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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 8:8 meticulously chronicles Gideon's unwavering pursuit of the Midianite kings, Zebah and Zalmunna, following his miraculous victory, as he arrives at Penuel. This pivotal verse records the disheartening refusal of the men of Penuel to provide essential sustenance and support to Gideon and his exhausted yet resolute 300 men, a response that starkly mirrors the earlier rejection by the town of Succoth. It profoundly underscores the deep-seated disunity, fear, and lack of faith prevalent among certain Israelite communities during the period of the Judges, contrasting sharply with Gideon's steadfast resolve to complete his divinely appointed mission of national liberation.
CONTEXT
Literary Context: Judges 8:8 is situated within the dramatic climax of Gideon's judgeship, immediately following his astonishing and divinely orchestrated victory over the vast Midianite army in Judges 7. Despite the decisive rout, the two Midianite kings, Zebah and Zalmunna, had managed to escape, representing a lingering threat and an incomplete victory. Gideon, with his remarkably diminished but determined force of 300 men, embarks on a relentless pursuit across the Jordan River to neutralize this threat and ensure a complete cessation of Midianite oppression. Preceding this verse, Gideon had approached the elders of Succoth for bread for his famished men, only to be met with a contemptuous refusal, rooted in fear of Midianite reprisal and a profound lack of faith in Gideon's ultimate success (as detailed in Judges 8:4-7). Judges 8:8 then depicts Gideon's continued eastward journey to Penuel, where he makes an identical plea, encountering the same uncooperative and fearful response, thereby setting the narrative stage for the severe retribution Gideon exacts upon both towns on his return (narrated in Judges 8:13-17).
Historical & Cultural Context: The era of the Judges was characterized by a decentralized Israelite society, often plagued by tribal disunity, a lack of central authority, and cyclical vulnerability to foreign oppressors like the Midianites. The Transjordanian tribes (Reuben, Gad, and the half-tribe of Manasseh, to which Gideon belonged) frequently experienced a degree of isolation and a distinct identity from the tribes west of the Jordan, sometimes leading to a perceived lack of solidarity. Hospitality was an exceptionally vital cultural norm in the ancient Near East, making the refusal of basic provisions by fellow Israelites not merely impolite but a deeply egregious and shameful act. The towns of Succoth and Penuel, strategically located east of the Jordan River, were likely more exposed to Midianite raids and thus more susceptible to fear, prioritizing self-preservation over tribal solidarity or national liberation. The name "Penuel" itself holds profound historical and theological weight, being the very place where Jacob wrestled with God (or an angel) and famously declared, "I have seen God face to face, and yet my life has been preserved" (Genesis 32:22-32), adding a poignant and tragic layer of irony to the town's unfaithful and fearful response to God's chosen deliverer.
Key Themes: This verse powerfully contributes to several overarching themes within the book of Judges and the broader biblical narrative. It starkly highlights the pervasive lack of Israelite unity and solidarity, demonstrating how fear and self-interest could profoundly undermine collective efforts for liberation and obedience to God's appointed leader. This internal disunity stands in sharp contrast to God's miraculous intervention and Gideon's remarkable perseverance in leadership despite facing not only external enemies but also internal opposition and physical exhaustion. Gideon's unwavering commitment to his divine mission, even when his own people abandon him, foreshadows the inevitable consequences of disobedience and fear, as the narrative immediately follows with Gideon's stern vow of retribution against both Succoth and Penuel (as stated in Judges 8:7), which he later fulfills with decisive action (recorded in Judges 8:13-17). The repeated refusal also subtly emphasizes the unwavering sovereignty of God, who consistently works through imperfect human instruments and despite human failings, to ultimately achieve His divine purposes.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to enhance its impact and convey its theological message. Repetition is prominently featured in the phrase "answered him as the men of Succoth had answered [him]," which emphasizes the identical nature of the refusal from both towns. This repetition underscores a pervasive pattern of unfaithfulness, fear, and a lamentable lack of support for God's chosen deliverer among the Transjordanian tribes. There is also profound Irony in the town of Penuel, whose name means "face of God," refusing to support God's chosen deliverer. This stark juxtaposition highlights the spiritual blindness and moral failure of the inhabitants, who, despite their town's sacred history and its connection to a pivotal encounter with God, failed to recognize or support God's ongoing work in their midst. Furthermore, the verse contributes significantly to the Foreshadowing of Gideon's promised retribution (as stated in Judges 8:7), setting the narrative stage for the severe consequences that will inevitably befall both Succoth and Penuel for their lack of faith, solidarity, and outright obstruction of God's redemptive plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 8:8 serves as a stark and sobering reminder of the human tendency towards fear, self-preservation, and self-interest, even at the expense of divine purpose and communal solidarity. It powerfully illustrates how a lack of faith can lead to profound disunity and actively hinder God's redemptive work, even among His own covenant people. Despite the miraculous victory God had just granted through Gideon, these Israelite towns chose to doubt and fear the remnants of the enemy rather than trust in the deliverer God had raised up and the power of His divine hand. This highlights the perennial struggle between faith and fear, and the severe consequences that follow when a community prioritizes its own perceived safety over obedience, courage, and active support for God's appointed leaders and His mission. It underscores the profound truth that while God's ultimate plans will inevitably prevail, human unfaithfulness and resistance can bring about severe judgment upon those who actively resist His will and neglect their covenantal responsibilities.
