Judges 8:5 · Bible study
Judges 8:5 Commentary: Bread Refused
Hebrew · 10 what the commentators say
Meaning in one sentence
Why Succoth denied bread to Gideon's exhausted army, a study in faith, fear, and tribal loyalty across the Jordan.
Research Summary
- Meaning: Gideon’s request for bread highlights the physical cost of his pursuit and the faithlessness of the Transjordanian towns.
- Key words: “faint” (עָיֵף), “pursuing” (רֹדֵף), “please” (נָא), “at my feet” (בְּרַגְלָי).
- Main debate: Was Succoth’s refusal prudent caution in the face of risk, or sinful unbelief in God’s promise?
- Theological theme: Faith vs. fear in the face of an unfinished victory; Israel’s failure to support God’s designated leader.
- Best use: Preaching on the cost of following God’s call, the sin of withholding aid from those in spiritual battle, and the importance of communal solidarity in mission.
Translation Comparison
BSB Berean Standard Bible 2020
So Gideon said to the men of Succoth, “Please give my troops some bread, for they are exhausted, and I am still pursuing Zebah and Zalmunna, the kings of Midian.”
WEB World English Bible 2000
He said to the men of Succoth, “Please give loaves of bread to the people who follow me; for they are faint, and I am pursuing after Zebah and Zalmunna, the kings of Midian.”
KJV King James Version 1769
And he said unto the men of Succoth, Give, I pray you, loaves of bread unto the people that follow me; for they be faint, and I am pursuing after Zebah and Zalmunna, kings of Midian.
ASV American Standard Version 1901
And he said unto the men of Succoth, Give, I pray you, loaves of bread unto the people that follow me; for they are faint, and I am pursuing after Zebah and Zalmunna, the kings of Midian.
YLT Young's Literal Translation 1898
and he saith to the men of Succoth, `Give, I pray you, cakes of bread to the people who are at my feet, for they are wearied, and I am pursuing after Zebah and Zalmunna kings of Midian.'
Darby Darby Bible 1890
And he said to the men of Succoth, Give, I pray you, loaves of bread to the people that follow me, for they are faint; and I am pursuing after Zebah and Zalmunna, kings of Midian.
Douay-Rheims Douay-Rheims Bible 1899
And he said to the men of Soccoth: Give, I beseech you, bread to the people that is with me, for they are faint: that we may pursue Zebee, and Salmana, the kings of Madian.
Translations in other languages (10 available)
Y dijo á los de Succoth: Yo os ruego que deis á la gente que me sigue algunos bocados de pan; porque están cansados, y yo persigo á Zeba y á Zalmunna, reyes de Madián.
E disse aos de Sucote: Eu vos rogo que deis à gente que me segue alguns bocados de pão; porque estão cansados, e eu persigo a Zeba e a Zalmuna, reis de Midiã.
Il dit aux gens de Succoth: Donnez, je vous prie, quelques pains au peuple qui m’ accompagne, car ils sont fatigués, et je suis à la poursuite de Zébach et de Tsalmunna, rois de Madian.
Und er sprach zu den Leuten von Sukkoth: Gebt doch dem Volk, das unter mir ist, etliche Brote; denn sie sind müde, daß ich nachjagte den Königen der Mididaniter, Sebah und Zalmuna.
En hij zeide tot de lieden van Sukkoth: Geeft toch enige bollen broods aan het volk, dat mijn voetstappen volgt, want zij zijn moede; en ik jaag Zebah en Tsalmuna, de koningen der Midianieten, achterna.
E disse a quelli di Succoth: “Date, vi prego, dei pani alla gente che mi segue, perché è stanca, ed io sto inseguendo Zebah e Tsalmunna, re di Madian”.
I rzekł do mieszczan w Sokot: Dajcie proszę po bochenku chleba ludowi, który idzie za mną, bo są spracowani, a ja będę gonił Zebeę i Salmana, króle Madyjańskie.
И сказал он жителям Сокхофа: дайте хлеба народу, который идет за мною; они утомились, а я преследую Зевея и Салмана, царей Мадиамских.
基甸對疏割 人 說：「求 你們拿 餅 來給跟隨我 的 人吃，因為 他們 疲乏了；我 們追 趕 米甸人 的兩個王 西巴 和撒慕拿。」
And he said to the men of Succoth, Give bread cakes to my people, for they are overcome with weariness, and I am going on after Zebah and Zalmunna, the kings of Midian.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Judges 8:5
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Gideon’s request to the men of Succoth was both reasonable and just. Adam Clarke notes that because Gideon was fighting for the common cause of Israel, he “had a right to expect succor from the people at large.” Barnes adds that from so substantial a town as Succoth, he “might fairly expect so much aid.” The refusal, therefore, stands as a glaring failure of communal solidarity.
Keil and Delitzsch argue that the princes of Succoth showed “so little sympathy and nationality of feeling” that their answer reveals “cowardice, or fear of the vengeance which the Midianites might take” and, more deeply, “an utter want of confidence in God.” This reading places the episode squarely in the pattern of Israel’s cycle of faithlessness. Whether motivated by prudence or unbelief, the refusal pitted human calculation against divine promise, and Succoth chose calculation.
