EXPOSITION
Get thee down, etc; i.e. attack the camp at once with thy 300 men. But if thou art afraid to do so, go down first alone with Phurah thy servant, and hear what they are saying in the camp.
The armed men. The exact meaning of the word here rendered armed men (chamushim), and which occurs Exodus 13:18; Joshua 1:14; Joshua 4:12, is a little uncertain, but it is generally thought to be synonymous with another word (calutsim), also rendered armed (Numbers 32:32; Deuteronomy 3:18), and to mean literally girded, i.e. prepared to fight. These fighting men, as distinguished from the numbers of the nomads who were with their camels and cattle scattered all along the plain, were all collected in the camp, to the edge of which Gideon and Phurah crept stealthily in the dark.
A cake. The Hebrew word occurs nowhere else. Of barley bread. The commonest kind of bread, the food of only the poorer classes, indicating, therefore, the humble origin and station of Gideon. A tent. Rather, the tent; what in a Roman camp would be the pretorium, the general's tent. The words at the end of the verse are heaped up to indicate the total and entire upsetting and overthrow of the tent, symbolic of the rout and destruction of the Midianite host.
This is nothing else, etc. The dream and the interpretation are striking evidences of the terror which Gideon's name had already inspired among the Midianites. Because, although both the dream and the interpretation were of God, for the encouragement of Gideon in his great undertaking, yet they followed the course of nature and the laws of psychology. The presentiment that God had delivered Midian into Gideon's hand is exactly like the terror in the minds of the Canaanites which preceded the arrival of Joshua (Exodus 23:27; Deuteronomy 2:25; Deuteronomy 11:25; Joshua 2:9-6).
It was so, etc. The effect upon Gideon was like magic. He not only learnt the state of panic in which the Midianites were, but he had a further certainty that God was with him. His simple piety and adoring gratitude threw him at once upon his knees to thank God, and to cast himself anew upon his strength with un-doubting trust. His hands were indeed strengthened, and he lost not a moment in returning to his 300, relating in a few words the incident of the dream, and bidding them follow him. The Lord hath delivered, etc. Cf. 1 Samuel 14:20.
Trumpets, which had been collected from the whole army (Judges 7:8, note). Lamps. Rather, as in the margin, torches, within the pitchers, so as not to be seen till the pitchers were broken, when the torches would flare with a sudden blaze. The pitchers were vessels for drawing water, as appears from Genesis 24:14, Genesis 24:16, Genesis 24:18, Genesis 24:20. They were doubtless of earthenware, as they were so easily broken.
The sword of the Lord, etc. The word sword is not in the original here, though it is in Judges 7:20. It has either dropped out of the text accidentally, or what we have here is the shorter form of the war-cry. It is observable how careful Gideon is to put the name of Jehovah first. It was his cause against Baal, and the battle was to be fought in his strength, and the glory of the victory was to be his. The cry, "The sword of Gideon," would be peculiarly terrible to the many who had heard of the dream, of which the fulfilment was come so quickly.
The middle watch. The ancient Israelites divided the night into three watches of four hours each, from sunset to sunrise, i.e. from six p.m. to six a.m. The first watch, from six to ten, is not mentioned in the Old Testament; but we have the middle watch mentioned here (from ten to two), and the morning watch (from two till six): Exodus 14:24 and 1 Samuel 11:11. According to this, Gideon's attack would have taken place soon after ten p.m; or towards eleven, the time when the sleep would be the deepest, the watchmen of the first watch having lately fallen into their first sleep. The later Israelites adopted the Roman division of the night into four watches.
They stood, etc. Gideon's men did not advance, but stood, each company in the place assigned to them, at different sides of the-camp. This had the effect of awakening the whole camp simultaneously, and they started to their feet and ran hither and thither in confusion, shouting as they went. Undisciplined troops, especially excitable Orientals, are very liable to be thus thrown into a panic. Fled. The Cethib has, caused to fly, i.e. either "put to flight," or "carried away," as in Judges 6:9; Exodus 9:20. In the former case the nominative must be the Israelites; in the latter, their tents, herds, stuff, etc; must be understood. Both are very awkward. The Keri, fled, is probably right, unless caused to fly has the sense of "bid them fly," in which case the preceding word, cried, might be taken in its common sense of they sounded an alarm. The whole clause would then run thus: And all the camp ran; and they sounded a retreat, and bid them flee.
