Then the men of Ephraim said to Gideon,
The tribe of Ephraim was one of the most prominent tribes in Israel, often taking a leadership role due to its size and influence. This context is important as it sets the stage for their reaction to Gideon's actions. Ephraim's central location in the land of Israel and its fertile territory contributed to its prominence. The tribe's desire for recognition and involvement in significant military victories reflects their historical role and expectations.

“Why have you done this to us?
The question posed by the Ephraimites reveals a sense of grievance and exclusion. This reflects the tribal dynamics and rivalries within Israel during the period of the Judges. The tribes often acted independently, and there was no centralized government, leading to tensions when one tribe felt slighted or left out of important events. This question also highlights the human tendency towards pride and the desire for recognition.

Why did you fail to call us when you went to fight against Midian?”
The Ephraimites' complaint centers on not being summoned to join the battle against the Midianites. This reflects the cultural importance of honor and participation in military victories in ancient Israel. Being part of a victorious campaign was a source of pride and honor for a tribe. The Midianite oppression had been severe, and the victory was significant, making the Ephraimites' exclusion more poignant. This also connects to the broader biblical theme of unity and cooperation among God's people.

And they contended with him violently.
The contention was not merely verbal but intense and possibly physical, indicating the depth of their anger and the seriousness of the perceived slight. This reflects the often-volatile nature of tribal relations in Israel during this period. The Hebrew word used here can imply a strong, heated dispute, showing the potential for division and conflict within the nation. This incident foreshadows later divisions in Israel, such as the eventual split into the northern and southern kingdoms. It also serves as a reminder of the need for humility and reconciliation among God's people.

But Gideon answered them
Gideon, also known as Jerubbaal, was a judge of Israel who led a small army to victory against the Midianites. His response here is to the men of Ephraim, who were upset for not being called earlier to fight. This reflects a common theme in Judges where tribal tensions and rivalries are evident. Gideon's diplomatic response is a model of humility and wisdom, defusing potential conflict.

“Now what have I accomplished compared to you?
Gideon downplays his own achievements to elevate the contributions of the Ephraimites. This rhetorical question emphasizes the importance of unity and collaboration among the tribes of Israel. It also highlights the biblical principle of valuing others above oneself, as seen in Philippians 2:3.

Are not the gleanings of Ephraim
The term "gleanings" refers to the leftover crops after the main harvest, which were often collected by the poor. Here, it metaphorically represents the smaller, yet significant, victories of Ephraim. This phrase underscores the idea that even what seems minor can be of great value, a theme echoed in the parable of the mustard seed in Matthew 13:31-32.

better than the grape harvest of Abiezer?
Abiezer was Gideon's own clan within the tribe of Manasseh. The comparison between Ephraim's gleanings and Abiezer's harvest suggests that Ephraim's achievements, though seemingly less significant, are actually greater. This reflects the biblical theme of God using the seemingly weak or small to accomplish His purposes, as seen in 1 Corinthians 1:27.

God has delivered Oreb and Zeeb, the two princes of Midian, into your hand.
This phrase highlights the divine intervention in the victory over the Midianites. Oreb and Zeeb were leaders of the Midianite forces, and their defeat signifies a turning point in the battle. The mention of God delivering them emphasizes the belief that victories are granted by divine will rather than human strength alone. This reflects the recurring biblical theme that God fights for Israel, as seen in other instances like the defeat of the Egyptians at the Red Sea (Exodus 14:13-14). The Midianites were a nomadic people often in conflict with Israel, and their defeat here is part of the larger narrative of Israel's struggle to secure the Promised Land.

What was I able to do compared to you?”
Gideon, the speaker, uses this rhetorical question to deflect credit from himself and to elevate the achievements of the Ephraimites. This humility is a characteristic often expected of leaders in the biblical narrative, aligning with the idea that true leadership acknowledges the contributions of others. This phrase also serves to pacify the Ephraimites, who were upset for not being called earlier to the battle. It reflects a diplomatic approach to leadership, similar to how Moses dealt with disputes among the Israelites (Exodus 18:13-26).

When he had said this, their anger against him subsided.
The resolution of conflict through wise words is a common biblical motif. Gideon's response effectively calms the Ephraimites, demonstrating the power of humility and diplomacy. This moment underscores the importance of unity among the tribes of Israel, which is crucial for their survival and success. The subsiding of anger also reflects Proverbs 15:1, which states, "A gentle answer turns away wrath, but a harsh word stirs up anger." This incident highlights the need for leaders to possess not only military prowess but also the ability to maintain harmony within their community.

Then Gideon and his three hundred men
Gideon, also known as Jerubbaal, was a judge of Israel chosen by God to deliver the Israelites from the oppression of the Midianites. His army was intentionally reduced by God from 32,000 to 300 men to demonstrate that victory would come through divine intervention rather than human strength (Judges 7:2-7). This small number highlights the miraculous nature of their victories and parallels the concept of God using the weak to shame the strong (1 Corinthians 1:27).

came to the Jordan
The Jordan River is a significant geographical and spiritual landmark in the Bible. It served as a boundary for the Promised Land and was the site of many important events, such as the crossing by the Israelites under Joshua (Joshua 3) and the baptism of Jesus (Matthew 3:13-17). Crossing the Jordan often symbolizes a transition or a new phase in God's plan.

and crossed it
Crossing the Jordan River signifies a decisive action in pursuit of God's mission. It reflects the determination and faith of Gideon and his men, reminiscent of the Israelites' earlier crossing into the Promised Land. This act of crossing can also be seen as a type of baptism, symbolizing a passage from one state to another, from oppression to deliverance.

exhausted yet still in pursuit
The phrase highlights the perseverance and commitment of Gideon and his men despite their physical exhaustion. It underscores the theme of endurance in the face of overwhelming odds, a common biblical motif (Hebrews 12:1-3). This determination can be seen as a foreshadowing of Christ's perseverance in His mission, enduring suffering for the sake of redemption (Hebrews 12:2). The pursuit of the Midianites also reflects the relentless pursuit of God's purposes, regardless of personal cost.

So Gideon said to the men of Succoth
Gideon, a judge of Israel, is addressing the men of Succoth, a city located east of the Jordan River. Succoth was part of the tribal territory of Gad, one of the tribes of Israel. This interaction highlights the internal divisions within Israel during the time of the Judges, as the tribes were not always united in their efforts against common enemies. The request Gideon makes is significant because it tests the loyalty and support of fellow Israelites in a time of need.

