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Commentary on Judges 8 verses 18–21
Judgment began at the house of God, in the just correction of the men of Succoth and Penuel, who were Israelites, but it did not end there. The kings of Midian, when they had served to demonstrate Gideon's victories, and grace his triumphs, must now be reckoned with. 1. They are indicted for the murder of Gideon's brethren some time ago at Mount Tabor. When the children of Israel, for fear of the Midianites, made themselves dens in the mountains (Jdg 6:2), those young men, it is likely, took shelter in that mountain, where they were found by these two kings, and most basely and barbarously slain in cold blood. When he asks them what manner of men they were (Jdg 8:18), it is not because he was uncertain of the thing, or wanted proof of it; he was not so little concerned for his brethren's blood as not to enquire it out before now, nor were these proud tyrants solicitous to conceal it. But he puts that question to them that by their acknowledgment of the more than ordinary comeliness of the persons they slew their crime might appear the more heinous, and consequently their punishment the more righteous. They could not but own that, though they were found in a mean and abject condition, yet they had an unusual greatness and majesty in their countenances, not unlike Gideon himself at this time: they resembled the children of a king, born for something great. 2. Being found guilty of this murder by their own confession, Gideon, though he might have put them to death as Israel's judge for the injuries done to that people in general, as Oreb and Zeeb (Jdg 7:25), yet chooses rather to put on the character of an avenger of blood, as next of kin to the persons slain: They were my brethren, Jdg 8:19. Their other crimes might have been forgiven, at least Gideon would not have slain them himself, let them have answered it to the people; but the voice of his brethren's blood cries, cries to him, now it is in the power of his hand to avenge it, and therefore there is no remedy - by him must their blood be shed, though they were kings. Little did they think to hear of this so long after; but murder seldom goes unpunished even in this life. 3. The execution is done by Gideon himself with his own hand, because he was the avenger of blood; he bade his son slay them, for he was a near relation to the persons murdered, and fittest to be his father's substitute and representative, and he would thus train him up to the acts of justice and boldness, Jdg 8:20. But, (1.) The young man himself desired to be excused; he feared, though they were bound and could make no resistance, because he was yet a youth, and not used to such work: courage does not always run in the blood. (2.) The prisoners themselves desired that Gideon would excuse it (Jdg 8:21), begged that, if they must die, they might die by his own hand, which would be somewhat more honourable to them, and more easy; for by his great strength they would sooner be dispatched and rid out of their pain. As is the man, so is his strength. Either they mean it of themselves (they were men of such strength as called for a better hand than that young man's to overpower quickly) or of Gideon, "Thou art at thy full strength; he has not yet come to it; therefore be thou the executioner." From those that are grown up to maturity, it is expected that what they do in any service be done with so much the more strength. Gideon dispatched them quickly, and seized the ornaments that were on their camels' necks, ornaments like the moon, so it is in the margin, either badges of their royalty or perhaps of their idolatry, for Ashteroth was represented by the moon, as Baal by the sun. With there he took all their other ornaments, as appears Jdg 8:26, where we find that he did not put them to so good a use as one would have wished. The destruction of these two kings, and that of the two princes (Jdg 7:25) is long afterwards pleaded as a precedent in prayer for the ruin of others of the church's enemies, Psa 83:11, Make their nobles like Oreb and Zeeb, and all their princes as Zebah and Zalmunna, let them all be but off in like manner.
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SUMMARY
Judges 8:20 presents a poignant and pivotal moment in Gideon's relentless pursuit of the Midianite kings, Zebah and Zalmunna, following his decisive victory. Driven by a desire for both national deliverance and personal vengeance for the murder of his brothers, Gideon commands his firstborn son, Jether, to execute the captured kings. However, the young Jether, overwhelmed by fear and inexperience, is unable to carry out the grim task, highlighting the stark realities of leadership, justice, and the profound burden of violence in ancient Israel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 8:20 is rich in Characterization, vividly portraying both Gideon's hardened resolve and Jether's youthful vulnerability. Gideon's command reveals his pragmatic, even brutal, approach to justice and his desire to indoctrinate his heir into the harsh realities of leadership, contrasting sharply with Jether's humane hesitation. The verse employs powerful Juxtaposition between the seasoned warrior-judge and his inexperienced son, and between the expectation of swift, brutal justice and the reality of human fear and moral aversion. There is a subtle Irony in the scene: the mighty Midianite kings, who had terrorized Israel, are now so utterly defeated that their execution is assigned to a mere boy, a profound indignity that underscores their complete downfall and the extent of Gideon's victory. The narrative also uses Foreshadowing in a broader sense, hinting at the challenges of leadership and the often-uncomfortable realities of God's chosen deliverers in the period of the Judges, setting the stage for the later desire for a king who might embody a different, perhaps more stable, kind of leadership.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 8:20 offers a stark glimpse into the complex nature of justice and leadership in a fallen world, particularly within the context of the Old Testament. While Gideon's actions are presented as a fulfillment of divine deliverance, the means employed, including the attempt to involve his young son in a brutal act of vengeance, highlight the imperfections of human instruments, even those chosen by God. This passage prompts reflection on the tension between God's perfect justice and humanity's often flawed and violent attempts to administer it. It reminds us that while God uses individuals in their historical and cultural contexts, His ultimate standards of righteousness transcend human brutality. Jether's fear, though preventing him from carrying out the command, also serves as a poignant reminder of human vulnerability and the natural aversion to violence, even when deemed necessary. The scene underscores that the burden of leadership, especially in times of war and retribution, is immense and often requires actions that are emotionally and morally taxing, revealing the human cost of living in a fallen world.
