Text -- Judges 3:20-31 (NET)

3:20 When Ehud approached him, he was sitting in his well-ventilated upper room all by himself. Ehud said, “I have a message from God for you.” When Eglon rose up from his seat, 3:21 Ehud reached with his left hand, hand, pulled the sword from his right thigh, and drove it into Eglon’s belly. 3:22 The handle went in after the blade, and the fat closed around the blade, for Ehud did not pull the sword out of his belly. 3:23 As Ehud went out into the vestibule, he closed the doors of the upper room behind him and locked them. 3:24 When Ehud had left, Eglon’s servants came and saw the locked doors of the upper room. They said, “He must be relieving himself in the well-ventilated inner room.” 3:25 They waited so long they were embarrassed, but he still did not open the doors of the upper room. Finally they took the key and opened the doors. Right before their eyes was their master, sprawled out dead on the floor! 3:26 Now Ehud had escaped while they were delaying. When he passed the carved images, he escaped to Seirah. 3:27 When he reached Seirah, he blew a trumpet in the Ephraimite hill country. The Israelites went down with him from the hill country, with Ehud in the lead. 3:28 He said to them, “Follow me, for the Lord is about to defeat your enemies, the Moabites!” They followed him, captured the fords of the Jordan River opposite Moab, and did not let anyone cross. 3:29 That day they killed about ten thousand Moabites– all strong, capable warriors; not one escaped. 3:30 Israel humiliated Moab that day, and the land had rest for eighty years. 3:31 After Ehud came Shamgar son of Anath; he killed six hundred Philistines with an oxgoad and, like Ehud, delivered Israel.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jdg 3:20

Into which he used to retire from company: which is mentioned as the reason why his servants waited so long ere they went in to him, Jdg 3:25.

Wesley: Jdg 3:20

To be delivered not in words, but by actions. He designedly uses the name Elohim, which was common to the true God, and false ones; and not Jehovah, which was peculiar to the true God; because Ehud not knowing whether the message came; not from his own false god, he would more certainly rise, and thereby give Ehud more advantage for his blow; whereas he would possibly shew his contempt of the God of Israel by sitting still to hear his message.

Wesley: Jdg 3:20

In token of reverence to God.

Wesley: Jdg 3:23

With a composed countenance and gait, being well assured, that God, who by his extraordinary call had put him upon that enterprise, would by his special providence carry him through it.

Wesley: Jdg 3:23

Upon or after himself.

Wesley: Jdg 3:23

Either pulling it close after him, as we do when doors have spring locks; or taking the key with him.

Wesley: Jdg 3:24

This phrase is used only here, and 1Sa 24:3. A late judicious interpreter expounds it, of composing himself to take a little sleep, as was very usual to do in the day - time in those hot countries. And when they did so in cool places, such as this summer parlour unquestionably was, they used to cover their feet. And this may seem to be the more probable, both because the summer parlour was proper for this use, and because this was a more likely reason of their long waiting at his door, lest they should disturb his repose. And this sense best agrees with Saul's case in the cave, when being asleep, David could more securely cut off the lap of his garment.

Wesley: Jdg 3:25

Or, confounded, not knowing what to say or think; lest they should either disturb him, or be guilty of neglect towards him.

Wesley: Jdg 3:25

Another key, it being usual in princes courts to have divers keys for the same door.

Wesley: Jdg 3:27

Whom doubtless he had prepared by his emissaries gathered together in considerable numbers.

Wesley: Jdg 3:28

Where they passed over Jordan, that neither the Moabites that were got into Canaan, might escape, nor any more Moabites come over Jordan to their succour.

Wesley: Jdg 3:30

Chiefly that part of it which lay east of Jordan: for the other side of the country, which lay south - west, was even then infested by the Philistines.

