Judges 8:16

Translation
King James Version
And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth.
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KJV (with Strong's)
And he took H3947 the elders H2205 of the city H5892, and thorns H6975 of the wilderness H4057 and briers H1303, and with them he taught H3045 the men H582 of Succoth H5523.
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Complete Jewish Bible
And he took the leaders of the city and desert thorns and thistles, and used them to teach the people of Sukkot a lesson!
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Berean Standard Bible
Then he took the elders of the city, and using the thorns and briers of the wilderness, he disciplined the men of Succoth.
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American Standard Version
And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth.
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World English Bible Messianic
He took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth.
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Geneva Bible (1599)
Then he tooke the Elders of the citie, and thornes of the wildernes and breers, and did teare the men of Succoth with them.
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Young's Literal Translation
And he taketh the elders of the city, and the thorns of the wilderness, and the threshing instruments, and teacheth by them the men of Succoth,
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See also
Judges 8:7Ezra 2:6Micah 7:4Proverbs 19:29Proverbs 10:13
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In the KJVVerse 6,736 of 31,102

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SUMMARY

Judges 8:16 records Gideon's severe and unforgettable retribution against the elders of Succoth. These leaders had previously refused to provide essential provisions for his weary army during their pursuit of the Midianite kings, Zebah and Zalmunna. Upon his triumphant return, Gideon fulfilled his earlier vow, taking the city's elders and, using thorns and briers gathered from the wilderness, inflicted a painful and humiliating "lesson" upon them. This act served as a stark demonstration of the harsh consequences of disloyalty, indifference, and a lack of support for God's appointed deliverer and His people in a time of national crisis.

CONTEXT

  • Literary Context: Judges 8:16 marks the grim culmination of Gideon's vow of retribution against the Israelite towns of Succoth and Penuel, which had withheld aid from his army. Earlier in the narrative, following his miraculous victory over the Midianites with a mere 300 men, Gideon was in relentless pursuit of the remaining Midianite kings, Zebah and Zalmunna. His forces, though victorious, were exhausted and hungry. When Gideon requested provisions from Succoth, its elders arrogantly refused, questioning his authority and the certainty of his victory with the dismissive retort, "Are Zebah and Zalmunna now in your hand, that we should give bread to your army?" Judges 8:5. Gideon immediately vowed to return and punish them severely after capturing the kings, stating, "When the Lord has given Zebah and Zalmunna into my hand, I will thrash your bodies with the thorns of the wilderness and with briers" Judges 8:7. Having successfully captured Zebah and Zalmunna, Gideon made good on his promise, first with Succoth (Judges 8:16) and then with Penuel, whose tower he tore down and killed its men Judges 8:17. This sequence highlights Gideon's stern resolve and the serious nature of disloyalty within the covenant community, even after God had granted a decisive victory.
  • Historical & Cultural Context: The period of the Judges was characterized by a decentralized Israel, often plagued by tribal disunity and a pervasive lack of central authority, a time when "everyone did what was right in his own eyes" Judges 21:25. In this volatile and often chaotic environment, tribal solidarity and mutual aid were not merely courtesies but crucial for survival, especially during warfare against common enemies. The refusal of Succoth and Penuel to assist Gideon's army was therefore not simply a breach of hospitality but a profound act of disloyalty, bordering on treason, against their fellow Israelites and, implicitly, against Yahweh, who had orchestrated the victory. Such acts were frequently met with severe, often public, punishment in the ancient Near East, intended to serve as a powerful deterrent and to re-establish order, authority, and the rule of law. The "teaching" with thorns and briers, while shocking to modern sensibilities, reflects the harsh punitive measures of the time, designed to inflict pain, humiliation, and a lasting, visceral lesson upon those who defied established authority or covenant obligations.
  • Key Themes: This verse powerfully underscores several key themes prevalent in the book of Judges and the broader biblical narrative. Firstly, it illustrates the consequences of disloyalty and indifference within the covenant community. Succoth's refusal to aid Gideon's divinely appointed mission was a rejection of their responsibility to their brethren and an implicit questioning of God's work, incurring severe divine and human judgment. Secondly, it highlights Gideon's stern justice as an instrument of divine retribution. While Gideon's methods were brutal, they reflect the harsh realities of justice in that era and God's intolerance for unfaithfulness among His people. Thirdly, the passage emphasizes the cost of neutrality or self-preservation in times of spiritual or national crisis. Succoth prioritized its own safety and resources over solidarity with God's people engaged in a righteous cause, demonstrating that inaction can be as culpable as direct opposition. Finally, it speaks to the broader theme of accountability, where individuals and communities, especially their leaders, are held responsible for their choices, particularly regarding their support or neglect of God's purposes and His people.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • took (Hebrew, lâqach', H3947): The verb lâqach (H3947) means "to take" in a wide variety of applications, including to seize, fetch, or receive. In this context, it emphasizes Gideon's deliberate and forceful action. He didn't merely ask for the elders; he "took" them, indicating a decisive act of apprehension and control, setting the stage for the impending punishment. This highlights Gideon's authority and his determination to fulfill his vow.
  • elders (Hebrew, zâqên', H2205): The term zâqên (H2205) refers to "old" or "aged" men, who typically held positions of authority, wisdom, and leadership within the city. By targeting the "elders of the city," Gideon specifically held accountable those responsible for the decision to deny his army aid. Their public humiliation and punishment served as a powerful message to the entire community, underscoring the severe consequences for leadership that fails to uphold covenant obligations and support God's work.
  • taught (Hebrew, yâdaʻ', H3045): The KJV translation "taught" for the Hebrew verb yâdaʻ (H3045) might initially suggest instruction or education. However, in this context, yâdaʻ carries a much stronger connotation of "to make known through experience," specifically a painful, punitive, or chastising experience. It implies imparting knowledge not through verbal teaching but through direct, often harsh, consequence. Other translations render it as "punished," "chastised," or "disciplined," which more accurately conveys the severity and nature of Gideon's action. The elders of Succoth were not given a lecture; they were made to know the consequences of their actions through physical suffering, a lesson they would not forget. This usage of yâdaʻ is found elsewhere in the Old Testament, where it can refer to experiencing judgment or calamity (e.g., "they shall know that I am the Lord" Isaiah 9:9 in a context of judgment).
  • thorns of the wilderness and briers (Hebrew, qôwts' and barqân', H6975): These terms refer to thorny, prickly plants common in arid regions. Qôwts (H6975) generally means "thorn" or "thistle," often associated with the curse on the ground in Genesis 3:18. Barqân (H1303) is a rarer word, likely referring to brambles or thorny bushes, possibly with a stinging or burning quality. Their use as instruments of "teaching" signifies a form of painful, humiliating, and perhaps even torturous discipline. They are symbols of difficulty, judgment, and the harshness of the wilderness (Hebrew, midbâr' H4057), now brought into the city to inflict a "wilderness" experience upon its unfaithful leaders.

