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Commentary on Judges 7 verses 16–22
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.
They go forth therefore to battle with trumpets, with lamps and with pitchers. This, as we have said, was an unusual order of battle. They sounded with the trumpets, and the pitchers were held in their left hands. But lamps were placed within the pitchers; but, when the pitchers were broken, the lamps appeared, and by their flashing light the frightened enemies are put to flight. The trumpets signify, therefore, the loud voice of preachers, the lamps the brightness of their miracles, and the pitchers the frailty of their bodies. For our leader led forth with him to the contest of preaching, so as by making light of their bodily safety would overthrow their enemies by dying and would overcome their swords, not by arms, not by words, but by patience. For our martyrs came armed under their leader to battle, but armed with trumpets, with pitchers, with lamps. And they sounded with their trumpets when preaching. They broke their pitchers when exposing their bodies to dissolution by the swords of the enemy in their suffering. They shone forth with lamps when, after the dissolution of their bodies, they flashed forth with miracles. And their enemies were presently put to flight, because, when they beheld the bodies of dead martyrs glittering with miracles, they were overpowered by the light of truth and believed that which they had impugned. They sounded therefore with the trumpets that the pitchers might be broken; the pitchers were broken that the lamps might appear; the lamps appeared that the enemies might be put to flight. That is, the martyrs preached until their bodies were dissolved in death; their bodies were dissolved in death that they might shine forth with miracles; they shone forth with miracles that they might overthrow their enemies with divine light, so that they might no longer stand up and resist God but fear him and submit to him.
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SUMMARY
Judges 7:20 vividly captures the climactic moment of Gideon's unconventional assault on the Midianite camp, where his 300 men, divided into three companies, simultaneously executed God's precise instructions. The shattering of earthenware pitchers, the sudden blaze of hidden lamps, the piercing blast of trumpets, and the unified, terrifying cry of "The sword of the LORD, and of Gideon!" unleashed a psychological shockwave that plunged the vast enemy host into chaos and self-destruction, securing a miraculous victory attributed solely to divine power.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 7:20 is rich with Symbolism, Irony, and Contrast. The lamps symbolize light overcoming darkness, divine revelation, and the presence of God's truth dispelling the enemy's ignorance and fear. They represent God's illuminating power breaking through the spiritual and literal darkness. The trumpets symbolize divine proclamation, a call to holy war, and the irresistible power of God's voice to shatter human resistance and instill terror. The broken pitchers symbolize the fragility of human vessels, yet their destruction paradoxically brings forth light and contributes to victory, illustrating how God uses the weak and seemingly insignificant to accomplish His grand purposes. There is profound Irony in the fact that a vast, numerically superior enemy is defeated not by conventional weapons, but by light, sound, and a shout—elements that are typically non-lethal. The Contrast between the initial silence and darkness of the night and the sudden, overwhelming burst of light and sound creates a terrifying, disorienting experience for the Midianites. The narrative also employs Repetition of the battle cry, "The sword of the LORD, and of Gideon," which reinforces the theological message that the victory is divinely orchestrated and executed, a testament to God's active involvement.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 7:20 powerfully illustrates the biblical principle that God's strength is made perfect in human weakness, and that true victory comes not through human might or strategic brilliance, but through divine intervention in response to obedient faith. This event serves as a profound object lesson that God often chooses unconventional means and seemingly inadequate instruments to accomplish His purposes, ensuring that all glory redounds to Him alone. The Midianites' self-destruction underscores God's ability to turn the enemy's own power against itself, a recurring theme in salvation history, demonstrating His ultimate control over all circumstances.
REFLECTION AND APPLICATION
Judges 7:20 is a stirring testament to the power of God to work through seemingly insignificant means and obedient faith. It challenges our human tendency to rely on visible strength, large numbers, or conventional wisdom. In our own lives, we often face "Midianite" challenges—overwhelming problems, seemingly insurmountable obstacles, or personal weaknesses that appear to disqualify us from success. This verse reminds us that our resources are not the limiting factor for God. What God requires is our humble obedience to His often-unconventional leading, our willingness to step out in faith even when the path seems illogical or inadequate. The "trumpets, pitchers, and lamps" in our lives might be our vulnerabilities, our simple acts of faith, or our willingness to follow God's call even when it makes no sense to the world. When we submit our "300" to God, He promises to fight our battles and ensure that His glory is revealed, often in ways that defy human explanation. The victory is always the Lord's, and He delights in demonstrating His power through our weakness, transforming our limitations into platforms for His miraculous intervention.
Questions for Reflection
FAQ
Why did God instruct Gideon to use trumpets, pitchers, and lamps instead of traditional weapons?
Answer: God's instruction for Gideon to use unconventional items like trumpets, pitchers, and lamps was primarily to ensure that the victory would be unequivocally attributed to Him, rather than to human strength or military prowess. By reducing Gideon's army to a mere 300 men and equipping them with non-lethal items, God removed any possibility of Israel boasting in their own might (Judges 7:2). The tactic itself was a brilliant act of psychological warfare: the sudden simultaneous blast of 300 trumpets, the shattering of 300 pitchers, and the flashing of 300 hidden lamps in the dead of night created an overwhelming sensory assault. This disoriented and terrified the sleeping Midianite army, leading them to believe they were surrounded by a massive force, causing them to turn their swords on one another in panic and confusion (Judges 7:22). It was a profound demonstration of God's power to deliver through seemingly weak and foolish means, highlighting His sovereignty over all human endeavors.
CHRIST-CENTERED FULFILLMENT
Judges 7:20, with its depiction of a seemingly weak force achieving a miraculous victory through unconventional means, powerfully foreshadows the ultimate triumph of God through Jesus Christ. Just as Gideon's 300 men, armed with light and sound, brought about the defeat of a vast enemy, so too did Christ, appearing in the "weakness" of human flesh and dying on a cross, achieve the decisive victory over sin, death, and the powers of darkness. The "sword of the LORD" in Gideon's cry finds its ultimate fulfillment in Christ, whose words are described as a "sharp two-edged sword" (Hebrews 4:12) and who will ultimately defeat His enemies with the "sword that comes from his mouth" (Revelation 19:15). The light revealed from the broken pitchers points to Christ, the "light of the world" (John 8:12), whose body was "broken" on the cross, yet through that breaking, the glorious light of salvation shone forth, dispelling the spiritual darkness that held humanity captive. His victory was not achieved through military might or human armies, but through humility, sacrifice, and resurrection, demonstrating that God's power is perfected in weakness (2 Corinthians 12:9). Ultimately, Gideon's triumph serves as a vivid Old Testament picture of the greater spiritual victory won by the Lamb of God, who takes away the sin of the world (John 1:29).