Wesley: Jdg 3:31

As Samson did a thousand with the jaw - bone of an ass; both being miraculous actions, and not at all incredible to him that believes a God, who could easily give strength to effect this. It is probable Shamgar was following the plough, when the Philistines made an inroad into the country. And having neither sword nor spear, when God put it into his heart to oppose them, he took the instrument that was next at hand. It is no matter how weak the weapon is, if God direct and strengthen the arm.

JFB: Jdg 3:20

Hebrew, "chamber of cooling"--one of those retired edifices which Oriental grandees usually have in their gardens, and in which they repose during the heat of the day.

JFB: Jdg 3:21-26

The whole circumstance of this daring act--the death of Eglon without a shriek, or noise--the locking of the doors--the carrying off the key--the calm, unhurried deportment of Ehud--show the strength of his confidence that he was doing God service.

JFB: Jdg 3:27

Summoned to arms the people of that mountainous region, which, adjoining the territory of Benjamin, had probably suffered most from the grievous oppression of the Moabites.

JFB: Jdg 3:28

(See on Jos 2:7). With the view of preventing all escape to the Moabite coast, and by the slaughter of ten thousand men [Jdg 3:29], Ehud rescued his country from a state of ignominious vassalage.

JFB: Jdg 3:31

No notice is given of the tribe or family of this judge; and from the Philistines being the enemy that roused him into public service, the suffering seems to have been local--confined to some of the western tribes.

JFB: Jdg 3:31

This instrument is eight feet long and about six inches in circumference. It is armed at the lesser end with a sharp prong for driving the cattle, and on the other with a small iron paddle for removing the clay which encumbers the plough in working. Such an instrument, wielded by a strong arm, would do no mean execution. We may suppose, however, for the notice is very fragmentary, that Shamgar was only the leader of a band of peasants, who by means of such implements of labor as they could lay hold of at the moment, achieved the heroic exploit recorded.

Clarke: Jdg 3:20

He was sitting in a summer parlor - Besides the platforms, says Dr. Shaw, which were upon the ancient houses of the East, and which are found there to this day, it is probable that heretofore, as well as at present, most of the great houses had a smaller one annexed, which seldom consisted of more than one or two rooms and a terrace. Others, built as they frequently are above the porch or gateway, have, if we except the ground-floor, all the conveniences belonging to the house, properly so called. There is a door of communication from them into the gallery of the house, kept open or shut at the discretion of the master of the house, besides another door which opens immediately from a privy stairs down into the porch or street, without giving the least disturbance to the house. In these back houses strangers are usually lodged and entertained; hither the men are wont to retire from the hurry and noise of their families, to be more at leisure for meditation or diversions; and they are often used for wardrobes and magazines. These the Arabs call oleah , which exactly answers to the Hebrew word עלית aliyath found in this place; and without doubt such was the apartment in which Eglon received Ehud, by the privy stairs belonging to which he escaped, after having killed Eglon. The doors of the Eastern buildings are large, and their chambers spacious, conveniences well adapted to those hotter climates; but in the present passage something more seems to be meant; at least there are now other conveniences in the East to give coolness to particular rooms, which are very common. In Egypt the cooling their rooms is effected by openings at the top, which let in the fresh air. Mons. Maillet informs us that their halls are made very large and lofty, with a dome at the top, which towards the north has several open windows, so constructed as to throw the north wind down into the rooms; and by this means, though the country is excessively hot, they can make the coolness of those apartments so great, as often not to be borne without being wrapped in furs. Eglon’ s was a chamber; and some contrivance to mitigate the heat of it was the more necessary, as he appears to have kept his court at Jericho, Jdg 3:13, Jdg 3:28, where the heat is so excessive as sometimes to prove fatal. See Harmer’ s Observations