“Please give my troops some bread,
Gideon's request for bread underscores the practical needs of his army. In the ancient Near East, providing food for troops was a common expectation, especially among allies. Bread, a staple food, symbolizes sustenance and support. This request also reflects the broader biblical theme of hospitality and provision, as seen in other scriptures like 1 Samuel 25, where David requests provisions from Nabal.

for they are exhausted,
The exhaustion of Gideon's troops is a testament to their relentless pursuit of the Midianite kings. This phrase highlights the physical demands of warfare and the perseverance required to achieve victory. It also serves as a reminder of the human limitations faced by even the most faithful servants of God, echoing themes found in Isaiah 40:31, where strength is renewed by the Lord.

and I am still pursuing Zebah and Zalmunna,
Zebah and Zalmunna were kings of Midian, a nomadic people who oppressed Israel. Gideon's pursuit of these kings is part of his divinely appointed mission to deliver Israel from Midianite oppression. This pursuit reflects the biblical theme of God's deliverance through chosen leaders, paralleling the pursuit of justice and righteousness seen throughout scripture, such as in the life of King David.

the kings of Midian.”
The mention of the Midianite kings emphasizes the scale and significance of Gideon's mission. The Midianites were a formidable enemy, and their defeat was crucial for Israel's peace and security. This phrase connects to the broader narrative of God's sovereignty and the fulfillment of His promises to protect and deliver His people, as seen in the covenantal promises to Abraham and his descendants.

But the leaders of Succoth asked,
The leaders of Succoth were the elders or officials of this city, which was located east of the Jordan River. Succoth was a city within the territory allotted to the tribe of Gad. The leaders' response reflects a cautious and pragmatic approach, likely due to fear of retribution from the Midianite kings if Gideon's campaign failed. This highlights the political and social dynamics of the time, where local leaders often had to navigate alliances carefully.

“Are the hands of Zebah and Zalmunna already in your possession,
Zebah and Zalmunna were kings of Midian, a nomadic people who had oppressed Israel. The phrase "hands of" is a Hebrew idiom indicating capture or control. The leaders' question implies skepticism about Gideon's ability to defeat these kings. This reflects a lack of faith in God's deliverance through Gideon, contrasting with Gideon's earlier victories, which were divinely orchestrated.

that we should give bread to your army?”
Providing bread was a significant act of support and alliance. The refusal to provide sustenance to Gideon's men indicates a lack of solidarity and trust. This act of withholding aid can be seen as a failure to recognize God's chosen deliverer and a missed opportunity to participate in God's plan. The leaders' response contrasts with the hospitality and support expected in the cultural context of the ancient Near East, where providing for travelers and allies was a customary duty.

“Very well,” Gideon replied,
Gideon's response indicates his determination and confidence in the mission God has given him. This phrase reflects his leadership and decisiveness, qualities that were essential for a judge in Israel. Gideon's role as a judge was to deliver Israel from oppression, and his response here shows his commitment to that task.

“when the LORD has delivered Zebah and Zalmunna into my hand,
This phrase highlights Gideon's faith in God's promise and power. The use of "when" instead of "if" demonstrates his certainty that God will fulfill His promise. Zebah and Zalmunna were Midianite kings, and their defeat was crucial for Israel's deliverance. This reflects the recurring biblical theme of God delivering His people from their enemies, as seen in other scriptures like Exodus 14:13-14 and 1 Samuel 17:46.

I will tear your flesh with the thorns and briers of the wilderness!”
This phrase indicates the severity of the punishment Gideon intends to inflict on the men of Succoth for their refusal to help. The use of thorns and briers, common in the wilderness areas of Israel, symbolizes harsh judgment and suffering. This imagery is also used in other parts of the Bible to represent God's judgment, such as in Isaiah 10:17 and Hosea 2:6. The wilderness setting underscores the harshness and desolation associated with divine retribution.

From there he went up to Penuel
Penuel, also known as Peniel, is a location east of the Jordan River. It is significant in biblical history as the place where Jacob wrestled with God and saw Him face to face (Genesis 32:30). This encounter marked a pivotal moment in Jacob's life, symbolizing transformation and divine blessing. Gideon's journey to Penuel reflects a continuation of his pursuit of the Midianite kings, emphasizing the relentless nature of his mission. The geographical ascent to Penuel indicates a movement towards a place of historical and spiritual significance, suggesting a parallel between Gideon's struggle and Jacob's encounter with God.

and asked the same from them
Gideon's request from the men of Penuel mirrors his earlier request to the men of Succoth for provisions for his weary troops. This repetition underscores the dire need for support in his campaign against the Midianites. The request highlights the communal responsibility and the expectation of mutual aid among the tribes of Israel during times of conflict. It also reflects the broader theme of unity and cooperation that is often challenged in the narrative of the Judges, where tribal divisions and local allegiances frequently hinder collective action.

but the men of Penuel gave the same response as the men of Succoth
The refusal of the men of Penuel to assist Gideon parallels the response of the men of Succoth, indicating a widespread reluctance or fear among the Israelites to support Gideon against the Midianites. This response can be seen as a lack of faith or trust in Gideon's leadership and God's deliverance, echoing the recurring theme of Israel's spiritual and moral decline during the period of the Judges. The refusal also sets the stage for Gideon's subsequent actions against these towns, highlighting the consequences of failing to support God's chosen deliverer. This narrative tension reflects the broader biblical theme of obedience and the cost of disobedience, as well as the importance of faith in God's promises and leaders.

So Gideon told the men of Penuel
Gideon, a judge of Israel, is addressing the men of Penuel, a city east of the Jordan River. Penuel, also known as Peniel, is historically significant as the place where Jacob wrestled with God (Genesis 32:30). This location is a reminder of divine encounters and the transformation of character. Gideon's interaction with the men of Penuel reflects a moment of tension, as they refused to support him in his pursuit of the Midianite kings. This refusal highlights the lack of unity among the Israelite tribes during the period of the judges, a time marked by decentralized leadership and frequent disobedience to God.

“When I return in triumph
Gideon's confidence in his return "in triumph" indicates his faith in God's promise of victory over the Midianites. This assurance can be seen as a reflection of the divine empowerment he received earlier in his calling (Judges 6:14-16). The phrase underscores the theme of God's deliverance through chosen leaders, despite overwhelming odds. Gideon's statement also foreshadows the fulfillment of God's plan, as he is assured of success not by his own strength but by divine intervention.

I will tear down this tower!”
The tower of Penuel was likely a fortified structure, symbolizing the city's strength and security. In ancient Near Eastern culture, towers were often built for defense and as watchpoints. Gideon's threat to tear down the tower signifies a judgment against the city's refusal to aid him, representing a broader theme of divine retribution against those who oppose God's chosen deliverers. This act of tearing down the tower can be seen as a type of Christ's ultimate victory over all earthly powers and principalities, as He establishes His kingdom. The destruction of the tower serves as a warning to those who place their trust in human strength rather than in God.