Thus, while the request itself was unobjectionable, the response exposed a spiritual deficit that Gideon (and the narrator) would not let pass.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Prudent caution: Succoth’s question (v.6) suggests they feared Midianite reprisal if Gideon failed; they were being politically realistic.
- Cowardice and unbelief: Keil and Delitzsch argue the refusal showed “utter want of confidence in God”; they placed fear of man above trust in Yahweh’s promise.
What is clear: Gideon made a reasonable, polite request for bread for his exhausted troops, and the men of Succoth refused.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Reason for refusal | Gideon made a reasonable request for provisions in a national cause. | Was the refusal a calculated political caution (fearing Midianite reprisal) or a display of cowardice and unbelief in Yahweh’s power (Keil, Clarke)? |
| Legitimacy of the request | Gideon did not demand military aid, only bread for his exhausted men. | Some question whether he should have asked while the battle was still undecided; others argue his leadership role gave him full right to expect support. |
| Severity of punishment | Gideon’s threat to thresh their flesh with thorns was intentionally harsh. | Is this righteous discipline for faithlessness (Matthew Henry’s view) or excessive vengeance that foreshadows Gideon’s later moral decline? |
| Tribal relations | Succoth was a Gadite town east of Jordan; Gideon was from Manasseh west of Jordan. | Was the refusal an isolated incident of fear, or part of a deeper rivalry between Transjordanian and Cisjordanian tribes that persisted from the conquest (Numbers 32)? |
Historical & Cultural Context
Succoth lay east of the Jordan River in the territory of Gad (Joshua 13:27). Its name, meaning “booths,” recalls Jacob’s stop there on his return from Paddan-Aram (Genesis 33:17). The town occupied a strategic position near the fords of the Jabbok, making it a natural crossing point for anyone fleeing from the west.
By the time of Judges 8, Israel had suffered seven years of Midianite oppression. Gideon’s 300 men had just routed a massive coalition at the Spring of Harod, but the battle was not over. The Midianite kings Zebah and Zalmunna had escaped eastward with 15,000 troops (8:10). Gideon crossed the Jordan in hot pursuit, his men “faint, yet pursuing” (8:4).
In ancient Near Eastern warfare, a pursuing army depended on local populations for provisions. From one Israelite town to another, the request was not a demand for soldiers but for bread, the most basic form of aid. Yet Succoth and later Penuel refused, and their refusal was rooted in fear: “Are the hands of Zebah and Zalmunna now in your hand?” (8:6). They hedged their bets, unwilling to commit until victory was certain.
This response also reflects the persistent tension between Transjordanian and Cisjordanian tribes. In an earlier generation, the tribes of Reuben and Gad had helped conquer Canaan (Numbers 32), but here they withheld support from a leader from the western tribe of Manasseh. The refusal exposed a fissure in national unity that the narrator underscores by narrating the punishment that followed.
Textual Notes
The consulted sources note no significant textual variants for Judges 8:5. The Hebrew text is stable. Keil and Delitzsch mention that the LXX Codex Alexandrinus renders the participle רֹדֵף (“pursuing”) as πεινῶντες (“hungry”), but they dismiss this as an arbitrary substitution without critical weight. The Masoretic reading “pursuing” is supported by all major manuscripts and versions.
Reception History
From the early church, the refusal of Succoth was cited as a warning against withholding hospitality from those who serve God. John Chrysostom referenced the episode to urge support for traveling ministers. In the Reformation, commentators like John Calvin saw the story as a lesson that God holds towns and nations accountable for aiding His deliverers. Matthew Henry’s devotional reading highlighted “the sin of not succouring God’s servants in distress.” In modern preaching, the passage is often used to challenge congregations to support missionaries and church workers who are “faint yet pursuing,” linking the ancient bread request to practical generosity today. The story also appears in literature as a cautionary tale about hedging one’s bets between God’s cause and worldly security.
Preaching This Verse
Three-point outline
- The urgency of the moment (vv. 4, 5). Gideon and his men are faint yet still pursuing. The request for bread is a plea for partnership in a critical hour.
- The refusal of the fearful (v. 6). Succoth’s princes demand proof of success before they’ll commit. Their question masks unbelief with caution.
- The price of withheld support (vv. 7, 9). Gideon promises discipline if God grants victory. Bleak consequences follow those who refuse to invest in God’s work.
Five-point outline
- Exhaustion in the service of God (v. 4). Physical weariness does not disqualify faith’s pursuit.
- A reasonable request (v. 5). Bread for bread, neighbors helping neighbors in a national cause.
- The test of loyalty (v. 6). Succoth’s question measures not just military confidence but trust in Yahweh.
- A threat of judgment (v. 7). Gideon’s response shows that withholding aid from God’s mission carries consequences.
- The pattern of rejection (vv. 8, 9). Penuel repeats the same refusal, making the failure communal, not isolated.
Illustration hooks
- A neighbor whose house is flooding asks for a pump. You hesitate, afraid you might damage yours, or that the flood won’t be as bad as they say.
- A church planting team moves into a rough neighborhood. Local Christians say, “Come back when you have a building.”