Clarke: Jdg 3:20

I have a message from God unto thee - דבר אלהים לי אליך debar elohim li aleycha , a word of the gods to me, unto thee. It is very likely that the word elohim is used here to signify idols, or the pesilim mentioned above, Jdg 3:19. Ehud, having gone so far as this place of idolatry, might feign he had there been worshipping, and that the pesilim had inspired him with a message for the king; and this was the reason why the king commanded silence, why every man went out, and why he rose from his seat or throne, that he might receive it with the greater respect. This, being an idolater, he would not have done to any message coming from the God of Israel. I have a message from God unto thee is a popular text: many are fond of preaching from it. Now as no man should ever depart from the literal meaning of Scripture in his preaching, we may at once see the absurdity of taking such a text as this; for such preachers, to be consistent, should carry a two-edged dagger of a cubit length on their right thigh, and be ready to thrust it into the bowels of all those they address! This is certainly the literal meaning of the passage, and that it has no other meaning is an incontrovertible truth.

Clarke: Jdg 3:22

The haft also went in after the blade - As the instrument was very short, and Eglon very corpulent, this might readily take place

Clarke: Jdg 3:22

And the dirt came out - This is variously understood: either the contents of the bowels issued through the wound, or he had an evacuation in the natural way through the fright and anguish. The original, פרשדונה parshedonah , occurs only here, and is supposed to be compounded of פרש peresh , dung, and שדה shadah , to shed, and may be very well applied to the latter circumstance; so the Vulgate understood it: Statinque per secreta naturae alvi stercora proruperunt .

Clarke: Jdg 3:24

He covereth his feet - He has lain down on his sofa in order to sleep; when this was done they dropped their slippers, lifted up their feet, and covered them with their long loose garments. But the versions, in general, seem to understand it as implying a certain natural act.

Clarke: Jdg 3:26

Passed beyond the quarries - Beyond the pesilim , which appear to have been the Moabitish borders, where they had set up those hewn stones as landmarks, or sacred boundary stones.

Clarke: Jdg 3:28

Took the fords of Jordan - It is very likely that the Moabites, who were on the western side of Jordan, hearing of the death of Eglon, were panic-struck, and endeavored to escape over Jordan at the fords near Jericho, when Ehud blew his trumpet in the mountains of Ephraim, and thus to get into the land of the Moabites, which lay on the east of Jordan; but Ehud and his men, seizing the only pass by which they could make their escape, slew ten thousand of them in their attempt to cross at those fords. What is called here the fords was doubtless the place where the Israelites had passed Jordan when they (under Joshua) took possession of the promised land.

Clarke: Jdg 3:29

All lusty, and all men of valor - Picked, chosen troops, which Eglon kept among the Israelites to reduce and overawe them.

Clarke: Jdg 3:30

The land had rest fourscore years - This is usually reckoned from the deliverance under Othniel, that being a term from which they dated every transaction, as in other cases they dated from the exodus, from the building of Solomon’ s temple, etc., and as other nations did from particular events: the Romans, from the building of the city; the Mohammedans, from the Hijreh, or flight of Mohammed to Medina; the Christians, from the birth of Christ, etc., etc. But see the preface, and the different chronological schemes there mentioned.

Clarke: Jdg 3:31

And after him was Shamgar the son of Anath - Dr. Hales supposes that "Shamgar’ s administration in the West included Ehud’ s administration of eighty years in the East; and that, as this administration might have been of some continuance, so this Philistine servitude which is not noticed elsewhere, might have been of some duration; as may be incidentally collected from Deborah’ s thanksgiving, Jdg 5:6.

Clarke: Jdg 3:31

Slew - six hundred men with an ox-goad - מלמד הבקר malmad habbakar , the instructer of the oxen. This instrument is differently understood by the versions: the Vulgate has vomere , with the coulter or ploughshare, a dreadful weapon in the hand of a man endued with so much strength; the Septuagint has αροτροποδι των βοων, with the ploughshare of the oxen; the Chaldee, Syriac, and Arabic, understand it of the goad, as does our translation

