And he said to the men of Succoth, Give, I pray you, loaves of bread to the people that follow me, for they are faint; and I am pursuing after Zebah and Zalmunna, kings of Midian.
Gideon has crossed the Jordan with three hundred exhausted men. He is still chasing the two Midianite kings, and he stops at an Israelite town to ask for bread. The answer he gets turns a small request into a test of loyalty.
The men Gideon asks are his own people. He is fighting their war.
Gideon and his 300 men pursued Zebah and Zalmunna, the kings of Midian. They grew weary after a long day's fighting. Crossing the Jordan, they came to Succoth, a city of Israel, and there asked for bread for the army (v. 5). They had every right to it, for they were fighting Israel's battles. But the leaders of the city refused proudly. In effect they said that if Gideon had already defeated Zebah and Zalmunna, he might have reason to expect food from Succoth (v. 6).
Succoth and Peniel both have meaningful names. One writer sets those names against the answer the two towns gave. (Peniel is another spelling of Penuel.)
What a contradiction to their names. Midian, you remember, is the world and its power, and Succoth means "tents"; it is a pilgrim word. Men who lived in tents should have been completely willing to help overthrow the power of the world. And Peniel means "the face of God." Men who look on the face of God should have been ready to give all the help they could to capture the kings of Midian, Zebah and Zalmunna. How their conduct gives the lie to their names.
Gideon explains his request by saying his men are worn out. Some translations read "faint, yet pursuing" in verse 4 where the ESV has "exhausted yet pursuing." One writer sees the weakness itself as the reason the pursuit continues.
What is the connection between those two words? I think we might almost read it, "pursuing them because faint." It is still "out of weakness made strong." It is the very faintness and helplessness of the man that leads him to press on, for it is God who is working in him.
The same words are read as a description of ordinary Christian life — not a temporary low patch, but the normal shape of the journey.
What three little words could be more descriptive of the Christian than these — not "faint, and sitting down," not "faint, and giving up," but "faint, yet pursuing." We deal with Him who "gives power to the faint" (Isaiah 40:29). "To him who has no might He increases strength." Our faintness and weariness have a blessed use: they draw on the full supply of grace and strength in Christ.
One writer reads Succoth's refusal as a picture of the world itself.
This history teaches us next that the world is neither able nor willing to refresh the man of faith. The world never gives. It may concede something to us if we concede something to it, but it never gives. What it asks from us is usually the sacrifice of faithfulness.
Another writer hears unbelief in that refusal: it wants proof before it will commit.
To them it seemed a foolish thing to be fighting with three hundred men against such enemies. So we seem to be very fools when we speak of certain glory. We must make up our minds to this. "You say you are kings and priests to God, that you are to have glory," is the taunt of unbelief, "but you cannot show us anything for it. When we see you in the glory, we will believe."
The refusal came from inside Israel. One writer treats holding back the bread as a choice of sides.
Ephraim had gone out to fight the enemy. But the men of Succoth held back, and they were in fact on the side of Midian. No one can be neutral at a time when the lines between Christ and the world are drawn. No one can be neutral without being on the side of the enemy. "Whoever is not with me is against me," says the Lord. So these men were as much the enemies of God as Midian was. They were more so, because they claimed to be God's people.
In the same chapter Gideon meets a complaint from Ephraim and a refusal from Succoth. He answers the two in opposite ways.
The men of Ephraim scold him for not calling them to the battle. With them he takes the lower place, the place of grace. That is the true, wise and godly position to hold toward those who want to stand out... But toward the men of Succoth and Penuel, who refused to supply bread to the "faint yet pursuing," he acts very differently. They must receive no quarter. Their conduct in refusing food to the 300, while they were fighting the enemy, was against the cause of God.
- Faint. Gideon asks for bread because his men are spent. He admits the weakness rather than hiding it.
- Pursuing. The faintness does not stop the chase; strength comes from God who gives power to those who have none.
- Refused. Succoth is an Israelite town whose name means tents. It denies food to the men fighting its battles.
- Exposed. Holding back at such a moment is not neutrality; it places a professed people of God on the enemy's side.
- Answered. Gideon meets Ephraim's complaint with grace and Succoth's betrayal with judgment. The response fits the fault.
And the chief men of Succoth said, Are the hands of Zebah and Zalmunna already in thy hand, that we should give bread to thine army?
Gideon crosses the Jordan with three hundred exhausted men. He is still chasing the Midianite kings, and he asks a town of his own countrymen for bread. The leaders of Succoth sneer at him instead. Why would God's own people mock a man fighting their battle?
Gideon was asking his own nation for food while he fought for their freedom.
Gideon and his 300 men came to Succoth, a city of Israel, and asked for bread for the army (v. 5). They had every right to it, for they were fighting Israel's battles. But the leaders of the city refused with scorn. They said, in effect, that if the men had already defeated Zebah and Zalmunna they might have reason to expect food from Succoth (v. 6).
To refuse bread was to pick a side, and Succoth did not pick Gideon's.
So here, among the people of God, was a whole city that carried the name of Israel and yet refused all shared responsibility with those who were bearing witness for the LORD. They said, "Are the hands of Zebah and Zalmunna already in your hand, that we should give bread to your army?" They had confidence in the enemy, and they would not compromise themselves by taking Israel's side. Many today carry the name of Christ and still want the friendship and the backing of the world. Afraid of compromising themselves, they make common cause with our enemies. They make the road harder for believers and keep them from being overcomers.
Commentators read the scene from two angles. Some take Succoth as a picture of the world, which "is neither able nor willing to supply refreshment to the man of faith" (J. N. Darby). Others stress that these men were Israelites, which makes the guilt worse.
No one can be neutral at a time when the lines between Christ and the world are drawn. To be neutral is to be on the side of the enemy. "Whoever is not with me is against me," says the Lord. So these men were as much God's enemies as Midian was — even more so, because they claimed to be the people of God.