Now Zebah and Zalmunna were in Karkor
Zebah and Zalmunna were Midianite kings, representing the oppressive force against Israel during the time of the Judges. Karkor is believed to be a location east of the Jordan River, possibly in the region of modern-day Jordan. This area was significant as it was outside the immediate territory of Israel, indicating the extent of Gideon's pursuit. The presence of these kings in Karkor suggests a strategic retreat to regroup and fortify their position.

with their army of about fifteen thousand men
The number fifteen thousand indicates a significant reduction in their forces, highlighting the effectiveness of Gideon's earlier attacks. This remnant represents the survivors of a much larger force, emphasizing the scale of the conflict. The Midianites, along with their allies, were known for their large, nomadic armies that would invade and plunder Israel, as seen in previous chapters.

all that were left of the armies of the people of the east
The "people of the east" refers to a coalition of Midianites, Amalekites, and other nomadic tribes. These groups were known for their raids on Israel, often described as numerous as locusts. The phrase underscores the comprehensive defeat they suffered at the hands of Gideon, fulfilling God's promise to deliver Israel from their oppressors.

A hundred and twenty thousand swordsmen had already fallen
This figure illustrates the magnitude of the victory God granted to Gideon and the Israelites. The defeat of such a vast number of swordsmen underscores the miraculous nature of the victory, as Gideon's initial force was only three hundred men. This event is a testament to God's power and faithfulness, as He delivered Israel despite overwhelming odds. The fall of these swordsmen also serves as a reminder of the consequences of opposing God's chosen people, a theme consistent throughout the Old Testament.

And Gideon went up by way of the caravan route
This phrase indicates Gideon's strategic movement along a well-traveled trade route. Caravan routes were essential for commerce and communication in the ancient Near East, often connecting major cities and regions. Gideon's choice to use this route suggests his tactical acumen, as it allowed for swift and unexpected movement. This reflects the broader biblical theme of God using seemingly ordinary means to achieve His purposes, as seen in other instances where God uses the natural landscape to aid His people (e.g., the parting of the Red Sea in Exodus 14).

east of Nobah and Jogbehah
Nobah and Jogbehah were locations in the territory of Gilead, east of the Jordan River. Nobah was named after a leader who captured it (Numbers 32:42), while Jogbehah is mentioned as a fortified city (Numbers 32:35). The mention of these places highlights the geographical context of Gideon's pursuit of the Midianites. This area was part of the land allotted to the tribes of Gad and Reuben, emphasizing the fulfillment of God's promise to give Israel the land. The eastward direction also symbolizes moving towards the rising sun, often associated with new beginnings and divine intervention.

and he attacked their army
Gideon's attack on the Midianite army is a continuation of his divinely appointed mission to deliver Israel from oppression (Judges 6:14). This reflects the recurring biblical theme of God empowering unlikely leaders to achieve victory, as seen with David against Goliath (1 Samuel 17). Gideon's leadership and courage are central to the narrative, demonstrating how God can use individuals to fulfill His plans despite overwhelming odds.

taking them by surprise
The element of surprise was crucial in ancient warfare, often determining the outcome of battles. Gideon's ability to catch the Midianites off guard underscores his wisdom and the divine guidance he received. This surprise attack is reminiscent of other biblical accounts where God grants victory through unexpected means, such as Joshua's conquest of Jericho (Joshua 6). It also foreshadows the ultimate victory of Christ, who triumphs over sin and death in ways that defy human expectation (1 Corinthians 15:54-57).

When Zebah and Zalmunna fled
Zebah and Zalmunna were leaders of the Midianites, a nomadic people who frequently oppressed Israel during the time of the Judges. Their flight signifies a turning point in the battle, indicating their defeat and the collapse of their forces. The Midianites had previously been a significant threat to Israel, as seen in Judges 6:1-6, where they are described as numerous as locusts. Their retreat marks the beginning of the end of Midianite oppression.

Gideon pursued
Gideon, also known as Jerubbaal, was chosen by God to deliver Israel from the Midianites. His pursuit of Zebah and Zalmunna demonstrates his obedience to God's command and his role as a judge and deliverer. This pursuit is a continuation of the victory God promised in Judges 7:7, where God assured Gideon that He would save Israel through him. Gideon's relentless pursuit reflects his faith and determination to complete the task God set before him.

and captured these two kings of Midian
The capture of Zebah and Zalmunna is significant as it represents the complete defeat of the Midianite leadership. In ancient Near Eastern warfare, capturing enemy kings was a symbol of total victory. This act fulfills God's promise to deliver the Midianites into Gideon's hands, as seen in Judges 7:14-15. The capture also serves as a precursor to Gideon's subsequent actions, where he seeks justice for the deaths of his brothers, as detailed later in Judges 8:18-21.

routing their entire army
The routing of the Midianite army signifies a decisive victory for Israel. This victory is attributed to God's intervention, as seen throughout the narrative of Gideon's battle against the Midianites. The term "routing" implies a complete and chaotic defeat, where the enemy is scattered and unable to regroup. This mirrors the earlier miraculous victory where Gideon's small army of 300 men defeated the Midianites with God's help, as described in Judges 7:19-22. The defeat of the Midianite army underscores the theme of divine deliverance and the power of God working through His chosen leaders.

After this
This phrase indicates a continuation of events following a significant occurrence. In the context of Judges 8, it follows Gideon's pursuit and defeat of the Midianite kings Zebah and Zalmunna. This marks a transition from the battle to the aftermath, highlighting Gideon's leadership and the completion of his military campaign.

Gideon son of Joash
Gideon, also known as Jerubbaal, is a central figure in the Book of Judges. He is called by God to deliver Israel from the oppression of the Midianites. His lineage as the son of Joash places him within the tribe of Manasseh, one of the lesser tribes, emphasizing God's use of unlikely individuals for His purposes. Gideon's story is a testament to faith and obedience, despite initial hesitations and doubts.

returned from the battle
This indicates the conclusion of a military engagement. Gideon's return signifies victory and the fulfillment of God's promise to deliver Israel from its enemies. The battle against the Midianites was not just a physical confrontation but also a spiritual one, demonstrating God's power and faithfulness to His covenant people.

along the Ascent of Heres
The Ascent of Heres is a geographical location, though its exact identification remains uncertain. It suggests a route or path taken by Gideon during his return. The term "Heres" can mean "sun" or "sunrise," possibly indicating a direction or a place associated with light. This ascent may symbolize the rising of Israel's fortunes under Gideon's leadership, as well as the light of God's deliverance shining upon His people.