1.    That the ox-goad, still used in Palestine, is a sufficiently destructive weapon if used by a strong and skillful hand, is evident enough from the description which Mr. Maundrell gives of this implement, having seen many of them both in Palestine and Syria: "It was observable,"says he, "that in ploughing they used goads of an extraordinary size; upon measuring of several I found them about eight feet long, and at the bigger end about six inches in circumference. They were armed at the lesser end with a sharp prickle for driving the oxen, and at the other end with a small spade or paddle of iron, strong and massy, for cleansing the plough from the clay that encumbers it in working."See his Journey from Aleppo, etc., 7th edit., pp. 110, 111. In the hands of a strong, skillful man, such an instrument must be more dangerous and more fatal than any sword. It is worthy of remark that the ox-goad is represented by Homer to have been used prior to this time in the same way. In the address of Diomed to Glaucus, Iliad. lib. vi., ver. 129, Lycurgus is represented as discomfiting Bacchus and the Bacchanals with this weapon. The siege of Troy, according to the best chronologers, happened within the time of the Israelitish judges

Ουκ αν εγωγε θεοισιν επουρανιοισι μαχοιμην·

Ουδε γαρ ουδε Δρυαντος υἱος κρατερος Λυκουργος

Σευε κατ ’ ηγαθεον Νυσσηΐον· αἱ δ ’ ἁμα πασα

Θυσθλα χαμαι κατεχευαν, ὑπ ’ ανδροφονοιο Λυκουργο

Θεινομεναι βουπληγι.

"I fight not with the inhabitants of heaven

That war Lycurgus, son of Dryas, waged

Nor long survived. - From Nyssa’ s sacred height

He drove the nurses of the frantic god

Thought drowning Bacchus: to the ground they cas

All cast, their leafy wands; while, ruthless, h

Spared not to smite them with his murderous goad.

The meaning of this fable is: Lycurgus, king of Thrace, finding his subjects addicted to drunkenness, proscribed the cultivation of the vine in his dominions, and instituted agriculture in its stead; thus θυσθλα, the thyrsi , were expelled, βουπληγι, by the ox-goad. The account, however, shows that Shamgar was not the only person who used the ox-goad as an offensive weapon. If we translate βουπληξ a cart-whip, the parallel is lost

2.    It appears that Shamgar was merely a laboring man; that the Philistines were making an inroad on the Israelites when the latter were cultivating their fields; that Shamgar and his neighbors successfully resisted them; that they armed themselves with their more portable agricultural instruments; and that Shamgar, either with a ploughshare or an ox-goad, slew six hundred of those marauders

3.    The case of Ehud killing Eglon is a very serious one; and how far he was justified in this action is with all a question of importance, and with not a few a question of difficulty. "Is it right to slay a tyrant?"I, without hesitation, answer, No individual has a right to slay any man, except it be in his own defense, when a person attacks him in order to take away his life. "But may not any of his oppressed subjects put an end to the life of a tyrant?"No. The state alone can judge whether a king is ruling contrary to the laws and constitution of that state; and if that state have provided laws for the punishment of a ruler who is endeavoring to destroy or subvert that constitution, then let him be dealt with according to those laws. But no individual or number of individuals in that state has any right to dispose of the life of the ruler but according to law. To take his life in any other way is no less than murder. It is true God, the author of life and the judge of all men, may commission one man to take away the life of a tyrant. But the pretension to such a commission must be strong, clear, and unequivocal; in short, if a man think he have such a commission, to be safe, he should require the Lord to give him as full an evidence of it as he did to Moses; and when such a person comes to the people, they should require him to give as many proofs of his Divine call as the Hebrews did Moses, before they should credit his pretensions. "But had not Ehud a Divine call?"I cannot tell. If he had, he did not murder Eglon; if he had not, his act, however it succeeded, was a murderous act; and if he had no message from God, (and there is no proof that he had), then he was a most base and hypocritical assassin. The sacred historian says nothing of his motives nor call; he mentions simply the fact, and leaves it without either observation or comment, and every reader is left to draw his own inference. The life of any ruler can only be at the disposal of the constitution, or that system of rules, laws, and regulations, by which the people he rules should be governed; if he rule not according to these, he is, ipso facto, deposed from his government. If he break the constitution, to the great injury or ruin of his subjects, then he is to be judged by those laws according to which he must have pledged himself to govern. If a king be deposed on any other account, it is rebellion. If his life be taken away by any means but those provided by the constitution, it is murder. No pretended or proved tyranny can justify his being taken off in any other way, or on any other account. And what constitution in the civilized world provides for the death of the supreme magistrate? It is true the good people, as they were called, of England and France, have each under a pretense of law, beheaded their king; and they endeavored to justify their conduct on the ground that those kings had broken the constitution: this being proved, they should have been deposed. But by what law, either of those nations or of the civilized world, were their lives taken away? Let it be remembered that the inflation of the punishment of death, either against or without law, is murder.