Verse Breakdown

  • "And he took the elders of the city": Gideon's action was precise and targeted. He did not punish the entire populace but specifically apprehended the "elders," who were the city's governing body and therefore directly responsible for the decision to refuse aid to his army. This emphasizes the principle of accountability for those in positions of leadership and authority. Their public humiliation and punishment served as a stark warning and a reassertion of authority over the entire community.
  • "and thorns of the wilderness and briers": These were the chosen instruments of Gideon's "teaching." The specific mention of "thorns of the wilderness and briers" emphasizes the painful, crude, and deeply humiliating nature of the punishment. It was a harsh, physical discipline, likely involving beating, scratching, or dragging the elders through these thorny plants, designed to inflict severe suffering, leave lasting physical marks, and ensure the lesson was unforgettable. The sourcing from the "wilderness" further highlights the raw, untamed nature of this justice.
  • "and with them he taught the men of Succoth": This is the core of the verse, revealing the purpose and nature of Gideon's action. As elaborated in the Key Word Analysis, "taught" here means to impart a lesson through severe, experiential punishment. The "men of Succoth" refers collectively to the inhabitants (Hebrew, ʼĕnôwsh' H582), who would either witness or hear of the punishment meted out to their leaders. Through this brutal display, the entire city was made to "know" the dire consequences of disloyalty and indifference to God's work and His people, ensuring that such a refusal would not be repeated.

Literary Devices

The verse employs several impactful literary devices that amplify its message. Irony is profoundly present, as Gideon "teaches" not through verbal instruction or gentle guidance, but through instruments of pain and humiliation. This subverts the typical understanding of education, highlighting the severity and punitive nature of the lesson being imparted. Symbolism is also powerfully at play, with the "thorns of the wilderness and briers" representing not merely instruments of punishment, but also the painful, difficult, and often self-inflicted consequences that arise from disobedience and a lack of covenant loyalty. They symbolize the "hard way" of transgressors. Furthermore, the action serves as a form of poetic justice, where the self-serving indifference and arrogant refusal of Succoth's elders are met with a harsh, memorable, and public display of authority and judgment, ensuring that their failure to provide aid would not go unpunished. The stark contrast between the city's comfort and the wilderness's harshness underscores the reversal of their fortunes.