There he captured a young man of Succoth and interrogated him.
Gideon, the judge of Israel, is pursuing the Midianite kings Zebah and Zalmunna. Succoth is a town east of the Jordan River, within the territory of Gad. The capture of a young man from Succoth highlights the tension between Gideon and the people of Succoth, who had earlier refused to assist him (Judges 8:5-6). This act of interrogation reflects the urgency and determination of Gideon to secure victory over the Midianites. The cultural context of the time allowed for such interrogation, especially in wartime, to gather intelligence. The young man's capture and subsequent interrogation underscore the theme of divine justice and retribution, as Gideon seeks to hold the leaders of Succoth accountable for their lack of support.

The young man wrote down for him the names of the seventy-seven leaders and elders of Succoth.
The act of writing down names indicates a level of literacy and record-keeping in ancient Israel, which was not universally common. The number seventy-seven is significant, often symbolizing completeness or divine order in biblical numerology. The leaders and elders of Succoth represent the town's authority and decision-makers, who had previously denied aid to Gideon. This list serves as evidence for Gideon to confront the leaders, fulfilling the principle of accountability. The mention of seventy-seven leaders may also reflect the structured governance within the tribal system of Israel. This event foreshadows the judgment Gideon will bring upon Succoth, aligning with the biblical theme of God using human agents to execute His justice.

And Gideon went to the men of Succoth
Gideon, a judge of Israel, is returning to Succoth, a city east of the Jordan River. Succoth was a significant location during the Israelites' journey to the Promised Land (Genesis 33:17). The men of Succoth had previously refused to assist Gideon and his men, showing a lack of faith and support for God's chosen leader. This reflects a broader theme of Israel's struggle with faithfulness and unity.

and said, “Here are Zebah and Zalmunna,
Zebah and Zalmunna were kings of Midian, enemies of Israel. Their capture by Gideon fulfills God's promise of deliverance from oppression (Judges 6:14-16). This victory demonstrates God's power and faithfulness, as well as Gideon's role as a deliverer, a type of Christ who defeats the enemies of God's people.

about whom you taunted me,
The men of Succoth had mocked Gideon, doubting his ability to defeat the Midianite kings. This taunting represents a lack of faith and trust in God's plan and His appointed leader. It highlights the recurring theme of Israel's spiritual weakness and the need for strong, God-fearing leadership.

saying, ‘Are the hands of Zebah and Zalmunna already in your possession,
This phrase reflects skepticism and disbelief in Gideon's mission. The "hands" symbolize power and control, and the men of Succoth doubted Gideon's ability to achieve victory. This mirrors the broader biblical narrative of doubting God's promises, as seen in the Israelites' history of unbelief (Numbers 14:11).

that we should give bread to your weary men?’”
The refusal to provide bread to Gideon's men shows a lack of hospitality and support, contrary to the cultural expectations of the time. In the ancient Near East, providing for travelers and warriors was a duty, especially for fellow Israelites. This refusal underscores the spiritual and moral decline in Israel, as well as the need for repentance and renewal.

Then he took the elders of the city
Gideon, the judge of Israel, had previously requested aid from the leaders of Succoth during his pursuit of the Midianite kings, Zebah and Zalmunna. The elders' refusal to assist him was seen as a lack of faith and support for God's deliverance through Gideon. In ancient Israel, elders held significant authority and were responsible for the welfare and decisions of their community. Their actions reflected the collective stance of the city, making them accountable for the refusal to support Gideon.

and using the thorns and briers of the wilderness
The wilderness surrounding Succoth was known for its harsh terrain, including thorns and briers. These natural elements were often used metaphorically in Scripture to represent pain, suffering, and divine judgment (e.g., Genesis 3:18, Isaiah 10:17). Gideon's choice of punishment was both practical and symbolic, serving as a physical reminder of the consequences of opposing God's chosen deliverer.

he disciplined the men of Succoth
The term "disciplined" here implies a corrective action intended to teach a lesson. Gideon's actions were not merely punitive but aimed at restoring the proper fear and reverence for God among the people of Succoth. This discipline can be seen as a reflection of God's justice, where disobedience and lack of faith are met with correction. The incident underscores the importance of supporting God's work and leaders, as seen in other biblical narratives where God disciplines His people to bring them back to righteousness (e.g., Hebrews 12:6).

He also pulled down the tower of Penuel
The tower of Penuel was a significant structure in the city, likely serving as a defensive fortification. Penuel, located east of the Jordan River, was a strategic site. The act of pulling down the tower symbolizes a complete defeat and humiliation of the city. This action by Gideon can be seen as a fulfillment of his earlier threat to the men of Penuel (Judges 8:9) when they refused to assist him and his men. The destruction of the tower signifies the removal of the city's protection and pride, reflecting the consequences of opposing God's chosen leader. In a broader biblical context, the tearing down of strongholds can be seen as a metaphor for spiritual warfare, where believers are called to demolish arguments and every pretension that sets itself up against the knowledge of God (2 Corinthians 10:4-5).

and killed the men of the city
The execution of the men of Penuel highlights the severity of their offense against Gideon and, by extension, against God's deliverance plan for Israel. In the ancient Near Eastern context, such actions were not uncommon as a means of ensuring loyalty and eliminating future threats. This act of retribution underscores the importance of supporting God's appointed leaders and the dire consequences of failing to do so. Theologically, it serves as a reminder of divine justice and the seriousness of rebellion against God's purposes. This event also foreshadows the ultimate judgment that will come upon those who oppose God's kingdom, as seen in the eschatological prophecies throughout Scripture (e.g., Revelation 19:11-21).

Next, Gideon asked Zebah and Zalmunna,
Gideon, a judge of Israel, is addressing Zebah and Zalmunna, the Midianite kings. This interaction occurs after Gideon's victory over the Midianites, highlighting his role as a deliverer of Israel. The context is a pursuit of justice for the oppression Israel faced under Midianite rule. Gideon's leadership is a type of Christ, who also delivers His people from oppression.

“What kind of men did you kill at Tabor?”
Mount Tabor is a significant location in Israel's history, often associated with battles and divine encounters. Gideon's question implies a personal vendetta, suggesting these men were his kin or fellow Israelites. This reflects the tribal and familial loyalties prevalent in ancient Israelite society, where blood vengeance was a common practice.

“Men like you,” they answered,
The response from Zebah and Zalmunna indicates recognition of Gideon's stature and possibly his kinship with those slain. This acknowledgment of Gideon's nobility and leadership qualities aligns with the biblical theme of God raising unlikely leaders to fulfill His purposes, as seen throughout the book of Judges.

“each one resembling the son of a king.”
This phrase suggests that the men killed were of noble appearance or bearing, possibly indicating they were leaders or warriors of significant standing. It underscores the respect and fear the Midianites had for the Israelites, even in defeat. The reference to "the son of a king" can be seen as a foreshadowing of Christ, the ultimate King, who was also not recognized by His enemies for His true identity and authority.

