Down to Earth But Heavenly Minded

What does Judges Chapter 8 mean?

Gideon is not content to allow any of the fleeing Midianite army to escape (Judges 7:19–23). He wants total victory and will chase the fleeing remnant led by the Midianite kings Zebah and Zalmunna.

First, the men of Ephraim confront Gideon. In response to his call, they captured and killed two commanders of Midian. They seem upset they weren’t asked to participate in the earliest attack, in the Valley of Jezreel. Gideon cools their fury with flattery: suggesting they have done more to bring victory over Midian than he has. Gideon also implies that their tribe is far more prestigious than his clan (Judges 6:15), so they have no reason to worry about their reputation (Judges 8:1–3).

Next, Gideon and his 300 men (Judges 7:8) cross the Jordan River to pursue the escaping Midianites. Exhausted, they come to the Israelite town of Succoth. Sadly, the people of the town refuse to provide bread to Gideon’s men. They are afraid Gideon will fail and Midian will retaliate. Gideon promises to return after his victory and punish the men of Succoth. He hints at “thrashing” them with wilderness plants for their disloyalty to Israel. The same refusal to help happens down the road at the town of Penuel. Gideon declares he will return to tear down their defensive tower. Both towns act more favorably to their oppressors than to their own people, and Gideon intends to make examples of them (Judges 8:4–9).

The Hebrew term for “thousand,” ‘eleph, is also used for a clan or division. Scripture indicates that only 15 ‘eleph are left of Midian’s forces, after 120 ‘eleph have already fallen. Some commentators suggest “divisions” is a better translation in these passages. Among the reasons is that an army of 135,000 men would have been among the largest in the entire ancient world—exceeding those of nations like Egypt and Greece. The exact numbers are not as important as the fact that Gideon’s army is outrageously smaller than his enemy, and yet they rout them, once again. Overtaking the remnant, Gideon and his men catch them by surprise. Once again, the Midianites panic and are defeated by a small number of Israelites. Zebah and Zalmunna run for their lives but are quickly captured (Judges 8:10–12).

Instead of celebrating, or returning directly home, Gideon makes good on his threats to the towns that rejected his cause. He takes a particular path to reach Succoth, apparently being discreet so the visit is unexpected. He forces a young man from the town to list all the elders and officials. In what would have been a public humiliation, Gideon has these leaders flailed with switches embedded with briers and thorns, just as he said he would. The English phrase used in translations of this incident is apt: Gideon “taught the men of Succoth a lesson” (Judges 8:13–16).

Consequences are more dire for the town of Penuel. Gideon promised to tear down their tower, so there would have been no reason for him to arrive by stealth—his target cannot run away, as the men of Succoth might have. It seems likely the men of the town resisted. Gideon never threatened to kill anyone from Penuel, yet here “the men” are casualties. If the townspeople fought back against Gideon’s punishment, bloodshed would have been likely (Judges 8:17).

Finally, Gideon confronts the captured kings of Midian. This most likely happens further into Israeli territory. Gideon challenges the two men for a specific crime: murdering some men at Mount Tabor. In a shocking revelation, it seems those men were Gideon’s own brothers. Gideon then orders his young son to kill the kings. However, Jether is not a soldier, and has never killed before. He is afraid to execute the men in front of a crowd. The kings taunt Gideon to do his own dirty work, which he does, taking spoils from their supplies (Judges 8:18–21).

The people of Israel offer Gideon a throne. They ask him to become their ruler, a role to be passed along to his son and grandsons. He rightly refuses, insisting that the Lord rules over Israel. However, Gideon then proceeds to act very much like a king. He asks for the characteristic gold earrings collected from the enemy. Depending on the exact size of an ancient shekel, the tribute adds up to as much as 71 pounds, or 19.6 kilograms, of gold. This would be enough to make a solid bar roughly the size of a liter or quart container. With this and the spoils taken from the kings of Midian, Gideon is now a wealthy man (Judges 8:22–26).

What Gideon does next is difficult to understand. He uses some of the gold given in tribute and makes an “ephod.” In most contexts, an ‘ephowd was a shirt-like garment associated with priestly duties (Exodus 28:6). The same word was also used more generally for religious items or icons. He installs this item in his hometown of Ophrah. The ephod becomes an idol, worshipped by Israel. Its existence causes some harm for Gideon in his family; the “snare” mentioned is likely something beyond the temptation to idolatry. Despite this strange failure, Israel remains at rest and free from their enemies for forty years (Judges 8:27–28).

During his last forty years, Gideon uses his wealth and influence to build an enormous family. With his many wives, he has seventy sons. Also, he takes a concubine who appears to be a Canaanite, from the Canaanite town of Shechem. Against God’s law, Gideon has a son with her (Deuteronomy 7:3–4). The child is named Abimelech, literally meaning “the king is my father.” This son will be involved in terrible bloodshed after Gideon’s death (Judges 8:29–32).

When Gideon dies, the people of Israel immediately dive deeply into worship of Canaanite deities, called Baals. Scripture uses the term zanah to describe this practice. The word is also used for fornication and adultery; it implies something shameful, degrading, and immoral. The English term “whoring” is shocking, but it captures the sense of how God sees the sin of idolatry. Once again, the people of Israel set aside their God (Judges 8:33–34).

The end of this passage also notes how Israel’s love for Gideon did not extend to his descendants. After he dies, the people seem to turn away from his sons and wives. This might have been part of what motivates Abimelech, son of Gideon’s concubine, to his terrible acts in the next chapter (Judges 8:35).

Chapter Context
Judges 8 follows the great victory described at the end of the previous chapter. This passage begins with Gideon awkwardly soothing the anger of Ephraimites while trying to chase down an escaping enemy. After capturing the Midianite kings, Gideon punishes two towns for failing to aid their fellow Israelites. Gideon refuses to become a literal king but collects tribute from the people and lives like a king all his days, with many wives and sons. The people return to idol worship after his death. Soon after, the concubine’s son, Abimelech, murders Gideon’s other sons and briefly rules before meeting a gruesome death.

Verse by Verse

Verse 1. Then the men of Ephraim said to him, “What is this that you have done to us, not to call us when you went to fight against Midian?” And they accused him fiercely.

Empowered by God, Gideon (Judges 6:11) and the Israelites (Judges 7:15) routed the Midianites occupying the land (Judges 6:1–6). They had then chased them down, intent on wiping them out before they escaped across the Jordan River to the east and disappeared into the wilderness.