THEOLOGICAL AND THEMATIC CONNECTIONS

Judges 8:16 offers a stark portrayal of the consequences of covenant disloyalty and the severity of divine justice, even when administered through human agents. Succoth's refusal to support Gideon's weary army was more than a lack of hospitality; it was a profound failure of solidarity within the covenant community, an implicit rejection of God's deliverance, and a prioritization of self-preservation over the needs of God's people engaged in His work. This act underscored a dangerous indifference to the divine mission and the suffering of their brethren. The "teaching" with thorns serves as a grim reminder that God takes unfaithfulness, apathy, and the withholding of aid from His cause very seriously, and that accountability is a foundational principle of His kingdom. While Gideon's method is rooted in the harsh realities of ancient justice, the underlying principle remains: there are severe consequences for those who neglect their duty to God and His people, particularly in times of need or spiritual conflict.

  • Deuteronomy 23:3-6 This passage details the exclusion of Ammonites and Moabites from the assembly of the Lord because "they met you not with bread and with water in the way, when ye came forth out of Egypt." This illustrates the severity with which God views the refusal of aid to His people.
  • Matthew 25:41-45 Jesus' parable of the sheep and the goats reveals that neglecting "the least of these" (His brethren) is tantamount to neglecting Christ Himself, leading to severe judgment.
  • Proverbs 13:15 This proverb states, "Good understanding giveth favour: but the way of transgressors is hard." Succoth's "hard lesson" with thorns illustrates the painful reality of this principle for those who choose a path of rebellion or unfaithfulness.

REFLECTION AND APPLICATION

While the graphic nature of Gideon's punishment in Judges 8:16 can be unsettling to modern sensibilities, its underlying message about accountability, loyalty, and the consequences of indifference remains profoundly relevant for believers today. We are called to be active participants in God's kingdom work, not passive spectators. The story challenges us to examine our own hearts: are we quick to offer support to those God is using, especially when they are weary or in need, or do we prioritize our own comfort, safety, or resources over the advancement of His purposes? Indifference to the struggles of God's people or the progress of His mission can have profound spiritual repercussions. This passage reminds us that God, in His justice and wisdom, will "teach" us lessons, sometimes through difficult circumstances, to correct our paths, deepen our understanding of His ways, and mature our faith. Our response to His call for solidarity and support, even when costly, is a measure of our faithfulness and our true allegiance to His kingdom.

Questions for Reflection

  • In what ways might we, like the people of Succoth, withhold support from God's work or people today, perhaps out of self-preservation, fear, or indifference?
  • How does this passage challenge our understanding of "neutrality" in spiritual matters, particularly when God's people are engaged in a difficult mission or facing opposition?
  • What "lessons" might God be trying to "teach" us through difficult circumstances in our lives or communities, and how should we respond with humility, repentance, and a willingness to learn?
  • How can we cultivate a spirit of active support and solidarity with those whom God is using, even when it requires personal sacrifice or goes against our immediate comfort?

FAQ

Was Gideon's punishment justified?

Answer: From a biblical perspective within the historical and cultural context of the Judges period, Gideon's punishment of Succoth was presented as a justified act of retribution for their profound disloyalty and defiance. Succoth's refusal to provide aid to Gideon's exhausted army was not merely a lack of hospitality but an act of implicit rebellion against God's appointed deliverer and a betrayal of their covenant responsibilities to their fellow Israelites during a critical military campaign. In a time when divine judgment was often meted out through human instruments, and public, severe punishment served as a deterrent and a means of re-establishing order, Gideon's action was seen as a fulfillment of his vow and a necessary act to underscore the seriousness of their offense. While the method is undeniably harsh by modern standards, it reflects the legal and social norms of that ancient society, where the consequences of such defiance were severe, ensuring that the people would "know" the cost of their actions.

What does "taught" truly mean here?

Answer: The KJV translation "taught" for the Hebrew word yâdaʻ (H3045) in Judges 8:16 does not imply a gentle, verbal instruction or academic lesson. Instead, it signifies a forceful, experiential imparting of knowledge, specifically through painful and punitive means. Gideon made the elders of Succoth "know" or "experience" the consequences of their actions through physical suffering inflicted by "thorns of the wilderness and briers." This usage emphasizes that the lesson was learned not through intellectual understanding but through a direct and unforgettable encounter with the painful repercussions of their disloyalty. It's a "teaching" that leaves a lasting impression, demonstrating the severe accountability for refusing to support God's work and His people.