REFLECTION AND APPLICATION
Judges 8:20, though set in a distant and violent era, offers profound insights into human nature, leadership, and the challenges of facing daunting tasks. Like Jether, we often encounter situations that evoke fear, whether it's a difficult conversation, a challenging career move, or a call to step out in faith into the unknown. Jether's natural, unhardened response reminds us that fear is a legitimate human emotion, not necessarily a sign of weakness, but an indicator of our vulnerability and the gravity of the moment. The passage also prompts us to consider the nature of mentorship and succession: while Gideon's method was extreme, his intent to prepare his son for the realities of leadership is a timeless principle. As believers, we are called to raise up the next generation, equipping them for the spiritual battles and responsibilities they will face, but always with wisdom, grace, and a focus on Christ-like character, rather than the harshness of the old covenant. Ultimately, this verse encourages us to seek God's wisdom and courage when confronted with tasks that challenge our comfort zones, trusting that He will equip us for what He calls us to do, or provide an alternative path if our human limitations prevent us, always seeking to act in ways that honor God's character.
Questions for Reflection
FAQ
Why did Gideon command his son, not himself, to slay the kings?
Answer: Gideon's command to Jether likely served multiple purposes, reflecting the cultural norms and personal motivations of the time. Firstly, it was an act of extreme humiliation for the Midianite kings; to be executed by a mere youth, rather than a seasoned warrior, would have been the ultimate indignity, signifying their complete and utter defeat. Secondly, it may have been an attempt by Gideon to initiate his firstborn son into the harsh realities of leadership and the administration of justice in that era, preparing him for future responsibilities. It could also have been a symbolic act of generational vengeance, with the son completing the father's justice for the murder of Gideon's brothers, as mentioned in Judges 8:19.
Is Jether's fear a sign of weakness or virtue?
Answer: Jether's fear is presented as a natural human response, highlighting his youth and inexperience. It is not necessarily depicted as a moral failing but rather as an understandable reaction to a brutal command. In a sense, it underscores his innocence and lack of the hardened resolve typically found in warriors of that time. While Gideon's expectation was for Jether to overcome this fear, Jether's inability to do so humanizes him and contrasts sharply with the violence of the age. It's a testament to his uncorrupted nature and a reminder of the innate human aversion to such acts, rather than a mark of weakness.
How does this act of vengeance align with biblical justice?
Answer: Gideon's act falls within the Old Testament context of lex talionis (an eye for an eye) and blood vengeance, particularly for the murder of his brothers. While God used Gideon as a deliverer, the methods employed often reflected the brutal realities of the ancient Near East and the imperfect nature of human agents. It highlights a tension between divine justice, which is perfect and holy, and human execution of justice, which is often fraught with personal emotion and cultural norms. The New Testament later refines the understanding of justice, emphasizing forgiveness, mercy, and leaving ultimate vengeance to God, as seen in Romans 12:19.
CHRIST-CENTERED FULFILLMENT
Judges 8:20, with its stark portrayal of human justice and the burden of executing vengeance, finds its ultimate fulfillment and transformation in the person and work of Jesus Christ. Jether's inability to draw his sword due to fear and youth points to humanity's inherent weakness and inability to perfectly administer justice or overcome sin through its own strength. In contrast, Christ, the true Son, willingly embraced the ultimate act of judgment and sacrifice. He is the Lamb of God who takes away the sin of the world, not by slaying others, but by becoming the suffering servant who is led like a lamb to the slaughter. Where Jether feared to spill blood, Christ courageously shed His own, bearing the full weight of God's righteous judgment against sin on the cross. His victory over sin and death was not achieved through the brutal execution of enemies, but through a self-sacrificial act of love that disarmed the powers of darkness and triumphed over them (Colossians 2:15). Thus, the imperfect, fear-laden justice of Gideon's era is superseded by Christ's perfect, merciful, and redemptive justice, offering true and lasting deliverance from sin and its consequences, a victory that is not humiliating but glorifying to God (Romans 3:25-26).