TRV
See on the biblical-era map
Study This Verse
Commentary on Judges 7 verses 1–8
Here, I. Gideon applies himself with all possible care and industry to do the part of a good general, in leading on the hosts of Israel against the Midianites (Jdg 7:1): He rose up early, as one whose heart was upon his business, and who was afraid of losing time. Now that he is sure God is with him he is impatient of delay. He pitched near a famous well, that his army might not be distressed for want of water, and gained the higher ground, which possibly might be some advantage to him, for the Midianites were beneath him in the valley. Note, Faith in God's promises must not slacken, but rather quicken, our endeavours. When we are sure God goes before us, then we must bestir ourselves, Sa2 5:24.
II. God provides that the praise of the intended victory may be reserved wholly to himself, by appointing 300 men only to be employed in this service.
1.The army consisted of 32,000 men, a small army in comparison with what the Midianites had now brought into the field; Gideon was ready to think them too few, but God comes to him, and tells him they are too many, Jdg 7:2. Not but that those did well who offered themselves willingly to this expedition, but God saw fit not to make use of all that came. We often find God bringing great things to pass by a few hands, but this was the only time that he purposely made them fewer. Had Deborah lately blamed those who came not to the help of the Lord, and yet in the next great action must those be turned off that do come? Yes; (1.) God would hereby show that when he employed suitable instruments in his service he did not need them, but could do his work without them, so that he was not indebted to them for their service, but they to him for employing them. (2.) He would hereby put those to shame for their cowardice who had tamely submitted to the Midianites, and durst not make head against them, because of the disproportion of their numbers. They now saw that, if they had but made sure of the favour of God, one of them might have chased a thousand. (3.) He would hereby silence and exclude boasting. This is the reason here given by him who knows the pride that is in men's hearts: Lest Israel vaunt themselves against me. Justly were those denied the honour of the success. My own hand hath saved me is a word that must never come out of the mouth of such as shall be saved. He that glories must glory in the Lord, and all flesh must be silent before him.
2.Two ways God took to lessen their numbers: - (1.) He ordered all that would own themselves timorous and faint-hearted to be dismissed, Jdg 7:3. They were now encamped on a mountain close to the enemy, called Mount Gilead, from Gilead, the common ancestor of these families of Manasseh, which were seated on this side Jordan (Num 26:30), and thence they might see perhaps the vast numbers of the enemy; those therefore who were disheartened at the sight were left to their liberty, to go back if they pleased. There was a law for making such a proclamation as this, Deu 20:8. But Gideon perhaps thought that concerned only those wars which were undertaken for the enlarging of their coast, not, as this, for their necessary defence against an invader; therefore Gideon would not have proclaimed this if God, who knew how his forces would hereby be diminished, had not commanded him. Cowards would be as likely as any, after the victory, to take the honour of it from God, and therefore God would not do them the honour to employ them in it. One would have thought there would be scarcely one Israelite to be found that against such an enemy as the Midianites, and under such a leader as Gideon, would own himself fearful; yet above two parts of three took advantage of this proclamation, and filed off, when they saw the strength of the enemy and their own weakness, not considering the assurances of the divine presence which their general had received of the Lord, and, it is likely, delivered unto them. Some think the oppression they had been under so long had broken their spirits, others, more probably, that consciousness of their own guilt had deprived them of their courage. Sin stared them in the face, and therefore they durst not look death in the face. Note, Fearful faint-hearted people are not fit to be employed for God; and, among those that are enlisted under the banner of Christ, there are more such than we think there are. (2.) He directed the cashiering of all that remained except 300 men, and he did it by a sign: The people are yet too many for me to make use off, Jdg 7:4. See how much God's thoughts and ways are above ours. Gideon himself, it is likely, thought they were too few, though they were as many as Barak encountered Sisera with (Jdg 4:14); and, had he not forced his way through the discouragement by dint of faith, he himself would have started back from so hazardous an enterprise, and have made the best of his own way back. But God saith, they are too many, and, when diminished to a third part, they are yet too many, which may help us to understand those providences which sometimes seem to weaken the church and its interests: 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. Gideon is ordered to bring his soldiers to the watering, probably to the well of Harod (Jdg 7:1) and