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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 7:22 vividly portrays the climactic moment of Gideon's miraculous victory over the vast Midianite forces, unequivocally demonstrating the profound and direct supernatural intervention of God. As Gideon's small contingent of three hundred men executed their unconventional strategy by blowing trumpets and shattering pitchers, the Lord Himself supernaturally orchestrated chaos within the enemy ranks, causing every Midianite soldier to turn his sword against his fellow. This divinely induced fratricide led to a swift and disorganized rout, scattering the enemy host across the Jordan Valley. The verse powerfully underscores the principle of divine sovereignty in warfare, affirming that ultimate victory belongs solely to the Lord, not to human strength, strategic brilliance, or numerical superiority.
Context
Literary Context
Judges 7:22 serves as the dramatic and divinely orchestrated climax of Gideon's campaign against the Midianites, building directly on the preceding narrative. The overarching context of the book of Judges is Israel's cyclical pattern of apostasy, oppression, and subsequent divine deliverance. In this particular cycle, Israel has been severely oppressed by the Midianites for seven years, leading to their desperate cry for salvation in Judges 6. God's call to Gideon, initially marked by hesitation and a demand for confirming signs, culminates in a crucial divine command: God deliberately reduces Gideon's massive initial army of 32,000 men to a mere 300. This drastic reduction, explicitly stated by God in Judges 7:2, was to prevent Israel from boasting that "Mine own hand hath saved me." This theological imperative sets the stage for a victory that could only be attributed to supernatural power. Gideon's unconventional strategy, detailed in Judges 7:16-21, involved his small band surrounding the Midianite camp at night, each man equipped with a trumpet, a pitcher concealing a lamp, and the battle cry, "The sword of the LORD, and of Gideon!" (Judges 7:20). Judges 7:22, therefore, is the immediate and direct consequence of this obedient, faith-filled action, showcasing God's instantaneous and overwhelming response.
Historical & Cultural Context
The period of the Judges (approximately 12th-11th centuries BC) was characterized by a decentralized Israelite society, frequent spiritual backsliding, and intermittent subjugation by surrounding peoples. The Midianites, a formidable nomadic people originating from the Arabian desert, had become a severe scourge upon Israel, systematically devastating their crops and livestock for seven years, forcing the Israelites to abandon their fertile lands and seek refuge in mountainous strongholds and caves. This context highlights Israel's dire military weakness, economic ruin, and general state of despair, making any human-led victory against such a numerous, well-equipped, and mobile foe seem utterly impossible. While ancient warfare often employed psychological tactics such as surprise attacks, noise, and light to induce panic, the scale and immediate internal turning of swords described in Judges 7:22 transcend typical human stratagem, pointing definitively to a direct, supernatural act of God. The mention of specific geographical locations—Bethshittah, Zererath, Abelmeholah, and Tabbath—grounds the narrative in historical reality, tracing the path of the Midianite rout through the strategic Jordan Valley, confirming the thoroughness and historical veracity of the event.
Key Themes
Judges 7:22 powerfully encapsulates several core theological and narrative themes prevalent throughout the book of Judges and the broader biblical narrative. Foremost is the theme of Divine Sovereignty and Intervention, where God actively and directly intervenes in human affairs, particularly in warfare, to achieve His redemptive purposes. The explicit statement that "the LORD set every man's sword against his fellow" leaves no ambiguity; this was a divinely orchestrated event, not a mere stroke of luck or human ingenuity. This highlights God's absolute control over outcomes and His unique ability to turn the enemy's strength against itself. Secondly, the passage emphasizes God's Use of the Weak and Few, demonstrating His consistent preference for working through seemingly inadequate means to magnify His power and ensure that all glory is ascribed to Him alone. Gideon's 300 men were merely obedient instruments; God was the true warrior, a theme powerfully echoed in the New Testament where God "chose what is foolish in the world to shame the wise" (1 Corinthians 1:27). Finally, the verse brilliantly illustrates the theme of Divine Chaos and Confusion Among the Enemy, a recurring motif in biblical warfare where God fights for His people by sowing discord, terror, and self-destruction among their adversaries, as seen in the account of Jehoshaphat's victory where the Ammonites and Moabites turned on each other (2 Chronicles 20:23).
Exposition and Analysis
Key Word Analysis
The Hebrew verb וַיָּשֶׂם (vayyāśem), derived from the root שׂוּם (sûwm), carries the meaning "to put, place, set, appoint, make." In this context, its usage is crucial, signifying a deliberate, active, and volitional placement or arrangement by the Lord. It is not a passive allowance or a mere coincidence, but a direct, intentional act of God that caused the Midianites to turn their weapons against each other. This verb unequivocally underscores divine agency and intentionality in the supernatural chaos that ensued, leaving no room for human explanation of the victory.
