TRV
See on the biblical-era map
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 7:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Three Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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 7:6 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 7:6 details the precise outcome of God's final, unconventional test for Gideon's army, identifying the three hundred men selected for their unique method of drinking water. These chosen few "lapped" water, scooping it to their mouths while maintaining a posture of alertness, a stark contrast to the vast majority of the remaining soldiers who "bowed down upon their knees" to drink. This divine selection process, which drastically reduced Gideon's force from 32,000 to a mere 300, ensured that the impending miraculous victory over the Midianites would be unequivocally attributed to God's sovereign power alone, preventing human boasting and magnifying His glory in the face of insurmountable odds.
Context
Literary Context
Judges 7:6 serves as the climactic conclusion to a divinely orchestrated process of military reduction, which began earlier in the chapter. The narrative unfolds against the backdrop of Israel's severe oppression by the Midianites, as introduced in Judges 6, leading to Gideon's reluctant call to leadership. Initially, Gideon assembled a substantial army of 32,000 men. However, God deemed this force "too large," explicitly stating His concern that Israel would claim victory by their own strength (Judges 7:2). The first reduction, a command for the fearful to return home, saw the army shrink to 10,000 men (Judges 7:3). Yet, God insisted on further pruning, leading to the unique water test described in Judges 7:4-5. Thus, Judges 7:6 is the definitive numerical resolution of this final, counter-intuitive selection, setting the stage for one of the most remarkable and divinely empowered victories in Israel's history.
Historical & Cultural Context
The period of the Judges (roughly 12th-11th centuries BC) was a tumultuous era for Israel, marked by a recurring cycle of disobedience, foreign oppression, cries for deliverance, and the raising of a judge by God. The Midianites, often allied with the Amalekites and other "people of the East," were formidable nomadic raiders who, for seven years, had systematically devastated Israel's agricultural resources and livestock, forcing the Israelites to hide in caves and strongholds (Judges 6:3-6). In ancient warfare, numerical superiority was almost universally considered a decisive advantage. God's deliberate and drastic reduction of Gideon's army from 32,000 to a mere 300 men completely defied conventional military strategy and human logic. This historical context underscores the absolute desperation of Israel's situation and highlights the radical nature of God's intervention, emphasizing that the impending victory would be a clear demonstration of divine power rather than human might or strategic brilliance.
Key Themes
Judges 7:6 powerfully encapsulates several profound themes central to the book of Judges and the broader biblical narrative. Firstly, it unmistakably highlights Divine Sovereignty and Selection. God's choice of the 300 men, based on a seemingly arbitrary test, demonstrates His absolute control over human affairs and His unconventional methods of choosing His instruments. He operates by criteria that ensure His glory is magnified, not human strength or wisdom, as seen in the selection of the few. Secondly, the drastic reduction from 32,000 to 300 men underscores the theme of Absolute Dependence on God, Not Human Strength. This narrative serves as a potent reminder that "the battle is the Lord's" (1 Samuel 17:47), and that God frequently chooses the weak and few to accomplish monumental tasks, precisely "so that no one may boast before Him" (1 Corinthians 1:29). Lastly, the distinction between the "lapping" and "bowing" men introduces the theme of Vigilance and Readiness. While the text does not explicitly state the reason for selection, the traditional interpretation suggests that the "lappers" demonstrated a posture of heightened awareness, remaining prepared for immediate action, a critical characteristic for the surprise night attack they were about to execute against the Midianite camp, thereby illustrating a spiritual principle of readiness for God's call.
Exposition and Analysis
Key Word Analysis
This primitive root describes the action of quickly scooping water with the hand to the mouth, much like a dog laps water. The imagery conveys a sense of speed, efficiency, and, crucially, maintaining an upright or semi-upright posture. This method implies a degree of vigilance and readiness, as one's head is not fully down, and one's hands are free to grasp a weapon or react to a sudden threat. It suggests a soldier who prioritizes situational awareness even during a basic need.
This word refers to the open hand, often indicating power, means, or direction. In this context, "putting their hand to their mouth" specifies the precise action of scooping water, distinguishing it from drinking directly from the stream. The hand becomes the instrument of a particular, deliberate method of consumption that allows for continued readiness, rather than a more vulnerable, direct approach.
This primitive root signifies bending the knee, often to the point of prostration or sinking low. When applied to drinking water, it suggests a more relaxed, perhaps less attentive posture, where one fully kneels or bends low to drink directly from the water source. This position would make one less immediately aware of surroundings and significantly slower to react to a sudden threat, contrasting sharply with the implied readiness of those who "lapped."
Verse Breakdown
"And the number of them that lapped, [putting] their hand to their mouth, were three hundred men"
This clause precisely identifies the small, divinely chosen contingent. Their distinctive method of drinking—scooping water to their mouths with their hands—is highlighted as the defining characteristic for their selection. This action is traditionally interpreted as a demonstration of vigilance and readiness, as it allowed them to remain alert to their surroundings. The specific number, "three hundred," underscores the extreme reduction of Gideon's army and the seemingly impossible odds they faced against the vast Midianite forces. This small, elite force represents God's chosen instruments, not for their inherent strength or prowess, but for their posture of alertness and perhaps their implicit trust in God's unconventional methods.
"but all the rest of the people bowed down upon their knees to drink water"
This contrasting clause describes the remaining 9,700 men (from the initial 10,000). Their method of drinking—kneeling or prostrating themselves—suggests a more relaxed, less vigilant posture. While not inherently "wrong" or a sign of moral failing, in the context of a military selection for a surprise attack, this posture indicated a lack of the specific, immediate readiness God sought. This larger group, though still a substantial fighting force by human standards, was deemed unsuitable for God's specific purpose, further emphasizing that God's criteria for selection often differ radically from human expectations and military logic.