The two towns Gideon approached carried meanings that made their answers absurd.
They were Israelites, and they were to share in the victory. What a shameful answer the men of Succoth and Penuel give, and what a contradiction to their names! Midian stands for the world and its power. Succoth means "tents", a pilgrim word, and men who lived in tents should be completely willing to help overthrow the power of the world. And Penuel means "the face of God." Men who look on the face of God should be ready to give all the help they can to capture the kings of Midian, Zebah and Zalmunna.
Succoth demanded visible results before it would lift a finger. Unbelief still talks that way.
To the leaders of Succoth and Penuel it seemed foolish to fight such enemies with three hundred men. So we look like fools too when we speak of a glory that is certain. We must make up our minds to this. The world has no resources to give us for the conflict we are in. "You say you are kings and priests to God, and that you are to have glory," is the taunt of unbelief, "but you cannot show us anything for it. When we see you in the glory, we will believe."
Gideon's men were "faint, yet pursuing" (v. 4; ESV: "exhausted yet pursuing"), and they kept going without the bread.
What three little words could describe the Christian better than these? Not "faint and sitting down," not "faint and giving up," but "faint, yet pursuing." We have to do with Him who "gives power to the faint" (Isaiah 40:29). "To him who has no might he increases strength." This is a blessed use to make of our faintness and weariness: it draws on the full supply of grace and strength in Christ.
Gideon had just answered the complaining men of Ephraim gently. Succoth gets the opposite.
With the men of Ephraim, who scold him for not calling them to the battle, he takes the lower place — the place of grace. That is the true, wise and godly position to take towards people who want to be noticed. But he acts very differently towards the men of Succoth and Penuel, who refused bread to the "faint yet pursuing". They get no mercy. Refusing food to the 300 while they fought the enemy set them against the cause of God.
Even so, the reckoning waited. Gideon did not turn aside to settle the score: "Zebah and Zalmunna must not be allowed to escape; the judgment of the rebellious cities will be executed later" (H. L. Rossier).
- Faint — Gideon's men were exhausted, and their own people owed them bread.
- Refused — Succoth would not back a man who had not yet won. They trusted the enemy, not God.
- Exposed — one town was named "tents", the other "the face of God". Both denied their names. Staying neutral that day meant siding with Midian.
- Supplied — the three hundred went on anyway. God gives power to the faint, and the world's bread was never their real supply.
- Answered — Gideon met Ephraim's complaint with grace and Succoth's contempt with judgment. He finished the battle first.
And Gideon said, Therefore when Jehovah delivers Zebah and Zalmunna into my hand, I will thresh your flesh with thorns of the wilderness and with briars.
Gideon and his three hundred men are worn out, still chasing two Midianite kings across the Jordan. They ask the Israelite town of Succoth for bread, Succoth sneers, and this verse is Gideon's reply.
The refusal was not about short supplies. Succoth was backing the winner it expected — an attitude still common wherever people hedge their bets:
They had confidence in the enemy, and would not compromise themselves by taking part with Israel. Many today bear the name of Christ and yet seek the friendship and alliance of the world. For fear of compromising themselves, they make common cause with our enemies. They make the way harder for believers and keep them from being overcomers.
The same taunt meets anyone who stakes everything on a glory no one can see yet:
To them it seemed a foolish thing to be fighting with three hundred men against such enemies. So we seem to be very fools when we speak of certain glory. We must make up our minds to this. The world has no resources to give us for the conflict we are in. Unbelief taunts us: "You say you are kings and priests to God, and that you are to have glory. But you cannot show us anything for it. When we see you in the glory, we will believe."
Gideon had just answered the complaining men of Ephraim with grace. Succoth gets no such treatment.
With the men of Ephraim, who scold him for not calling them to the battle, he takes the lower place — that of grace… But he acts very differently towards the men of Succoth and Penuel. They refused to supply bread to men who were exhausted but still chasing the enemy, and they are to get no mercy. Their conduct in refusing food to the three hundred, while they fought the enemy, was against the cause of God and took the part of traitors to His name and glory.
Succoth thought it was standing aside. It was not.
No one can be neutral at a time when the lines between Christ and the world are drawn. No one can be neutral without being on the side of the enemy. "Whoever is not with me is against me," says the Lord. So these men were really as much the enemies of God as Midian; more so, because they were the professed people of God.
Gideon reaches for no sword. He picks the scrub of the desert, and that choice carries its own message.
He takes the briars of the wilderness to teach the men of Succoth. The briars and thorns speak of the curse that man's sin brought on this world.
Gideon's promise is to teach them. Thorns become the lesson for people who refuse an easier one.
How many of God's people get lashed by the briars and thorns of this life because they are neutral in the question between Christ and the world… You will be taught by thorns, if you will not be taught by the word of God… What a bitter way to learn — by sad experience and estrangement from God, instead of beating out the wheat and being made fit as the Lord's instrument.
Notice the order in the verse: first the Lord gives the kings into Gideon's hand, then Gideon comes back. He will not let the insult pull him off the chase.
The man of God kept on his way; the shameful conduct of Penuel no more stops him than that of Succoth. Everything in its own time for God's witness. Satan seeks to bring in confusion about this, so as to make obstacles for us. Zebah and Zalmunna must not escape. The judgment of the rebellious cities comes later.
The punishment sounds harsh. One writer ties it to Israel's particular calling, and to the difference between God's dealings then and now:
He asked for refreshment for the three hundred, but he meets with taunts and abuse. Gideon remembers this to their cost at a later hour, for it was heartless. Once the victory was secured, answering the outrage against the Lord's people in carrying out His work has its serious place. Israel was called to be the stage where God displayed His earthly righteousness. That is the true explanation of these things, which sometimes puzzle the Christian mind when it has not learned the difference between the dispensations.