CHRIST-CENTERED FULFILLMENT

The harsh "teaching" of Judges 8:16, delivered through thorns and briers, stands in stark contrast to, yet ultimately points towards, the ultimate "teaching" of God's justice and redemptive love revealed in Jesus Christ. While Gideon's justice was severe and temporal, Christ's justice is perfect and eternal. The consequences of rejecting God's anointed leader in the Old Testament foreshadow the infinitely greater consequences of rejecting the true Anointed One, Jesus Christ, the Lamb of God, who takes away the sin of the world. Yet, unlike Succoth, who withheld aid, Christ actively provides for His weary followers, inviting all who labor and are heavy laden to find rest for their souls. The "thorns and briers" of judgment, which Gideon used to punish, find their ultimate, redemptive fulfillment in the crown of thorns placed on Jesus' head. He, the innocent one, bore the pain and curse of humanity's sin and rebellion, experiencing the ultimate "teaching" of suffering on the cross so that we might be spared the just consequences of our own disloyalty. His sacrifice demonstrates that while "the way of transgressors is hard" Proverbs 13:15, God's discipline, like that described in Hebrews 12:5-11, ultimately aims for our good and spiritual maturity. Through Christ, God "teaches" us not through punitive thorns for condemnation, but through the transformative power of His grace and the perfect love that casts out fear.

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Commentary on Judges 8 verses 4–17

I. II. Main points1. 2. Sub-points(1.) (2.) Details

In these verses we have,

I. Gideon, as a valiant general, pursuing the remaining Midianites, and bravely following his blow. A very great slaughter was made of the enemy at first: 120,000 men that drew the sword, Jdg 8:10. Such a terrible execution did they make among themselves, and so easy a prey were they to Israel. But, it seems, the two kings of Midian, being better provided than the rest for an escape, with 15,000 men got over Jordan before the passes could be secured by the Ephraimites, and made towards their own country. Gideon thinks he does not fully execute his commission to save Israel if he let them escape. He is not content to chase them out of the country, but he will chase them out of the world, Job 18:18. This resolution is here pushed on with great firmness, and crowned with great success.

1.His firmness was very exemplary. He effected his purpose under the greatest disadvantages and discouragements that could be. (1.) He took none with him but his 300 men, who now laid aside their trumpets and torches, and betook themselves to their swords and spears. God had said, By these 300 men will I save you (Jdg 7:7); and, confiding in that promise, Gideon kept to them only, Jdg 8:4. He expected more from 300 men, supported by a particular promise, than from so many thousands supported only by their own valour. (2.) They were faint, and yet pursuing, much fatigued with what they had done, and yet eager to do more against the enemies of their country. Our spiritual warfare must thus be prosecuted with what strength we have, though we have but little; it is many a time the true Christina's case, fainting and yet pursuing. (3.) Though he met with discouragement from those of his own people, was jeered for what he was doing, as going about what he could never accomplish, yet he went on with it. If those that should be our helpers in the way of our duty prove hindrances to us, let not this drive us off from it. Those know not how to value God's acceptance that know not how to despise the reproaches and contempts of men. (4.) He made a very long march by the way of those that dwelt in tents (Jdg 8:11), either because he hoped to find them kinder to him than the men of Succoth and Penuel, that dwelt in walled towns (sometimes there is more generosity and charity found in country tents than in city palaces), or because that was a road in which he would be least expected, and therefore that way it would be the greater surprise to them. It is evident he spared no pains to complete his victory. Now he found it an advantage to have his 300 men such as could bear hunger, and thirst, and toil. It should seem, he set upon the enemy by night, as he had done before, for the host was secure. The security of sinners often proves their ruin, and dangers are most fatal when least feared.

2.His success was very encouraging to resolution and industry in a good cause. He routed the army (Jdg 8:11), and took the two kings prisoners, Jdg 8:12. Note, The fear of the wicked shall come upon him. Those that think to run from the sword of the Lord and of Gideon do but run upon it. If he flee from the iron weapon, yet the bow of steel shall strike him through; for evil pursueth sinners.

II. Here is Gideon, as a righteous judge, chastising the insolence of the disaffected Israelites, the men of Succoth and the men of Penuel, both in the tribe of Gad, on the other side Jordan.

