| Barnes' Notes on the Bible Before the sun was up - The translation of the words is doubtful, because of the rarity of the word rendered "sun" (חרס cheres). Many suppose it to be the name of a mountain pass, and render it from the ascent of Heres.
Clarke's Commentary on the BibleReturned from battle before the sun was up - This does not appear to be a proper translation of מלמעלה החרס milmaaleh hechares. It should be rendered from the ascent of Chares: this is the reading of the Septuagint, the Syriac, and the Arabic.
Gill's Exposition of the Entire BibleAnd Gideon the son of Joash returned from battle,.... To Penuel and Succoth, to chastise them for their ill treatment of him and his men: before the sun was up; by which it appears that it was in the night that he fell upon the host at Karkor, which must be the night following; it could not be the same night in which he had defeated them in the valley of Jezreel; though Vatablus thinks this battle was begun and finished in one night; but there were, according to this history, so many things done after the first defeat, as sending messengers to Mount Ephraim and the Ephraimites, upon the taking the fords of Jordan, and bringing the heads of Oreb and Zeeb to Gideon, expostulating with him, and his answer to them, and his stay at Succoth and Penuel; which make it more probable that the day following was spent in the pursuit, and that it was the night after that that the whole affair was finished; and before sunrise Gideon returned to Penuel and Succoth again; so Ben Gersom and Abarbinel; but according to the Targum, Jarchi, and Kimchi, this phrase is to be rendered, "before the sunset", while it yet appeared, and was above the horizon; and so it must be in the daytime that he pursued the two kings and took them, and returned before sunset. Abendana observes the word for "sun" may be the name of a place, and so the Septuagint, Syriac, and Arabic versions call it the ascent of Ares or Heres; as if it was the name of the place from whence Gideon returned, so called in like manner as the ascent of Akrabbim, and the like.
Keil and Delitzsch Biblical Commentary on the Old TestamentPunishment of the Towns of Succoth and Pnuel, and Execution of the Captures Kings of Midian. Judges 8:13-14 Gideon returned victorious from the war, החרס מלמעלה, "from by the ascent (or mountain road) of Hecheres," a place in front of the town of Succoth, with which we are not acquainted. This is the rendering adopted by the lxx, the Peshito, and the Arabic; but the rest of the early translators have merely guessed at the meaning. The Chaldee, which has been followed by the Rabbins and Luther, has rendered it "before sunset," in utter opposition to the rules of the language; for although cheres is a word used poetically to denote the sun, מעלה cannot mean the setting of the sun. Aquila and Symmachus, on the other hand, confound חרס with הרים. - Gideon laid hold of a young man of the people of Succoth, and got him to write down for him the princes and elders (magistrates and rulers) of the city, - in all seventy-seven men. ויּכתּב ויּשׁאלהוּ is a short expression for "he asked him the names of the princes and elders of the city, and the boy wrote them down." אליו, lit. to him, i.e., for him.
Geneva Study BibleAnd Gideon the son of Joash returned from battle {i} before the sun was up, (i) Some read, the sun being yet high.
Wesley's Notes 8:13 Before the sun was up - By which it might be gathered, that he came upon them in the night, which was most convenient for him who had so small a number with him; and most likely to terrify them by the remembrance of the last Night's sad work.
Jamieson-Fausset-Brown Bible Commentary13. Gideon returned from battle before the sun was up-He seems to have returned by a nearer route to Succoth, for what is rendered in our version "before the sun was up," means "the heights of Heres, the sun-hills."
Matthew Henry's Concise Commentary8:13-17 The active servants of the Lord meet with more dangerous opposition from false professors than from open enemies; but they must not care for the behaviour of those who are Israelites in name, but Midianites in heart. They must pursue the enemies of their souls, and of the cause of God, though they are ready to faint through inward conflicts and outward hardships. And they shall be enabled to persevere. The less men help, and the more they seek to hinder, the more will the Lord assist. Gideon's warning being slighted, the punishment was just. Many are taught with the briers and thorns of affliction, who would not learn otherwise.