- Refusal. Succoth withheld bread from men fighting its own battles. It still had confidence in the enemy and would not risk taking sides.
- Neutral. There is no third side between Christ and the world. Commentators read Succoth as being on Midian's side, and worse for carrying God's name.
- Patience. Gideon does not turn aside to settle the score. He takes the kings first, and the cities wait their turn.
- Thorns. His tool is the curse the ground bears because of sin. Refuse to learn from God's word, and the briars will teach you instead.
- Taught. The verse's own word is teach. What unbelief mocks as foolish now, it will believe when it sees the glory.
And he went up thence to Penuel, and spoke to them in like manner. And the men of Penuel answered him as the men of Succoth had answered.
Gideon is chasing the two Midianite kings with three hundred exhausted men, and the town of Succoth has just refused them bread. Penuel, an Israelite town, gives the same answer — so why do God's own people treat God's deliverer worse than the enemy does?
Succoth and Penuel belonged to Israel, not to Midian.
Succoth rejected them, refusing even to give them bread. So here, among the people of God, was a whole city. It bore the name of Israel, yet it had disowned all shared responsibility with those who were bearing testimony for the Lord. They said, "Are the hands of Zebah and Zalmunna now in your hand, that we should give bread to your army?" They had confidence in the enemy. They would not compromise themselves by taking sides with Israel.
Penuel repeats the insult, and Gideon answers with a threat aimed at their tower.
Another city in Israel, Penuel, when asked for food, spoke to Gideon in the same insulting way. How sad it is when God's people not only give no support to those fighting God's battles, but insult them instead! In Penuel's case, Gideon tells them that when he came back he would tear down their tower. The tower was there to watch for enemy attacks, but Penuel had no interest in opposing the enemy. So what use was their tower?
The two place names carry meanings that their behaviour flatly denies.
Weak in body, he asks the men of Succoth and of Penuel for food. They were Israelites, and they were going to share in the victory. But oh, the shame of their answer! What a contradiction to their names. Midian, you remember, is the world and its power, and Succoth means "tents"; it is a pilgrim word. Surely men who lived in tents ought to have been perfectly willing to help overthrow the power of the world. And Penuel means "the face of God." Men who look on the face of God would surely be ready to help capture Midian's kings, Zebah and Zalmunna. How their conduct gives the lie to their names.
Gideon had just answered the complaining men of Ephraim gently. Succoth and Penuel get no such words.
They mock Gideon, and so you find he had no gentle words for them, as he had for the men of Ephraim. It is a very different thing. Ephraim had taken the field against the enemy. But the men of Succoth were holding back, and were really on Midian's side. No one can be neutral at a time when the lines between Christ and the world are drawn. No one can be neutral without being on the enemy's side. "Whoever is not with me is against me," says the Lord. So these men were really as much God's enemies as Midian — more so, because they were His professed people.
Behind the refusal lies a calculation: three hundred faint men could not beat the kings of Midian. The world still does that sum on believers.
Gideon was going forward in the confidence of victory, though he knew he was faint. These princes of Succoth and men of Penuel would not come to the help of the Lord against the mighty. To them it seemed foolish to fight such enemies with three hundred men. In the same way we seem complete fools when we speak of glory that is certain. We must make up our minds to this. The world has no resources to give us for the conflict we are in.
Gideon threatens Penuel but does not stop to carry it out. First the kings, then the reckoning.
Everything in its time for God's witness. Satan seeks to bring in confusion about this, to create obstacles for us. Zebah and Zalmunna must not escape. Judgment on the rebellious cities comes later.
The same delay works on a larger scale. God keeps account of scorn aimed at His servants.
By and by the tables will be turned. The taunts and reproaches of the world will bring judgment down on their own heads. We are told of one special thing the Lord is coming to judge: "all the harsh things that ungodly sinners have spoken against him" (Jude 15). There is no present ridicule of His saints that will not be counted as against Himself in that day.
- Name. Penuel means "the face of God" — and the men who bore that name refused bread to the man fighting God's battle. A name contradicted by conduct is the whole tragedy of this verse.
- Neutral. They thought they were staying out of it. When the lines are drawn, no one is neutral; holding back put them on Midian's side.
- Nerve. Their scorn was really a bet on the enemy's odds — three hundred faint men could not win. The world offers no resources for this conflict, so expect the taunt.
- Nothing gained. Their watchtower guarded a city with no interest in the enemy; a defence kept for self alone is useless.
- Not forgotten. Gideon presses on and settles the account afterwards. Delayed judgment is not cancelled judgment — and scorn poured on God's servants lands at last on His own account.
And he spoke also to the men of Penuel, saying, When I come again in peace, I will break down this tower.
Gideon crosses the Jordan with three hundred exhausted men, still chasing the two Midianite kings. He asks two Israelite towns for bread; both refuse, Penuel insults him as Succoth did, and Gideon leaves it with a promise about the day of his return.
Gideon aims his threat at Penuel's tower. One writer points out the irony: a watchtower held by people with no interest in the fight.
Another city in Israel, Penuel, when asked for food, spoke in the same insulting way to Gideon. How sad it is when God's people give no support to those fighting God's battles, and insult them instead! Gideon tells Penuel that when he returns he will tear down their tower. The tower was there to watch for enemy attacks, but Penuel had no interest in opposing the enemy. Then of what use was their tower?
Commentators read the refusal from two angles. Succoth refused first, and Penuel answered the same way. One writer sees a whole city inside Israel that had cut itself out of the nation's cause.
So right among the people of God stood a whole city that carried the name of Israel. It had thrown off any shared responsibility with those who stood as witnesses for Jehovah. They said, "Are the hands of Zebah and Zalmunna already in your hand, that we should give bread to your army?" They trusted the enemy, and would not risk themselves by siding with Israel. Many today carry the name of Christ and still want the world's friendship and alliance. Afraid of putting themselves at risk, they take the side of our enemies. They make the road harder for believers and hold them back from being overcomers.
