Judges 8:15
And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me, saying, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thy men that are weary?
Original Language Analysis
Historical Context
Succoth was an Israelite city in the territory of Gad, east of the Jordan River in the lush valley region. Its name means 'booths' or 'temporary shelters,' possibly related to Jacob's earlier encampment there (Genesis 33:17). The city's strategic location along trade routes made it vulnerable to raids from desert peoples like the Midianites. Their refusal to aid Gideon likely stemmed from fear—if Gideon failed, Midianite reprisal would be swift and brutal. Ancient Near Eastern warfare frequently involved collective punishment of cities supporting failed rebellions, making Succoth's caution understandable though inexcusable given their covenant obligations to fellow Israelites.
Questions for Reflection
- When have you demanded that others prove themselves before offering support, and how does this reflect a lack of faith in God's ability to work through unlikely circumstances?
- How do you distinguish between righteous confrontation of sin and personal vindictiveness when addressing wrongs done to you?
- What does Succoth's fear of Midian despite God's clear calling on Gideon teach about choosing pragmatic security over covenant faithfulness?
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Analysis & Commentary
And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me—Gideon's confrontation with Succoth recalls their earlier mockery when he requested bread for his exhausted troops (8:5-6). The verb charaph (חָרַף, "upbraid/reproach") indicates scornful contempt—the elders of Succoth had demanded tangible proof of victory before offering support, asking sarcastically, "Are the hands of Zebah and Zalmunna now in thine hand?" (8:6). Their refusal to aid fellow Israelites fighting God's battles constituted covenant faithlessness.
Now Gideon displays the captured kings as vindication—"Behold" (hineh, הִנֵּה) dramatically presents the evidence they demanded. The phrase "with whom ye did upbraid me" emphasizes personal affront rather than covenant violation. While the men of Succoth sinned against Israel and Yahweh by refusing aid (Deuteronomy 23:3-4 commands Israel to help brethren in need), Gideon's response centers on wounded pride rather than covenant justice. This subtle shift from righteous indignation to personal vendetta marks the deterioration visible throughout Judges—leaders begin well but finish poorly, mixing godly zeal with carnal motives.
The theological tension here involves legitimate versus illegitimate justice. Succoth's sin was real—they prioritized self-preservation over covenant loyalty, fearing Midianite retaliation if they aided Gideon's seemingly doomed campaign. Yet Gideon's subsequent punishment (verse 16) appears disproportionate and personally motivated rather than judicially administered according to Mosaic law. This contrasts with Christ's teaching that disciples must forgive personal offenses (Matthew 18:21-35) while leaving judgment to God and proper authorities (Romans 12:19, 13:1-4).