Charles Ellicott Commentary Judges 8

The men of Ephraim. —The arrogance of this tribe was derived partly from its strength, and partly from the memories of their ancestor Joseph; from the double portion which Joseph had received in memorial of his pre-eminence; from the fact that Jacob, in his blessing, had preferred the younger Ephraim before his elder brother, Manasseh; and from the almost regal influence which had been so long exercised by their tribesman, Joshua. This arrogance was destined, as we shall see later, to bring on them a terrible humiliation (Judges 12:1). The complaint was fiercely urged, probably at the time when, by bringing the heads of Oreb and Zeeb (Judges 7:25), they had proved both their power and their fidelity to the national cause. What they wanted was the acknowledgment of their claims (their hegemony, as the Greeks would have called it) by all the tribes.

They did chide with him sharply. —Literally, with force or violence, as in 1 Samuel 2:16, so that the Vulgate renders it, jurgantes fortiter, et prope vim inferentes, “strongly reproaching him, and almost treating him with violence.”

What have I done now in comparison of you? —Since Gideon was by no means a man of a very easily calmed and peaceful disposition, we see the strong and noble self-control which this answer manifests. He was not in a condition, even had he wished it, to humble the fierce jealousy of this kindred tribe, as the more independent Jephthah, who was not so closely bound to them, did not scruple to do. He remembered that Zebah and Zalmunna were still safe; the Midianites were as yet by no means finally crushed. Patriotism as well as right feeling demanded that at such a moment there should be no civil discord.

Is not the gleaning ...? —The answer has a proverbial sound. (Compare to Deuteronomy 24:21.) It here implies that Ephraim, by a mere subsequent and secondary effort, had achieved more (as yet) than Gideon himself had done, or perhaps that the two bloody heads which were their “gleaning” were better than the “vintage” of obscure thousands. In admitting this, in waiving all self-assertion, Gideon was setting an example of the spirit which is content to suffer wrong, and to take less than its proper due (elassousthai, Time. i. 77). Nor was there any irony or willful sacrifice of truth in his remark, for there can be no doubt that the Ephraimites had wrought a splendid victory (Isaiah 10:26). The Chaldee renders it, “Are not the weak of the house of Ephraim better than the strong of the house of Abiezer?”

Then their anger was abated towards him. —The soft answer turned away wrath (Proverbs 15:1). The word for anger is mach, “wind,” or “spirit”—anger expressed by fierce breathing through the nostrils, the blast of the terrible ones (Isaiah 25:4). (Compare to Ecclesiastes 10:4: If the spirit (ruach) of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences.) “Gideon’s good words were as victorious as his sword.”—Bp. Hall.

And Gideon came to Jordan.—This verse resumes the narrative of Judges 7:23. The intermediate verses are an episode, and they are only introduced here by anticipation, to conclude the account of the tribe of Ephraim.

And passed over.—Literally, passing over; but the English Version is correct as to the meaning, and it may be regarded as certain that Succoth was to the east of the Jordan.

Faint, yet pursuing.—It may be doubted whether the usual application of these words is accurate. The Septuagint renders them, “fainting and hungry,” and the Vulgate, “and for weariness they could not overtake the fugitives.” Literally it is, faint and pursuing, where the and is explanatory. “Exhausted and pursuing,” i.e., exhausted from pursuing (Keil). “In 1815 Mehemet All pursued the Arabs with such haste that he found himself without provisions, and had to be content with a few dates; but the result was a great success” (Ritter xii. 932).

Unto the men of Succoth. —The name Succoth means “booths,” and the place was so named, or re-named, because of the “booths” which had been erected there by Jacob on his return from Padan-aram (Genesis 33:17; Joshua 13:27). It was situated in the tribe of Gad, and is probably the Sukkot mentioned by Burckhardt as on the east of Jordan, southwards from Bethshean. The “valley of Succoth” is mentioned in Psalms 60:6; Psalms 108:7.

Loaves of bread. —The loaves are round cakes (ciccar). His request was a very modest and considerate one. He did not “requisition” them for forces, or for intelligence, or for any active assistance, because he might bear in mind that they on the east of Jordan would, in case of any reverse or incomplete victory, be the first to feel the vengeance of the neighboring Midianites. But to supply bread to their own hungry countrymen, who were fighting their battles, was an act of common humanity which even the Midianites could not greatly resent.

Unto the people that follow me. —Literally, which is at my feet, as in Judges 4:10.

Zebah and Zalmunna. —These were Emirs of higher rank than the Sheikhs Oreb and Zeeb, though Josephus calls them only “leaders,” while he calls Oreb and Zeeb “kings.” Zebah means “a sacrifice,” perhaps one who had been consecrated by his parents to the gods of Midian. Zalmunna seems to mean “shadow of an exile,” or, according to Gesenius, “shelter is denied him”—an unintelligible name, but perhaps due to some unknown incident. They are called “kings of Midian” (malkai Midian), as in Numbers 31:8. Oreb and Zeeb are only called Sarim, the same title as that given to Sisera (Judges 4:2), and in the next verse to the elders of Succoth.