The second angle hears unbelief in their answer. They mocked a man who claimed a victory he could not yet show.
Gideon went forward sure of victory, though he knew he was faint, and these leaders of Succoth and the men of Penuel would not come to help Jehovah against the mighty. To them it looked foolish to fight such enemies with three hundred men. In the same way we look like complete fools when we speak of a glory we are certain of. We must make up our minds to this. The world has no resources to offer us for the conflict we are in. "You say you are kings and priests to God, and that you are to have glory," is the taunt of unbelief, "but you cannot show us anything for it. When we see you in the glory, we will believe."
Gideon says his piece and keeps walking. The kings come first, and the threat waits for its own hour.
The man of God kept on his way. Penuel's shameful conduct stopped him no more than Succoth's had. Everything in its own time for God's witness. Satan tries to confuse us here, so that he can put obstacles in our way. Zebah and Zalmunna must not escape; the rebel cities will come under judgment later.
Gideon's later punishment of these towns troubles many readers. One writer explains it as the answer to an outrage done to God's people while they were doing God's work.
He asked for food for the three hundred, but he met taunts and abuse, and Gideon remembered it at their cost in a later hour; for it was heartless. Once the victory was won, the wrong done to Jehovah's people while they were carrying out His work had to be put right, and that has its solemn place. Israel was called to be the stage where God displayed His righteousness on earth. That is the true explanation of these things, which sometimes trouble Christians who have not learned how God's ways differ from one age to another.
Gideon's "when I come again" has a longer echo. God does not forget the mockery aimed at His servants, and a day of accounting is coming.
We must keep going, feeling our weakness and sure of victory. In time the tables will be turned. The taunts and insults of the world will bring judgment down on their own heads. One special thing the Lord is coming to judge, we are told, is "all the harsh things that ungodly sinners have spoken against Him." (Jude 15.) In that day He will count every present mockery of His saints as aimed at Himself.
- Refusal. Penuel would not feed men fighting God's battle, and repeated Succoth's insult.
- Emptiness. Their tower watched for enemies they had no wish to fight. The defence they trusted was already useless.
- Motive. They trusted the enemy instead of risking themselves for Israel. Many still carry God's name while courting His opponents.
- Delay. Gideon did not argue or turn aside. The kings came first, and the rebel cities would face judgment later.
- Return. "When I come again in peace" is the hinge. God counts today's ridicule of His servants as spoken against Himself, and the tables will be turned.
Now Zebah and Zalmunna were in Karkor, and their camp with them, about fifteen thousand [men], all that were left of the whole camp of the children of the east; for there had fallen a hundred and twenty thousand men that drew sword.
The chase pauses here for a count. Fifteen thousand fighting men are still camped at Karkor, and a hundred and twenty thousand have already fallen. So why does Gideon, with three hundred tired men, press on against an enemy that still outnumbers him fifty to one?
The numbers are not decoration. They show how little of Midian's army survived, and who brought it down.
Zebah and Zalmunna were in Karkor, with 15,000 men, for 120,000 of their army had been killed, an amazing decimation (v. 10). The 15,000 were clearly paralyzed with fear and unable to resist the assault of 300 men! They had traveled some miles and felt safe from any more fighting (v. 11). Then the attack came and routed them completely. Of course it was the Lord who gave the victory, and they took the two kings, Zebah and Zalmunna, captive (v. 12).
Why did so many die? One writer explains where an army actually loses its men.
Everyone knows, I suppose, that an army suffers its main destruction when the battle turns, far more than while it rages. Few fall during the struggle itself. Many more are cut down once it has become a flight.
Gideon reached this point faint, and still chasing. One commentator ties those two words together instead of setting them against each other.
What is the connection between those two words? We might almost read it as, "pursuing them because faint." It is still "out of weakness made strong." The very faintness and helplessness of the man is what makes him press on, for it is God who is working in him. Like one of the old warriors in David's day, whose hand stuck to the sword, Gideon has lost sight of all but God. He will never rest until he has overthrown the whole power of the enemy.
Not every obstacle came from Midian. Some of it came from Israel's own towns.
Succoth rejected them, refusing even to give them bread. Here, among the people of God, was a whole city bearing the name of Israel that had thrown off any shared responsibility with those who stood for the Lord. They had confidence in the enemy, and would not compromise themselves by taking part with Israel. Many today bear the name of Christ and yet want friendship and alliance with the world. For fear of compromising themselves, they make common cause with our enemies. They make the road harder for believers and keep them from being overcomers. Our hearts, like Gideon's, should be wholly in the conflict. The man of God kept on his way. The shameful conduct of Penuel stops him no more than that of Succoth did. Everything in its time for God's witness. Satan tries to confuse us about this, so as to put obstacles in our way. Zebah and Zalmunna must not escape; the rebellious cities face their judgment later.
The place names in this stretch of the chapter carry meaning, though commentators admit the ground here is uncertain.
Much depends here upon the names, and the meaning of some of them is hard to determine. Karkor, from a root meaning "to dig," describes deep, soft, level ground — the usual rendering is "deep ground."
The two kings are more than beaten soldiers. One writer reads their names and finds in them both the crime and the sentence.
Zebah, "sacrifice," points here not to the way of approach to God, but to the "slaughter" the world delights to inflict on the people of God, without mercy — as Zalmunna, "shade," or "refuge denied," suggests. So a like slaughter would come back on them, without mercy to shelter them: "For judgment is without mercy to one who has shown no mercy." This victory over Midian becomes the pattern for the final overthrow of Israel's enemies, both in the prayer of the suffering remnant (Ps. 83), and in what Isaiah predicted (Isa. 9:4).