Blew the trumpets, etc. Hearing the confusion, the three companies blew their trumpets, probably more loudly than before, to give the impression of a hot pursuit being at hand. The Midianites, thinking the enemy were upon them, and not being able in the dark to distinguish friend from foe, mistook their flying comrades for pursuing Israelites, and fell upon and slew one another. In like manner the Philistines had done when attacked by Jonathan and his armour-bearer (1 Samuel 14:20), and the Ammonites, Moabites, and Edomites when attacked by Jehoshaphat (2 Chronicles 20:23). Beth-shittah. House of acacias. The exact situation of it, and of Zererath and Tabbath, is unknown. They must have been villages lying on the route from the plain of Esdraelon to the banks of Jordan, probably between Little Hermon on the north and Mount Gilboa on the south, where there was a very ancient high road from Jezreel to the Jordan by Beth-sham Indeed it is highly probable that Shuta, a village mentioned by Robinson, marks the site, as it retains the name of Beth-shittah. For Zererath some read, with some of the old versions and manuscripts, Zeredath (r and d being scarcely distinguishable in Hebrew), and identify it with Zarthan near Succoth, mentioned Joshua 3:16 and 1 Kings 4:12; 1 Kings 7:46. Abel-meholah (the meadow of the dance) was the birthplace of Elisha (1 Kings 19:16), and is mentioned in conjunction with Beth-shan, Jezreel, and Zartana in 1 Kings 4:12. Eusebius tells us that in his time Abel-meholah was called Beth-maiela, and situated ten miles below Beth-shan, or Scy-thopolis. There was also, he says, close by an Abel-maiela.
The men of Israel, etc. Gideon's disbanded army got together again very quickly when they heard of the flight of the Midianites. Zebulun is not mentioned.
Mount Ephraim. Rather, the hill country, of Ephraim. For some reason Gideon had not invited the Ephraimites to join in the war before (Judges 8:1); but now, seeing the extreme importance of seizing the fords of Jordan, so as to stop the escape of the Midianites, he sent messengers in all haste to the men of Ephraim, who accordingly "took the waters unto Beth-barah and Jordan." The waters seem to mean a number of streams running from the hill country of Ephraim into the Jordan, and which had to be crossed by the Midianites before they could reach the Jordan fords. The site of Beth-barah is unknown. It is not thought to be the same as Bethabara beyond Jordan, where John was baptising (John 1:28). Beth-barah must have been on the west of Jordan.
Oreb, a raven, and Zeeb, a wolf. The rock known afterwards as the rock of Oreb (Isaiah 10:26), and the wine-press (see Judges 6:11) known as the wine-press of Zeeb, were so called from being the places where these two princes were taken and slain by the Eph-raimites. In like manner the well of Harod is called by the name it afterwards received (Judges 7:1), and the palm tree of Deborah in like manner (Judges 2:5), and Lehi (Judges 15:9). These are valuable indications (to which many more might be added) of a living tradition older than the written history. The capture of Oreb and Zeeb is celebrated in Psalms 83:11 and Isaiah 10:26. On the other side Jordan, i.e. the east side of the river, which Gideon had now crossed, as is related in Judges 8:4. The narrative runs on here to complete the history of the doings of the men of Ephraim, and goes back at Judges 8:4 to take up the thread of the history of Gideon (see Judges 2:1-7, note).
HOMILETICS
Faith.
The whole Book of Judges is so full of lessons of faith, as the author of the Epistle to the Hebrews teaches us when he refers to "Gideon, and Barak, and Samson, and Jephthah" (Hebrews 11:32), that we cannot help recurring to the subject of faith if we would honestly draw the instruction which each portion of Scripture is intended to convey. But though the same general lessons of faith—its nature, its triumphs, its sure rewards—recur in the successive histories, yet each has some proper lesson peculiar to itself. Referring then to the remarks on Judges 1:8-7 for such general lessons, we will notice some peculiar trials to which the faith of Gideon was subjected.