Unable to catch the fleeing Midianites from behind, Gideon sent messengers. They were to recruit people of Ephraim to cut off the fleeing enemy at the fords of the Jordan. The Ephraimites were successful—though some Midianites continued to escape—and brought the heads of two of the princes of Midian to Gideon (Judges 7:23–25).

Instead of celebrating their part in this great victory with Gideon, the men of Ephraim are upset. They immediately confront Gideon about not calling them to participate in the initial battle against Midian. They know that men of Naphtali, Asher, and Manasseh were summoned right away. The Ephraimites feel insulted by Gideon’s snub.

Commentators suggest the Ephraimites may have believed Gideon was trying to keep the spoils of the battle away from them. Or, that they were being excluded from any lands that might be awarded after the battle. It’s also possible they simply wanted to be part of any fight to vanquish the enemy that had dominated Israel for so long.

Context Summary
Judges 8:1–21 begins with a confrontation between Gideon and the men of Ephraim. Gideon defuses the situation with diplomacy. With his original 300 fighters, he chases down the remnant of the Midianite army led by two kings known as Zebah and Zalmunna. Once the Midianites are defeated and the kings are captured, Gideon punishes the men of two Israelite towns who refused to help him. He then reveals to the captured kings that they murdered his own brothers at Mount Tabor. He kills them and takes their distinctive jewelry as spoils of war.

Verse 2. And he said to them, “What have I done now in comparison with you? Is not the gleaning of the grapes of Ephraim better than the grape harvest of Abiezer?

The men of Ephraim are confronting Gideon. Instead of celebrating their great victory over the Midianites, the Ephraimites are angry. In their view, Gideon called on them to help only at the last minute, when there was no other option. Their questions are really accusations: why did he do this to them? It’s possible they thought Gideon was trying to keep them from sharing in the spoils of the battle.

Gideon’s answer reveals something about him. He doesn’t do what one might expect: telling the men of Ephraim the story of how God allowed him only 300 men for the initial attack. Nor does he point out that God had given them the victory. Instead, he speaks like a seasoned diplomat. The positive interpretation of this is that Gideon chooses a soft answer to dial down the anger of the Ephraimites (Proverbs 15:1). A more cynical impression is that he deftly uses flattery and distraction to get out of this confrontation.

He begins by emphasizing the role played by the men of Ephraim to this point. He downplays his own success, implying their accomplishments are greater. To hear Gideon tell it, the glory for the battle is theirs, and he was merely a small player. From that perspective, they were the real heroes. Whether one feels this is entirely honest is subject to debate, but the tactic is effective.

Next, Gideon compares the reputation of his tribe to that of the people of Ephraim. His statement is not literally about grapes, or harvests. The implication is that Israel already perceives which clan is “better,” so these men don’t need to worry about their image. They’re already a respected clan, and no one in Israel would put Gideon over them. This part of the conversation is pure flattery, which also seems to ease the tension.

Verse 3. God has given into your hands the princes of Midian, Oreb and Zeeb. What have I been able to do in comparison with you?” Then their anger against him subsided when he said this.

Gideon is working to appease the men of Ephraim. They have confronted him for not calling them to participate in the initial attack against the Midianites (Judges 7:23–25). Instead of explaining how God had propelled him to take the lead in the attack, and only allowing 300 fighters, Gideon instead praised and flattered the Ephraimites (Judges 8:1–2).

He continues to do so here, describing how God allowed them to capture and kill the two escaping princes of Midian: Oreb and Zeeb. Gideon avoids describing his own special relationship with the Lord. Nor does he expound on the Lord’s promise to give Midian into Gideon’s hands. Instead, he describes God’s favor as being with Ephraim.

Finally, Gideon uses a question to imply the men of Ephraim have done something much more impressive than he has. He diminishes himself and builds them up to cool their anger. It works—even if some would characterize Gideon’s words as patronizing or pure flattery. Either way, the Ephraimites stop being angry with Gideon.

Gideon will not always show the same diplomatic humility. The men of Ephraim responded to God’s call—their angst was over not being called on earlier. Gideon’s reaction will be much more aggressive when others refuse to help catch the remaining Midianites.

Verse 4. And Gideon came to the Jordan and crossed over, he and the 300 men who were with him, exhausted yet pursuing.

After the initial rout of the Midianites (Judges 7:22–25), Gideon called more men to help chase down the fleeing enemy before they could escape into the wilderness. The narrative suggests the men of Ephraim were able to stop at least some of the Midianites who made it to the Jordan River. Now, though, we learn others escaped. Gideon is committed to hunting them down and destroying them, even on the eastern side of the Jordan.

Gideon’s forces have once again been reduced to the original 300 men selected to begin the battle with him (Judges 7:8). Together, they will continue to pursue the escaping Midianites. At this point, though, they are exhausted and running on empty stomachs. Gideon will ask some of his countrymen for help, but their response will be harsh.

Verse 5. So he said to the men of Succoth, “Please give loaves of bread to the people who follow me, for they are exhausted, and I am pursuing after Zebah and Zalmunna, the kings of Midian.”

Gideon and his 300 men (Judges 7:8) are chasing down the last remnant of the Midianites and their allies (Judges 7:22–25) who had been oppressing Israel (Judges 6:1–5). Israel’s task force has crossed the Jordan River, heading east with the goal of destroying the Midianite raiders. And yet, Gideon is aware that his men are exhausted, and they need food to keep going.

The group has arrived at the town of Succoth, just east of the Jordan River and close to a river called Jabbok (Genesis 32:22–24). The people of Succoth are Israelites living in the region of the tribe of Gad. Gad is often described as one of the “Transjordan” tribes because its territory was east of the Jordan River. Gideon asks the people of the town to give loaves of bread to his men. He explains how they are chasing down two kings of Midian: Zebah and Zalmunna.

Unlike the Midianite princes killed by the men of Ephraim, who were likely commanders or generals, these two kings would have ruled towns or regions within Midian. Capturing and killing such leaders was more likely to bring an end to the annual raids on Israel.

Verse 6. And the officials of Succoth said, “Are the hands of Zebah and Zalmunna already in your hand, that we should give bread to your army?”

The Israelites living in Succoth give a surprising response to Gideon’s request. He’s asked for loaves of bread for his exhausted men. This task force of 300 is pursuing the Midianites who have been plaguing the nation (Judges 6:1–5). But these Israelite locals refuse. They point out that Gideon has not yet captured or killed Zebah and Zalmunna, the Midianite kings being pursued. The implication is that if Gideon is defeated by the Midianites, the people of Succoth might be punished for helping Gideon’s men.