Matthew Henry's Whole Bible CommentaryVerses 4-17 In these verses we have, I. Gideon, as a valiant general, pursuing the remaining Midianites, and bravely following his blow. A very great slaughter was made of the enemy at first: 120,000 men that drew the sword, v. 10. Such a terrible execution did they make among themselves, and so easy a prey were they to Israel. But, it seems, the two kings of Midian, being better provided than the rest for an escape, with 15,000 men got over Jordan before the passes could be secured by the Ephraimites, and made towards their own country. Gideon thinks he does not fully execute his commission to save Israel if he let them escape. He is not content to chase them out of the country, but he will chase them out of the world, Job 18:18. This resolution is here pushed on with great firmness, and crowned with great success. 1. His firmness was very exemplary. He effected his purpose under the greatest disadvantages and discouragements that could be. (1.) He took none with him but his 300 men, who now laid aside their trumpets and torches, and betook themselves to their swords and spears. God had said, By these 300 men will I save you (ch. 7:7); and, confiding in that promise, Gideon kept to them only, v. 4. He expected more from 300 men, supported by a particular promise, than from so many thousands supported only by their own valour. (2.) They were faint, and yet pursuing, much fatigued with what they had done, and yet eager to do more against the enemies of their country. Our spiritual warfare must thus be prosecuted with what strength we have, though we have but little; it is many a time the true Christina's case, fainting and yet pursuing. (3.) Though he met with discouragement from those of his own people, was jeered for what he was doing, as going about what he could never accomplish, yet he went on with it. If those that should be our helpers in the way of our duty prove hindrances to us, let not this drive us off from it. Those know not how to value God's acceptance that know not how to despise the reproaches and contempts of men. (4.) He made a very long march by the way of those that dwelt in tents (v. 11), either because he hoped to find them kinder to him than the men of Succoth and Penuel, that dwelt in walled towns (sometimes there is more generosity and charity found in country tents than in city palaces), or because that was a road in which he would be least expected, and therefore that way it would be the greater surprise to them. It is evident he spared no pains to complete his victory. Now he found it an advantage to have his 300 men such as could bear hunger, and thirst, and toil. It should seem, he set upon the enemy by night, as he had done before, for the host was secure. The security of sinners often proves their ruin, and dangers are most fatal when least feared. 2. His success was very encouraging to resolution and industry in a good cause. He routed the army (v. 11), and took the two kings prisoners, v. 12. Note, The fear of the wicked shall come upon him. Those that think to run from the sword of the Lord and of Gideon do but run upon it. If he flee from the iron weapon, yet the bow of steel shall strike him through; for evil pursueth sinners. II. Here is Gideon, as a righteous judge, chastising the insolence of the disaffected Israelites, the men of Succoth and the men of Penuel, both in the tribe of Gad, on the other side Jordan. 1. Their crime was great. Gideon, with a handful of feeble folk was pursuing the common enemy, to complete the deliverance of Israel. His way led him through the city of Succoth first and afterwards of Penuel. He expected not that the magistrates should meet him in their formalities, congratulate him upon his victory, present him with the keys of their city, and give him a treat, much less that they should send forces in to his assistance, though he was entitled to all this; but he only begs some necessary food for his soldiers that were ready to faint for want, and he does it very humbly and importunately: Give, I pray you, loaves of bread unto the people that follow me, v. 5. The request would have been reasonable if they had been but poor travellers in distress; but considering that they were soldiers, called, and chose, and faithful (Rev. 17:14), men whom God had greatly honoured and to whom Israel was highly obliged, who had done great service to their country and were now doing more,-that they were conquerors, and had power to put them under contribution,-and that they were fighting God's battles and Israel's,-nothing could be more just than that their brethren should furnish them with the best provisions their city afforded. But the princes of Succoth neither feared God nor