I. THE SACRIFICES OF FAITH. Let us put ourselves in Gideon's place. Suddenly called out of insignificance and obscurity, he had played the part of a statesman, a leader, and a general. As the result of his well-concerted measures, he found himself at the head of 32,000 men. As he reviewed this great force, so unexpectedly got together, how must his heart have swelled with pride and hope! No doubt that great army was the instrument by which he was to deliver Israel, and he could but feel some self-gratulation at the success of his plans. To a man of an eager spirit as he must have been, no greater disappointment could have occurred than to be told to dismiss that army without striking a blow. Just when he was about to acquire immortal fame to himself, and to save his country, and establish the great religious reformation which he had begun, by their means, to see them, and all his own prospects with them, melt away like a heap of snow before the sun, and that by his own act, must have been a trial indeed. But Gideon's faith stood the trial. Before God's clear command all his natural feelings and wishes gave way at once. He might have said with St. Paul, "What things were gain to me, those I counted loss for Christ;" for he acted in that self-same spirit. His faith prompted him to obey, at whatever sacrifice of inclination and natural desire. That places him on a very high pedestal among believers. But let us look again at the extraordinary singleness of eye with which Gideon's faith led him to act. The loss of the first 22,000 men was indeed a heavy one, but still they went away of their own free will. But the 10,000 who remained had given proof of a brave and constant spirit, and how could he put upon them the affront of sending them away, after a test of an arbitrary kind, as men unfit to face the enemy? It was now not Gideon's ambition only, not his amour-propre, which would rise in rebellion against a hard command, but his feelings as a soldier, as a comrade, as one who desired to retain the good opinion of his countrymen, and who wished to be popular amongst them. Dismiss the 9700 men who had left home, and were come to share the danger with him, and who had refused to leave him when they might have done so! Expose himself to the charge of fickleness and folly—to be thought like a man who builds a house and then plucks it down with his own hands; to be liable all his life to the hatred and resentment of those whom he had so affronted! (See 2 Chronicles 25:10.) How could he obey such a hard command? But if Gideon's natural man spake thus, the voice of his faith spake in contradiction to such thoughts, and spake with authority. His faith still prompted him to obey, and he did obey, because he looked with a single eye to the will of God, and took no count of consequences to himself or others. Here again then his faith was of a very high quality.
II. THE RISKS OF FAITH. But we may look at Gideon's faith in a little different light, and mark the immense risks that he ran, having all human probabilities against him, and only the promise of God for him. Here was a vast host of 135,000 men within less than an hour's march of him. His position was anyhow one of the utmost danger. To weaken his force even by 1000 men must seem an act of great imprudence. To denude himself of his whole force except a handful of 300 men was like courting destruction, like putting his head in the lion's mouth. Humanly speaking, Gideon and his 300 would be crushed like insects under the feet of the Midianite host. And yet he dehberately reduced his force to 300 men, and then marched down from his stronghold into the enemy's camp. He set the word and promise of God on one side, and all the fearful risks and dangers on the other, and these last were in his eyes as nothing in comparison with the former. He went down with his 300 in full confidence of the victory which he won. In this too his faith was worthy of all praise and imitation.
