Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Adam Clarke's Commentary and Critical Notes on the Bible
Judges 7 Introduction
The Lord commands Gideon to make a selection of a small number of his men to go against the Midianites. Three hundred only are selected; and into the hands of these God promises to deliver the whole Midianitish host, Judges 7:1-8. Gideon is directed to go down unto the host in the night, that he may be encouraged on hearing what they say, Judges 7:9-12. He obeys, and hears a Midianite tell a remarkable dream unto his fellow, which predicted the success of his attack, Judges 7:13-15. He takes encouragement, divides his men into three companies, and gives each a trumpet with a lighted lamp concealed in a pitcher, with directions how to use them, Judges 7:16-18. They come to the Midianitish camp at night, when all suddenly blowing their trumpets and exposing their lamps, the Midianites are thrown into confusion, fly, and are stopped by the Ephraimites at the passage of Jordan, and slain, Judges 7:19-24. Oreb and Zeeb, two Midianitish princes, are slain, Judges 7:25.
INTRODUCTION TO Judges 7
In this chapter we have an account of the army under Gideon gathered out of several tribes, which from 32,000 were reduced to three hundred, and we are told by what means this was done, Judges 7:1 and how he was directed to go into the host of the Midianites, where he heard one of them telling his dream to his fellow, which greatly encouraged him to believe he should succeed, Judges 7:9 also we are told the form and manner in which he disposed of his little army to attack the Midianites, and the orders he gave them to observe, which had the desired effect, and issued in the total rout of that large body of people, Judges 7:16 and those that were not destroyed were pursued by persons gathered out of several tribes, and the passages of Jordan were taken by the Ephraimites, so that those that attempted their escape into their own country, there fell into their hands, Judges 7:23.
VII.
- The two camps. Judges 7:2-3. Gideon is bidden to dismiss all who are afraid. Judges 7:4-8. The remaining ten thousand are tested by the way in which they drink at the fountain of Harod, and only 300 are left. Judges 7:9-14. The Lord encourages Gideon by suffering him to overhear the narration of a dream in the camp of the Midianites, Judges 7:15-18. Gideon’s stratagem with lamps and torches. Judges 7:19-21. Panic and slaughter in the host of Midian. Judges 7:22-23. Their disastrous flight, and their pursuit by the Israelites. Judges 7:24-25. Capture of Oreb and Zeeb.
Chs. 6–8. Gideon delivers Israel from the Midianites
For some years the Midianites had been the terror of Central Palestine. These nomad Arabs from the S.E. desert used to pour into the country during harvest time, and devastate the fertile neighbourhood of Shechem and the plain of Jezreel. At last Gideon, a Manassite belonging to the clan of Abiezer, contrived with a small band of fellow clansmen to rid the land of this intolerable scourge: he inflicted a severe defeat upon the invaders, and put their chiefs to death. As a trophy of the victory he made out of the spoils an ephod, which he set up in the sanctuary of Jehovah at Ophrah, his native village, where he spent the rest of his days with much dignity and influence. The ‘day of Midian’ was long remembered as a notable instance of. Jehovah’s intervention on behalf of Israel: see Isaiah 9:4; Isaiah 10:26, Psalm 83:9-12.
The main outlines of the story are clear, but the details raise problems which have not yet been solved. Different traditions have been pieced together; these again have received later additions; and the various elements are interwoven in a manner which renders the literary analysis of these chapters unusually difficult and uncertain. (a) It will be noticed at once that Jdg 8:4-21 is not the sequel of the preceding narrative. In Jdg 8:4-21 Gideon with 300 men pursues the Midianite kings Zeba and Zalmunna on the E. of the Jordan as far as the edge of the desert, captures them, and slays them with his own hand; on one of their forays they had murdered his brothers at Tabor; the motive of Gideon’s pursuit is to satisfy his personal revenge. In Jdg 6:1 to Jdg 8:3 Gideon is called by God to deliver Israel from the repeated incursions of the Midianites; he attacks their camp near Mt Gilboa and creates a disastrous panic; the men of Ephraim are summoned to his aid, and they cut off the fugitives at the fords of Jordan; they capture and kill the two princes Oreb and Zeeb. Here the whole action, like the deliverance, is national. In Jdg 7:25 b and Jdg 8:10 b an editor has tried to harmonize the two accounts. They do not necessarily contradict one another. It is quite likely that private motives spurred Gideon to place himself at the head of a united resistance, when God called him, and that he took the opportunity to wipe off a score of his own against the common enemy, (b) But Jdg 6:1 to Jdg 8:3 itself is not a consistent whole. Thus the call of Gideon is described in Jdg 6:11-24 and again, altogether differently, in Jdg 6:25-32; the summons to the neighbouring tribes is sent out before the battle in Jdg 6:35, and after it in Jdg 7:23; two traditions seem to be mingled in the account of the attack, Jdg 7:15-21, in one of them the trumpets were remembered as a feature of the story, in the other the torches and pitchers.