the stream that ran from it; he, or some appointed by him, must observe how they drank. We must suppose they were all thirsty, and were inclined to drink; it is likely he told them they must prepare to enter upon action immediately, and therefore must refresh themselves accordingly, not expecting, after this, to drink any thing else but the blood of their enemies. Now some, and no doubt the most, would kneel down on their knees to drink, and put their mouths to the water as horses do, and so they might get their full draught. Others, it may be, would not make such a formal business of it, but as a dog laps with his tongue, a lap and away, so they would hastily take up a little water in their hands, and cool their mouths with that, and be gone. Three hundred and no more there were of this latter sort, that drank in haste, and by those God tells Gideon he would rout the Midianites, Jdg 7:7. By the former distinction none were retained but hearty men, that were resolved to do their utmost for retrieving the liberties of Israel; but by this further distinction it was provided that none should be made use of but, [1.] Men that were hardy, that could endure long fatigue, without complaining of thirst or weariness, that had not in them any dregs either of sloth or luxury. [2.] 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 in a good thing. And also because these were the smaller number, and therefore the least likely to effect what they were designed for, God would by them save Israel. It was a great trial to the faith and courage of Gideon, when God bade him let all the rest of the people but these 300 go every man to his place, that is, go where they pleased out of his call, and from under his command; yet we may suppose those that were hearty in the cause, though now set aside, did not go so far out of hearing but that they were ready to follow the blow, when the 300 had broken the ice, though this does not appear. Thus strangely was Gideon's army purged, and modelled, and reduced, instead of being recruited, as one would think in so great an action it both needed and deserved to be. Now,
3.Let us see how this little despicable regiment, on which the stress of the action must lie, was accoutred and fitted out. Had these 300 been double-manned with servants and attendants, and double-armed with swords and spears, we should have thought them the more likely to bring something to pass. But, instead of making them more serviceable by their equipment, they are made less so. For, (1.) Every soldier turns butler: They took victuals in their hands (Jdg 7:8), left their bag and baggage behind, and every man burdened himself with his own provision, which was a trial of their faith, whether they could trust God when they had no more provisions with them than they could carry, and a trial of their diligence, whether they would carry as much as they had occasion for. This was indeed living from hand to mouth. (2.) Every soldier turns trumpeter. The regiments that were cashiered left their trumpets behind them for the use of these 300 men, who were furnished with these instead of weapons of war, as if they had been going rather to a game than to a battle.
For the same reason was it that when Gideon was about to overcome the Midianites, he commanded three hundred men to take pitchers, and to hold lighted torches inside the pitchers, and trumpets in their right hands. Our predecessors have preserved the explanation received from the apostles, that the pitchers are our bodies, fashioned of clay, which do not know fear if they burn with the fervor of the grace of the Spirit, and bear witness to the passion of the Lord Jesus with a loud confession of the voice. Who, then, can doubt the divinity of the Holy Spirit, since where the grace of the Spirit is, there the manifestation of the divinity appears. By this evidence we infer not a diversity but the unity of the divine power. For how can there be a severance of power, where the effect of the working in all is one? Neither can there be the grace of the sacraments where there is no forgiveness of sins. What, then, is that fire? Not certainly one made up of common twigs or roaring with the burning of the reeds of the woods, but that fire which improves good deeds like gold and consumes sins like stubble. This is undoubtedly the Holy Spirit, who is called both the fire and light of the countenance of God: light as we said above: “The light of your countenance has been sealed upon us, O Lord.” What is, then, the light that is sealed, but that of the seal of the Spirit, believing in whom, “you were sealed,” he says, “with the Holy Spirit of promise.” And as there is a light of the divine countenance, so, too, does fire shine forth from the countenance of God, for it is written: “A fire shall burn in his sight.” For the grace of the day of judgment shines beforehand, that forgiveness may follow to reward the service of the saints. O the great fullness of the Scriptures, which no one can comprehend with human genius! O greatest proof of the divine unity! For how many things are pointed out in these two verses!
Limiting one’s intake of water helps a great deal to obtain temperance. This was well understood by the three hundred Israelites accompanying Gideon just when they were preparing to attack Midian.