III. VERIFICATION OF THE WORD OF GOD. But here perhaps a caution is necessary, Lest we mistake what faith is. Faith is such an entire trust in the word of God that it produces obedience to that word, whatever it requires of us. But we must not mistake our own fancy, or our own wishes, or our own opinion, for the word of God. Had Gideon rushed down upon the Midianite host upon the impulse of his own courage, or in reliance on his own stratagem, or under an unfounded belief that God had sent him, instead of admiring his faith, we should have had perhaps to blame him for foolhardiness, or to accuse him of foolish vanity, or to pity him for his fanaticism. It was because his course was founded upon the clear and distinct word of God that it is held up to us as an object of admiration and imitation. And it is worth observing in this connection what abundant assurance was given to Gideon that the very word of God was his warrant for what he did, and how cautious Gideon was to obtain such assurance. The distinct appearance and words of the angel at first, his tarrying by the terebinth tree at Gideon's request, the fire which consumed the sacrifice at the touch of the angel's staff, the vanishing of the angel out of his sight, his reappearance that same night, the sign, twice repeated, of the fleece of wool, the reiterated communications by the word of the Lord, and the dream that he heard in the Midianite camp are so many proofs upon proofs, like our Lord's appearances after his resurrection, given by God to make his revelation certain, and so many evidences of Gideon's wise caution in ascertaining beyond a doubt that it was the word of God which was directing him in this terrible enterprise. In trying to take Gideon's faith as a model of our own, we must first imitate his care in ascertaining what the word of God really does require of us. The sad mistakes that have been made by misguided men in all ages, confounding the passions of their own hearts, or the hallucinations of their own brains, with the requirements of the 'written word of God, and even in their heated fanaticism imagining that special revelations were made to them by the Holy Ghost, confirms the lesson, given us by Gideon, of not accepting anything as the word of God upon light or insufficient evidence. To accept as the word of God without sufficient evidence any impression, or impulse, or vision, or dream, or interpretation of Scripture, is not a proof of a strong faith, but an evidence of a weak, and rash, and credulous mind. We may place, therefore, as first in order of importance, as well as the first that rises to the surface from the history of Gideon, the lesson of taking all due care and caution in verifying the word of God. This implies: circumstanced as we are, diligent and prayerful study of Holy Scripture, so as to be imbued with its true spirit, and to know thoroughly what it requires of us under the various circumstances of life. But when once the requirements and meaning of the word of God are plain, then a true faith will obey it, in spite of any sacrifice of worldly interest or self-pleasing which such obedience may incur, and in spite of any risks of worldly evil which may ensue. And the reason is obvious. Faith rests upon the perfect goodness and infinite power of God. If once, therefore, we know that God commands us to do such or such a thing, or to leave such a thing undone, we are certain that it is really for our good to do it, however much appearances may be the other way. We are certain too that the power of God is sufficient to bear us harmless through all dangers, however insuperable they may seem to us. It is of the very essence of faith, therefore, to give more weight to the unseen power and love of God than to the visible losses and dangers which threaten to be the result of obedience to God's word, and to make light of sacrifice of worldly advantages, or of selfish interests, in view of that closer communion with God which comes of obedience to his commandments. So Gideon acted, so Abraham acted, and so Moses acted, and thus must we act if we would be reckoned with them. The sacrifices we are called to make and the risks we are called to run by a conscientious obedience to the word of God in all its breadth will probably be much smaller than theirs were; perhaps only the sacrifice of some gratification to our vanity, or some addition to our self-esteem, the risk of some loss to our gains, or some check to our haste to get rich; but every such sacrifice made in the spirit of a true faith, and every such risk run in simple trust to the promises of the word of God, will be accepted of God in his Fatherly love, and will help to make us rich in faith, and to secure our place among the heirs of that kingdom which God hath promised to them that love him.
HOMILIES BY A.F. MUIR
The crowning sign.
All through this drama the spirit of Gideon was being trained for a decisive service. His faith had been tried to the utmost. Alone of all that host had he borne the responsibility of reducing it to 300 men. God's influence upon Gideon was from beginning to end moral and spiritual.
I. GOD JUSTIFIES HIS WAYS TO THOSE WHO PUT THEIR TRUST IN HIM. It was a grace that this additional sign should be given. The patience and faith of the servant of God are recognised by a spiritual reward. The deep harmony, hitherto unsuspected, of the steps he had taken at the Divine instance with the process going on and assisted by God s influence in the minds of his enemies must have, when combined with the circumstances,—the still night, the darkness, the vast host in whose dangerous neighbourhood he lay,—produced a profound impression upon his mind. In such a revelation there is communion and spiritual rapture. It was a reward for all he had passed through. The wisdom of everything was plain. There are times like this in every true life. They come unexpectedly, as a grace from our heavenly Father. He leads us into his counsels, and confirms us. Obedience leads on to knowledge,
II. SUGGESTION IS GIVEN HOW TO PERFECT OUR SERVICE. In every saint's life there is something wanting—an indefinite incompleteness and crudity. Such revelations and providences remove this. Their practical utility is evident. Here were several matters made known to Gideon he had not probably dreamt of.