- Count — 120,000 had already fallen and 15,000 remained. An army loses most of its men in flight, not in the fight.
- Weakness — Gideon came to Karkor faint, and that is the point. He was "pursuing them because faint," because God was the one working in him.
- Reach — the 15,000 felt safe, far from any more fighting. Three hundred tired men routed them, because the Lord gave the victory.
- Order — Zebah and Zalmunna must not escape. The towns that refused bread get their answer afterwards. Finish the enemy first, settle accounts second.
- Result — the names spell it out: Zebah, "sacrifice"; Zalmunna, "refuge denied." Those who showed no mercy find none, and Midian's fall becomes the pattern for the last overthrow of God's enemies.
And Gideon went up by the way of them that dwell in tents on the east of Nobah and Jogbehah, and smote the camp; for the camp was at its ease.
Gideon has already broken Midian's army, yet he is still marching — over the Jordan, past towns that refused his hungry men bread, to the last enemy camp at Karkor. Verse 11 finds his worn-out three hundred attacking that camp, and it raises a question: why does faith press on when strength is gone?
The army Gideon struck was all that was left of a much larger host.
Zebah and Zalmunna were in Karkor with 15,000 men, for 120,000 of their army had been killed, an amazing reduction. The 15,000 seemed almost paralyzed with fear. They could not resist an assault by 300 men! They had travelled some miles and felt safe from any more fighting. Then Gideon's men attacked and routed them completely. Of course it was the Lord who gave the victory.
Gideon comes by the tent dwellers' road, and the verse marks his route with place names. One writer weighs what each one means.
Much depends here upon the names, and the meaning of some of them is hard to determine… Karkor comes from a root meaning "to dig." It describes deep, soft, level ground — usually given as "deep ground." Jogbehah means "elevation," or "it is exalted." Nobah means "barking."
Older translations describe Gideon on this march as "faint, yet pursuing." Ridout reads that exhaustion not as a limit on the pursuit but as the reason for it.
Gideon cannot linger. He presses forward to make the victory complete. He crosses the Jordan and follows the fleeing army, "faint yet pursuing." What is the connection between those two words? We might almost read it, "pursuing them because faint." It is still "made strong out of weakness." The man's own faintness and helplessness is what drives him on, for it is God who is working in him… Gideon has lost sight of everything but God. He will never rest until he has overthrown the whole power of the enemy.
Ridout also notes the help Gideon never got on that march:
But he goes on without their help, and God gives the whole host of Midian, and Zebah and Zalmunna also, the kings, into his hands.
One writer makes Gideon's weary march a picture of the Christian's daily life.
What three little words could describe the Christian better than these? Not "faint, and sitting down." Not "faint, and giving up." But "faint, yet pursuing." We have to do with Him who "gives power to the faint," and "to him who has no might He increases strength" (Isaiah 40:29)… It is a blessed use to make of our faintness and weariness — to draw on the full supply of grace and strength in Christ… One victory achieved, the conflict goes on afresh. We want to feel that the battle is over; but let us remember that now is our time of war… But weakness ought to be no hindrance to our going forward — "faint, yet pursuing." If felt weakness were a reason for standing still, who was ever as weak as Gideon?
Ridout reads the names of the two Midianite kings, and then the whole campaign, as pointing forward.
Two kings, rather than one, would suggest the duplicity of the world, its variety, and the varied forms in which Satan presents himself. Zebah means "sacrifice." Here it suggests not the way of approach to God, but the slaughter the world delights to inflict on God's people, without mercy — as Zalmunna, "shade," or "refuge denied," also suggests. So the same slaughter would fall on them, with no mercy to shelter them: "For judgment is without mercy to one who has shown no mercy." This victory over Midian became the pattern for the final overthrow of Israel's enemies. It shapes the prayer of the suffering remnant (Psalm 83) and the fulfilment Isaiah predicted (Isaiah 9:4).
- Faint — Gideon reaches this camp with nothing left in himself. The writers make his weakness the reason he keeps going: "pursuing them because faint," for God was working in him.
- Forward — one victory does not end the war. Weariness should send us to the full supply of grace and strength in Christ. It is no excuse for sitting down: "weakness ought to be no hindrance to our going forward."
- Alone — refused bread by his own people, he goes on without their help — and God hands him the whole host anyway.
- Secure — the enemy had put miles between itself and the battle and felt safe. That false sense of safety is where the blow lands. The Lord gave the victory, not the three hundred.
- Pattern — this defeat of Midian becomes Scripture's picture of the last overthrow of Israel's enemies. Psalm 83 prays for it; Isaiah 9:4 promises it.
And Zebah and Zalmunna fled, and he pursued after them, and he took the two kings of Midian, Zebah and Zalmunna, and discomfited all the camp.
Gideon and his three hundred men catch up with the two Midianite kings, scatter the rest of their army, and take the kings alive. It ends a chase that began with a worn-out band crossing the Jordan. Why did the pursuit have to go this far? And who won it?
One writer asks why a worn-out man kept running. He quotes the older wording of verse 4, "faint yet pursuing," where the ESV reads "exhausted yet pursuing":
He crosses over the Jordan and follows after the fleeing army, "faint yet pursuing." What is the link between those two words? We might almost read it as "pursuing them because faint." It is still a case of being "made strong out of weakness." The man's very faintness and helplessness is what leads him to press on, for it is God who is working in him. Like one of the old heroes in David's day, whose hand stuck to the sword, Gideon has lost sight of everything but God. He will never rest until he has overthrown the whole power of the enemy.
Another writer sets the numbers beside the mood in the enemy camp:
Zebah and Zalmunna were in Karkor with 15,000 men, for 120,000 of their army had already fallen — an amazing reduction (v. 10). Fear had clearly almost paralysed the 15,000. They could not resist the assault of 300 men! They had travelled some miles and felt safe from any more fighting (v. 11). Then Gideon attacked and routed them completely. Of course it was the Lord who gave the victory, and they took the two kings, Zebah and Zalmunna, captive (v. 12).