The people of Succoth are part of the nation of Israel. They should want Gideon’s men to put an end to the raids of the Midianites. Instead, they reveal how fearful they remain of their oppressors from the east. It is likely that Israelites living to the east of the Jordan were most vulnerable to attacks from Midian. Those in Succoth did not want to risk the consequences rising against their oppressors.

With 300 fighting men, Gideon might have been tempted to take food from Succoth by force. Perhaps he felt it best to reserve their strength. Perhaps he didn’t want to wait. Or, he might simply have balked at the idea of raiding the people he was trying to rescue from raids. In any case, Gideon promises to hold the people accountable for their fearful choice not to help his men in a time of great need.

Verse 7. So Gideon said, “Well then, when the Lord has given Zebah and Zalmunna into my hand, I will flail your flesh with the thorns of the wilderness and with briers.”

Gideon’s 300 fighting men need food. They’ve been chasing down the remnant of the Midianite army led by two kings called Zebah and Zalmunna, but they’re exhausted. If they’re going to keep going, they need to eat (Judges 8:4–6).

In a town called Succoth, near the Jordan river, Gideon has asked fellow Israelites for food. Surprisingly, the people of Succoth flatly refused to help Gideon’s men. Their excuse is that Gideon has not yet caught and killed the Midianite kings. The implication is fear: the people are afraid of what the Midianites might do to them if Gideon loses.

The cold rejection, at a crucial moment, makes Gideon angry. His fellow countrymen are unwilling to help defeat their oppressors (Judges 6:1–5). Rather than retaliate immediately, or take supplies by force, he promises to hold Succoth accountable for their refusal to help. Once the Lord has given him the capture of Zebah and Zalmunna, Gideon will return to their town and bring pain. His description suggests a whip or switch made from the sharp, piercing thorns growing wild on the plants in the wilderness. He fully intends to flog the people of Succoth for their refusal to help.

Commentators debate whether this part of Gideon’s campaign was driven by God’s will. The text neither affirms nor denies that God’s Spirit was still with Gideon. Nor does it indicate if his decision to punish these people was from God. Gideon is confident that Yahweh will give him the victory, but Yahweh is not heard from. A similar scene will shortly repeat in the next town.

Verse 8. And from there he went up to Penuel, and spoke to them in the same way, and the men of Penuel answered him as the men of Succoth had answered.

A small force of 300 fighting men, led by Gideon, is attempting to chase down fleeing remnants of Midianite oppressors (Judges 6:1–5; 7:22–25). The retreating enemy is led by two kings known as Zebah and Zalmunna. Gideon’s men are exhausted and need food. The chase follows the Jabbok River (Genesis 32:22–24) east, away from the Jordan River. This eventually led to the Israelite town of Succoth in the territory of the tribe of Gad. In a cold, fearful rejection, the people of Succoth refused Gideon’s request for supplies. This was driven by fear over what the Midianites would do if Gideon failed to obtain victory (Judges 8:4–7). Gideon promises that when he returns, the people of Succoth will be flogged for their disloyalty.

Now Gideon and his men have come to Penuel, just further east along the Jabbok. The people of Penuel also refused to provide their fellow Israelite soldiers with bread. This is almost certainly due to the same fear of the Midianites as seen in Succoth. In doing so, both towns show more loyalty toward Israel’s oppressors than to Israel’s God-sent deliverer (Judges 2:16; 6:11–12). Gideon describes the consequences of Penuel’s choice in the following verse.

Verse 9. And he said to the men of Penuel, “When I come again in peace, I will break down this tower.”

The people of two Israelite towns—Succoth and Penuel—have refused to give bread to Gideon’s exhausted 300-man fighting force. Gideon’s troops need food so they can continue to pursue escaping Midianites. The retreating enemy is led by two kings known as Zebah and Zalmunna (Judges 8:4–6, 8). In doing so, both towns showed more fear of the Midianites than loyalty to their fellow Israelites.

Gideon promised the people of Succoth that he would return once God gave the enemy kings into his hands; he will return to demonstrate that they should have feared him (Judges 8:7). He declared his intention to flog the people of Succoth with thorny briers and wilderness plants.

Here, he tells the men of Penuel that he will break down their tower once he returns victorious. Gideon’s implication is that Israel will be at peace as soon as Midian is defeated—but not the people of Penuel. They will be left unguarded and unprotected by their defensive tower. During this era, towers were used to allow people both to see an enemy approaching and to hold a higher position in a conflict.

Gideon seems to be changed since his timid initial responses to God (Judges 6:15, 17, 36–40). Now he promises harsh retribution on those who do not stand with him. Commentators debate whether he is acting out of personal anger or continuing to represent the Lord through these displays of strict discipline.

Verse 10. Now Zebah and Zalmunna were in Karkor with their army, about 15,000 men, all who were left of all the army of the people of the East, for there had fallen 120,000 men who drew the sword.

This verse reveals how many Midianites and other “people of the East” Gideon and his band of 300 men have been chasing. According to traditional interpretations, this fleeing army numbers around 15,000 men. That’s a daunting number, but it’s only a fraction of the 135,000–man army which first occupied and oppressed Israel. Fully 120,000 swordsmen had been killed already, many by the blades of their own countrymen when God brought chaos on their camp after the sound of Gideon’s 300 trumpets (Judges 7:22–23).

Scholars note that the Hebrew terminology used here allows for numbers smaller than tens of thousands, while still being large. The word ‘eleph is often translated as “thousands,” but it can also mean “divisions” or “clans.” In fact, that’s exactly how Gideon used the word when first responding to God’s call (Judges 6:15). The literal text indicates “15 ‘eleph” are fleeing, and “120 ‘eleph” have fallen, pursued by Gideon’s tiny group of 300. If the Midianite army were more than 135,000, it would have rivaled the armies of any ancient superpower. That’s not impossible, of course, but it’s not the only faithful interpretation of the text.

Also revealed is just how long this chase has gone. The kings Zebah and Zalmunna have led this remnant of their former armies to Karkor. Unfortunately, this reference was much more meaningful to the original readers; modern commentators differ on where exactly this was. In any case, Gideon finally catches up to his prey.

Verse 11. And Gideon went up by the way of the tent dwellers east of Nobah and Jogbehah and attacked the army, for the army felt secure.

Gideon and his 300 fighters (Judges 7:8) followed the remnant of the Midianite raiders: bandits from the east who had been oppressing Israel (Judges 6:1–5). Just more than a tenth of the original enemy army remains (Judges 7:22–25). They are led by kings named Zebah and Zalmunna and making their way back to their homeland (Judges 8:4–10).

