediately took the alarm; it flew like lightning through all their lines, and they ran, and cried, and fled, Jdg 7:21. There was something natural in this fright. We may suppose they had not had intelligence of the great diminution of Gideon's army, but rather concluded that since their last advices it had been growing greater and greater; and therefore they had reason to suspect, knowing how odious and grievous they had made themselves and what bold steps had been taken towards the throwing off of their yoke, that it was a very great army which was to be ushered in with all those trumpeters and torch-bearers. But there was more of a supernatural power impressing this terror upon them. God himself gave it the setting on, to show how that promise should have been fulfilled if they had not forfeited it, One of you shall chase a thousand. See the power of imagination, and how much it may become a terror at some times, as at other times it is a pleasure.
2.They fell foul upon one another: The Lord set every man's sword against his fellow, Jdg 7:22. In this confusion, observing the trumpeters and torch-bearers to stand still without their camp, they concluded the body of the army had already entered and was in the midst of them, and therefore every one ran at the next he met, though a friend, supposing him an enemy, and one such mistake as this would occasion many, for then he that slew him would certainly be taken for an enemy, and would be dispatched immediately. It is our interest to preserve such a command of our own spirits as never to be afraid with any amazement, for we cannot conceive what mischiefs we thereby plunge ourselves into. See also how God often makes the enemies of his church instruments to destroy one another; it is a pity the church's friends should ever be thus infatuated.
3.They fled for their lives. Perhaps when day-light came they were sensible of their mistake in fighting with one another, and concluded that by this fatal error they had so weakened themselves that now it was impossible to make any head against Israel, and therefore made the best of their way towards their own country, though, for aught that appears, the 300 men kept their ground. The wicked flee when none pursueth, Pro 28:1. Terrors make him afraid on every side, and drive him to his feet, Job 18:11.
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Summary
Judges 7:16 meticulously details Gideon's strategic deployment of his divinely selected three hundred men, equipping each with an unconventional arsenal: a trumpet, an empty earthenware pitcher, and a lamp concealed within it. This unique preparation was not for conventional combat but formed the core of God's ingenious plan for psychological warfare against the overwhelming Midianite forces, designed to induce chaos and panic through a sudden eruption of light and sound. The extraordinary nature of these "weapons" ensured that the ensuing miraculous victory would be undeniably attributed to divine intervention, rather than to human strength or military prowess.
Context
Literary Context
This verse serves as the pivotal moment of preparation, immediately following God's dramatic and deliberate reduction of Gideon's army from an initial 32,000 to a mere 300 men, as detailed in Judges 7:2-8. The Lord's explicit purpose for this extreme reduction was to prevent Israel from claiming self-salvation through their own strength, ensuring that His glory alone would be magnified. Judges 7:16, therefore, is the practical instruction that translates God's counter-intuitive divine strategy into actionable steps, directly setting the stage for the night raid and the miraculous, self-inflicted defeat of the Midianites described in Judges 7:19-22. It underscores the theme of radical obedience in the face of overwhelming odds.
Historical & Cultural Context
The period of the Judges was characterized by a cyclical pattern of Israelite apostasy, divine judgment through foreign oppression, and subsequent deliverance by divinely raised "judges." The Midianites, allied with the Amalekites and "children of the east," were particularly devastating raiders who annually plundered Israel's agricultural resources, leaving the land desolate and its people impoverished, as vividly portrayed in Judges 6:1-6. The Midianite army was formidable, vast in number, and skilled in nomadic warfare, typically overwhelming their enemies through sheer numerical superiority. In stark contrast, Israel was often disarmed or poorly equipped, making conventional warfare an impossibility. The shofar (ram's horn trumpet) was a common instrument in ancient Israel, used not only for military signals and alarms but also for religious convocations, proclamations, and marking sacred times. Earthenware pitchers (kad) were ubiquitous household items, fragile and easily broken, typically used for carrying water or storing grain. Lamps or torches were essential for night operations, and their sudden revelation in darkness, combined with the cacophony of trumpets and breaking pottery, would have been profoundly startling and disorienting in a pre-industrial, dark environment.
Key Themes
Judges 7:16 powerfully encapsulates several overarching themes prevalent in the book of Judges and the broader biblical narrative. Firstly, it profoundly illustrates Divine Sovereignty and Unconventional Methods, demonstrating God's absolute freedom and unparalleled ability to achieve victory through means that defy human logic, conventional military strategy, and numerical superiority. Secondly, it highlights the critical theme of Obedience and Faith, as Gideon and his men's willingness to follow such an absurd-seeming, non-traditional command exemplifies a profound trust in God's peculiar instructions, even when they make no human sense. Thirdly, the powerful symbolism of the fragile pitchers containing light points directly to the biblical motif of God's Power Perfected in Weakness. This recurring theme, emphasized throughout Judges 7, reveals God's consistent pattern of using the seemingly insignificant, weak, or foolish things of the world to display His immense strength and glory, ensuring that all praise and honor redound solely to Him.