They were my brothers,
Gideon identifies the men killed by Zebah and Zalmunna as his brothers, indicating a close familial bond. In ancient Israel, family ties were significant, and avenging a family member's death was a duty. This reflects the tribal and familial loyalty prevalent in the culture. The concept of brotherhood extends beyond blood relations in Scripture, often symbolizing unity and shared purpose among God's people.

Gideon replied,
Gideon's response is direct and personal, highlighting his role as both a leader and a family member seeking justice. His leadership is marked by personal involvement, contrasting with some judges who acted more distantly. This personal engagement is a recurring theme in the narratives of the judges, where leaders are often directly affected by the events they address.

the sons of my mother!
This phrase emphasizes the full-blooded relationship, as opposed to half-brothers, underscoring the depth of the familial bond. In the cultural context, maternal lineage was crucial, and the mention of the mother highlights the grievous nature of the loss. The maternal reference may also evoke the nurturing and protective aspects of family ties.

As surely as the LORD lives,
This oath invokes the name of the LORD, underscoring the seriousness and truthfulness of Gideon's statement. Such oaths were common in Israelite culture, reflecting a deep reverence for God's sovereignty and presence. The phrase is a solemn affirmation, often used in Scripture to emphasize the certainty and gravity of a declaration (e.g., 1 Samuel 14:39).

if you had let them live,
Gideon presents a conditional statement, indicating that the actions of Zebah and Zalmunna directly influenced his decision. This highlights the principle of retributive justice, which was a common legal and moral framework in ancient Israel. The conditional nature of the statement also reflects the potential for mercy had the circumstances been different.

I would not kill you.
Gideon's declaration of intent reveals the justice-driven motivation behind his actions. The act of killing Zebah and Zalmunna is portrayed as a necessary response to their prior actions, aligning with the lex talionis principle ("an eye for an eye"). This reflects the broader biblical theme of justice and the consequences of sin, while also pointing to the ultimate justice fulfilled in Christ, who bore the penalty for sin on behalf of humanity.

So he said to Jether, his firstborn, “Get up and kill them.”
Gideon, the judge of Israel, addresses his eldest son, Jether, in this passage. The context is the aftermath of a significant victory over the Midianites, where Gideon is dealing with the captured kings, Zebah and Zalmunna. In ancient Near Eastern culture, it was common for a leader to involve his son in acts of justice or vengeance to establish his role and authority. The act of killing these kings would have been a rite of passage for Jether, signifying his transition into manhood and warrior status. This moment also reflects the harsh realities of the time, where familial honor and the continuation of leadership were often demonstrated through acts of retribution.

But the young man did not draw his sword;
Jether's hesitation is significant. In the cultural context, drawing a sword was not just an act of violence but a demonstration of courage and readiness to assume responsibility. His reluctance may indicate his lack of experience or readiness to take on the mantle of leadership. This moment contrasts with other biblical figures who were called to action at a young age, such as David, who faced Goliath with confidence. Jether's inaction highlights the human element of fear and the challenges of stepping into roles of authority.

he was fearful because he was still a youth.
Jether's fear is understandable given his youth and the gravity of the task. The Bible often acknowledges the fear and hesitation of young individuals called to significant roles, such as Jeremiah, who expressed his youth and inexperience when called to be a prophet (Jeremiah 1:6-7). This phrase underscores the theme of human weakness and the need for divine strength, a recurring motif in Scripture. It also serves as a reminder of the importance of preparation and maturity in leadership roles. The narrative does not condemn Jether but rather presents a realistic portrayal of the challenges faced by those called to fulfill God's purposes.

Then Zebah and Zalmunna said,
Zebah and Zalmunna were kings of Midian, a people who had oppressed Israel. Their mention here highlights the ongoing conflict between Israel and Midian, which began earlier in the Book of Judges. The Midianites were nomadic and often raided Israel, leading to significant hardship for the Israelites.

“Get up and kill us yourself,
This statement reflects the ancient Near Eastern code of honor and warrior ethos. It was considered more honorable to be killed by a warrior of equal or greater status than by a subordinate. By challenging Gideon to kill them himself, Zebah and Zalmunna are appealing to this cultural norm.

for as the man is, so is his strength.”
This phrase underscores the belief that a person's strength and valor are reflective of their character and status. It implies that Gideon's strength as a leader and warrior should be demonstrated through his personal action in executing them, rather than delegating the task.

So Gideon got up and killed Zebah and Zalmunna,
Gideon's action here fulfills the role of a judge in Israel, delivering justice and demonstrating leadership. This act also serves as a culmination of his military campaign against the Midianites, which was divinely ordained. Gideon's obedience to God's call is a recurring theme in his narrative.

and he took the crescent ornaments from the necks of their camels.
The crescent ornaments were likely symbols of royalty or divinity, possibly linked to the worship of the moon god, which was common in the region. By taking these ornaments, Gideon not only claims victory but also symbolically strips the Midianite kings of their power and divine association. This act can be seen as a rejection of idolatry and a reaffirmation of the sovereignty of the God of Israel.

Then the Israelites said to Gideon,
The Israelites, after experiencing deliverance from the oppression of the Midianites, approach Gideon. This reflects a common pattern in the Book of Judges, where the people turn to a leader after a period of distress. Gideon's leadership is recognized by the people, indicating their desire for stability and continuity. This request marks a significant moment in Israel's history, as it foreshadows their eventual demand for a monarchy, which is later fulfilled in the books of Samuel.

“Rule over us—
The request for Gideon to rule signifies a shift from the theocratic leadership established by God to a more human-centered governance. This desire for a king-like figure is a precursor to Israel's later rejection of God's direct rule in favor of a human king, as seen in 1 Samuel 8. The Israelites' request reflects their longing for a tangible, human leader to provide security and governance.

you and your son and grandson—
The mention of Gideon's son and grandson suggests the establishment of a dynastic rule, which was not part of God's original plan for Israel. This desire for hereditary leadership contrasts with the judgeship, which was not passed down through family lines. The request indicates a misunderstanding of God's intention for Israel's leadership, which was meant to be based on divine appointment rather than human succession.

for you have saved us from the hand of Midian.”
The Israelites attribute their deliverance to Gideon, recognizing his role in their victory over the Midianites. This acknowledgment, however, overlooks the fact that it was ultimately God who delivered them, using Gideon as His instrument. This reflects a recurring theme in Judges, where the people often fail to recognize God's sovereignty and instead focus on human leaders. The phrase highlights the tension between divine deliverance and human agency, a theme that runs throughout the biblical narrative.

But Gideon replied
Gideon's response comes after a significant military victory over the Midianites, which led the Israelites to offer him kingship. This reflects a pivotal moment in Israel's history, where the people sought a human leader to establish a monarchy, a common practice among neighboring nations. Gideon's reply is crucial in understanding his character and the theological themes of the book of Judges.