Earlier two Midianite princes had fallen. Here Gideon takes the kings, and one writer sees meaning in there being two of them:
To Gideon belongs the honour of destroying not just the princes, but the kings of Midian. Perhaps the fact that there were two suggests the double-dealing and variety in the world, and the many forms in which Satan presents himself.
The same writer reads their names as a record of what they did, and of what came back on them:
Zebah means "sacrifice." Here it does not point to the way of approach to God. It points to the "slaughter" that the world loves to inflict on the people of God, without mercy — as Zalmunna, "shade," or "refuge denied," shows. So the same slaughter would fall on them, with no mercy to shelter them: "For judgment is without mercy to one who has shown no mercy." This victory over Midian becomes the pattern for the final overthrow of Israel's enemies. You see it in the prayer of the suffering remnant (Psalm 83), and in the fulfilment Isaiah predicted (Isaiah 9:4).
One writer connects the scorn Gideon met with the scorn believers meet now:
The princes of Succoth and the men of Penuel would not come to help the Lord against the mighty. To them it seemed foolish to fight with three hundred men against such enemies. We seem to be great fools too when we speak of certain glory. The world has no resources to give us for the conflict we are in. "You say you are kings and priests to God, that you are to have glory," is the taunt of unbelief, "but you cannot show us anything for it; when we see you in the glory, we will believe."
Gideon had promised to deal with Succoth and Penuel, but he did not turn aside to do it while the kings were still loose. One commentator draws a rule of priority out of that order:
Our hearts, like Gideon's, should be wholly in the conflict. The man of God kept on his way. The shameful conduct of Penuel no more stops him than that of Succoth. Everything in its time for God's witness. Satan seeks to bring in confusion about this, so as to make obstacles for us. Zebah and Zalmunna must not escape; the judgment of the rebellious cities comes later.
- Faint — Weakness kept Gideon moving instead of stopping him. He pressed on because God was working in him.
- Pursuing — He would not settle for a partial win. He chased until the whole power of the enemy fell.
- Secure — The enemy felt safe, and that was the opening. Fifteen thousand men collapsed before three hundred, and the Lord gave the victory.
- Kings — Gideon takes the two heads, not just the princes. Their names picture the many forms the world and Satan take, and they spell out slaughter and refuge denied — now repaid without mercy.
- Order — The kings first, the rebellious cities afterwards. Everything in its time; confusion about the order is how the enemy makes obstacles.
And Gideon the son of Joash returned from the battle, from the ascent of Heres.
Gideon has captured the two kings of Midian and now turns back from the chase. Waiting for him are two towns of his own people who refused his men bread — and the question of what a servant of God does once the fighting is over.
Gideon did not break off the chase to settle his grievance. He finished the work first.
He asked for food for the three hundred, but he met taunts and insults. Gideon remembered this, and it cost them later, for it was heartless. Once the victory was won, what was needed to answer the outrage done to Jehovah's people while they were doing His work has its solemn place. Israel was called to be the stage where God displayed His earthly righteousness. That is the true explanation of all these things, which sometimes puzzle Christians who have not been taught how God's ways differ from one age to another.
Succoth was not a foreign city. It bore the name of Israel, and one writer sees the same spirit at work now.
So here, among the people of God, stood a whole city that bore the name of Israel. It had thrown off all shared responsibility with those who were testifying for Jehovah... Many today bear the name of Christ and yet want the world's friendship and alliance. Afraid of compromising themselves, they side with our enemies. They make the road harder for believers and keep them from overcoming... Everything has its time for God's witness. Satan tries to confuse us about this, so as to put obstacles in our way. Zebah and Zalmunna must not escape; the judgment of the rebellious cities would come later.
The men of Ephraim also complained, and Gideon answered them gently. Succoth and Penuel got something else.
The men of Ephraim scold him for not calling them to the battle, and with them he takes the lower place. That is the place of grace, and it is the true, wise and godly position to hold towards those who want to be seen... But he acts very differently towards the men of Succoth and Penuel, who refused bread to the men who were "exhausted yet pursuing." They must receive no mercy. They refused food to the 300 while those men were fighting the enemy. That was against the cause of God, and it took the side of traitors to His name and glory... The principle is the same in both ages. Some cases we must meet and deal with in grace; in others we must contend earnestly for the faith.
Their crime was not open hostility. It was sitting out the conflict — and that, one commentator argues, is a side.
Ephraim had gone out to fight the enemy, but the men of Succoth held back, and so they were on the side of Midian. No one can be neutral at a time when the line between Christ and the world is drawn. No one can be neutral without being on the side of the enemy. "Whoever is not with me is against me," says the Lord. So these men were as much the enemies of God as Midian — more so, because they claimed to be God's people.
Until the victory came, the scorn looked reasonable: three hundred exhausted men against a huge army. One writer applies that mockery to believers today.
Gideon went forward sure of victory, though he knew he was worn out. These princes of Succoth and the men of Penuel would not come to help Jehovah against the mighty. To them it looked foolish to fight three hundred men against such enemies. So we look like fools when we speak of a glory that is certain. We must make up our minds to this. The world has no resources to give us for the conflict we are in.
Gideon comes home a winner. One writer notes that his ruin began here, on the side he was not guarding.
He had energy, to gather and purify the people for battle and for the pursuit of the enemy. He had humility, which freed him from all self-confidence and led him to rely completely on Jehovah. And yet the enemy was about to set a trap for him on the side that seemed to need the least watching. In the end that trap brought about the moral ruin of this great leader in Israel.
- Return. Gideon finished the chase first. He answered the insult only after he had won the victory.
- Refusal. Succoth and Penuel refused bread to men fighting God's battle. They bore the name of Israel but had dropped all shared responsibility with God's witnesses.