Dogs should not always be taken in an evil sense; otherwise the prophet would not blame “dogs not able to bark and loving to dream.” Doubtless they would be praiseworthy dogs if they both knew how to bark and loved to watch. And certainly those three hundred men—a most sacred number according to the letter of the cross10—would not have been chosen to win the victory because they lapped water as dogs do, unless some great mystery were signified. Good dogs watch and bark to protect their house and their master, their flock and their shepherd. Finally, even here in the praises offered by the church, when a selection is made from this prophecy, it is the tongue of dogs that is mentioned, not their teeth.
Dogs are commendable, not abominable. They observe fidelity toward their master, and before his house they bark against enemies. He has not simply said “of dogs” but “of your dog.” Nor are their teeth praised, but their tongue is: for it was not indeed to no purpose, not without a great mystery, that Gideon was bidden to lead those alone who should lap the water of the river like dogs. Of such sort not more than three hundred among so great a multitude were found. In this number is the sign of the cross because of the letter T [tau], which signifies three hundred in the Greek numeral characters.
And they were brought to the river to drink the waters; and whoever drank the waters with bended knees were removed from the struggle of war. For by the waters is designated the doctrine of wisdom, but by the unbended knee righteous conduct. Therefore those who are reported to have bent their knees while drinking the water retired from the strife of battles, having been forbidden because Christ proceeds to battle against the enemies of the faith with those who, when they drink the streams of doctrine, do not distort the uprightness of their actions. For all are said at that time to have drunk the water, but not all [are said] to have stood with unbended knee. And those who bent their knees while they were drinking the waters were rejected because, as the apostle witnesses, “It is not the hearers of the law who are just before God, but the doers of the law will be justified.” For since weakness of conduct is, as we have said, signified by this very bending of the knees, it is rightly said again by Paul: “Lift up the hands that droop and the feeble knees and make straight steps with your feet.” Therefore those who proceed under Christ as their leader to battle, are those who exhibit in their conduct that which they profess with their mouth, who drink spiritually the streams of doctrine and yet are not carnally distorted by wicked works.
Just as the six hundred years of life which Noah completed prior to entering the ark designate the perfection of faith and confession of those who approach the church’s sacraments of heavenly grace and perpetual reward, so also does the three hundred and fifty years that he lived after the great flood typify the perfection of those who, having received the sacraments of life, zealously and faithfully serve the Lord until death. For we say that three hundred, because it is denoted in Greek by the letter tau, which is written in the shape of a cross, most aptly signifies those who resolve not to glory except in the cross of our Lord Jesus Christ. Hence Gideon, at the Lord’s command and with his assistance, conquered the innumerable army of the Midianites with three hundred men, thus teaching figuratively that by faith in the Lord’s cross we will be victorious in the wars waged against us both by this world and by our own vices.
Continue studying Judges 7:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Judges 7:5 describes a pivotal moment in Gideon's campaign, where the Lord implements an unconventional and seemingly arbitrary test to further reduce Israel's army. After an initial reduction based on fear, God instructs Gideon to observe the remaining men as they drink water, distinguishing between those who lap cautiously, like a dog, and those who kneel fully. This divine selection process reveals a preference for vigilance and readiness over comfort or conventional military strength, ensuring that the impending victory against the Midianites would be undeniably attributed to God's miraculous power alone, rather than human might.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent Literary Devices to convey its profound theological message. Contrast is paramount, setting the "lapping" method against the "bowing down" method. This serves as a vivid visual and behavioral distinction, which is not merely descriptive but deeply Symbolic. The two drinking styles represent differing levels of vigilance, readiness, and perhaps even spiritual posture. The "lappers" symbolize alertness, discipline, and a posture of readiness for divine service, while the "bowers" symbolize comfort, relaxation, and potential vulnerability. There is also a strong element of Divine Irony at play; instead of selecting the strongest, most numerous, or conventionally "best" soldiers, God chooses a seemingly arbitrary and unconventional test to identify a small, seemingly "weaker" contingent. This counter-intuitive method magnifies His own power through human weakness. This highlights God's Sovereignty in choosing His instruments and underscores the theme that His ways are often contrary to human logic and expectation, ensuring that all glory redounds to Him alone.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 7:5 is a profound illustration of God's unconventional methods and His insistence on receiving all glory for victory. It teaches that divine success is not predicated on human strength, numbers, or conventional wisdom, but on absolute dependence on God's power and obedience to His often-surprising commands. The selection process highlights God's meticulous care in choosing His instruments, not based on outward appearance or typical military prowess, but on an inner quality of vigilance and readiness that might otherwise go unnoticed. This passage challenges human notions of capability and strategy, compelling us to trust in God's higher ways and purposes, even when they defy our understanding. It underscores that God deliberately engineers situations to prevent human boasting, ensuring that His people recognize His hand in every triumph and that His glory is magnified through human weakness.