I will not rule over you
Gideon's refusal to become king highlights his recognition of God's sovereignty over Israel. This statement aligns with the theocratic ideal that God is the true King of Israel. It contrasts with the later establishment of the monarchy under Saul, which was a concession to the people's demands for a human king (1 Samuel 8:7). Gideon's decision reflects a commitment to the covenant relationship between God and Israel, where God alone is the ruler.

nor will my son
By including his son in the refusal, Gideon emphasizes the rejection of dynastic rule, which was common in ancient Near Eastern cultures. This decision underscores the belief that leadership should not be based on hereditary succession but on divine appointment. It also foreshadows the eventual failure of Gideon's son Abimelech, who later attempts to establish himself as king, leading to chaos and destruction (Judges 9).

The LORD shall rule over you
This declaration reaffirms the central theme of divine kingship in the book of Judges. It echoes the Shema (Deuteronomy 6:4-5), which calls for exclusive allegiance to God. The statement serves as a reminder of Israel's unique identity as a nation under God's direct rule, contrasting with the surrounding nations. It also points forward to the ultimate fulfillment of God's kingship in the person of Jesus Christ, who is recognized as the King of Kings (Revelation 19:16).

Then he added, “Let me make a request of you,
Gideon, having just led Israel to victory over the Midianites, addresses his men. This request follows the refusal of kingship, highlighting his desire for a different form of reward. It reflects the cultural practice of leaders receiving gifts or spoils of war, a common custom in ancient Near Eastern societies.

that each of you give me an earring from his plunder.”
The request for earrings indicates the wealth accumulated from the victory. Earrings were valuable items, often made of gold, and served as a form of currency or wealth. This request can be seen as a precursor to the creation of the ephod, which later becomes a snare for Israel, showing how material wealth can lead to spiritual downfall.

(For the enemies had gold earrings because they were Ishmaelites.)
The Ishmaelites, descendants of Ishmael, were known for their nomadic lifestyle and trade, often associated with wealth and luxury items like gold. This detail provides historical context, linking the Midianites to the broader network of tribes descended from Abraham, emphasizing the fulfillment of God's promise to make Ishmael a great nation. The mention of Ishmaelites also connects to the broader biblical narrative of conflict and interaction between the descendants of Isaac and Ishmael.

“We will give them gladly,” they replied.
This phrase reflects the willingness of the Israelites to contribute to Gideon's request. The context here is Gideon's request for the gold earrings taken as plunder from the Midianites. The Israelites' readiness to give can be seen as a sign of respect and gratitude towards Gideon, who had delivered them from oppression. This willingness to give is reminiscent of the Israelites' contributions for the building of the Tabernacle in Exodus 35:21-29, where the people gave freely and generously. It also highlights a communal spirit and unity among the people, which is significant in the narrative of Judges, a time often marked by division and disobedience.

So they spread out a garment,
The act of spreading out a garment serves as a practical method for collecting the earrings. In ancient times, garments were often used for various purposes beyond clothing, such as carrying goods or serving as makeshift containers. This imagery of spreading out a garment can also be seen in other biblical contexts, such as in 2 Kings 9:13, where garments are spread under Jehu as a sign of respect and allegiance. The use of a garment here underscores the communal and organized nature of the collection process.

and each man threw an earring from his plunder onto it.
The earrings mentioned were likely part of the spoils taken from the defeated Midianites, who were known for wearing gold ornaments. This act of each man contributing an earring signifies individual participation in a collective effort. It reflects the cultural practice of sharing spoils of war, which was common in ancient Near Eastern societies. The earrings, being made of gold, also symbolize wealth and the tangible rewards of victory. This collection of gold would later be used by Gideon to create an ephod, which unfortunately became a snare to him and his family, as noted in Judges 8:27. This serves as a cautionary tale about the potential for material wealth to lead to idolatry and spiritual downfall, echoing the warnings found throughout Scripture about the dangers of wealth and idolatry, such as in 1 Timothy 6:9-10.

The weight of the gold earrings he had requested was 1,700 shekels
This phrase highlights the significant amount of gold collected by Gideon from the spoils of war. A shekel was a unit of weight, approximately 11.4 grams, making the total weight around 19.38 kilograms or 42.7 pounds. This substantial amount of gold indicates the wealth accumulated from the victory over the Midianites. In biblical times, gold was a symbol of wealth and power, often used in the construction of idols or religious artifacts, as seen later in the creation of the ephod by Gideon (Judges 8:27). The collection of gold earrings also reflects the cultural practice of wearing earrings, which was common among the Ishmaelites and Midianites (Judges 8:24).

in addition to the crescent ornaments
Crescent ornaments were likely decorative items worn by the Midianites, possibly as symbols of their gods or as status symbols. The crescent shape may have had religious significance, possibly linked to moon worship, which was prevalent in ancient Near Eastern cultures. These ornaments, taken as spoils, signify the complete defeat and humiliation of the Midianite kings, stripping them of their symbols of power and divine favor.

the pendants
Pendants were likely valuable items worn as jewelry, signifying wealth and status. In the ancient world, such items were often crafted with intricate designs and could be made of precious metals or stones. The mention of pendants alongside other valuable items underscores the richness of the spoils taken from the Midianites, further emphasizing the totality of Gideon's victory.

the purple garments of the kings of Midian
Purple garments were a sign of royalty and wealth, as purple dye was rare and expensive, extracted from the murex snail. The capture of these garments symbolizes the overthrow of Midianite royalty and the transfer of their wealth and status to the Israelites. This act of taking royal garments is reminiscent of other biblical narratives where the spoils of war include the clothing of defeated kings, highlighting the theme of divine justice and reversal of fortunes.

and the chains from the necks of their camels
Camels were valuable assets in the ancient Near East, used for transportation and trade. The chains around their necks were likely decorative, indicating the wealth and status of their owners. By taking these chains, Gideon not only acquired material wealth but also demonstrated the complete subjugation of the Midianites. This detail underscores the thoroughness of the victory and the transfer of wealth from the oppressors to the Israelites, fulfilling God's promise of deliverance.

From all this Gideon made an ephod
Gideon collected gold from the spoils of war, which he used to create an ephod. In biblical terms, an ephod is a priestly garment, often associated with the high priest (Exodus 28:6-14). Gideon's creation of an ephod suggests a desire to establish a religious symbol or center, possibly to consolidate spiritual authority. This act reflects a deviation from the prescribed worship practices centered around the Tabernacle.

which he placed in Ophrah, his hometown
Ophrah, located in the territory of Manasseh, was Gideon's hometown. By placing the ephod there, Gideon may have intended to make Ophrah a religious center, drawing people away from the central worship site in Shiloh. This act could be seen as an attempt to elevate his family's status and influence within Israel, contrary to the centralized worship God had commanded.