regarded man. For, (1.) In contempt of God, they refused to answer the just demands of him whom God had raised up to save them, affronted him, bantered him, despised the success he had already been honoured with, despaired of the success of his present undertaking, did what they could to discourage him in prosecuting the war, and were very willing to believe that the remaining forces of Midian, which they had now seen march through their country, would be too hard for him: Are the hands of Zebah and Zalmunna now in thy hand? "No, nor ever will be," so they conclude, judging by the disproportion of numbers. (2.) The bowels of their compassion were shut up against their brethren; they were as destitute of love as they were of faith, would not give morsels of bread (so some read it) to those that were ready to perish. Were these princes? were these Israelites? unworthy either title, base and degenerate men! Surely they were worshippers of Baal, or in the interests of Midian. The men of Penuel gave the same answer to the same request, defying the sword of the Lord and of Gideon, v. 8. 2. The warning he gave them of the punishment of their crime was very fair. (1.) He did not punish it immediately, because he would not lose so much time from the pursuit of the enemy that were flying from him, because he would not seem to do it in a neat of passion, and because he would do it more to their shame and confusion when he had completed his undertaking, which they thought impracticable. But, (2.) He told them how he would punish it (v. 7, 9), to show the confidence he had of success in the strength of God, and that, if they had the least grain of grace and consideration left, they might upon second thoughts repent of their folly, humble themselves, and contrive how to atone for it, by sending after him succours and supplies, which if they had done, no doubt, Gideon would have pardoned them. God gives notice of danger, and space to repent, that sinners may flee from the wrath to come. 3. The warning being slighted, the punishment, though very severe, was really very just. (1.) The princes of Succoth were first made examples. Gideon got intelligence of their number, seventy-seven men, their names, and places of abode, which were described in writing to him, v. 14. And, to their great surprise, when they thought he had scarcely overtaken the Midianites, he returned a conqueror. His 300 men were now the ministers of his justice; they secured all these princes, and brought them before Gideon, who showed them his royal captives in chains. "These are the men you thought me an unequal match for, and would give me no assistance in the pursuit of," v. 15. And he punished them with thorns and briers, but, it should seem, not unto death. With these, [1.] He tormented their bodies, either by scourging or by rolling them in the thorns and briers; some way or other he tore their flesh, v. 7. Those shall have judgment without mercy that have shown no mercy. Perhaps he observed them to be soft and delicate men, who despised him and his company for their roughness and hardiness, and therefore Gideon thus mortified them for their effeminacy. [2.] He instructed their minds: With these he taught the men of Succoth, v. 16. The correction he gave them was intended, not for destruction, but wholesome discipline, to make them wiser and better for the future. He made them know (so the word is), made them know themselves and their folly, God and their duty, made them know who Gideon was, since they would not know by the success wherewith God had crowned him. Note, Many are taught with the briers and thorns of affliction that would not learn otherwise. God gives wisdom by the rod and reproof, chastens and teaches, and by correction opens the ear to discipline. Our blessed Saviour, though he was a Son, yet learnt obedience by the things which he suffered, Heb. 5:8. Let every pricking brier, and grieving thorn, especially when it becomes a thorn in the flesh, be thus interpreted, thus improved. "By this God designs to teach me; what good lesson shall I learn?" (2.) The doom of the men of Penuel comes next, and it should seem he used them more severely than the other, for good reason, no doubt, v. 17. [1.] He beat down their tower, of which they gloried, in which they trusted, perhaps scornfully advising Gideon and his men rather to secure themselves in that than to pursue the Midianites. What men make their pride is justly by its ruin made their shame. [2.] He slew the men of the city, not all, perhaps not the elders or princes, but those that had affronted him, and those only. He slew some of the men of the city that were most insolent and abusive, for terror to the rest, and so he taught the men of Penuel. |