Exposition and Analysis
Key Word Analysis
This primitive root means "to cut or split in two; to halve." In this context, it signifies Gideon's action of strategically segmenting his small force into distinct units. This division, rather than being a weakening, was a deliberate tactical maneuver to create the illusion of a much larger, encircling army, maximizing the psychological impact of their coordinated, sudden assault.
More than just a physical appendage, yâd is a primitive word with a vast semantic range, often signifying "power, means, direction." Here, "in every man's hand" emphasizes the direct personal agency and responsibility each soldier had in executing the divine strategy. It implies not just holding the objects, but being empowered and directed by God to wield these unconventional instruments of victory.
From an unused root meaning "to deepen," kad refers to a "jar for domestic purposes," typically earthenware. These were common, fragile, and seemingly innocuous household items. Their selection underscores the unconventional nature of God's warfare, highlighting the contrast between their inherent weakness and the powerful effect they would have when broken to reveal the hidden light.
This term denotes a "flambeau, lamp or flame," from a root likely meaning "to shine." The lamps were the source of light, representing divine presence and revelation. Their concealment "within the pitchers" was crucial, ensuring that their sudden, coordinated exposure in the darkness would be maximally disorienting and terrifying to the enemy, transforming ordinary light into a weapon of chaos.
Verse Breakdown
"And he divided the three hundred men into three companies"
This strategic division, though numerically insignificant compared to the Midianite horde, was a brilliant tactical maneuver. By segmenting his small force into three distinct units, Gideon created the appearance of a larger, encircling army, capable of attacking from multiple directions simultaneously. This amplified the psychological impact of their impending assault, sowing confusion and fear among the enemy.
"and he put a trumpet in every man's hand"
The provision of a shofar for each of the 300 men ensured that when sounded simultaneously, the resulting cacophony would be deafening and overwhelming. This collective, piercing blast was designed to mimic the sound of a massive attacking army, creating immediate panic and disarray, making the Midianites believe they were under assault by an innumerable host.
"with empty pitchers"
The empty pitchers served a dual, critical purpose in God's strategy. First, they acted as opaque containers, concealing the lamps until the precise moment of revelation. Second, their inherent fragility meant they could be simultaneously shattered, adding a loud, startling crash to the trumpets' blast. Their "emptiness" also symbolically highlights their role as mere vessels, ready to be filled with divine purpose and then broken to reveal God's hidden power.
"and lamps within the pitchers"
The lamps, likely oil lamps or torches, were the element of sudden, blinding light. Their concealment within the pitchers was paramount, ensuring that their revelation would be a shocking surprise. This sudden burst of light in the dead of night, combined with the overwhelming noise, was designed to disorient, terrify, and disrupt the enemy's vision, contributing significantly to the ensuing chaos and self-destruction of the Midianite army.
Literary Devices
Judges 7:16 is replete with profound Symbolism. The "empty pitchers" powerfully symbolize human fragility, weakness, and utter dependence on God, serving as humble vessels through which divine power is manifested. The "lamps within" represent God's divine light, presence, and power, which are intentionally concealed until the appointed moment of dramatic revelation, bursting forth to illuminate and disorient. The "trumpets" symbolize divine proclamation, authority, and the unmistakable sound of God's intervention in human affairs. The entire scene is a masterful example of Irony, where the weakest army, armed with the most unconventional and seemingly ineffective "weapons" (fragile pottery and musical instruments instead of conventional swords and spears), achieves a miraculous and decisive victory. This narrative also employs striking Contrast between darkness and sudden light, silence and overwhelming noise, and human weakness versus divine omnipotence, all culminating in a disorienting psychological assault. Furthermore, the strategic use of these elements serves as potent Foreshadowing for the enduring biblical principle that God frequently chooses the weak, foolish, and despised things of the world to shame the strong and wise, a theme later profoundly articulated in the New Testament.
Theological and Thematic Connections
Judges 7:16 profoundly illustrates God's sovereign power and His unconventional, often counter-intuitive, methods of deliverance. It teaches a fundamental theological truth: divine victory is not achieved through human might, superior numbers, or conventional military prowess, but through humble, unwavering obedience to God's seemingly illogical commands. The inherent fragility of the pitchers and the hidden nature of the lamps powerfully emphasize that God often chooses what is weak, hidden, or despised in the world to display His overwhelming glory, ensuring that no human can boast in their own strength or wisdom. This passage underscores that true power resides in God alone, and our role is to be obedient, available vessels, allowing His light and power to shine brilliantly through our perceived weaknesses, to His eternal praise.