This verse gives insight into how Gideon and his men were able to flank the Midianites and catch them by surprise. The Midianites feel secure; they rest as they camp in the region known as Karkor. They assume any large force pursuing them would be easy to notice. What did they have to fear from the Israelites now that they were so far from the Jordan River?

Gideon follows a path called the “way of the tent dwellers” to catch up to the Midianites. This takes his group east of two towns called Nobah and Jogbehah. Nobah is unknown to modern scholars. Jogbehah is thought to be a town along an old caravan route, northwest of Rabbah in modern-day Amman, Jordan. Gideon and his men once again use the element of surprise to attack on the unprepared enemy.

Verse 12. And Zebah and Zalmunna fled, and he pursued them and captured the two kings of Midian, Zebah and Zalmunna, and he threw all the army into a panic.

Though the text does not say so, it seems clear Lord is still with Gideon and his 300 men. They have pursued the remnant of the Midianite army (Judges 7:22–25) across the Jordan River and out into the wilderness. Despite no help from local Israelites (Judges 8:4–9), they have finally caught the enemy and launched a surprise attack. The Midianites are caught resting, believing they had escaped the Israelites (Judges 8:10–11).

The attack once more drives the Midianites into a panic. This might mean they turned on each other, with the same confusion they showed when they first attacked. The text provides little detail, indicating only that their panic allowed a much larger group to be defeated once more by Gideon’s 300 warriors (Judges 7:8).

Zebah and Zalmunna, the two Midianite kings, run for their lives, but Gideon captures them both. The Lord has delivered them into his hands, just as He promised (Judges 8:7). Gideon has now fully completed the task God gave to him to defeat the oppressors who had brought the tribes of Israel so low (Judges 6:1–5).

Verse 13. Then Gideon the son of Joash returned from the battle by the ascent of Heres.

By God’s power, Gideon has won the battle against Israel’s enemies (Judges 6:14). He has destroyed those who had oppressed his people for so long (Judges 6:1–5). The man who once described his clan as the weakest of his tribe and himself as the least in his father’s house (Judges 6:15) has become Israel’s relentless deliverer (Judges 2:16).

This verse cast Gideon in a heroic, almost epic way by using his full name: Gideon the son of Joash. He returns victorious from the decisive battle against Midian by way of something called the “ascent of Heres.” It’s unknown now where or what this is, but the picture of Gideon making his way up and out is a noble one.

Gideon is not entirely done with his list of tasks, however. He chooses to use this route so he can fulfill a grim promise to the towns of Succoth and Penuel (Judges 8:4–9).

Verse 14. And he captured a young man of Succoth and questioned him. And he wrote down for him the officials and elders of Succoth, seventy-seven men.

Gideon’s war against the Midianites is over. By God’s power (Judges 6:14), he and Israel have won (Judges 8:10–12). He is returning, victorious, to his people (Judges 8:12).

Success has not made Gideon forget the betrayal of his own countrymen. Two Israelite towns refused to help him and his men in their time of need. While chasing down the enemy, Gideon’s exhausted company came to the people of Succoth and asked for bread. The leaders of Succoth refused, apparently out of fear of what the Midianites would do to them if they helped Gideon and he was defeated. The same happened in Penuel (Judges 8:4–9). Gideon promised to return after his victory and pay back the towns for their lack of loyalty to Israel.

Gideon’s return approach followed a different path than the one he took to pursue Midian’s army (Judges 8:13). He has gone around Penuel and come back to Succoth first. This surprise visit makes it more likely he can punish the guilty without them escaping. On arriving in the area, he takes captive a young man. This man may have been a young official of some sort there. He could apparently write, meaning that he had some education. Gideon forces him to list all the elders and officials of the town. Gideon wants to know exactly who he is looking for. He holds these 77 men responsible for the decision not to provide aid to God’s deliverer over the enemies of Israel.

Verse 15. And he came to the men of Succoth and said, “Behold Zebah and Zalmunna, about whom you taunted me, saying, ‘Are the hands of Zebah and Zalmunna already in your hand, that we should give bread to your men who are exhausted?’”

This incident proves the momentous change in Gideon. He has gone from downplaying himself as the least of his father’s household (Judges 6:15) to embracing a role as God’s warrior and judge of Israel (Judges 8:10–13). Having defeated the Midianites in battle by God’s power, he has now returned to an Israelite town where his soldiers were refused bread in a time of great need (Judges 8:4–9).

Gideon captured a young man from the town, who made a list of the officials and elders in Succoth. Now Gideon calls those leaders out and reminds them what their representative said when he came looking for help (Judges 8:6). At the time, the people of Succoth told Gideon they would only help if they had nothing to fear from their enemies.

As promised, Gideon presents the two kings he had been seeking to defeat. He has captured both Zebah and Zalmunna, alive, and routed the remains of their army. Gideon wants the men of Succoth to understand that in choosing submission to kings of Midian, rather than support for fellow Israelites, they have made a grave mistake. They have been faithless to God and their own countrymen. Gideon will make them pay—as the following verse puts it, he will “[teach] them a lesson” (Judges 8:16).

Verse 16. And he took the elders of the city, and he took thorns of the wilderness and briers and with them taught the men of Succoth a lesson.

Gideon made a grim promise to the men of Succoth when they refused to feed his exhausted soldiers (Judges 8:7). At the time, Gideon’s troops were pursuing the Midianite army. Their fellow Israelites refused to help them, out of fear that Midian would retaliate if Gideon lost. So, Gideon told the leaders of the town that, once the Lord had given the two enemy kings into his hands, he would return and beat them with wilderness plants. Now, as promised, he has presented the two captured kings to the townspeople (Judges 8:15).

Several English translations indicate that Gideon “taught the men of Succoth a lesson,” which is undoubtedly true. The Hebrew word describing Gideon’s action here is yada’, which suggests knowledge, perception, or understanding. Apparently, he formed switches of some kind: light whips used for non-lethal punishment. In accordance with his threat, these are embedded with the thorns and briers of the wilderness east of the Jordan River. Gideon uses these implements to yada’ the faithless town leaders: to literally “make them understand” the error of their ways.

When Gideon first met the Lord, he had been threshing grain. This involved using a flail, and a flailing motion, to pound the grain in such a way as to separate the wheat from the chaff. Gideon’s punishment, as delivered here, might have been a subtle reference to his past. The same basic movement—swinging a flail—could also be used to to punish the men who refused to side with him and the Lord against their enemies.

Verse 17. And he broke down the tower of Penuel and killed the men of the city.