REFLECTION AND APPLICATION
Judges 8:8 profoundly challenges us to critically examine our own responses when confronted with opportunities to support God's work, especially when such involvement might entail personal cost, perceived risk, or discomfort. Are we, like the men of Penuel, prone to prioritizing our immediate comfort, security, or self-interest over actively participating in the larger divine mission that God is unfolding? This verse issues a compelling call to cultivate a spirit of profound unity, courageous faith, and unwavering mutual support within our faith communities, recognizing that God frequently works through His people, and our collective solidarity is absolutely crucial for the advancement of His kingdom. It serves as a potent reminder that true security and lasting peace stem not from self-preservation or the fear of human disapproval, but from wholeheartedly trusting in God's omnipotent power and faithfully joining His divine endeavors, even when they appear daunting, unpopular, or demand significant personal sacrifice. Like Gideon, we are called to persevere with steadfast resolve in our God-given tasks, even when facing unexpected opposition or a disheartening lack of support from within our own ranks, trusting implicitly that God will ultimately vindicate His purposes and faithfully reward those who serve Him with unwavering commitment.
Questions for Reflection
FAQ
Why did Penuel and Succoth refuse to help Gideon?
Answer: Their refusal stemmed primarily from a combination of overwhelming fear and a profound lack of faith. They were deeply afraid of potential retaliation from the Midianite kings, Zebah and Zalmunna, who were still at large and represented a formidable threat. Furthermore, they likely harbored significant doubts about Gideon's ultimate ability to decisively defeat these kings, despite his earlier miraculous victory over the main Midianite army. In a decentralized period marked by tribal loyalties, self-preservation often superseded national unity or faith in God's appointed deliverer. Their actions clearly prioritized their own immediate safety and perceived security over supporting a fellow Israelite in a divinely sanctioned mission to liberate their entire people.
What is the significance of the name Penuel in this context?
Answer: The name Penuel (or Peniel) profoundly means "face of God," a highly significant name from the Old Testament where the patriarch Jacob wrestled with a divine being and famously declared, "I have seen God face to face, and yet my life has been preserved" (Genesis 32:30). The irony in Judges 8:8 is strikingly poignant: a town with such a sacred historical connection to a direct, life-altering encounter with God now refuses to support God's chosen deliverer. This highlights their spiritual blindness and their tragic failure to live up to the legacy of faith and divine encounter associated with their very name, choosing instead to succumb to worldly fear over courageous faith in the God who had so powerfully revealed Himself to their ancestor.
What happened to the men of Penuel after their refusal?
Answer: Gideon, incensed by their uncooperative and faithless response, vowed severe retribution against both Succoth and Penuel (Judges 8:7). After successfully capturing and executing Zebah and Zalmunna, Gideon returned and fulfilled his vow with decisive action. He destroyed the tower of Penuel and killed the men of the city (Judges 8:17), demonstrating the severe and immediate consequences of refusing to support God's work and His appointed leaders, and highlighting the gravity of their spiritual and communal failure.
CHRIST-CENTERED FULFILLMENT
Judges 8:8, with its poignant portrayal of Gideon's rejection and lack of support from his own people despite his divinely appointed mission, serves as a profound foreshadowing of the experience of Jesus Christ. Just as Gideon, God's chosen deliverer and instrument of salvation, was met with fear, doubt, and a disheartening lack of support from Israelite towns like Penuel and Succoth, so too did Jesus come to His own people, and tragically, His own did not receive Him (John 1:11). The very people He came to save, the spiritual descendants of those who named a place "face of God," often turned their backs on the One who is the very image of the invisible God (Colossians 1:15) and the ultimate revelation of the Father's face. Yet, like Gideon, Christ persevered in His mission with unwavering resolve, metaphorically "faint, yet pursuing" the ultimate victory over sin, death, and the powers of darkness. He endured the cross, despising its shame, for the profound joy set before Him (Hebrews 12:2), demonstrating a perfect obedience that far surpassed any human example. His ultimate sacrifice was not for a fragmented and fearful people, but to reconcile all things to Himself, breaking down the dividing wall of hostility and creating one new humanity in Himself (Ephesians 2:14-16). Thus, the disunity, fear, and human failure seen in Judges 8:8 ultimately point to the unifying, courageous, and perfectly obedient work of Christ, who, by His finished work on the cross, secured a salvation that invites all to participate in His eternal victory, not through fear, but through transformative faith and a Spirit-empowered unity.