The Hebrew word חֶרֶב (chereb) refers specifically to a sword, the primary cutting weapon of ancient warfare. The phrase "every man's sword against his fellow" literally means that their own instruments of war, which were intended for the destruction of Israel, were supernaturally directed by God against their comrades. This highlights the profound irony and devastating precision of God's intervention, turning the enemy's means of offense into instruments of self-destruction. The sword, a symbol of human power and aggression, becomes a tool of divine judgment within the enemy's own ranks.
The Hebrew term מַחֲנֶה (machăneh) denotes an encampment, a military camp, or an army/host. Its use here emphasizes the vast numerical superiority of the Midianite forces, highlighting the overwhelming odds faced by Gideon's small band. The fact that the Lord caused internal strife "throughout all the host" signifies the widespread, comprehensive, and pervasive nature of the divine confusion, affecting the entire massive encampment, not just a localized skirmish. This indicates a total breakdown of order and cohesion across the entire enemy army.
Verse Breakdown
"And the three hundred blew the trumpets"
This initial clause describes the immediate and obedient action of Gideon's small, seemingly inadequate force. Their compliance with God's unusual command, involving a loud, sudden sound in the dead of night, served as the human catalyst for the divine intervention. The trumpets were not conventional weapons but instruments of noise and signal, emphasizing the non-military nature of their "attack" and underscoring that the victory would not come through conventional human might.
"and the LORD set every man's sword against his fellow, even throughout all the host"
This is the pivotal statement of the verse, directly attributing the miraculous outcome to God. The phrase "the LORD set" emphasizes divine agency and active involvement. Disoriented by the sudden noise, light, and shouting in the darkness, the Midianites were supernaturally confused by God, causing them to mistake their own allies for enemies. This resulted in widespread fratricide and panic within their vast camp, leading to their self-destruction and complete disarray.
"and the host fled to Bethshittah in Zererath, [and] to the border of Abelmeholah, unto Tabbath"
This concluding part of the verse describes the immediate and chaotic consequence of the internal strife: the Midianite army's headlong, desperate flight. The mention of specific geographical locations details their escape route, indicating a disorganized and panicked retreat across the Jordan Valley. This geographical detail confirms the thoroughness of their defeat and grounds the miraculous event in historical reality, tracing the path of their utter collapse.
Literary Devices
Judges 7:22 employs several potent literary devices to convey its profound theological message and dramatic impact. Divine Irony is central to the narrative, as the very weapons intended for Israel's destruction—the swords of the Midianites—are turned by God against the Midianites themselves, leading to their self-inflicted defeat. The "sword of the LORD" (mentioned in Gideon's battle cry in Judges 7:20) is manifested not through Gideon's men wielding physical swords, but through God causing the enemy to wield their own swords against each other, demonstrating a higher, supernatural power at work that transcends human military logic. The description of the widespread chaos "throughout all the host" utilizes Hyperbole to emphasize the complete and overwhelming nature of the rout, though it also reflects the practical reality of a massive army in disarray and panic. The swift transition from the blowing of trumpets and shattering of pitchers to the enemy's flight highlights Cause and Effect, underscoring the direct and immediate link between Gideon's obedient action and God's miraculous, decisive intervention. The use of Pathos is evident in the description of the enemy's panicked flight through specific locations, evoking the desperation, terror, and complete demoralization of a defeated army.
Theological and Thematic Connections
Judges 7:22 stands as a profound testament to God's absolute sovereignty and His unique methods of warfare, which often defy human logic and military conventions. It dismantles the human tendency to rely on strength in numbers, superior weaponry, or strategic genius, instead exalting divine power and intervention as the sole source of true victory. The triumph is not merely a strategic success but a theological declaration that "the battle is the LORD's" (1 Samuel 17:47). This event serves as a powerful reminder that God often chooses to work through seemingly weak, few, or unconventional means to accomplish His mighty purposes, ensuring that all glory redounds to Him alone. It teaches that obedience to God's commands, even when they appear illogical or counter-intuitive from a human perspective, unlocks supernatural power and ensures victory against overwhelming odds. The chaos sown among the Midianites is a recurring divine strategy throughout scripture, demonstrating God's ability to confound, dismantle, and turn the plans of His adversaries against themselves.