When Gideon made his way out into the wilderness, chasing down the remnant of the Midianite army, he and his exhausted fighting men passed through two towns of Israelites. At each, he asked for bread for his men to sustain them in their pursuit of Israel’s enemy. At each, he was refused. The leaders of those towns feared what the Midianites would do to them if Gideon failed in his mission to wipe them out (Judges 8:4–9).

Gideon’s response to the men of each town was similar, but not identical. He promised the men of Succoth he would return and flail them once he was victorious, which he has now done. The leaders of the town have been whipped—not merely given pain but publicly humiliated—for favoring Midian’s raiders over their own people.

When rejected by Penuel, Gidon vowed he would tear down their defensive tower (Judges 8:8–9). A reader’s opinion will vary on which town was threatened with the worse punishment. If a man is whipped severely enough, he will be scarred for life. He may die. A tower can be rebuilt.

However, Gideon not only tears down the tower, but he also kills the men of Penuel. Most likely, they fought back against his punishment. Gideon seems to have surprised Succoth (Judges 8:14–15), to prevent the town elders from running away or hiding. There would be no need for surprise if his objective in Penuel was an immobile building. If the people of the town attempted to fight back, it would help explain why they seem to suffer the worse penalty for fearing the Midianites more than they feared Gideon and the God of Israel.

Verse 18. Then he said to Zebah and Zalmunna, “Where are the men whom you killed at Tabor?” They answered, “As you are, so were they. Every one of them resembled the son of a king.”

Gideon and his men pursued Zebah and Zalmunna across the wilderness on the east side of the Jordan River (Judges 8:5). They have defeated the remnant of the Midianite army and have taken these two kings captive (Judges 8:10–12). Gideon has made a point of punishing the people of Succoth and Penuel: towns who refused to help their fellow Israelites during the pursuit (Judges 8:14–17).

With that complete, Gideon appears to return home. This incident includes a mention of Gideon’s son, who has no battle experience (Judges 8:20). Having brought back captive enemy kings, he interrogates them. The exchange contains a surprising revelation. Here, again, is an example of Scripture including a detail without much background information. The context of the passage, itself, is all we have to determine what’s being said.

Gideon begins by asking the pair a sarcastic question: where are the men they killed at Tabor? Earlier descriptions of Midianite raids did not mention Tabor (Judges 6:1–5). Gideon appears to be asking about a specific incident that took place on Tabor Mountain, north of the Valley of Jezreel, where the Midianite army was camped. In some way—apparently directly—these two men were responsible for the death of some Israelites in that place. This doesn’t seem connected to a battle but is an isolated incident.

What could Zebah and Zalmunna say in response to this question? Gideon is not asking for the location of the bodies. Nor is he expecting the dead men to be returned to life. Rather, he is about to hold these two kings responsible for those deaths.

To calm Gideon’s anger, the kings attempt flattery. They describe the men they killed as being like Gideon, resembling the son of a king. This remark is meant to compliment Gideon and imply respect for the men who died. Whether the two Midianite kings genuinely recall the incident is not clear. What’s almost certain is that they don’t realize the ironic truth of their own words: the dead men were, in fact, related to Gideon (Judges 8:19).

Verse 19. And he said, “They were my brothers, the sons of my mother. As the Lord lives, if you had saved them alive, I would not kill you.”

Midianite kings known as Zebah and Zalmunna have been captured (Judges 8:10–12). Gideon is harshly questioning them about men they killed at Mount Tabor (Judges 8:18). The pair have responded to the impossible question with flattery. Whether they truly remember what happened or not, they claim the dead mean looked like Gideon: like the sons of a king.

Although the incident is not described, this exchange reveals several things. First, the Midianites did more than just take food from the Israelites (Judges 6:1–5). They murdered people. More shockingly, it reveals that Gideon’s own brothers were killed by these two men. Or, at least, by men under their control. Zebah and Zalmunna described the men they killed as being like the sons of a king—which might well have been a dishonest attempt at flattery. Gideon replies by identifying them as the sons of his mother.

With this revelation, the entire story of Gideon comes into sharper focus. Was it the murder of his brothers by the kings of Midian that made him so fearful and timid when the Lord called him to lead the fight (Judges 6:11–15)? Did the Lord choose Gideon, in part, to avenge the murder of his own family members as well as all the others killed in Israel?

And yet, this discovery opens other questions. Among these is Gideon’s true motive for chasing down the Midianites even after they fled past the Jordan River. Was he intent on fulfilling God’s mission or avenging himself and his family? Perhaps both played a role.

Gideon says to the pair that if they had not killed his brothers, he would not kill them now. He swears this is true “as Yahweh lives.” This is a statement of faith in Yahweh, but also a declaration that Gideon’s motive for killing these kings is at least partly his own personal revenge.

Verse 20. So he said to Jether his firstborn, “Rise and kill them!” But the young man did not draw his sword, for he was afraid, because he was still a young man.

Gideon has made it clear that he is about to kill the two Midianite kings. This will be done, in part, for killing his brothers at Mount Tabor (Judges 8:18–19). Instead of doing it himself, he commands his young, firstborn son Jether to carry out the sentence. Gideon may have believed he was giving his son the honor of avenging his uncles. Perhaps he also meant to shame Zebah and Zalmunna by allowing a boy to end their lives.

Whatever Gideon’s motive, this becomes a difficult scene to witness. Jether is terrified at the thought of killing these men. Being confronted with captives, and in front of witnesses, and without prior experience, the boy does not even draw his sword. Instead of receiving the honor of avenging his family, Jether likely experienced shame for his fear and lack of will. Gideon’s demand comes across as insensitive—even cruel—through modern eyes.

As it happens, the condemned men themselves will provide Gideon’s son with an escape from this awkward exchange. Since flattery has not worked, and they know they will die, they shift to challenging Gideon’s own manhood (Judges 8:21).

Verse 21. Then Zebah and Zalmunna said, “Rise yourself and fall upon us, for as the man is, so is his strength.” And Gideon arose and killed Zebah and Zalmunna, and he took the crescent ornaments that were on the necks of their camels.

Are Zebah and Zalmunna taunting Gideon or flattering him? Commentators differ. The captured enemy kings (Judges 8:12–13) are daring Gideon to kill them himself (Judges 8:20). They quote a proverb about strength and manhood—a defiant provocation from condemned men with nothing to lose. This mirrors the bravado seen in modern action movies, novels, and comic books: the gritty soldier telling his executioner, “Just kill us yourself…if you’re man enough!”