REFLECTION AND APPLICATION
Judges 7:5 serves as a powerful reminder that God's ways are not our ways, and His strategies often confound human logic. In our lives, we frequently tend to rely on our own strength, accumulated resources, or perceived wisdom to tackle challenges, much like Gideon's initial large army. However, this passage calls us to a radical dependence on God, urging us to trust His unconventional methods and to obey His instructions, even when they seem counter-intuitive or strip away our sense of self-sufficiency. The distinction between the lapping and bowing soldiers can be seen as a profound call to spiritual vigilance: are we so engrossed in satisfying our immediate needs or comforts that we become spiritually vulnerable, or do we maintain an alert posture, ready to discern God's leading and respond to His call, even in the mundane moments of life? This verse encourages us to cultivate a spirit of readiness and constant awareness, recognizing that God can use the seemingly weakest and most unlikely means to accomplish His greatest purposes, ensuring that all glory redounds to Him alone. Our humble obedience and unwavering trust, not our perceived strength or self-reliance, are what truly matter in God's economy.
Questions for Reflection
FAQ
What was the significance of the two drinking methods in God's selection process?
Answer: The two drinking methods described in Judges 7:5—lapping water with the hand to the mouth while remaining somewhat alert, versus kneeling down fully to drink—were not arbitrary. While the Bible does not explicitly state God's precise reasoning, the prevailing interpretation among scholars is that the method served to distinguish between those who maintained a posture of vigilance and readiness for battle, and those who were more relaxed and vulnerable. The "lappers" were seen as more disciplined, aware of their surroundings, and able to react quickly to an ambush, even while satisfying a basic need. In contrast, those who "bowed down" fully were in a more exposed and less defensive position, indicating a potential lack of immediate situational awareness. God chose the 300 men who "lapped" not because their method of drinking was inherently superior, but because it likely revealed a deeper character trait of alertness, discipline, and preparedness, which was essential for the seemingly impossible mission against the vast Midianite army. This selection method ensured that the victory would be clearly seen as God's miraculous work, not the result of human military prowess or overwhelming numbers, reinforcing the theme of divine sovereignty found throughout Judges 7.
CHRIST-CENTERED FULFILLMENT
The seemingly peculiar selection process in Judges 7:5, where God chooses a small, vigilant remnant to achieve a mighty victory, finds profound Christ-centered fulfillment. Just as God chose Gideon's 300 not for their strength but for a specific quality of readiness and dependence, so too did God choose His Son, Jesus, not by human standards of power or worldly might, but as the ultimate "chosen one" to accomplish salvation through apparent weakness. Jesus, the Lamb of God who takes away the sin of the world, came not with an army, but as a humble servant, ultimately achieving victory through the cross—a symbol of weakness and foolishness to the world, but the very power and wisdom of God to those who believe (1 Corinthians 1:18). The vigilance of the "lapping" soldiers can be seen as a foreshadowing of the constant spiritual alertness and absolute dependence on the Father that characterized Jesus' earthly ministry (John 5:19). He was always "watching" and "listening" to the Father's will, even in moments of profound human need or vulnerability, such as His agonizing prayer in Gethsemane (Matthew 26:39). Furthermore, Jesus offers "living water" that truly quenches spiritual thirst, inviting all who are thirsty to come to Him and drink (John 4:10, John 7:38). As His followers, we are called to emulate the vigilance of the 300, to remain alert and watchful for His return (Matthew 24:42), trusting in His omnipotent power to accomplish His purposes through our surrendered weakness, rather than our own self-reliance or worldly strategies.