But soon all Israel prostituted themselves by worshiping it there
The phrase "prostituted themselves" is a metaphor for idolatry, indicating that the Israelites turned away from God to worship the ephod. This reflects a recurring theme in Judges, where Israel repeatedly falls into idolatry (Judges 2:17). The ephod, intended as a symbol of victory or divine favor, became an object of false worship, leading the people into spiritual adultery.

and it became a snare to Gideon and his household
The ephod, rather than being a blessing, became a "snare," or a trap, leading to spiritual downfall. This highlights the danger of creating objects or symbols that can become idols, drawing people away from true worship of God. For Gideon and his family, the ephod's presence led to unintended consequences, illustrating the principle that even well-intentioned actions can lead to sin if they deviate from God's commands. This serves as a warning against the subtlety of idolatry and the importance of adhering to God's instructions.

In this way Midian was subdued before the Israelites
The subjugation of Midian marks the culmination of Gideon's military campaign, which was divinely orchestrated. The Midianites had oppressed Israel for seven years, as described earlier in Judges, and their defeat was a significant turning point. This victory was achieved not by Israel's might but through God's intervention, emphasizing the theme of divine deliverance. The Midianites' defeat is reminiscent of other instances where God delivered Israel from their enemies, such as the Egyptians in Exodus. The phrase "subdued before the Israelites" indicates a complete and decisive victory, ensuring that Midian would no longer pose a threat.

and did not raise its head again.
This phrase signifies the totality of Midian's defeat. The imagery of not raising its head suggests that Midian was utterly crushed and unable to recover or retaliate. This is consistent with the biblical theme of God granting His people peace from their enemies when they are obedient to Him. Historically, this defeat would have significantly weakened Midian's power and influence in the region, preventing them from oppressing Israel again during Gideon's lifetime.

So the land had rest for forty years
The "rest" mentioned here is a period of peace and stability, free from foreign oppression. The number forty is significant in biblical literature, often symbolizing a generation or a period of testing and renewal. This rest is a direct result of Gideon's leadership and God's deliverance. It parallels other periods of rest in the Book of Judges, such as the forty years of peace after Deborah and Barak's victory. This rest is a temporary reprieve, highlighting the cyclical nature of Israel's faithfulness and apostasy throughout Judges.

in the days of Gideon.
Gideon's leadership is central to this period of rest. He is one of the judges raised by God to deliver Israel, and his story is a testament to God's power working through unlikely individuals. Gideon's days were marked by both faithfulness and failure, as seen in his later actions, which led Israel into idolatry. This phrase underscores the importance of godly leadership and the impact it can have on a nation's peace and prosperity. Gideon's life also serves as a type of Christ, as he was a deliverer and judge, though imperfect, pointing to the ultimate deliverer, Jesus Christ, who brings eternal peace.

and he—Jerubbaal son of Joash—
Jerubbaal is another name for Gideon, a prominent judge of Israel. The name Jerubbaal means "Let Baal contend," given to him after he destroyed the altar of Baal (Judges 6:32). This act was significant in Israel's history as it marked a turning point from idolatry back to the worship of Yahweh. Gideon, the son of Joash, was from the tribe of Manasseh, one of the lesser tribes, which highlights God's use of the humble and unlikely to achieve His purposes. This reflects a recurring biblical theme where God chooses the weak to shame the strong (1 Corinthians 1:27).

returned home
After leading Israel to victory over the Midianites, Gideon returned to his home. This return signifies a transition from his role as a military leader back to a private citizen. It underscores the cyclical nature of the Judges period, where leaders would rise to deliver Israel and then return to normal life, often leading to a period of peace followed by a return to idolatry. Gideon's return home also reflects the temporary nature of his judgeship, as opposed to the eternal kingship of Christ, who reigns forever (Hebrews 1:8).

and settled down.
Gideon's settling down indicates a period of peace and stability for Israel, as noted in Judges 8:28, where the land had rest for forty years. This peace, however, was temporary and conditional upon Israel's faithfulness to God. The phrase suggests a return to normalcy and domestic life, which contrasts with the chaos and warfare that characterized much of the Judges period. It also foreshadows the eventual decline into idolatry and chaos after Gideon's death, highlighting the need for a permanent and righteous king, ultimately fulfilled in Jesus Christ, the Prince of Peace (Isaiah 9:6).

Gideon had seventy sons of his own
Gideon's large number of sons indicates his significant status and wealth, as having many children was often seen as a sign of God's blessing and favor in ancient Israel. This detail highlights the patriarchal nature of the society, where lineage and inheritance were crucial. The number seventy is symbolic in the Bible, often representing completeness or perfection, as seen in the seventy elders of Israel (Exodus 24:1) and the seventy nations listed in Genesis 10. Gideon's many sons also foreshadow the internal strife and power struggles that will arise after his death, as seen in the subsequent chapters of Judges.

since he had many wives
Polygamy was a common practice among leaders and wealthy individuals in the ancient Near East, often used to form alliances and increase one's influence. While not explicitly condemned in the Old Testament, polygamy often led to familial discord and complications, as seen in the lives of other biblical figures like Abraham, Jacob, and David. Gideon's many wives reflect the cultural norms of the time but also set the stage for future conflict, particularly with his son Abimelech, who would later kill his brothers to seize power (Judges 9). This practice contrasts with the monogamous ideal presented in Genesis 2:24 and affirmed by Jesus in Matthew 19:4-6, highlighting the tension between cultural practices and divine intention.

His concubine
In ancient Israel, a concubine was a woman who lived with a man but had a lower status than his wife or wives. Concubines were often taken for various reasons, including political alliances, social status, or to bear children. The presence of concubines in biblical narratives often highlights the complexities and moral challenges of the time, reflecting the patriarchal society and the deviation from God's original design for marriage.

who dwelt in Shechem
Shechem was a significant city in the central hill country of Canaan, located in the tribal territory of Ephraim. It held historical and religious importance, being the site where God first promised the land to Abraham (Genesis 12:6-7) and where Joshua renewed the covenant with Israel (Joshua 24:1-25). The mention of Shechem here may indicate political or social motivations behind Gideon's relationship with the concubine, as Shechem was a center of power and influence.

also bore him a son
The birth of a son to Gideon's concubine signifies the continuation of his lineage, but it also introduces potential conflict and division within his family. Sons born to concubines often faced issues of legitimacy and inheritance, which could lead to strife, as seen in the subsequent narrative of Abimelech.

and he named him Abimelech
The name Abimelech means "my father is king," which is significant given Gideon's refusal to accept kingship over Israel (Judges 8:23). This name may reflect Gideon's aspirations or the expectations placed upon Abimelech. Abimelech's later actions, as recorded in Judges 9, reveal his ambition to rule, leading to violence and tragedy. This narrative foreshadows the dangers of human ambition and the rejection of God's authority, serving as a cautionary tale about the consequences of straying from divine guidance.

