Judges 8:16

_AND HE TOOK THE ELDERS OF THE CITY, AND THORNS OF THE WILDERNESS AND BRIERS, AND WITH THEM HE TAUGHT THE MEN OF SUCCOTH._ With them he taught the men of Succoth, х_ WAYODA`_ (H3045) _ BAAHEM_ (H871a) _ 'EET_ (H853) _ 'ANSHEEY _ (H376) _ CUKOWT_ (H5523), and with them made the men of Succoth know - i:e., punished, probably crushing, them with sledges upon a layer of thorns. The Septuagint has: eeloeesen, bruised]. By refusing his soldiers refreshment, they had committed a public crime, as well as an act of inhumanity, and were subjected to a horrible punishment, which the great abundance and remarkable size of the thorn-bushes, together with the thinness of clothing in the East, had probably suggested....

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....

Verse Judges 8:16. _HE TAUGHT THE MEN OF SUCCOTH._] Instead of וידע _he_ _taught_, Houbigant reads וידש _he tore_; and this is not only agreeable to what Gideon had threatened, Judges 8:7, but is supported by the _Vulgate, Septuagint, Chaldee, Syriac_, and _Arabic_. The Hebrew text might have been easily corrupted in this place by the change of ש _shin_ into ע _ain_, letters very similar to each other....

HE TAUGHT - Thought to be a false reading, for “he threshed,” as in Judges 8:7 margin....

EXPOSITION JUDGES 8:13 BEFORE THE SUN WAS UP. There is a wonderful diversity in the renderings of this verse. Some of the old versions and Jewish Rabbis interpret it _before sunset. _Many of the best Jewish commentators, however, understand the phrase as the A.V. does—"Before the going up of the sun," _i.e._ before sunrise; supposing Gideon's attack on the Midianitish camp to have been a night attack, and Succoth to have been so near to Karkor that he was able to reach it by sunrise. But others say that the word here rendered _sun_ (_heres_)_ _is only used in poetry, and that the word rendered _up_ is never used of sunrise, but, as, in the phrase "the going up of Akrabbim" (Judges 1:36), of an ascent up a hill. They th

AND HE TOOK THE ELDERS OF THE CITY,.... All of them, especially those of them who had been most guilty, and had them to a proper place, where they might be made public examples of: AND THORNS OF THE WILDERNESS, AND BRIERS; which were near at hand, and soon cut up, for which he gave orders to proper persons: AND WITH THEM HE TAUGHT THE MEN OF SUCCOTH; either the inhabitants of the place, as distinct from the elders, whose punishment he taught them to be cautious not to follow such examples, or to behave ill to their superiors; or the princes and elders of the city are meant by the men of it, whom Gideon taught or chastised with thorns and briers; and so it is usual with us for a parent or master to say to his child or servant that has offended, I will "teach" you to do so or so, or to do otherwise, when he threatens to chastise: or "with them he made them to know" z; that is, their sin...

CHAPTER 8 INTERNAL STRIFE, GIDEON'S FAILURE AND END _ 1. The strife (Judges 8:1)_ 2. The complete deliverance (Judges 8:10) 3. Gideon's failure and end (Judges 8:22) 4. Israel's failure after Gideon (Judges 8:33) Internal strife follows. The two princes of Midian, Oreb and Zeeb, were slain (Judges 7:25). Oreb means “raven” and Zeeb means “wolf.” Oreb, the raven, is slain on the rock and Zeeb, the wolf, at the winepress. The raven, the bird which represents darkness and evil, is the type of corruption; the wolf is the destroyer o

THE PURSUIT ON THE EAST OF JORDAN. This section is not continuous with the preceding one. The men of Israel, who were gathered together after the battle (Judges 7:23), and the Ephraimites, who were so eager to prove what they could do, are heard of no more. Gideon is again alone with his 300 (Judges 8:4); the men of Succoth and Penuel, ignorant of any battle or rout, think his campaign against the Midianites a hopeless affair; and when he at length reaches the enemy he finds them secure, apparently having neither been, nor expecting to be, disturbed (11). Plainly we have here a different tradition. Judges 8:4. For faint and (not - yet-') pursuing the LXX has faint and hungry, which suits the next verse, where there is a request

_The pursuit on the east of Jordan_ This section is clearly not the continuation of the verses which immediately precede (see p. 68); if its antecedents are to be found in the foregoing narrative at all, we may suppose that after the panic and flight described in Judges 7:16-22, the main body of the Midianites escaped across the Jordan, and with their camels (Judges 8:21_; Judges 8:26_) easily outstripped their pursuers, insomuch that the men of Succoth and Penuel (Judges 8:6_; Judges 8:8_), and they themselves ...

DISCOURSE: 270 GIDEON CHASTISES THE MEN OF SUCCOTH AND PENUEL Judges 8:15. _And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me, saying, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thy men that are weary? And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth. And he beat down the tower of Penuel, and slew the men of the city._ CONSISTENCY is essential to the character of a child of God. But pious persons are very apt to err in judging of the consistency of others: they would have been ready to condemn the conduct of Paul in relation to many things which he did at one time and forbore to do at another. We do not in general make sufficient allowance for a change of circumstances, which may not only warrant, but demand,