Another explanation is that the Midianite kings would prefer being killed by a great warrior, like Gideon. Part of the shame of Sisera’s death was being killed by a woman (Judges 4:22; 5:26). To die at the hands of an accomplished warrior, at least, presents a respectable image. Yet another facet might be avoiding a messier, more painful death. Gideon’s frightened son, Jether, clearly isn’t experienced with a sword. Gideon is much more likely to deliver a decisive, clean blow than a terrified novice.

Whatever their motive, or combination of motives, the two men get their last wish. Gideon kills them and ends the ordeal. Then he takes crescent ornaments from the kings’ camels. Scholars suggest these were representations of the moon god, worshipped by many pagan peoples during this time. The crescents may also have indicated the royal positions of the kings. We’re not told what Gideon does with these objects, other than adding them to the rest of his spoil from the battles.

Verse 22. Then the men of Israel said to Gideon, “Rule over us, you and your son and your grandson also, for you have saved us from the hand of Midian.”

The Midianite army and their allies have been thoroughly defeated, wiped out by Gideon and his 300 warriors (Judges 7:8) by the power of God (Judges 8:10–12). The victory is fully completed with the execution of two murdering kings (Judges 8:18–21).

Now representatives of Israel approach Gideon with an offer. They ask him to become the first leader of a family dynasty that will continue through his sons and grandsons. The nation asks Gideon to become their permanent leader. The Hebrew term for a king, melek, is not mentioned. But the description is exactly that.

This is not a senseless offer. The Israelites recognize what has been accomplished under Gideon’s leadership. They can also see the benefits of having some form of leadership, rather than the randomness and chaos which made Israel so weak against Midianite raiders (Judges 6:1–5). In the afterglow of great victory, the people can think of no one better to lead than Gideon, after what he has done. Gideon previously described himself as the least member of a weak clan (Judges 6:15). To now be offered a kingship must have been an unimaginable honor.

Still, Gideon recognizes that this offer misunderstands what has been accomplished. The people of Israel are giving him credit for saving them, rather than giving that glory to the Lord (Judges 7:15). God winnowed Gideon’s original army down to a task force of 300 men because He did not want Israel to conclude they had saved themselves (Judges 7:2). God’s intent was for the people to recognize divine providence. Instead, they seem to conclude that Gideon is the crucial piece of their victory.

This means Israel’s offer is not only driven by emotion, rather than reason, it’s also unspiritual. Gideon will refuse to participate in this error—at least officially. Yet his actions unfortunately contribute to Israel’s continued addiction to idols (Judges 8:27).

Context Summary
Judges 8:22–28 begins Israel’s plea for Gideon to become their ruler. They offer him a throne that would be passed to his descendants. Gideon refuses, insisting that the Lord will rule over Israel. Instead, Gideon requests tribute from the spoils of battle. He uses some of this to make a religious artifact which he installs in his hometown. Sadly—but in keeping with the pattern of the book of Judges—the people of Israel turn the object into an idol. Gideon and his own family are somehow tangled up in that sin. Still, Israel remains at peace so long as Gideon lives, which is another forty years.

Verse 23. Gideon said to them, “I will not rule over you, and my son will not rule over you; the Lord will rule over you.”

The Israelites approached victorious Gideon (Judges 6:1–5; 8:10–12) with an offer: to rule over them permanently. They ask him to begin a dynasty that will include his son and grandsons (Judges 8:22). The role was not literally described using the Hebrew word for “king,” but the details amount to the same thing.

Gideon refuses. He has been communicating with the Lord from the beginning of this story (Judges 6:11–14), and he understands clearly that God does not intend Israel to be ruled by a king in this moment. The Lord wants all of Israel to answer to Him directly. To some extent, this has been God’s ideal for all people in all times: direct and personal submission to His will. Government is not without purpose (Romans 13:1), or value (Romans 13:3–4). Yet the Lord has never intended His people to put their ultimate trust in human rulers.

And so, as he should, Gideon answers clearly and without hesitation. He rejects the offer to become Israel’s monarch, or to pass the role to his children. He rightly encourages Israel to follow what they’ve already been told by the Lord God (Joshua 24:15–18). He specifically refers to God as Yahweh (Exodus 3:15), the Hebrew term specifically indicating the One True God of Israel.

Verse 24. And Gideon said to them, “Let me make a request of you: every one of you give me the earrings from his spoil.” (For they had golden earrings, because they were Ishmaelites.)

Gideon rejected an offer from the people of Israel to rule over them (Judges 8:22). They wanted him to begin a dynasty that will include his sons and grandsons. Yet God’s intent was for each person in Israel to submit to His will (Joshua 24:15–18). Therefore, God drastically reduced the number of men in Gideon’s main army (Judges 7:2). Israel’s rescue (Judges 8:18–21) from Midian’s raids (Judges 6:1–5) was to be a clear sign of God’s power, not Israel’s.

Having passed this test, however, Gideon unfortunately does precisely what many kings do. He leverages his fame and the people’s gratitude to serve himself. He asks every man to give him the earrings they have taken from the defeated enemy as spoils of war. The writer explains that Midianites wore earrings because they were Ishmaelites. This would most literally refer to the descendants of Ishmael, son of Abraham through Hagar (Genesis 16:1–2, 11–12). Scholars suggest the term was also used to describe anyone from a particular region.

“Spoils” are the materials captured or recovered after victory in battle. It’s not clear if Gideon was asking for one earring per person, or if he was asking for all the earrings taken from defeated Midianites. In any case, Gideon’s request is that he be paid a sort of tribute for his role as leader during the war. While Gideon has declined to become their ruler, he still asks them to submit payment to him exactly as a king might do.

More troubling is the fact that Gideon is not recorded declaring God’s role in the victory. He properly referred to God when speaking about how Israel was to be governed (Judges 8:23). Perhaps he did, in fact, remind the people that God’s power is what rescued them. But Judges makes no mention of this; it’s notable that there is no record of Gideon deflecting credit for the victory to God. Instead, he asks for tribute from the people. He seems willing to take some credit and see himself as deserving payment as a result.

Verse 25. And they answered, “We will willingly give them.” And they spread a cloak, and every man threw in it the earrings of his spoil.

Gideon sensibly turned down his countrymen’s request that he become their ruler (Judges 8:22–23). Instead, he insisted the Lord would rule them (Joshua 24:15–18). However, there is no indication that Gideon reminded the people of God’s role in the victory (Judges 7:2). Instead, he asked those who had battled against the Midianites to give him earrings, as a tribute payment for his leadership. This is the kind of thing expected from a ruler. Gideon seems to be giving the people mixed messages about whether he is assuming command over the nation.