- Neutrality. Holding back is not safety. Men who claimed to belong to God stood with the enemy instead.
- Discernment. Gideon met Ephraim's complaint with grace and Succoth's betrayal with judgment. One servant, two responses, each fitted to the case.
- Risk. The road home proved more dangerous than the battlefield. The trap came where Gideon thought no watching was needed.
And he caught a youth of the men of Succoth, and inquired of him; and he wrote down for him the chief men of Succoth, and the elders thereof, seventy-seven men.
Gideon has captured the two Midianite kings and is heading home. His road takes him back through Succoth. That Israelite town had mocked him and refused food to his exhausted men. There he catches one young man. That young man gives him the names of the seventy-seven men who spoke for the city.
The names tell Gideon who to hold responsible, and he acts on them at once.
On the way back from the battle, as they came near Succoth, Gideon caught a young man who lived in that city. He wanted to learn from him who the leaders and elders of Succoth were. The young man gave him 77 names (v. 14). So Gideon confronted these leaders with the fact that he had now captured Zebah and Zalmunna. He reminded them of their insulting words (v. 15), and "taught" them with the thorns and briars of the wilderness, just as he had promised (v. 16).
The seventy-seven were not foreigners. They led an Israelite city that had put its confidence in the enemy.
Succoth turned them away and refused even to give them bread. So here, among the people of God, was a whole city that carried the name of Israel, yet had thrown off all shared responsibility with those who stood as witnesses for the LORD… They put their confidence in the enemy, and would not risk their own position by siding with Israel. Many today carry the name of Christ, and yet look for the world's friendship and partnership. Afraid of compromising themselves, they side with our enemies. They make the road harder for believers, and they keep them from being overcomers.
The names of these two towns carried meaning. Both pointed the opposite way from what their men did.
Remember that Midian stands for the world and its power. Succoth means "tents." It is a pilgrim's word. Men who lived in tents should have been more than willing to help overthrow the power of the world. And Peniel means "the face of God." Men who are looking at the face of God should have been ready to give every help in capturing Zebah and Zalmunna, the kings of Midian. Their behaviour made a lie of their names.
Gideon treats these seventy-seven far more harshly than he treated Ephraim. The difference is where each group stood.
Ephraim had gone out to fight the enemy. The men of Succoth held back, and so they were really on Midian's side. No one can be neutral at a time when the line between Christ and the world is clear. To be neutral is to be on the enemy's side. "Whoever is not with me is against me," says the Lord. So these men were as much the enemies of God as Midian was — and more so, because they claimed to be the people of God.
Gideon's two responses are not a contradiction. Each answers a different kind of opposition.
The men of Ephraim scold him for not calling them to the battle. With them he takes the lower place — the place of grace. That is the true, wise and godly way to treat people who want to be noticed… But he acts in a very different way towards the men of Succoth and Penuel. They refused bread to men who were "exhausted yet pursuing"… They held back food from the 300 while the 300 were fighting the enemy, and that set them against the cause of God.
The thorns were a lesson, and not only for Succoth.
How many of God's people are whipped by the briars and thorns of this life, because they stay neutral in the question between Christ and the world. Are you standing in a neutral place between God and the world? You will get the thorns on your back. You will be taught by thorns, if you will not be taught by the word of God.
- Named. One young man writes down seventy-seven names. The men who mocked Gideon are now known one by one.
- Neutral. Succoth held back from the battle, and holding back was itself taking the enemy's side.
- Name betrayed. A town called "tents" — a pilgrim word — lived as though it had settled down with the world it should have helped overthrow.
- Not one rule. Gideon met Ephraim's complaint with grace. He met Succoth's refusal with discipline. Different opposition needs different treatment.
- Nothing wasted. What God's people will not learn from His word, they end up learning from the thorns.
And he came to the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me, saying, Are the hands of Zebah and Zalmunna already in thy hand, that we should give bread to thy men that are weary?
Gideon comes back from battle with the two Midianite kings and walks into the town that had jeered at him. Why does a refusal of bread matter so much, and why is Gideon, so gentle with complaining Ephraim, so hard on his own countrymen here?
Gideon does not argue with Succoth. He produces the evidence they had demanded and quotes them to themselves.
Returning from the battle, as they neared Succoth, Gideon caught a young man who lived in that city. He wanted to learn from him who the leaders and elders of Succoth were. The young man gave him 77 names (v. 14). So he confronted these leaders: he had now captured Zebah and Zalmunna. He reminded them of their insulting words (v. 15).
Their question was not a real question. They wanted proof of victory before they would give any help. Darby hears the same voice in the world's mockery of believers today.
Confident of victory, Gideon was going forward, though he knew he was worn out. Meanwhile these leaders of Succoth and the men of Penuel would not come to the help of the Lord against the mighty. To them it seemed a foolish thing to fight such enemies with only three hundred men. So we seem to be great fools when we speak of certain glory. We must make up our minds to this. The world has no resources to give us for the conflict we are in. The taunt of unbelief says, "You say you are kings and priests to God, and that you are to have glory. But you cannot show us anything for it. When we see you in the glory, we will believe."
Succoth had not joined Midian. It only refused to take sides while the battle was on. Ridout argues that this put the city on the enemy's side.
Ephraim had taken the field against the enemy, but the men of Succoth were holding back, and were really on the side of Midian. No one can be neutral in a time when the lines between Christ and the world are drawn. No one can be neutral without being on the side of the enemy. "Whoever is not with me is against me," says the Lord. So these men were really as much the enemies of God as Midian; more so, because they were the professed people of God.
The refusal is also read as a wish to stay safely on good terms with the winning side:
They had confidence in the enemy, and would not compromise themselves by taking part with Israel. Many today bear the name of Christ and still want the friendship and alliance of the world. For fear of compromising themselves, they make common cause with our enemies. This makes the way harder for believers, and keeps them from being overcomers.