1.Their crime was great. Gideon, with a handful of feeble folk was pursuing the common enemy, to complete the deliverance of Israel. His way led him through the city of Succoth first and afterwards of Penuel. He expected not that the magistrates should meet him in their formalities, congratulate him upon his victory, present him with the keys of their city, and give him a treat, much less that they should send forces in to his assistance, though he was entitled to all this; but he only begs some necessary food for his soldiers that were ready to faint for want, and he does it very humbly and importunately: Give, I pray you, loaves of bread unto the people that follow me, Jdg 8:5. The request would have been reasonable if they had been but poor travellers in distress; but considering that they were soldiers, called, and chose, and faithful (Rev 17:14), men whom God had greatly honoured and to whom Israel was highly obliged, who had done great service to their country and were now doing more, - that they were conquerors, and had power to put them under contribution, - and that they were fighting God's battles and Israel's, - nothing could be more just than that their brethren should furnish them with the best provisions their city afforded. But the princes of Succoth neither feared God nor regarded man. For, (1.) In contempt of God, they refused to answer the just demands of him whom God had raised up to save them, affronted him, bantered him, despised the success he had already been honoured with, despaired of the success of his present undertaking, did what they could to discourage him in prosecuting the war, and were very willing to believe that the remaining forces of Midian, which they had now seen march through their country, would be too hard for him: Are the hands of Zebah and Zalmunna now in thy hand? "No, nor ever will be," so they conclude, judging by the disproportion of numbers. (2.) The bowels of their compassion were shut up against their brethren; they were as destitute of love as they were of faith, would not give morsels of bread (so some read it) to those that were ready to perish. Were these princes? were these Israelites? unworthy either title, base and degenerate men! Surely they were worshippers of Baal, or in the interests of Midian. The men of Penuel gave the same answer to the same request, defying the sword of the Lord and of Gideon, Jdg 8:8.

2.The warning he gave them of the punishment of their crime was very fair. (1.) He did not punish it immediately, because he would not lose so much time from the pursuit of the enemy that were flying from him, because he would not seem to do it in a neat of passion, and because he would do it more to their shame and confusion when he had completed his undertaking, which they thought impracticable. But, (2.) He told them how he would punish it (Jdg 8:7, Jdg 8:9), to show the confidence he had of success in the strength of God, and that, if they had the least grain of grace and consideration left, they might upon second thoughts repent of their folly, humble themselves, and contrive how to atone for it, by sending after him succours and supplies, which if they had done, no doubt, Gideon would have pardoned them. God gives notice of danger, and space to repent, that sinners may flee from the wrath to come.

3.The warning being slighted, the punishment, though very severe, was really very just.

(1.)The princes of Succoth were first made examples. Gideon got intelligence of their number, seventy-seven men, their names, and places of abode, which were described in writing to him, Jdg 8:14. And, to their great surprise, when they thought he had scarcely overtaken the Midianites, he returned a conqueror. His 300 men were now the ministers of his justice; they secured all these princes, and brought them before Gideon, who showed them his royal captives in chains. "These are the men you thought me an unequal match for, and would give me no assistance in the pursuit of," Jdg 8:15. And he punished them with thorns and briers, but, it should seem, not unto death. With these, [1.] He tormented their bodies, either by scourging or by rolling them in the thorns and briers; some way or other he tore their flesh, Jdg 8:7. Those shall have judgment without mercy that have shown no mercy. Perhaps he observed them to be soft and delicate men, who despised him and his company for their roughness and hardiness, and therefore Gideon thus mortified them for their effeminacy. [2.] He instructed their minds: With these he taught the men of Succoth, Jdg 8:16. The correction he gave them was intended, not for destruction, but wholesome discipline, to make them wiser and better for the future. He made them know (so the word is), made them know themselves and their folly, God and their duty, made them know who Gideon was, since they would not know by the success wherewith God had crowned him. Note, Many are taught with the briers and thorns of affliction that would not learn otherwise. God gives wisdom by the rod and reproof, chastens and teaches, and by correction opens the ear to discipline. Our blessed Saviour, though he was a Son, yet learnt obedience by the things which he suffered, Heb 5:8. Let every pricking brier, and grieving thorn, especially when it becomes a thorn in the flesh, be thus interpreted, thus improved. "By this God designs to teach me; what good lesson shall I learn?"

(2.)The doom of the men of Penuel comes next, and it should seem he used them more severely than the other, for good reason, no doubt, Jdg 8:17. [1.] He beat down their tower, of which they gloried, in which they trusted, perhaps scornfully advising Gideon and his men rather to secure themselves in that than to pursue the Midianites. What men make their pride is justly by its ruin made their shame. [2.] He slew the men of the city, not all, perhaps not the elders or princes, but those that had affronted him, and those only. He slew some of the men of the city that were most insolent and abusive, for terror to the rest, and so he taught the men of Penuel.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 4–17. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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