Later, Gideon son of Joash died at a ripe old age
Gideon, also known as Jerubbaal, was a judge of Israel who led the Israelites to victory over the Midianites. His death at a "ripe old age" signifies a life that was long and fulfilled, often seen as a blessing from God. This phrase indicates that Gideon lived a full life after his military and leadership accomplishments. In biblical times, living to an old age was considered a sign of divine favor and wisdom. Gideon's life and leadership are chronicled in Judges 6-8, where he is portrayed as a reluctant leader who ultimately trusts in God's power. His story is a testament to God's ability to use unlikely individuals for His purposes.

and was buried in the tomb of his father Joash
The burial in the family tomb signifies honor and respect, maintaining the tradition of being laid to rest with one's ancestors. This practice was common in ancient Israel, reflecting the importance of family lineage and heritage. Joash, Gideon's father, was initially skeptical of Gideon's divine calling but later supported him. The family tomb would have been a place of significance, marking the continuation of the family line and the preservation of their legacy. This burial practice underscores the cultural emphasis on family and the continuity of faith and tradition.

in Ophrah of the Abiezrites
Ophrah was Gideon's hometown, located in the territory of the tribe of Manasseh. The mention of the Abiezrites identifies Gideon's clan within the tribe, highlighting his humble beginnings. The Abiezrites were a smaller clan, and Gideon's rise to leadership is a reminder of God's ability to elevate the lowly. Ophrah served as a central location for Gideon's activities, including the destruction of the altar of Baal and the gathering of troops for battle. This geographical reference roots the narrative in a specific historical and cultural context, emphasizing the local impact of Gideon's leadership and the divine intervention in Israel's history.

And as soon as Gideon was dead
The death of Gideon marks a significant turning point for the Israelites. Gideon, also known as Jerubbaal, was a judge who delivered Israel from the oppression of the Midianites. His leadership brought a period of peace and stability. The phrase highlights the immediate shift in Israel's behavior following his death, indicating the lack of enduring spiritual commitment among the people. This pattern of falling away after the death of a leader is seen throughout the book of Judges, emphasizing the cyclical nature of Israel's faithfulness and apostasy.

the Israelites turned and prostituted themselves with the Baals
The term "prostituted" is used metaphorically to describe Israel's unfaithfulness to God. In the ancient Near Eastern context, idolatry was often associated with spiritual adultery, as the covenant relationship between God and Israel was likened to a marriage. The Baals were Canaanite deities associated with fertility and agriculture, and worshiping them involved practices that were abhorrent to the God of Israel. This turning away from God to serve other gods was a direct violation of the first commandment and a recurring issue for Israel, as seen in other passages like Exodus 34:15-16 and Hosea 4:12.

and they set up Baal-berith as their god
Baal-berith, meaning "Lord of the Covenant," was a local deity worshiped in Shechem, a significant city in the tribal territory of Ephraim. The choice of Baal-berith reflects a syncretism where the Israelites attempted to merge their covenantal traditions with Canaanite practices. This act of setting up Baal-berith as their god signifies a formal and public rejection of Yahweh's covenant. Theologically, this represents a profound betrayal, as Israel was called to be a distinct and holy nation. The setting up of Baal-berith can be seen as a type of antichrist, opposing the true covenant relationship that points to Jesus Christ, who is the ultimate fulfillment of God's covenant with humanity.

The Israelites failed to remember
This phrase highlights a recurring theme in the Book of Judges: the cycle of forgetfulness and disobedience among the Israelites. Throughout Judges, the Israelites repeatedly forget God's past deliverances and fall into idolatry and sin. This forgetfulness is not merely a lapse in memory but a willful neglect of God's commandments and covenant. It serves as a warning about the dangers of spiritual complacency and the importance of continual remembrance and gratitude.

the LORD their God
The use of "LORD" in all capital letters signifies the covenant name of God, Yahweh, emphasizing His personal relationship with Israel. This relationship is foundational to Israel's identity and history, as God chose them as His people and delivered them from Egypt. The phrase underscores the gravity of Israel's forgetfulness, as it is not just any god they are neglecting, but their covenant God who has shown them steadfast love and faithfulness.

who had delivered them
This refers to God's repeated acts of salvation throughout Israel's history, particularly during the Exodus and the conquest of Canaan. The term "delivered" is significant, as it denotes God's active intervention in rescuing His people from oppression and danger. This deliverance is a central theme in the Old Testament, foreshadowing the ultimate deliverance through Jesus Christ, who saves humanity from sin and death.

from the hands of all their enemies
The phrase "from the hands of all their enemies" indicates the comprehensive nature of God's deliverance. In the context of Judges, this includes various oppressors such as the Midianites, Canaanites, and Philistines. Each deliverance was a demonstration of God's power and faithfulness, reinforcing His role as the protector and defender of Israel. This also points to the spiritual reality of God delivering His people from spiritual enemies, a theme echoed in the New Testament.

on every side
This phrase emphasizes the totality and completeness of God's protection. The Israelites were surrounded by hostile nations, yet God provided deliverance on every side, showcasing His omnipotence and sovereignty. It serves as a reminder of God's ability to protect and sustain His people in all circumstances, a truth that is applicable to believers today who face various trials and adversities.

They did not show kindness to the house of Jerubbaal
The phrase highlights the ingratitude of the Israelites towards Gideon's family. Jerubbaal, another name for Gideon, means "Let Baal contend against him," reflecting his role in tearing down the altar of Baal (Judges 6:32). This lack of kindness is significant in the context of ancient Israel, where familial loyalty and gratitude were highly valued. The Israelites' failure to honor Gideon's family contrasts with the covenantal loyalty expected in the community, as seen in other parts of the Old Testament, such as the loyalty shown to David's house (2 Samuel 9:1).

(that is, Gideon)
Gideon, a judge of Israel, was a military leader and prophet who delivered Israel from Midianite oppression (Judges 6-8). His leadership was marked by faith in God, as demonstrated in the miraculous victory with only 300 men (Judges 7:7). The mention of both names emphasizes his dual role as a warrior against idolatry and a leader of Israel. Gideon's story is a type of Christ, as he was a savior figure who delivered his people, prefiguring Jesus' ultimate deliverance from sin.

for all the good things he had done for Israel.
Gideon's contributions included military victories and a period of peace lasting 40 years (Judges 8:28). His actions were instrumental in restoring Israel's faith in God and freeing them from foreign oppression. The phrase underscores the theme of human forgetfulness and ingratitude, which is a recurring issue in Israel's history (Psalm 78:11). This ingratitude foreshadows the rejection of Jesus, who, despite His good works, was not accepted by many of His own people (John 1:11).