1. The carelessness of the watch, arising probably from the notion that Israel had disagreed and dispersed.
2. The liability of an army so composed, etc; to panic.
3. The influence of his own name (the use he made of this we know by the cry).
4. The secret fear in the hearts of his adversaries.
III. IT IS BY THE MORAL INFLUENCE OF GOD'S PEOPLE THE WORLD IS OVERCOME. Christians are too much afraid of the world. Fear not, says the Master, for I have overcome the world. Vivid realisations of this are sometimes afforded us. The whole stress of attention ought therefore to be laid upon character, obedience to God's will, and submission to his leadership. Though few and weak, the "little flock" will receive the kingdom. It is Christ in us of whom the wicked and the demons are afraid. Of what consequence all their multitude and array? Secretly the world respects and fears the self-denial and faith of Christians.
IV. A GRACIOUS REVELATION LIKE THIS HAS TO BE RECOGNISED ADORINGLY AND BY IMMEDIATE PRACTICAL OBEDIENCE. Gideon "worshipped" Jehovah. It was a time when every obstacle had been removed, and his way was clearly revealed. He could now sympathise with God and admire his consummate wisdom. For himself too he must have felt grateful. God was better to him than he had hoped. Victory was potentially his. No wonder that his heart poured itself forth in such unrestrained and adoring emotion. But the lesson of the sign was not lost. Practical advantage was at once taken of it. He "returned unto the host of Israel, and said, Arise," etc. Do not allow God's gracious revelations in our lives to be a dead letter. Act upon them, that our lives may be brought into subjection and harmony with his will.—M.
Inspired tactics.
The strategy of Gideon is one of the military marvels of antiquity. It seems simple and well adapted to its end; but that did not appear at first. In truth he was taught of God, inspiring his mind and illuminating his common sense, his experience, and his spiritual faculties. From the "lamps, pitchers, and trumpets" we learn—
I. How THE ENEMIES OF GOD ARE TO BE DEALT WITH.
1. The means to be employed are of Divine appointment. Not what human wisdom would devise, nor as appealing to material aid. "Gideon overcame Midian with unarmed soldiers, bearing only trumpets, torches, and pitchers. So Christ overcame the world by unarmed apostles, bearing the trumpet of preaching and the torch of miracles (Theodoret).
2. Prompt and intelligent advantage is to be taken of the opportunities presented. What served at this juncture would have been entirely useless at another time. Knowledge of men is of immense advantage to the Christian worker; tact, and perception of the capabilities of the several means of grace. The power of Christian truth can never be overrated, but it may be misapplied.
3. Unity and co-operation should be shown by God's servants Nothing could be finer than the device, save the manner in which it was carried out. Greater works than these shall be done when all Christ's servants are of one heart and one mind.
II. IN WHAT LIGHT THEIR POWER IS TO BE REGARDED. Gideon began his enterprise with the conviction, which he communicated to his followers, "The Lord hath delivered into your hand the host of Midian." The victory is already potentially ours if we use the right means in the right spirit. All the pomp and influence of sin ought not to daunt us. It is a house divided against itself, and subject to a thousand alarms. The least saint, in God's strength, may put an "army of aliens" to flight.
III. UPON WHOM THE SOLDIER OF THE TRUTH OUGHT TO DEPEND. Gideon is filled throughout with a profound trust in Jehovah. It is that which gives the moral character to his plans. Although he saw-how potent his own name was amongst the Midianites, he did not content himself with the war-cry, "The sword of Gideon," but preferred "The sword of the Lord (Jehovah) and of Gideon." Christians can rely implicitly upon spiritual means and methods, because they believe in God, who informs and directs all earnest effort. The Israelites stood still and the Lord fought for them.—M.
Verse 22-ch. 8:4, Judges 8:10-7
Following up advantage.
A model of diplomatic skill, judicial sternness, and soldier-like hardihood and resolution. Far from home, amid hardship in strange regions, he tracks the enemy even into the inaccessible Hauran. There is a Syrian proverb, He fled into the War of the Safa, i.e. into an unassailable refuge.
