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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 8:9 records Gideon's resolute and stern warning to the men of Penuel, an Israelite town that, like Succoth, refused to provide crucial provisions for his exhausted army during his relentless pursuit of the Midianite kings, Zebah and Zalmunna. This declaration underscores Gideon's unwavering determination to complete his divinely appointed mission despite internal Israelite opposition, promising future judgment upon Penuel's symbolic stronghold once his victory over the Midianites was secured. It highlights the severe consequences of disloyalty and lack of faith within the covenant community, even amidst God's active deliverance.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 8:9 employs several potent literary devices that amplify its message. Foreshadowing is prominently used, as Gideon's verbal threat explicitly predicts a future act of judgment that he indeed carries out in Judges 8:17. This creates narrative tension and demonstrates Gideon's resolute character and the certainty of his word. Symbolism is also central, with the "tower" representing Penuel's self-reliance, pride, and perceived security apart from God. Its threatened destruction symbolizes the dismantling of their false sense of strength and the imposition of divine justice for their disloyalty and lack of faith. Furthermore, there is an element of Irony in Gideon's use of "in peace" (בְּשָׁלוֹם, b'shalom). While shalom typically denotes well-being and peace, here it paradoxically sets the stage for violent retribution against Penuel, highlighting that for those who oppose God's purposes, true "peace" for God's people means judgment for the unfaithful.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 8:9 profoundly illustrates the principle of accountability within the covenant community and the serious consequences of disloyalty to God's purposes. Penuel's refusal to aid Gideon's weary army was not merely a pragmatic decision based on fear of the Midianites; it represented a deeper spiritual failure—a lack of faith in God's ability to deliver and a rejection of solidarity with His chosen leader and people. This act of self-preservation over covenant faithfulness highlights that God holds His people responsible for their actions, particularly concerning their support for His work and His appointed agents. It serves as a stark reminder that indifference or active opposition to God's kingdom initiatives can lead to severe judgment, emphasizing that faithfulness involves active participation and trust, even when circumstances seem daunting.
REFLECTION AND APPLICATION
Judges 8:9 presents a challenging yet vital lesson for believers today: the call to active solidarity and unwavering faith in God's work, even when it demands sacrifice or faces opposition. Penuel's failure was rooted in fear and self-interest, prioritizing their own perceived safety over their covenant obligations to support God's chosen deliverer. Spiritually, this verse reminds us that indifference or active opposition to God's kingdom work can have profound consequences. Just as Penuel was judged for its lack of support and fear, so too are we called to be actively engaged and supportive of God's purposes, trusting in His ultimate victory. It emphasizes that standing with God's people, especially in times of spiritual warfare or difficulty, is not optional but a vital aspect of faithfulness. Our actions, or inactions, in supporting the advance of the Gospel and the needs of God's people are not trivial; they reflect the depth of our trust in God and our commitment to His kingdom. We are called to be courageous participants, not fearful bystanders, in God's ongoing work in the world, recognizing that true security comes from obedience and reliance on Him, not from earthly "towers" of our own making.
Questions for Reflection
FAQ
Why was Penuel's refusal considered such a serious offense by Gideon?
Answer: Penuel's refusal was considered a grave offense for several reasons. Firstly, it was a betrayal of covenant solidarity. Penuel was an Israelite city, and Gideon's army consisted of their fellow countrymen, fighting against a common oppressor. To deny them basic provisions was a profound failure of brotherly support and tribal unity, especially given the miraculous deliverance God had just wrought. Secondly, it demonstrated a lack of faith in God. Gideon had just achieved a miraculous victory, clearly demonstrating God's hand in the battle against Midian. Penuel's fear of Midianite retribution, despite God's clear intervention, showed a pragmatic reliance on human calculations rather than trust in the Lord and His chosen deliverer. Finally, it was an act of insubordination against God's anointed leader. Gideon was acting under divine commission, and their refusal was, in essence, a rejection of God's work through him. This compounded their offense, making their actions worthy of severe judgment, which Gideon carried out in Judges 8:17.
What does the "tower" of Penuel symbolize, and why was its destruction significant?
Answer: The "tower" (מִגְדַּל, migdal) of Penuel symbolized the city's strength, security, and perhaps its self-reliance. It was likely a fortified structure, a watchtower or citadel, representing their primary means of defense. Its destruction by Gideon was highly significant for several reasons. It was a direct fulfillment of his threat, demonstrating his unwavering resolve and the certainty of divine retribution. More symbolically, breaking down the tower represented the dismantling of Penuel's pride and their false sense of security. They had relied on their own fortifications and pragmatic fears rather than trusting in God and supporting His people. The destruction of their tower served as a stark public lesson to other Israelite communities about the consequences of disloyalty and the futility of trusting in human strength over divine power and covenant faithfulness. It was a visible sign that their perceived strength could not protect them from the consequences of their actions against God's will.
CHRIST-CENTERED FULFILLMENT
Gideon's resolute pursuit of justice against Penuel, an Israelite city that betrayed God's purposes and His anointed leader, powerfully foreshadows the ultimate judgment of Christ. Just as Gideon, returning "in peace" (victoriously) from battle, executed judgment upon those who rejected him, so too will Jesus Christ return in ultimate triumph and glory. His first advent was one of grace and salvation, where He came as the Lamb of God who takes away the sin of the world, but His second coming will be as the King of kings and Lord of lords, a time of both final salvation for His faithful and righteous judgment for those who have rejected Him or betrayed His cause. The "breaking down of the tower" of Penuel, a symbol of human self-reliance and rebellion against God's appointed authority, points to Christ's dismantling of all earthly powers and spiritual strongholds that oppose His kingdom (Colossians 2:15). Those who, like Penuel, refuse to provide support or actively oppose the work of God's Spirit and His church will face the consequences of their unfaithfulness. Christ's return, though "in peace" for His redeemed, will bring a decisive end to all rebellion, establishing His eternal reign where every knee will bow and every tongue confess that Jesus Christ is Lord.