Reflection and Application
Judges 7:16 serves as an enduring and powerful reminder that God's ways are profoundly different from our ways, and His wisdom infinitely surpasses all human understanding or strategic brilliance. In a world that consistently values strength, abundant resources, and conventional success, this verse challenges us to cultivate a posture of profound humility and absolute dependence on God. When confronted with overwhelming odds, personal limitations, or daunting challenges that seem insurmountable, we are called not to rely on our own finite capabilities, nor to despair in our perceived weakness, but rather to trust implicitly in God's unconventional plans and obey His leading, even when it appears counterintuitive or foolish from a human perspective. Our weaknesses, like the empty pitchers, can paradoxically become the most potent conduits for God's divine light and power when we wholeheartedly surrender them to Him. This passage profoundly encourages believers to step out in audacious faith, knowing that true victory, lasting impact, and eternal significance originate solely from God, and He delights in using the humble and the weak to accomplish His magnificent purposes, thereby receiving all the glory.
Questions for Reflection
FAQ
Why did God reduce Gideon's army so drastically before the battle?
God reduced Gideon's army from an initial 32,000 to a mere 300 men to ensure that the victory against the Midianites would be unequivocally attributed to His divine power, not to Israel's military strength, numerical superiority, or human ingenuity. As explicitly stated in Judges 7:2, the Lord declared, "The people with you are too many for Me to give the Midianites into their hands, lest Israel boast against Me, saying, 'My own hand has saved me.'" This drastic reduction was a theological necessity, preventing human pride and guaranteeing that God alone would receive all glory for the miraculous deliverance of His people.
What was the specific purpose of the trumpets, empty pitchers, and lamps in Gideon's strategy?
These seemingly innocuous items were meticulously chosen instruments of psychological warfare, designed to create overwhelming confusion, terror, and panic among the vast Midianite forces. The trumpets (shofars) produced a deafening, unified blast when sounded simultaneously, mimicking the sound of an immense attacking army. The empty pitchers served two crucial roles: first, to conceal the lamps until the precise moment of revelation, and second, when simultaneously broken, they added a startling, cacophonous crash to the trumpets' sound. The sudden revelation of the lamps' light in the profound darkness of night, combined with the overwhelming noise, disoriented and terrified the Midianites, leading them to turn their swords on each other in the ensuing chaos, as vividly described in Judges 7:22. This ingenious strategy bypassed direct combat, powerfully demonstrating God's creative and omnipotent ways of delivering His people.
Is there a symbolic meaning to the "empty pitchers" and "lamps within" for believers today?
Yes, the "empty pitchers" hold profound symbolic meaning for believers, representing human fragility, weakness, and our inherent emptiness or insufficiency apart from God. We are, in essence, but "jars of clay," easily broken and seemingly insignificant in ourselves. The "lamps within" powerfully symbolize God's divine light, His indwelling presence, and the glorious treasure of Christ that indwells every believer through the Holy Spirit. The act of breaking the pitchers to reveal the light signifies that God often chooses to use our brokenness, our acknowledged weaknesses, and our surrender to Him to display His glorious power and light to a watching world. This resonates profoundly with the New Testament truth found in 2 Corinthians 4:7, which states that we have "this treasure in jars of clay to show that this all-surpassing power is from God and not from us."
Christ-Centered Fulfillment
Judges 7:16, with its vivid depiction of God achieving a colossal victory through unconventional means and apparent human weakness, serves as a powerful and profound foreshadowing of the ultimate triumph of Jesus Christ. Just as Gideon's small, seemingly ill-equipped army secured a great deliverance, so too did Christ, in His humble incarnation and sacrificial crucifixion, appear weak and utterly defeated in the eyes of the world. Yet, through these very acts of humility and apparent weakness, He achieved the greatest victory imaginable over sin, death, and the cosmic powers of darkness (Colossians 2:15). The "lamps within the pitchers" find their ultimate and most glorious fulfillment in Christ as the Light of the World, whose divine glory was veiled in human flesh but burst forth in dazzling, life-giving power through His resurrection. Believers, now indwelt by the Holy Spirit, are called to be like these pitchers—fragile, earthen vessels through whom the radiant light of Christ shines forth into a dark and lost world (Matthew 5:14). Our perceived weakness, when surrendered to God, becomes the very canvas upon which His strength is perfected, echoing the timeless principle that God deliberately chooses the foolish, weak, and despised things of the world to shame the wise and strong, ensuring that no one may boast in themselves, but only in the Lord (1 Corinthians 1:27-29).