Judges 7:2

Jdg 7:2 And the LORD said unto Gideon, The people that [are] with thee [are] too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me.

Ver. 2. Are too many.] They thought themselves too few, and therefore feared. God’s thoughts are not as man’s thoughts: he never complaineth of too few: but saith, as that general did to his fearful soldiers, How many reckon you me for? I alone am a whole army of men. {Isa 52:12}

Lest Israel vaunt themselves.] Which yet they had small reason to do, everything considered. But God knoweth the vanity of men’s minds, and "needeth not that any should testify of man, for he knoweth what is in man." {Joh 2:24-25} So bladder-like is the soul, that filled with the wind of vain glory, it grows great and swells in pride: but if pricked with the least pin of grief or fear, it shrivelleth to nothing.

Mine own hand hath saved me.] Memet meis viribus servavi. Man is a self-ascribing creature. Ajax acknowledged no god but his sword. Sejanus sacrificed to himself. Polyphemus setteth up himself for the sole doer. {a} The Caldeans sacrifice to their own net. {Hab 1:16}

{a} Dio. Euripides.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jdg 7:2. The people that are with thee are too many — The army consisted of thirty-two thousand men, a small army in comparison of what Israel might have raised on so great an occasion, and a very small one in comparison with that which the Midianites had now brought into the field. Gideon, doubtless, was ready to think they were too few; but God comes to him and tells him they were too many. It is indeed the same thing with God to save by many or by few; but man being prone to attribute every thing to natural causes rather than to God, it is one great design of God in all his dispensations, both of providence and grace, to counteract this evil disposition in our nature which robs God of his glory, and to cause us to consider him, and see his hand more in all things.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

God will not that any creature deprive him of his glory.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

the Lord said unto Gideon, The people . . . are too many--Although the Israelitish army mustered only thirty-two thousand (or one-sixth of the Midianitish host), the number was too great, for it was the Lord's purpose to teach Israel a memorable lesson of dependence on Him.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. The people that are with thee are too many] Had he led up a numerous host against his enemies, the excellence of the power by which they were discomfited might have appeared to be of man and not of God. By the manner in which this whole transaction was conducted, both the Israelites and Midianites must see that the thing was of God. This would inspire the Israelites with confidence, and the Midianites with fear.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2) The people that are with thee are too many for me.—This must have put the faith of Gideon to a severe trial, since the Midianites were 135,000 in number (Jdg_8:10), and Gideon’s forces only 32,000 (Jdg_7:4).

Lest Israel vaunt themselves.—See Deu_8:17.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. The people that are with thee] Whatever is to be understood by these words in Jdg_7:1, here they must refer to the host mentioned in Jdg_6:35.

lest Israel vaunt themselves against me] For the thought cf. Deu_8:11-17; Deu_9:4 f.; the same word vaunt occurs in Isa_10:15. The army is to be reduced in order that Jehovah’s intervention on behalf of Israel may be the more striking and all the glory His; cf. 1Sa_14:6, Psa_44:3, 1Co_1:25-27.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the Lord said unto Gideon, the people that are with thee are too many,.... It appears, by what follows, that there were 32,000 of them, which was but a small army to engage with one of 100,000 more than they; for such was the army of the Midianites and their associates, see Jdg 8:10 but the people were too many, says the Lord:

for me to give the Midianites into their hands; who would be apt to ascribe the victory to themselves, and not to the Lord; to their number, strength, and valour, and not to the hand of the Lord:

lest Israel vaunt themselves against me, saying, mine own hand hath saved me; or glory over me, take the glory from me, and ascribe it to themselves, boasting that by their power and prowess they had obtained the victory.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Lest Israel, &c. by this we see that God will not choose for his instruments in great achievements, which depend purely on his grace, such as, through pride and self-conceit, will take the glory to themselves. (Challoner) --- Yet Gedeon had only 32,000 to encounter 135,000 fighting men; so that if all had remained with him, they would each had to engage above four men, ver. 3., and chap. viii. 10. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Too many for me, i.e. for my purpose; which is, so to deliver Israel, that it may appear to be my own miraculous act, that so I may have all the glory of it, and they may be more strongly obliged to love and serve me.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. Lest Israel vaunt themselves — As human nature is ever prone to do. Compare marginal reference.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And the Lord said, etc. It must be remembered that this whole movement was essentially a religious one. It began with prayer, (Jud_1:6:6, 7) it was followed up by repentance, (Jud_1:6:27, 28) and the great purpose of it was to turn the hearts of the nation back to the God of their fathers. The Lord himself, therefore, graciously forwarded this end by making it plain that the deliverance from their oppression was his work, and his only. For the general sentiment compare Deu_8:10-18 Psa_44:3-8 Zec_3:6, etc.

"Mine own hand hath saved me.

Nothing more impressive than the secrecy observed by God in bringing on his kingdom. He is not lavish of signs and wonders. Sufficient for the occasion, and no more. Not always asserting himself. So unobtrusive, that vain and empty minds are ready to conclude him non-existent or inoperative. "Verily thou art a God that hidest thyself, O God of Israel, the Saviour." The place of God at the beginnings of things the springs and roots; and the spiritual nature of God accounts for much of this He loves to work by despised instruments and obscure agencies. "Thy gentleness hath made me great.

I HOW PRONE THE NATURAL MIND IS TO THIS IMPRESSION. Israel, as here stated, was constantly imagining it. The moral systems, ancient and modern, social and political nostrums and panaceas, of men show this. The glorification of courage, intellectual gifts, material resources.