One of the benefits of war in many eras, including this one, was collecting “spoils” from the enemy. This is catch-all term includes things captured or recovered by individual soldiers through battle. The Midianites may have been especially well outfitted, meaning that the Israelites may have collected small fortunes in the aftermath of the battles. They don’t seem to hesitate even for a moment to surrender enemy earrings to Gideon. Each man pays this tribute, of sorts, by tossing the earrings he has collected onto a pile on top of a cloak spread out on the ground. This shows their respect and loyalty towards Gideon.

Verse 26. And the weight of the golden earrings that he requested was 1,700 shekels of gold, besides the crescent ornaments and the pendants and the purple garments worn by the kings of Midian, and besides the collars that were around the necks of their camels.

The men of Israel asked Gideon to be their ruler. He has refused, insisting that the Lord should be their ruler (Judges 8:22–23). However, just as a king might do after a victory, Gideon has asked for gold earrings collected from the enemy as the spoils of war (Judges 8:24–25). It’s a savvy request. The Midianites were part of a larger people group that wore such earrings. It likely wasn’t a big sacrifice for each man to give a single captured earring to Gideon—especially since these were recovered, not drawn from the people’s personal wealth.

Taken together, however, the tribute of earrings adds up to 1,700 shekels of gold. Historians believe a Hebrew shekel was between 2/5 and 2/3 of an ounce, or about 11.5 grams. 1,700 shekels would come to as much as 71 pounds, or 19.6 kilograms, of gold. This would be a considerable sum: enough to make a solid gold bar roughly the size of a liter or quart container.

In addition, Gideon had taken the possessions of Zebah and Zalmunna, the kings of Midian. These included the crescent ornaments from the necks of their camels. Those were probably in the form of a moon god. He would also have taken the kings’ pendants, royal purple garments, and additional collars from their camels’ necks. Even further would have been whatever goods and valuables were with the kings when they were captured.

Gideon has suddenly become quite a wealthy man. His use of this gold, however, will go badly for himself and his people.

Verse 27. And Gideon made an ephod of it and put it in his city, in Ophrah. And all Israel whored after it there, and it became a snare to Gideon and to his family.

Scripture does not explain Gideon’s exact motivation for making a golden ephod. The result was disastrous. The object was worshiped by the people of Israel, as an idol. The bible applies a sharp, harsh term: zanah, used for things like fornication and prostitution. In a common spiritual metaphor, the people are said to have “whored” after the object. Their worship of it was unfaithfulness to God, as much as adultery is unfaithfulness to a spouse. Idolatry is as self-debasing as a person selling their body for someone else’s sexual use. The English word “whore” evokes a distasteful response, and idolatry is similarly disgusting to the Lord.

The term used in this passage doesn’t clearly explain what, exactly, the object Gideon created looked like. In the Law, God had directed Israel to use an ‘ephowd as part of worship. In that context, an “ephod” was a shirt-like garment worn by the high priest in his ceremonial duties (Exodus 28:6). However, ephods were also used in the worship of false gods in Egypt and other parts of Mesopotamia. In contexts other than the worship of the God of Israel, the term might have been used generically for sacred objects. The passage gives no further details about which of the two meanings is in mind.

Also unclear is whether the ephod was made of solid gold or made with golden threads. In either case, Gideon may have used it as a kind of oracle for seeking guidance from Israel’s God or other false deities. The ephods of Israel’s priests were associated with objects called Urim and Thummim, which somehow involved determining God’s will (Exodus 28:30; Numbers 27:21; 1 Samuel 14:41).

From the perspective of a modern reader, it might be surprising to realize Gideon has not entirely given up worship of other gods alongside the one true God. He sets up his ephod in his hometown of Ophrah, just as idols to Baal and Asherah had been found on his father’s land (Judges 6:25–27). Gideon’s influence turns this religious icon into an object of worship for the entire nation.

For all he has accomplished by faithfully following God, Gideon is the only judge recorded as leading Israel into acts of false worship and betrayal of the Lord. This comes with a price. In some way, the ephod becomes a “snare” for Gideon and his family. No details about that are provided; this might simply mean that they were caught up in idolatrous worship. It might also mean that owning the ephod brought strife and controversy into Gideon’s home. The next chapter details the sordid, ugly experiences of Gideon’s children (Judges 9:1–5).

Verse 28. So Midian was subdued before the people of Israel, and they raised their heads no more. And the land had rest forty years in the days of Gideon.

This verse follows the familiar pattern of Judges, though with some differences. When the people cried out (Judges 6:1–5), God raised up a deliverer in Gideon (Judges 6:11–12). God worked through Gideon to subdue the Midianites completely (Judges 8:10–12). They ceased to be a threat to Israel.

One way to interpret this verse’s reference to “raising heads” is in regards to Israel. When Midian was oppressing the people, God’s people were on constant alert, worried that they would be attacked. Now, thanks to a thorough victory, the people had no need to raise their heads to look for raiders. The other, more likely interpretation is that the ones no longer “[raising] their heads” are the Midianites: they are subdued and don’t presume to challenge Israel.

This relative peace continued for forty years—an entire generation—in connection to the life of Gideon. What is left out is any mention that Gideon or others acknowledged that the Lord God, not their own power, had saved Israel once again (Judges 7:2). Instead, Gideon seems to have received all the credit from his countrymen. The last verses of chapter 8 include other ways in which Gideon’s story differs from others in this book.

Verse 29. Jerubbaal the son of Joash went and lived in his own house.

In these verses, Gideon’s story once again differs from the common pattern of the book of Judges. Instead of ending with the previous verse’s report—forty years of peace while Gideon lived (Judges 8:28)—the writer adds a post-script. This uses the second name, or title, earned in Gideon’s first act as God’s deliverer: Jerubbaal. This name roughly means “let Baal contend with him,” referring to Gideon’s destruction of a pagan altar. Neighbors wanted to kill Gideon, but his father Joash told the townspeople to let Baal defend himself (Judges 6:31–32).

Gideon moves back to his hometown following the victory over the Midianites. He will live the rest of his life in apparent ease. But as soon as he dies, Israel will ignore his family (Judges 8:35).

Context Summary
Judges 8:29–35 describes Gideon’s enormous family after God’s power defeated Midianite raiders. Wealthy and influential, Gideon takes many wives and has seventy sons. This includes one son by a Canaanite concubine. Unrestrained by a deliverer after Gideon’s death, the people of Israel dive deeper into worshiping false idols. They abandon God and worship Baal-berith. They also stop caring for Gideon’s family. This sudden change factors into the sordid events recorded in chapter 9.

