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Commentary on Judges 8 verses 4–17
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.
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SUMMARY
Judges 8:17 records Gideon's decisive and severe retribution against the city of Penuel, fulfilling a solemn vow made earlier in his relentless pursuit of the Midianite kings, Zebah and Zalmunna. This act of judgment, following Penuel's scornful refusal to provide essential sustenance to Gideon's weary army, underscores the profound consequences of disloyalty and active opposition to God's appointed deliverer during a critical moment in Israel's history. It marks a harsh, yet definitive, conclusion to Gideon's campaign against both the Midianite oppressors and those within Israel who failed to support the Lord's work of deliverance.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Judges 8:17 is Irony. The city of Penuel, whose name means "Face of God" and is famously associated with Jacob's profound, life-altering encounter with the divine, ironically chooses to turn its "face" away from God's chosen deliverer, Gideon. This spiritual blindness and defiance lead directly to its physical destruction and the slaying of its men. The very place where God's presence was revealed becomes a site of severe judgment, highlighting the tragic consequences of rejecting divine purposes. Furthermore, the narrative employs Retributive Justice as a narrative device, where Gideon's actions are presented as a direct and proportionate consequence for the city's earlier insolence, lack of faith, and active obstruction of Israel's deliverance. This serves to underscore the seriousness of their offense within the covenant community and the unwavering nature of Gideon's resolve to uphold justice and accountability.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 8:17 serves as a stark reminder that indifference or active opposition to God's work, especially during times of divine intervention and national crisis, carries severe consequences. The judgment on Penuel, though executed by Gideon, is presented within a narrative framework that implies divine sanction for the punishment of those who hinder God's purposes and show contempt for His chosen instruments. It underscores the principle that faithfulness and support for God's kingdom initiatives are not optional but are integral to one's standing within the covenant community. While the specific actions of Gideon reflect the harsh realities of ancient Near Eastern warfare and justice, the underlying theological truth remains: there are serious repercussions for those who refuse to align themselves with God's redemptive plan and actively undermine the efforts of His people. This passage compels us to consider our own posture towards God's ongoing work in the world and the importance of active participation and support.
REFLECTION AND APPLICATION
Judges 8:17, while depicting a harsh historical event, offers profound lessons for contemporary believers. It challenges us to examine our own commitment and responsiveness to God's work in the world. Are we quick to offer support and resources to those whom God is using, or do we stand by, indifferent or even critical, like the people of Penuel? The principle of supporting God's appointed leaders and participating actively in His redemptive purposes remains vital. This passage reminds us that spiritual battles require spiritual solidarity, and that apathy or opposition can have significant spiritual consequences. It calls us to cultivate a heart of faithfulness, discernment, and active obedience, ensuring that our "face" is always turned towards God's will and His kingdom, rather than away from it in pride, fear, or self-interest. Our participation, however small, in God's grand narrative of salvation is a privilege and a responsibility, not an optional extra, and our alignment with His purposes is paramount.
Questions for Reflection
FAQ
Was Gideon's action against Penuel justified, considering the severity of the punishment?
Answer: From an ancient Near Eastern perspective and within the narrative context of the Book of Judges, Gideon's actions were presented as a justified fulfillment of a solemn vow and a necessary act of retributive justice. The refusal of Penuel (and Succoth) to aid Gideon's army was not merely a logistical oversight but a profound act of disloyalty and contempt for God's chosen deliverer during a critical national crisis. In a time when tribal solidarity was essential for survival and God's covenant was paramount, such defiance was considered a grave offense, akin to treason. Gideon's vow, made in the heat of the moment, was seen as binding, and his execution of it served as a powerful deterrent against future insubordination and a public demonstration of the consequences for those who opposed God's work. While the severity may seem harsh by modern standards, it reflects the legal and social norms of that era, where the destruction of a city's defenses and the execution of its rebellious men were understood as legitimate responses to acts of rebellion against the community and divine mandate. It underscores that God will not be mocked and that there are indeed consequences for those who reject His will and hinder His redemptive purposes.
CHRIST-CENTERED FULFILLMENT
While Gideon's actions in Judges 8:17 demonstrate a harsh, earthly justice against those who resisted God's appointed deliverer, they ultimately foreshadow the perfect and ultimate justice of Jesus Christ. Gideon, as a judge and deliverer, brought judgment upon those who refused to support the work of salvation for Israel. Similarly, Christ, the true and ultimate Deliverer, will bring full and final judgment upon all who have rejected Him and His saving work. Just as Penuel faced the consequences of turning its "face" away from Gideon, so too will those who reject the Lamb of God face the righteous judgment of the Son of Man. Yet, unlike Gideon's physical retribution, Christ's judgment is primarily spiritual and eternal, culminating in the separation of the righteous from the unrighteous, as described in parables like the sheep and the goats in Matthew 25:31-46. Furthermore, the profound irony of Penuel's name, "Face of God," points to the even greater truth that in Christ, we truly see the "face" of God, for He is the image of the invisible God. Through His sacrificial atonement, He offers a way for humanity to turn its "face" towards God in repentance and faith, thereby escaping the judgment that awaits those who persist in rebellion. His first coming was not to condemn the world, but that the world might be saved through Him (John 3:17), yet His second coming will be in power and glory to execute perfect justice (Revelation 19:11-16).