TSK: Jdg 3:20

a summer parlour : Heb. a parlour of cooling, The aleeyah , or upper chamber, seems to have been of the same description as the oleah of the Arabs, but properly ventilated, described by Dr. Shaw, who says, that to most of their houses there is a smaller one annexed, which sometimes rises one story higher than the house; at other times, it consists of one or two rooms only, and a terrace; while others that are built, as they frequently are, over the porch or gateway, have, if we except the ground floor, which they want, all the conveniences that belong to the house itself. There is a door of communication from them into the gallery of the house; besides another, which opens immediately from a private staircase, down into the porch or street, without giving the least disturbance to the house. In these back houses strangers are usually lodged and entertained; and to them likewise the men are wont to retire from the noise and hurry of their families, to be more at leisure for mediation or diversions. Amo 3:15

I have : Jdg 3:19; 2Sa 12:1-15, 2Sa 24:12; Mic 6:9

he arose : Psa 29:1; Jer 10:7

TSK: Jdg 3:21

thrust it : Num 25:7, Num 25:8; 1Sa 15:33; Job 20:25; Zec 13:3; 2Co 5:16

TSK: Jdg 3:22

the dirt came out : or, it came out at the fundament, Jdg 3:22

TSK: Jdg 3:24

covereth : etc. or, doeth his easement, 1Sa 24:3

TSK: Jdg 3:26

the quarries : Jdg 3:19

TSK: Jdg 3:27

he blew : Jdg 5:14, Jdg 6:34; 1Sa 13:3; 2Sa 20:22; 2Ki 9:13

mountain : Jdg 7:24, Jdg 17:1, Jdg 19:1; Jos 17:15, Jos 17:18

TSK: Jdg 3:28

Follow : Jdg 4:10, Jdg 7:17

the Lord : Jdg 7:9, Jdg 7:15; 1Sa 17:47

the fords : Jdg 12:5; Jos 2:7

TSK: Jdg 3:29

lusty : Heb. fat, Jdg 3:17; Deu 32:15; Job 15:27; Psa 17:10

TSK: Jdg 3:30

And the land : Jdg 3:11, Jdg 5:31

TSK: Jdg 3:31

Shamgar : Jdg 5:6, Jdg 5:8

an ox goad : This implement, Mr. Maundrell informs us, in Palestine and Syria is of an extraordinary size. He measured several, and ""found them about eight feet long; and at the bigger end about six inches in circumference. They were armed at the lesser end with a sharp prickle for driving the oxen; and at the other end with a small paddle of iron, strong and massive, for cleansing the plough from the clay. In the hand of a powerful man such an instrument must be more dangerous and fatal than a sword.""Jdg 15:15; 1Sa 13:19-22, 1Sa 17:47, 1Sa 17:50; 1Co 1:17

also : Jdg 2:16

Israel : ""So part is called Israel.""Jdg 4:1, 3-24, Jdg 10:7, Jdg 10:17, 11:4-33; 1Sa 4:1 ""It seems to concern only the country next to the Philistines.""

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jdg 3:20

Probably Ehud’ s first message Jdg 3:19 had been delivered to the attendants, and by them carried to the king. Now Ehud is admitted to the king’ s presence, into the cool upper chamber.