Ephraim quarrelled with Gideon and got a soft answer; Succoth met a hard one. The difference is not temper but the nature of the offence.
But toward the men of Succoth and Penuel, who refused to supply bread to the "exhausted yet pursuing," he acts very differently. They must receive no mercy. They refused food to the 300 while the 300 were fighting the enemy. That was against the cause of God, and it took the part of traitors to His name and glory. The principle is the same in both ages. Some cases we must meet and deal with in grace. In others we must contend earnestly for the faith.
Gideon did not turn aside to settle the score when the insult was fresh. The kings were caught first; Succoth was dealt with afterwards, exactly as he had said.
The man of God kept on his way; the shameful conduct of Penuel no more stopped him than that of Succoth. Everything in its time for God's witness. Satan seeks to bring in confusion about this, so as to make obstacles for us. Zebah and Zalmunna must not be allowed to escape; the judgment of the rebellious cities will be carried out later.
Darby applies Succoth's mockery to every believer who is laughed at today.
We have not one thing to show, nothing the natural man can take notice of. Our wisdom is foolishness. We must go on feeling our weakness, confident of victory. By and by the tables will be turned. The taunts and reproaches of the world will bring down judgment on their own heads. One special thing the Lord is coming to judge is "all the harsh things that ungodly sinners have spoken against Him" (Jude 15). There is no present ridicule of His saints that will not be counted as against Himself in that day.
- Taunt. Succoth demanded proof before it would help. Gideon brought the proof and gave them their own words back.
- Unbelief. The same voice still says it will believe when it sees the glory, and gives the believer nothing until then.
- Neutrality. Refusing to take sides puts a person on the enemy's side — and worse, when that person carries God's name.
- Answer. Ephraim's complaint met grace; Succoth's betrayal met judgment. The answer fits the offence.
- Reckoning. God counts every taunt against His people as a taunt against Himself, and He will answer it in His day.
And he took the elders of the city, and thorns of the wilderness and briars, and with them he taught the men of Succoth.
Gideon has captured the two Midianite kings and comes back to the town that had mocked him and refused his exhausted men a meal. The verse calls what he does to its leaders "teaching" — so why treat fellow Israelites so harshly, and what were thorns meant to teach?
Succoth was not enemy territory. The refusal came from inside God's own people.
Succoth rejected them, refusing even to give them bread. So here, in the middle of the people of God, was a whole city bearing the name of Israel. It had dropped all shared responsibility with those who were bearing testimony for the Lord. They said, "Are the hands of Zebah and Zalmunna now in your hand, that we should give bread to your army?" They trusted the enemy. They would not compromise themselves by taking Israel's side.
Their sneer was about evidence. Gideon had three hundred worn-out men and no captured kings to show, so backing him looked like a bad bet.
Gideon was going forward in the confidence of victory, though he knew he was faint. But these leaders of Succoth and the men of Penuel would not come to the help of the Lord against the mighty. To them it seemed a foolish thing to fight such enemies with three hundred men. So we seem to be great fools when we speak of certain glory. We must make up our minds to this. The world has no resources to help us on in the conflict we are engaged in. Unbelief taunts us: "You say you are kings and priests to God, that you are to have glory. But you cannot show us anything for it. When we see you in the glory, we will believe."
Gideon announced the punishment on his way out and carried it out only on his way back. The order matters: he crushed the enemy first, then dealt with the traitors at home.
He does not stop for the punishment he threatens them with: "faint yet pursuing," they press on.
Gideon first had to find out who the town's leaders were. The verse says he "taught" them, and the lesson landed on their bodies.
As they neared Succoth on the way back from the battle, Gideon caught a young man who lived in that city, to learn from him who the leaders and elders of Succoth were. The young man gave him 77 names (v. 14). So he faced these leaders with the news that he had now captured Zebah and Zalmunna. He reminded them of their insulting words (v. 15), and "taught" them with thorns and briars of the wilderness, as he had promised (v. 16). This meant the thorns and briars tore their bodies (v. 7) — certainly a painful punishment, to say the least! Then he tore down the tower of Penuel and killed the men of the city (v. 17), likely meaning the leaders among them. We are not told why the punishment of the men of Succoth differed from that of Penuel, but no doubt Gideon had a reason for this.
Ridout turns the scene on the reader who wants to stay uncommitted:
How many of God's people get whipped with the briars and thorns of this life, because they are neutral in the question between Christ and the world. Do you take a neutral place between God and the world? You will get the thorns on your back. You will be taught by thorns, if you will not be taught by the word of God.
Earlier in the same chapter, the men of Ephraim complained to Gideon, and he gave way to them. Why did Succoth get thorns instead?
The men of Ephraim complain that he did not call them to the battle, and with them he takes the lower place. That is grace — the true, wise and godly position to hold toward those who want to be noticed... But toward the men of Succoth and Penuel, who refused to supply bread to the "faint yet pursuing," he acts very differently. They must receive no mercy. They refused food to the three hundred while those men were fighting the enemy. That was against the cause of God, and took the part of traitors to His name and glory. The same principle holds in both Old and New Testament times. There are cases we must meet and handle in grace; but we are, on the other hand, to contend earnestly for the faith.
- Neutral — Succoth was Israelite soil, yet it cut itself off from those bearing testimony for God. It trusted the enemy instead.
- Unbelief — its taunt demanded proof of victory before it would risk anything. Faith has nothing to show until the glory comes.
- Timing — Gideon finished the war first and settled with the traitors afterward. Faint yet pursuing, he would not stop for revenge.
- Taught — the "teaching" was real thorns on real backs. Refuse to learn from the word of God, and thorns become the teacher.
- Two answers — grace answered complaining Ephraim; firmness answered treacherous Succoth. The same chapter holds both, and we need both.