I. THE CO-OPERATION IS SOUGHT OF ALL ISRAELITES WHO CAN BE OF HELP. He had reasons for keeping the glory to his own trusty band. But there is no selfishness in his disposition. The advantage of his nation and the glory of Jehovah is uppermost in his mind. He finds work, therefore, for all All are engaged, that it may be a national victory. Some have to lay the foundations, begin the work, sow the seed; others can then carry out. The least Christian has something he can do. It is a duty of leaders to make and indicate fitting work for all. "The harvest truly is great, but the labourers are few." Ephraim can do one part of the work best; he another. And having hitherto abstained, they were quite fresh now.
II. A SAGACIOUS AND KINDLY FORBEARANCE IS SHOWN TO THE JEALOUSIES OF BRETHREN. No word of rebuke is spoken to the tribes that held back. Persuasion is used, opportunity for usefulness is presented, the patriotism of the tribes is relied upon. It was no time for questions and wranglings. Well would it be for the different branches of Christ's Church did they follow a similar policy. Would that we were all so busy that we had no time for doctrinal disputes and questions of precedence and apostolic authority!
III. NO PAUSE OR REST IS OBSERVED UNTIL THE TASK IS COMPLETED, The deserted Midianite camp with all its riches does not tempt. Hunger and thirst and weariness are endured rather than lose the advantage. Only a determination to follow up the surprise with thorough and exemplary vengeance could have sustained him. So the conflict with sin and the world is to be conducted. Better to wear out than to rust out. Evil habits, unholy practices, false principles have to be tracked out to their last refuges and finally disposed of. It is harder work to live out Christianity than to be converted to it; harder work to follow out in detail, and into the practice and life of every day, the great doctrines of righteousness than to understand and explain them intellectually. There is a loud call for vigour, thoroughness, patient continuance in well-doing. The day is Christ's; let us make it wholly his.—M.
HOMILIES BY W.F. ADENEY
Gideon's ruse.
I. THE ASSURANCE OF SUCCESS IS A HELP TOWARDS ATTAINING IT. Gideon had feared to attack the hosts of Midianites and Amalekites till he had discovered that they feared him; then he took courage and energy to devise the plan of victory. Too much diffidence is dangerous. Hope inspires with ingenuity as well as with courage; it is a brightness, an influence that enlivens thought. Therefore hope has its place in the first rank of Christian graces (1 Corinthians 13:13). The promises of the Bible are not only comforting, they are inspiring. Our great encouragement should be that the powers of evil fear Christ and his army.
II. THOUGHT IS SOMETIMES MORE NEEDFUL THAN FORCE. Gideon's victory was a triumph of thought, of contrivance. The right disposition of our energies is more important than the mere sum of them. It would be well if Christians practised on behalf of the cause of Christ the same wisdom which men of the world display in business, in politics, etc; so far as this is not inconsistent with perfect honour (Luke 16:8). Christ requires us to be wise and harmless (Matthew 10:16). Dulness is not holiness. Intellectual gifts should be consecrated to God, not despised as unfit for his service. The diplomatist and the tactitian may find work in the service of Christ. In mission work organisation, economy of strength, ingenious adaptation of means to ends should be carefully studied, and the gift of wisdom sought in addition to that of zeal.
III. MORAL INFLUENCE IS BETTER THAN PHYSICAL FORCE. Gideon had conquered before he had struck a blow. The dismay he created and the confusion this produced in the hostile camp secured him victory. Though we cannot be justified in descending to deception, we may aim at influencing others by thought and feeling rather than by direct physical means. Christianity is a triumph of ideas. It is a sign of intellectual and spiritual failure when the Church desires to effect by the aid of the law what she should have done by the influence of moral suasion, as in restraining immorality, etc.
IV. IGNORANCE IS WEAKNESS. The Midianites and Amalekites were ignorant of the number of Gideon's army, or they would not have been deceived. They were too self-confident to inquire, as Gideon had done, concerning their condition. Ignorance and superstition create imaginary foes. An evil conscience is quick to imagine danger (Proverbs 28:1). The terrors which surround us are worse in imagination than in reality. Darkness and ignorance make men their own worst enemies (Judges 7:22).—A.