II ITS MISCHIEVOUS EFFECTS. Egotism; materialism; intellectual and moral pride. "For they being ignorant of God"s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God". (Rom_10:3) "Ye will not come to me, that ye might have life". (Joh_5:40)

III PROOFS THAT MAN CANNOT BE HIS OWN SAVIOUR.

1. The miraculous deliverances of Israel. The weakness of luxurious andmaterially enriched times. The providences of life. The soul"s inner experiences.

2. The true conception of salvation. A spiritual more than a material fact. Our relation to the law of God. "Not by works of righteousness which we have done," etc. (Tit_3:5) "And be found in him, not having mine own righteousness," etc. (Php_3:9) Inward witness the grace of God I am what I am". M. (1Co_15:10)

HOMILIES BY W.F. ADENEY Ver. 2. Success not dependent on numbers.

One of the first objects of a general"s anxiety is to see that he has a sufficient number of men under his command. But Gideon is made to understand that he has too many, and must reduce his hosts before going to battle with the sanction and assistance of God. In Christian work the tendency is to rely on external appearances of strength manifested by a great array of workers rather than on the inconspicuous spiritual sources of real power. While remembering the need of more labourers of the right kind for God"s field, (Mat_9:37, Mat_9:38) we must also understand that the work may be suffering through excess in numbers of those labourers, whose character and method of work are not of the highest order.

I THE POWER OF GOD IS FAR MORE IMPORTANT THAN ANY HUMAN AGENCY. In all Divine work the real energy is centred in God. We are but the instruments in his hands. The temptation is to forget that the true power and blessing come wholly from him, (Deu_8:17) and to think so much of our labour in planting and watering as to ignore the one most important thing, God giving the increase. (1Co_3:7) A gardener can only minister to the spontaneous life of nature; and if he becomes so infatuated with his skill as to attempt to manufacture a plant, his total reliance on his own resources will, of course, only reveal folly. So anything which leads us to magnify human agencies at the expense of Divine power will as surely produce failure.

1. The imposing appearance of too great numbers may lead us to neglect the aid of God. When we are few we feel our helplessness, and so learn to turn to God for strength; when we are many we imagine ourselves strong, and thus while we are (apparently) strong in ourselves we are really most weak. Presumption takes the place of faith, and human agency is relied on instead of Divine energy. The numbers of the Church, the elaborate organisation of her societies, the gifts and genius of individual men are all snares if they tempt us to neglect the one supreme source of success. The danger of the Church in the present day is to rely too much on the machinery of her institutions, instead of seeking the vital power which can alone inspire the energy of spiritual work.

2. The character of too great numbers may be such as to hinder the bestowal of the help of God. God cannot bestow his spiritual gifts on a people who are not spiritually-minded. If we gain numbers at the expense of spirituality, we do this also at the expense of Divine aid. Better be few, and constituting such a worthy temple that the Holy Ghost can dwell and work in us, than numerous, but possessed by a worldly spirit which degrades the temple into a house of merchandise.

II THE QUALITY OF ANY HUMAN AGENCY IS MORE IMPORTANT THAN THE SIZE OF IT. It has been well said that it would be better for the cause of Christianity in the world "if there were fewer Christians and better ones." Xerxes found the vast numbers of his Asiatic hordes a hindrance to effective warfare with the disciplined Greeks. The great want of the Church is not more labourers, but better ones better ministers, missionaries, teachers; not more sermons, but more able preaching; not a more ponderous library of Christian literature to meet the attacks of unbelief, but a few more powerful works (one book, "Butler"s Analogy was probably more effective in counteracting the influence of Deism than all the rest of the voluminous apologetic writing of the eighteenth century). It would be well if Church discipline were a reality, and Christian workers selected with conscientious care. The workers should be sifted by tests applied to their character and abilities.

1. Tests of courage and zeal are useful; so Gideon dismissed the timid, and only willing men were retained. The only valuable soldiers in Christ"s army are the volunteers who delight in his service.

2. Slight incidents will often reveal character, and serve as tests of the quality of God"s servants (ver. 7). A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Too many - For my purpose; which is, so to deliver Israel, that it may appear to be my own act, that so I may have all the glory, and they may be the more strongly obliged to serve me. This may help us to understand those providences, which sometimes seem to weaken the church of Christ. Its friends are too many, too mighty, too wise, for God to work deliverance by. God is taking a course to lessen them, that he may be exalted in his own strength.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

for me to give you victory over the Midianites

The word "victory" is an abstract noun that can be translated as a verb or an adjective. AT: "for me to allow you to defeat the Midianites" or "for me to cause you to be victorious over the Midianites" (See: Abstract Nouns)

Our own power has saved us

Here "power" represents the people themselves. AT: "We have saved ourselves without God's help" (See: Metonymy)

Now

This does not mean "at this moment," but is used to draw attention to the important point that follows.

proclaim in the ears of the people

Here "the ears" refers to the whole person. AT: "proclaim to the people" (See: Synecdoche)

Whoever is afraid, whoever trembles

Both of these phrases have the same meaning. (See: Parallelism)

trembles

This word describes fear that causes a person to uncontrollably shake. AT: "shakes with fear"

let him return

You can make explicit where he will go. AT: "let him return to his home" (See: Assumed Knowledge and Implicit Information)

Mount Gilead

This is the name of a mountain in the region of Gilead. (See: How to Translate Names)

twenty-two thousand

"22,000" (See: Numbers)

ten thousand remained

The word "people" or "men" is understood. AT: "10,000 people remained" or "10,000 men remained" (See: Ellipsis)

ten thousand

"10,000" (See: Numbers)

translationWords

Yahweh

Gideon

Midian

Israel

boast

power

save

preach

Gilead

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Glorify. "Vanter" in old French.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.