I have a message from God unto thee - Ehud believed himself to be accomplishing the divine mandate, and so his words were true in a certain sense. But it was also a stratagem to cause the king to rise, that the thrust might be sure. (The king rose at once, in true Oriental respect for a divine message, or from fear, compare Jos 9:24.)

Barnes: Jdg 3:22

The King James Version and margin give different explanations of the last words of this verse. Others explain it of a vestibule or chamber, through which Ehud passed into the porch where the entrance doors were. He locked the doors, took the key with him; and then retired through the midst of the attendants below (or: more probably, through the door which communicated directly with the outside).

Barnes: Jdg 3:24

He covereth his feet - Compare the marginal references. The explanation of the phrase as "taking sleep"suits both passages best.

Barnes: Jdg 3:25

A key - literally, "an opener."Probably a wooden instrument with which they either lifted up the latch within, or drew back the wooden bar or bolt. The chief officer of Eglon’ s household probably had a second key (compare Isa 22:15, Isa 22:20-22; Isa 37:2).

Barnes: Jdg 3:26

Seirath - " The forest"or "weald,"which evidently bordered on the cultivated plain near Gilgal, and extended into "the mountain or hill country of Ephraim."Once there, he was safe from pursuit (compare 1Sa 13:6), and quickly collected a strong force of Ephraimires and probably the bordering Benjamites.

Barnes: Jdg 3:28

Ehud "went down"from the mountain of Ephraim into the Jordan valley beneath it, straight to the Jordan fords Jos 2:7, so as to intercept all communication between the Moabites on the west side and their countrymen on the east.

Barnes: Jdg 3:30

The land - i. e. that portion of it which had suffered from the oppression of Moab, probably Benjamin and Ephraim chiefly (see Jdg 3:11).

In judging of the nature of Ehud’ s act there are many considerations which must greatly modify our judgment. Acts of violence or cunning, done in an age when human society applauded such acts, when the best men of the age thought them right, and when men were obliged to take the law into their own hands in self-defense, are very different from the same acts done in an age when the enlightened consciences of men generally condemn them, and when the law of the land and the law of nations give individuals adequate security. We can allow faith and courage and patriotism to Ehud, without being blind to those defective views of moral right which made him and his countrymen glory in an act which in the light of Christianity is a crime. It is remarkable that neither Ehud nor Jael are included in Paul’ s list in Heb 11:32.

Barnes: Jdg 3:31

From this verse and Jdg 5:6 we may gather that Shamgar was contemporary with Jael, and that he only procured a temporary and partial deliverance for Israel by his exploit. He may have been of the tribe of Judah.

An ox goad - An instrument of wood about eight feet long, armed with an iron spike or point at one end, with which to spur the ox at plow, and with an iron scraper at the other end with which to detach the earth from the plowshare when it became encumbered with it. The fact of their deliverer having no better weapon enhances his faith, and the power of his divine helper. At the same time it shows how low the men of Judah were brought at this time, being disarmed by their oppressors Jdg 5:8, as was also the case later 1Sa 13:19.

Poole: Jdg 3:20

They had divers houses and chambers, some for winter , others for summer . See Jer 36:22 Amo 3:15 .

Which he had for himself alone into which he used to retire himself from company; which is mentioned as the reason why his servants waited so long ere they went in to him, Jud 3:25 .

I have a message to be delivered not in words, but by actions; Heb. a word , or thing , or business . So that there is no need to charge Ehud with a lie, as some do.

From God: this he saith to amuse him, by raising his expectation and wonder, to divert him from any apprehension of his danger, and to oblige him to rise out of his seat, which he knew he would do from the common practice of the heathens in their intercourses with God. And he designedly useth the name Elohim, which was common to the true God and false ones, and not Jehovah, which was peculiar to the true God, because Ehud not knowing whether the message came not from his own false god, he would more certainly rise, and thereby give Ehud more advantage for his blow; whereas he would possibly show his contempt of the God of Israel by sitting still to hear his message.

