Judges 7:7
And the LORD said to Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into your hand: and let all the other people go every man to his place.
Jump to: BarnesBensonBICambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayHaydockHastingsHomileticsJFBKDKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTTBWESTSK
EXPOSITORY (ENGLISH BIBLE)
(7) Every man unto his place.—i.e., home, as in Numbers 24:11.

Jdg 7:7. Every man unto his place — That is, to his own home. “By this further distinction,” says Henry, “it was proved that none should be made use of, but, 1st, Men that were hardy, that could endure fatigue, without complaining of thirst or weariness; 2d, Men that were hasty, that thought it long till they were engaged with the enemy, preferring the service of God and their country before their necessary refreshment. Such as these God chooses to employ, that are not only well affected, but zealously affected to his work.” 7:1-8. God provides that the praise of victory may be wholly to himself, by appointing only three hundred men to be employed. Activity and prudence go with dependence upon God for help in our lawful undertakings. When the Lord sees that men would overlook him, and through unbelief, would shrink from perilous services, or that through pride they would vaunt themselves against him, he will set them aside, and do his work by other instruments. Pretences will be found by many, for deserting the cause and escaping the cross. But though a religious society may thus be made fewer in numbers, yet it will gain as to purity, and may expect an increased blessing from the Lord. God chooses to employ such as are not only well affected, but zealously affected in a good thing. They grudged not at the liberty of the others who were dismissed. In doing the duties required by God, we must not regard the forwardness or backwardness of others, nor what they do, but what God looks for at our hands. He is a rare person who can endure that others should excel him in gifts or blessings, or in liberty; so that we may say, it is by the special grace of God that we regard what God says to us, and not look to men what they do.Try - The word used for refining metals by separating the dross from the pure ore. They who threw themselves on the ground and drank freely were the more self-indulgent; while they who, remembering the near presence of the enemy, slaked their thirst with moderation, and without being off their guard for an instant, were the true soldiers of the army of God. 7. the Lord said, By the three hundred men that lapped will I save you—It is scarcely possible to conceive a more severe trial than the command to attack the overwhelming forces of the enemy with such a handful of followers. But Gideon's faith in the divine assurance of victory was steadfast, and it is for this he is so highly commended (Heb 11:32). i.e. To his own home, as Numbers 24:11. And the Lord said unto Gideon, by the three hundred men that lapped I will save and deliver the Midianites into thine hand,.... It is hard to say what character this action of the three hundred is expressive of, whether of weakness or of courage. Some think that those who drank upon their knees were faint and weary, and men of intemperance, and indulged themselves, and were unfit for war, while those that only lapped a little water to refresh themselves appeared to be eager, and in haste and readiness to engage in it; and so Ben Gersom takes those that bowed to be slothful persons, and those that lapped courageous and mighty men, and so were ordered to be taken and go along with Gideon; and this agrees with the method before taken, to dismiss the fearful, and only take those that were men of courage; but Josephus (f) is of opinion that they that drank upon their knees were the men of spirit and courage, and those that lapped, such who drank hastily, with trembling, and through fear of the enemy, and these were ordered to go with Gideon, and not the other: and indeed this most displays the glory of God to save Israel, and deliver them from the Midianites by a handful of such poor dispirited creatures. Though it seems that all the 10,000 men were men of courage; and this method was taken not to distinguish those that were the most courageous from those that were the least so, but only to reduce the number that should be engaged in this battle; for it being the summer season, it may reasonably be supposed that the greater part of the army was very thirsty, and would kneel down to take a large draught of water, when those that were not so thirsty would be the fewer number, and so taken:

and let all the other people go every man to his place; all the rest, who bowed on their knees to drink, which were 9,700, these were ordered to march homewards; though perhaps before they got home, hearing of the victory, they returned and joined in the pursuit, Judges 7:23.

(f) Antiqu. l. 5. c. 6. sect. 3.

And the LORD said unto Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand: and let all the other {d} people go every man unto his place.

(d) That is, the 31,000 and 700. See Jud 7:3,6.