Reflection and Application
Judges 7:22 offers timeless and profound encouragement for believers facing seemingly insurmountable challenges in their lives. It serves as a powerful reminder that our greatest victories, whether in personal struggles, spiritual warfare against unseen forces, or daunting life circumstances, are ultimately won not by our own strength, abundant resources, or cleverness, but by God's omnipotent power working through our obedience and faith. When confronted with overwhelming odds, a "host" of problems, or a situation that feels impossible, this verse calls us to shift our focus from our limited capabilities to God's unlimited power and His unique methods. It encourages us to trust implicitly in His ability to intervene in miraculous ways, even turning our adversaries or the very circumstances against themselves for our deliverance and His glory. The lesson is clear: our role is to be faithful in the small, seemingly insignificant acts of obedience—like blowing a trumpet or breaking a pitcher—and God, in His sovereignty, will bring about the mighty, often unexpected, results. This passage fosters a deep reliance on divine strategy rather than human might, cultivating a faith that knows with God, victory is assured, regardless of the numbers or the apparent impossibility of the circumstances.
Questions for Reflection
FAQ
How did the Midianites turn their swords on each other? Was it truly supernatural or a natural panic?
While panic and confusion are indeed natural reactions in a surprise night attack, the biblical text explicitly states, "the LORD set every man's sword against his fellow." This phrasing strongly indicates a direct, supernatural intervention by God. It wasn't merely a general chaos that might arise from a surprise attack, but a divinely orchestrated disorientation that caused them to mistake their own allies for enemies in the darkness and confusion of the sudden noise and light. This divine act ensured that the victory was clearly attributed to God, not to Gideon's military genius or the strength of his small army. It is presented as a miracle, a direct act of God's power, rather than solely a psychological phenomenon.
What is the significance of the trumpets, pitchers, and lamps in Gideon's strategy?
The trumpets, pitchers, and lamps were not conventional weapons but served as instruments of psychological warfare and profound symbolic declarations. The trumpets created a deafening, sudden noise, mimicking a much larger attacking force and signaling a widespread assault. The simultaneous breaking of the pitchers, revealing the lamps, created a sudden burst of light in the darkness, adding to the disorientation, terror, and illusion of a vast attacking army. Symbolically, these actions represented the breaking of human strength and reliance (the pitchers) to reveal God's light and power (the lamps), with the trumpets proclaiming His victory. The fact that Gideon's men had no swords (apart from Gideon's own, implied by the battle cry in Judges 7:20) further emphasizes that the victory was God's alone, achieved through unconventional means.
Does this story suggest that God always intervenes miraculously in battles or conflicts?
While God certainly possesses the power to intervene miraculously in any conflict, Judges 7:22 highlights a specific instance where He chose to do so to teach a profound lesson about His sovereignty and Israel's absolute dependence on Him. It is not a blanket promise that every battle or conflict will end with divine fratricide among enemies. Instead, it underscores that God is ultimately in control of all outcomes, and He can deliver His people through means that defy human logic and military might. The primary lesson is about trusting God's power, obeying His commands regardless of the apparent odds, and recognizing that His ways are higher than ours, rather than expecting a specific type of miraculous intervention in every situation.
Christ-Centered Fulfillment
Judges 7:22, with its vivid depiction of divine intervention and victory achieved through apparent weakness, finds profound Christ-centered fulfillment. Gideon's battle, where God turns the enemy's weapons against themselves, powerfully foreshadows the ultimate victory achieved by Jesus Christ, not through military might or conventional power, but through apparent weakness and self-sacrifice on the cross. Just as Gideon's 300 men, armed with trumpets and lamps, were obedient instruments for God's supernatural confusion and defeat of the Midianites, so Christ, through His crucifixion—a seeming defeat and scandal to human wisdom—disarmed and triumphed over the spiritual forces of darkness. Colossians 2:15 declares that Jesus "disarmed the rulers and authorities and put them to open shame, by triumphing over them in him." The "sword" of the enemy, which is death and sin, was turned against itself by Christ's resurrection, utterly destroying the very power of the devil (Hebrews 2:14-15). Furthermore, the victory in Judges 7:22 was for Israel's temporal deliverance, pointing forward to Jesus as the true Lamb of God, who takes away the sin of the world!, securing eternal deliverance and salvation for all who believe. In Him, believers are empowered to be "more than conquerors" (Romans 8:37), not by their own strength, but by the power of the Holy Spirit, wielding not physical weapons, but spiritual ones (2 Corinthians 10:4) against spiritual foes (Ephesians 6:12). Thus, Judges 7:22 stands as a powerful Old Testament echo of the New Testament truth that God's greatest victories are achieved through means that confound human wisdom, culminating in the cross and resurrection of Jesus Christ.