It is difficult to decide whether the antecedents of Jdg 8:4-21 can or cannot be traced in the composite narrative, Jdg 6:1 to Jdg 8:3. Some critics regard Jdg 8:4-21 as an excerpt from a third source and unrelated to what precedes; others attempt to connect it with one of the two accounts of Gideon’s call and his attack upon the camp near Mt Gilboa. On the one hand Jdg 8:4-21 does not suggest that a disastrous battle and a desperate flight had just occurred; the Midianite kings are encamped on the edge of the E. desert in careless security; apparently they have returned from a foray in the West, most likely the one in which they killed Gideon’s brothers; they do not suspect any pursuit. But, on the other hand, this episode does imply some previous account of Gideon and of a Midianite invasion; possibly too (but this is more questionable), some tradition of a recent attack upon the Midianites on the W. of Jordan (cf. Jdg 8:5). We may therefore connect Jdg 6:2-6 (in part), Jdg 6:11-24; Jdg 6:34, Jdg 7:1; Jdg 7:16-21 (in part) with Jdg 8:4-21, remembering, however, that the connexion with Jdg 7:1; Jdg 7:16-21 (in part) is less evident. The other narrative, generally allowed to be the later of the two, will then consist of Jdg 6:7-10; Jdg 6:25-33; Jdg 6:35 a, Jdg 6:36-40, Jdg 7:9-21 (in part), Jdg 7:22 to Jdg 8:3.
It will be seen that both in the older (Jdg 8:4) and in the later narrative (Jdg 8:2 f.) Gideon’s force was composed of his own Abiezrites; the number 300 seems to have been a fixed element in the general tradition. The description of the way in which the immense host of volunteers was reduced to this figure, Jdg 6:35 f., Jdg 7:2-8, must have been added later to the two main narratives.
The closing verses, Jdg 8:22-35, contain the loose ends of the fragmentary traditions which have been pieced together in the preceding history. The ephod belongs to the archaic stage of religion; Jdg 8:24-27 a (to Ophrah) fit in very well as the conclusion of the early narrative, Jdg 8:4-21. As it stands, Jdg 8:29 is obviously out of place after Jdg 8:27, but it would form a suitable sequel to Jdg 8:3. The offer and refusal of the kingship, Jdg 8:22-23, betray the theocratic bias of a later age. Jdg 8:30-32 furnish the transition to the story of Abimelech, and shew signs of a late editorial hand. In Jdg 8:27 b, Jdg 8:28; Jdg 8:33-35, as in Jdg 6:1 and here and there in Jdg 6:2-6, we recognize the familiar handiwork of the Deuteronomic redactor, who, in his customary manner, provided the whole story with introduction and conclusion, and interpreted it on his own religious principles.
The preceding analysis is merely an attempt to account for the way in which the narrative has been put together. The text as we have it contains inconsistent and duplicate versions, which to a certain extent can be distinguished, but it is impossible to trace them apart all the way through.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jud 7:1-8.
Jud 7:1-8.
GIDEON'S ARMY.
1. Jerubbaal--This had now become Gideon's honorable surname, "the enemy of Baal."
well--rather "spring of Harod," that is, "fear, trembling"; probably the same as the fountain in Jezreel
(1Sa 29:1).
It was situated not far from Gilboa, on the confines of Manasseh, and the name "Harod" was bestowed on it with evident reference to the panic which seized the majority of Gideon's troops. The host of the Midianites were on the northern side of the valley, seemingly deeper down in the descent towards the Jordan, near a little eminence.
The well of Harod - i. e. of trembling, evidently so called from the people who were afraid Judges 7:3. It is identified with great probability with Ain Jalud, a spacious pool at the foot of Gilboa; (by Conder, with Ain el Jem'ain (the spring of the two troops)).
Moreh was, probably, the little Hermon, the Jebel ed-Duhy of the Arabs, which encloses the plain two or three miles north of Gilboa, which shuts it in on the south.
Then Jerubbaal, who is Gideon - It appears that Jerubbaal was now a surname of Gideon, from the circumstance mentioned Judges 6:32. See Judges 8:35.
The well of Harod - If this was a town or village, it is nowhere else mentioned. Probably, as חרד charad signifies to shake or tremble through fear, the fountain in question may have had its name from the terror and panic with which the Midianitish host was seized at this place.
This chapter presents us with Gideon in the field, commanding the army of Israel, and routing the army of the Midianites, for which great exploit we found in the former chapter how he was prepared by his converse with God and his conquest of Baal. We are here told, I. What direction God gave to Gideon for the modelling of his army, by which it was reduced to 300 men, Jdg 7:1,8. II. What encouragement God gave to Gideon to attack the enemy, by sending him secretly into their camp to hear a Midianite tell his dream, Jdg 7:9-15. III. How he formed his attack upon the enemy's camp with his 300 men, not to fight them, but to frighten them, Jdg 7:16-20. IV. The success of this attack; it put them to flight, and gave them a total rout, the disbanded forces, and their other neighbours, then coming in to his assistance, Jdg 7:21-25. It is a story that shines very brightly in the book of the wars of the Lord.