- Your coworker is overwhelmed with a project and asks if you can spare an hour. You say you’ll help if the boss approves overtime first.
Questions your congregation is asking
- How do I know when my caution is wisdom and when it’s just fear dressed up as prudence?
- What does it mean to “give bread” to someone who is faint in their faith or ministry today?
- Does God still hold us accountable for the help we refuse to give to those who are pursuing His work?
Leading a Discussion
This short scene captures a moment of decision. Gideon and his men are vulnerable, yet still fighting. Succoth has a chance to stand with God’s deliverer, and they draw back. The text invites us to examine our own reflexes when the costs of generosity are unclear.
Discussion questions
- What does verse 4 tell you about the physical and emotional state of Gideon’s army? How does that shape your reading of his request?
- Why do the princes of Succoth refuse to give bread? List the reasons you think drove them, then discuss which reason carries the most weight.
- Compare Succoth’s response to other hospitality stories in Scripture (e.g., Genesis 14:18; I Samuel 25:18; III John 1:6). What makes Succoth stand out as a negative example?
- Gideon asks “please” (נָא). What does his courtesy suggest about his leadership style, especially after the confrontation with Ephraim in vv. 1, 3?
- How does the question “Are the hands of Zebah and Zalmunna now in your hand?” reveal both political caution and spiritual unbelief? Can these be separated?
- What kind of “bread” might we be called to give to those who are faint in our own church or community? What fears hold us back?
- How does this incident prepare you for the rest of the chapter, where Gideon’s own faith begins to waver (vv. 22, 27)? What does it teach you about the cost of sustaining faith over time?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 14:18 | Melchizedek king of Salem brought out bread and wine. He was priest of God Most High. |
| Genesis 33:17 | Jacob traveled to Succoth, built himself a house, and made shelters for his livestock. Therefore the name of the place is called Succoth. |
| Deuteronomy 23:4 | because they didn’t meet you with bread and with water on the way when you came out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you. |
| I Samuel 25:18 | Then Abigail hurried and took two hundred loaves of bread, two containers of wine, five sheep ready dressed, five seahs of parched grain, one hundred clusters of raisins, and two hundred cakes of figs, and laid them on donkeys. |
| II Samuel 17:28 | brought beds, basins, earthen vessels, wheat, barley, meal, parched grain, beans, lentils, roasted grain, |
| II Samuel 17:29 | honey, butter, sheep, and cheese of the herd, for David and for the people who were with him to eat; for they said, “The people are hungry, weary, and thirsty in the wilderness.” |
| Psalms 60:6 | God has spoken from his sanctuary: “I will triumph. I will divide Shechem, and measure out the valley of Succoth. |
| III John 1:6 | They have testified about your love before the assembly. You will do well to send them forward on their journey in a way worthy of God, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that Gideon’s request for bread was entirely just and reasonable. Because Gideon was fighting for Israel’s common cause, he had every right to expect support from the people he was defending.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that Succoth was a significant town in the trans-Jordanic tribe of Gad, with ruins still visible east of the Jordan. Gideon had every reason to expect support from these tribes and from a town of that size, making their refusal all the more striking.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible Schools commentary notes that this section may not directly continue the previous battle narrative, instead recording a separate raid into Gideon's own territory. It also observes that the names Zebah and Zalmunna were likely given contemptuous Hebrew meanings, roughly "Sacrifice" and "Protection Withheld."
Geneva Bible Notes Reformed 1599
The Geneva note highlights that Gideon asked only for morsels of bread, not a feast, for his exhausted men. This modest request underscores both the urgency of his pursuit and the contemptible hardness of Succoth, who denied even this small help to a weary army serving Israel's cause.
Gill's Exposition of the Bible Baptist 1748
Gill notes that Gideon did not demand provisions as a commanding general could, but instead made an entreaty with compelling reasons. His men were exhausted from the pursuit, and the victory over the Midianite kings would benefit the men of Succoth as well, making their refusal unreasonable.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB identifies Succoth as the entire Jordan valley region, including both sides of the river, within the tribe of Gad. Because Gideon was fighting for all Israel, he reasonably expected support and encouragement from his countrymen there.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch see the refusal of Succoth and Penuel as rooted in contempt, not mere fear. The rulers mocked Gideon's small force, revealing their utter lack of confidence in God. Gideon's threat to thresh their flesh with desert thorns pictures the severe judgment their unbelief deserved.
Lange's Commentary Reformed 1857
Lange emphasizes that the deeper deliverance Israel needed was victory not only over Midian but over the unbelief and selfishness within its own cities. Succoth and Penuel refused bread not from
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the remarkable perseverance of Gideon's men: though they were exhausted, they kept chasing the enemy. He contrasts this with the cold-hearted refusal of Succoth and Penuel, who would not help their own countrymen. For Henry, their unwillingness betrayed a lack of trust that God would give Gideon victory.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley rejects Matthew Henry's claim that the goodness of God's promised land will intensify the punishment of those who perish. He argues that this reasoning fails under predestination: if some are not elected, they never had a genuine offer, and if all the elect are saved, the grant was never free to the others.