Literary Devices
The primary literary device at play in Judges 7:6 is Contrast. The verse sharply distinguishes between two groups of soldiers based on their method of drinking water, highlighting the "three hundred men" who "lapped" versus "all the rest" who "bowed down." This stark contrast serves to underscore the unique and divinely counter-intuitive nature of God's selection process, emphasizing the difference in posture and implied readiness between the chosen few and the many. Furthermore, the act of drinking itself functions as a form of Symbolism. It is not merely a mundane physical act but a divinely designed test intended to reveal a crucial character trait—specifically, vigilance and preparedness for battle. The 300 men, through their seemingly minor action, become a powerful symbol of divine election, complete dependence on God, and the unexpected instruments God uses to achieve His purposes. The entire narrative of the army's reduction, culminating in this verse, also employs Irony, as God intentionally weakens His army by human standards to demonstrate His own overwhelming strength.
Theological and Thematic Connections
Judges 7:6 stands as a profound theological statement on God's sovereignty, His unconventional methods, and His unwavering desire for humanity to rely solely on Him. The selection of the 300 men, not based on conventional military might or human wisdom but on a seemingly arbitrary test of vigilance, serves as a powerful declaration: God's power is not limited by human numbers, strength, or strategic advantage. He deliberately orchestrates circumstances to ensure that His glory is paramount in victory, preventing any human boasting or self-aggrandizement. This principle resonates deeply throughout Scripture, consistently reminding believers that true strength lies in absolute dependence on God, and that He often chooses the weak and few to accomplish monumental tasks, thereby demonstrating that the victory belongs to Him alone and His power is made perfect in weakness.
Reflection and Application
Judges 7:6 offers enduring lessons for believers navigating the complexities and challenges of a world that often prioritizes numerical strength, human ingenuity, and overwhelming resources. This passage profoundly challenges us to radically re-evaluate our sources of confidence, prompting a shift in reliance from our own abilities, accumulated resources, or numerical advantages to God's infinite power and perfect wisdom. When confronted with seemingly insurmountable odds—whether in personal struggles, ministry endeavors, or societal challenges—the story of Gideon's 300 serves as a powerful reminder that God delights in working through apparent weakness to display His perfect strength and achieve His purposes. It also compels us to cultivate a spirit of spiritual vigilance and readiness, much like the "lapping" men. This prompts crucial self-reflection: Are we attentive to God's subtle leadings, prepared to act swiftly and obediently, and spiritually alert to the unseen battles around us? Or are we "bowing down" in complacency, distracted by worldly concerns, and slow to respond to the urgency of God's call? This verse encourages us to embrace God's often unconventional methods, trust His sovereign selection, and remain ever-ready to serve Him, knowing that He can accomplish the impossible through a faithful few who are wholly dependent on Him.
Questions for Reflection
FAQ
Why did God choose such a specific and seemingly arbitrary test for Gideon's army?
God's primary and overarching purpose in this unique test was to ensure that the impending victory over the vast Midianite forces would be attributed solely to Him, thereby preventing Israel from boasting in their own strength or numbers (Judges 7:2). By drastically reducing the army to a mere 300 men through a non-conventional method, God eliminated any possibility of human pride or self-congratulation. Furthermore, while not explicitly stated, the test of "lapping" versus "bowing" is widely interpreted as a practical assessment of vigilance and readiness. The men who lapped water, scooping it quickly while maintaining an upright or semi-upright posture, were arguably more alert and prepared for immediate action than those who fully knelt down, which would leave them more vulnerable. This characteristic of alertness and readiness was crucial for the surprise night attack Gideon was about to execute, making the chosen 300 uniquely suited for the specific, divinely ordained mission.
Does this passage imply that one method of drinking water is more spiritual or superior than another?
No, the passage does not suggest that "lapping" is a more spiritual or inherently superior way to drink water in general. The method of drinking was not an end in itself, but a divinely ordained means to reveal a specific character trait: vigilance, alertness, and readiness for battle. God was not looking for a particular drinking style for its own sake, but for a posture of heightened awareness that would be critical for the specific, dangerous mission ahead. The test was a practical, albeit divinely designed, filter intended to select men whose disposition aligned with God's strategic plan for a swift, surprise attack, rather than a commentary on personal habits, spiritual piety, or moral superiority. It was about suitability for a particular task, not general virtue.
Christ-Centered Fulfillment
Judges 7:6, with its narrative of divine selection and victory achieved through apparent weakness, powerfully foreshadows the ultimate work of Christ. Just as God chose a small, seemingly insignificant band of 300 men to achieve a great deliverance for Israel, so too did God choose to accomplish the salvation of humanity not through overwhelming displays of earthly power or military might, but through the humble, "weak" appearance of His Son, Jesus Christ (1 Corinthians 1:25). Christ, the true Lamb of God, achieved decisive victory over sin, death, and the powers of darkness not through a show of force, but through His crucifixion—an event that appeared to be the ultimate defeat but was, in fact, God's perfect triumph (Colossians 2:15). He relied entirely on the Father's will and power, even to the point of obediently embracing death on a cross (John 5:19). Moreover, the vigilance of the 300 men points to the spiritual alertness required of Christ's followers, who are called to "watch and pray" (Matthew 26:41) and to be sober and vigilant because their adversary, the devil, prowls around like a roaring lion (1 Peter 5:8). Ultimately, the story of Gideon's 300 reminds us that God's kingdom advances not by human might, strategic brilliance, or numerical superiority, but by the Spirit of God working through a faithful remnant, empowered by the finished work of Christ, to whom all glory belongs for salvation and victory.