Verse 30. Now Gideon had seventy sons, his own offspring, for he had many wives.

Victory over the Midianites made Gideon a very wealthy man. This would partly be thanks to gold he received when he requested a tribute from spoils of war (Judges 8:24–26). Gideon used some of that gold to make an object that became a false idol worshiped in Israel (Judges 8:27). He would have had plenty of other money, however, including the goods he took from the conquered Midianite kings.

Gideon used his wealth and fame to take many wives. Those wives bore Gideon seventy sons, and presumably a substantial number of daughters. The resources necessary to support so many wives and children would have been enormous in any era, but especially in the ancient world. That Gideon could live “like a king:” in luxury and prosperity, despite not literally being a king (Judges 8:22–23) suggests Gideon held profound influence in Israel.

Verse 31. And his concubine who was in Shechem also bore him a son, and he called his name Abimelech.

During the decades following Israel’s victory over the Midianites (Judges 6:1–5; 8:10–12), Gideon was wealthy and powerful. He took numerous wives and had an enormous number of children, including seventy sons (Judges 8:30). Likely, all his “official” wives were Israelites, in keeping with the requirements of God’s law for Israel (Deuteronomy 7:3–4).

The woman described in this verse, however, was probably not an Israelite. She was likely a Canaanite woman, from the mostly Canaanite town of Shechem. Gideon clearly had no problem marrying many women, but this woman is not a “wife.” She is described as a concubine. In Old Testament culture, a concubine was more of a servant (Judges 9:18) than a wife; such relationships were primarily about sex. Gideon’s home (Judges 8:29) is in Ophrah (Judges 6:11; 8:32); this woman lives in an entirely different town.

Gideon has a son with this concubine, whose story will take center stage in the following chapter. This verse is usually translated to mean that Gideon chose the child’s name. Strictly speaking, the Hebrew of this verse can suggest the name came from either Gideon, or from the concubine mother. That the chosen name is Abimelech—literally meaning “the king is my father”—suggests the latter (Judges 8:22–23), since Gideon rejected the role of king. If Gideon did, in fact, choose the name, it implies a level of arrogance about his position in the nation.

If this woman was a Canaanite, having a son with her was a direct disobedience to God’s law for His people. God commanded the Israelites not to intermarry with the people of the land and have children with them. His purpose for that command was explicitly a matter of faith: such relationships would lead Israel into sin (Deuteronomy 7:3–4). This rebellion against God will have far-reaching consequences for Gideon’s entire family.

Verse 32. And Gideon the son of Joash died in a good old age and was buried in the tomb of Joash his father, at Ophrah of the Abiezrites.

Gideon’s story is one of the longest and most involved of the judges described in this book. God used him to deliver Israel from her enemies (Judges 6:1–5; 8:10–12) and to bring peace for forty years (Judges 8:28). Though he rightly declined to become king (Judges 8:22–23), he served himself (Judges 8:24–26) and led Israel into idol worship (Judges 8:27). He likely openly betrayed God’s law (Deuteronomy 7:3–4) in taking a Canaanite woman and having a son with her (Judges 8:31).

Still, Gideon lived a long and full life, eventually being buried in the tomb of his father Joash, in his hometown of Ophrah (Judges 6:11; 8:32). With the end of Gideon’s life, the familiar pattern of Judges will eventually reset and begin to repeat (Judges 2:11–19). First, though, his son by an unnamed concubine will commit acts of brutality (Judges 9:1–5).

Verse 33. As soon as Gideon died, the people of Israel turned again and whored after the Baals and made Baal-berith their god.

After forty years of peace in Israel, Gideon has died (Judges 8:32). As is the case with many of the judges, the loss of Israel’s latest deliverer frees the people to immediately return to worshiping the false gods of the land of Canaan (Judges 2:11–19). Although Gideon led the people to worship the golden ephod he had created (Judges 8:27), he must also have restrained the people from returning to worship of the gods of the land. These false gods were referred to using the term baal, which broadly refers to a “lord.”

Here, again, the writer uses the Old Testament metaphor of infidelity when speaking of idolatry. The Hebrew term zanah refers to fornication and prostitution. The imagery is of something debased, vile, shameful, and wicked. The disgust that God applies to idolatry is reflected in the pungent English word “whoring.” Israel once again became unfaithful to their God, parallel to someone being sexually unfaithful to a spouse. Even more embarrassing, idolatry made the people comparable to a prostitute: serving other gods in search of personal profit.

This time, the focus of Israel’s worship is a god called Baal-berith, which may mean “Master of the covenant.” This betrayal of the Lord God might have been especially outrageous: the text suggests Israel made that false god their only god. They literally replaced the Lord with this version of Baal (Exodus 20:1–6). The worship of Baal-berith may have been centered in the Canaanite town of Shechem (Judges 8:30–31). It is there where much of the following chapter will take place.

Verse 34. And the people of Israel did not remember the Lord their God, who had delivered them from the hand of all their enemies on every side,

Following the death of God’s deliverer, Gideon (Judges 8:32–33), the people of Israel began to sin in three specific ways. First, as described in the previous verse, they became unfaithful to the Lord. They once more worshipped the Canaanite deities known as Baals. They made a god known as Baal-berith their god in place of the One True God (Exodus 3:15; 20:1–6).

Second, in this verse, they once again forgot the Lord—they failed to “remember” Him. This implies an intentional setting aside of something. It doesn’t mean they became unaware of God’s existence or lost all memory of what had happened in the past. Rather, it means they stopped thinking those things mattered. They lived as if He didn’t exist and worshipped as if He was not real.

The third sin is mentioned in the following verse: callousness to Gideon’s surviving family (Judges 8:35).

Verse 35. and they did not show steadfast love to the family of Jerubbaal (that is, Gideon) in return for all the good that he had done to Israel.

Gideon’s story ends with a description of the three sins the people of Israel took up after his death (Judges 8:29–32). First, they immediately returned to the worship of the false gods known as the Baals. Second, they set aside honor for the Lord (Judges 8:33–34). They stopped worshiping the only true God (Exodus 3:15) who had saved them repeatedly.

Finally, the people of Israel turned their backs on Gideon’s family. They didn’t show them the same love they had shown to Gideon. They didn’t honor all the good he had done for Israel, in the power of the Lord, by continuing to do good to his family.

That sudden, callous change might have inspired the tragic events which follow. One of Gideon’s sons, Abimelech, will bring the rest of his family to ruin, as described in the following chapter. Nobody in Israel will rise to save or avenge them. God will do so Himself.

End of Judges 8

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