EXEGETICAL (ORIGINAL LANGUAGES)
Verse 7. - By the three hundred, etc. Compare the saying of Jonathan, "There is no restraint to the Lord to save by many or by few" (1 Samuel 14:6). The same principles which run through the choice of God s instruments on other occasions appear here. The instruments are to be such in quality or in quantity as to make it quite manifest that the excellency of the power is God's, not man's; and yet the instruments themselves are to be conspicuous for their rare excellence. The shepherd boy who sat on the throne of Israel was manifestly made to sit on that throne by the appointment of God; but what a ruler, what a noble character David was! It has always been deemed one of the proofs of the Divine origin of Christianity that its apostles were men of such humble station, and yet were able to change the whole religion and morality of the world; and yet what noble stuff Peter and John and Paul were made of! And so here the overthrow of the hosts of Midian by three hundred Israelites was manifestly the effect of the power of God fighting on their behalf. But yet what marvellous heroism was there in those three hundred! what strength of purpose, what iron-firmness of nerve, to see above thirty thousand of their comrades leave them in the face of the myriads of their foes; to remain quietly at their post, and, when the time came, to leave their camp and pour down into the plain. Their self-possession and self-restraint and absence of self-indulgence in the matter of the water was a true index of the unequalled qualities which they displayed in the sequel. Ver 8. - So the people took, etc. It is almost certain that the passage ought to be rendered, "And they took the victuals of the people in their hands, and their trumpets," i.e. the three hundred took or borrowed what provisions they needed for a few days, and the trumpets, which were to play an important part in the stratagem, from the people who were about to return to their homes. And the host of Midian, etc. The writer repeats this to give a perfect picture of the situation. The whole army returned to their homes; the three hundred alone with Gideon in the camp; the Midianite host in the plain beneath.

CHAPTER 7:9-25 Mustering of the Army that Gideon had Collected. - Judges 7:1. When Gideon had been assured of the help of God by this double sign, he went to the battle early the next morning with the people that he had gathered around him. The Israelites encamped above the fountain of Harod, i.e., upon a height at the foot of which this fountain sprang; but the camp of Midian was to him (Gideon) to the north of the hill Moreh in the valley (of Jezreel: see Judges 6:33). The geographical situation of these two places cannot be determined with certainty. The fountain of Harod is never mentioned again, though there is a place of that name referred to in 2 Samuel 23:25 as the home of two of David's heroes; and it was from this, no doubt, that the fountain was named. The hill Moreh is also unknown. As it was by the valley (of Jezreel), we cannot possibly think of the grove of Moreh at Shechem (Genesis 12:6; Deuteronomy 11:30).

(Note: Bertheau endeavours to settle the position of the place from our knowledge of the country, which is for the most part definite enough. Starting with the assumption that the fountain of Harod cannot be any other than the "fountain in Jezreel" mentioned in 1 Samuel 29:1, where Saul and the Israelites encamped at Gilboa (1 Samuel 28:4) to fight against the Philistines who were posted at Shunem, a place on the western slope of the so-called Little Hermon, he concludes that the fountain of Harod must be the present Ain Jalud, and the hill of Moreh the Little Hermon itself. These combinations are certainly possible, for we have nothing definite to oppose to them; still they are very uncertain, as they simply rest upon the very doubtful assumption that the only fountain in the plain of Jezreel was the celebrated fountain called Ain Jalud, and are hardly reconcilable with the account given of the route which was taken by the defeated Midianites (Judges 7:25. and Judges 8:4).)

Links
Judges 7:7 Interlinear
Judges 7:7 Parallel Texts


Judges 7:7 NIV
Judges 7:7 NLT
Judges 7:7 ESV
Judges 7:7 NASB
Judges 7:7 KJV

Judges 7:7 Bible Apps
Judges 7:7 Parallel
Judges 7:7 Biblia Paralela
Judges 7:7 Chinese Bible
Judges 7:7 French Bible
Judges 7:7 German Bible

Bible Hub






Judges 7:6
Top of Page
Top of Page