He arose out of his seat in token of humble subjection and reverence to God; see Num 23:18 2Ki 23:3 ; which condemns those Christians that behave themselves irreverently in the presence and service of the true God.

Poole: Jdg 3:22

i.e. His excrements came forth, not at the wound, which closed up, but at the fundament, as is usual when persons die either a natural or violent death.

Poole: Jdg 3:23

Ehud went forth with a composed countenance and gait, without any fear; being well assured that God, who by his extraordinary call had put him upon that enterprise, would by his special providence preserve him, and carry him through it.

Upon him either upon the king, or upon or after himself.

Locked them either by pulling it close after him, as we do when doors have spring-locks; or by taking the key with him for more caution; and this he did, that they supposing the king to be retired, might wait till he was gone.

Poole: Jdg 3:24

Covereth his feet: this phrase is used only here and 1Sa 24:3 . It is commonly understood in both places, of easing nature; because the men not then wearing breeches, as we do, but long coats, they did in that act cover their feet, as women do: but a late judicious interpreter expounds it of composing himself to take a little sleep or rest, as was very usual to do in the day-time in those hot countries, 2Sa 4:5 11:2 . And when they did so in cool places, such as this summer parlour unquestionably was, they used to cover their feet, as appears from Rth 3:7 . And this may seem to be the more probable, both because the summer parlour was more proper for this use than for the former; and because this was a more likely reason of their long waiting at his door, lest they should disturb his repose. And this sense best agrees with Saul’ s case in the cave, when being asleep David could more securely cut off the lap of his garment, 1Sa 24:3 , where See Poole "1Sa 24:3" . annotations.

Poole: Jdg 3:25

Ashamed or, confounded , not knowing what to say or think; lest they should either disturb him, or be guilty of neglect towards him.

A key another key , it being usual in princes’ courts to have divers keys for the same door.

Poole: Jdg 3:27

Doubtless he had prepared

the children of Israel and by his emissaries gathered together in considerable numbers.

Poole: Jdg 3:28

The fords where they passed over Jordan, that neither the Moabites that were got into Canaan might escape, nor any more Moabites come over Jordan to their succour.

Poole: Jdg 3:30

How these are to be understood, See Poole "Jud 3:11" . Instead of eighty , some copies read eight years.

Poole: Jdg 3:31

Slew six hundred men with an ox-goad as Samson did a thousand with the jaw-bone of an ass; both being miraculous actions, and not at all incredible to him that believes a God, who could easily give strength both to the persons and to their weapons to effect this.

Haydock: Jdg 3:20

Alone. Hebrew, "Aod approached unto him, and he was sitting in a summer parlour, which he had for himself, alone." It seems to have been a private closet, to which he retired for greater secrecy, as his officers concluded that he was there only to ease nature. (Haydock) ---

It might be rendered, "a hall of audience." (Calmet) ---

But the place where Aod presented the tribute, was more probably of this description, and Eglon retired thence into a back parlour, and was followed by Aod, alone, ver. 24. (Haydock) ---

A word. What Aod, who was judge and chief magistrate of Israel, did on this occasion, was by a special inspiration of God: but such things are not to be imitated by private men. (Challoner; St. Augustine, q. 20.; Numbers xxv.) Worthington) ---

Hebrew, "a thing (message, &c.) from God, (Aleim) or the gods." Probably the king would imagine that he was speaking of the idols at Galgal, and being full of awe for them, would be off his guard, and rise up out of respect. See Numbers xxiii. 18., and Exodus iii. 5. (Calmet) ---

But as the word Elohim was only abusively applied to idols and to great men, Aod might say with truth, that he had a word or an errand from Elohim to the king, without minding in what sense Eglon would take the expression. See St. Augustine, q. 20., and Origen, hom. 4. Though God permitted this king to attack his people, and to scourge them for a time, he did not approve of his injustice, and now authorized the chief magistrate of Israel to revenge their wrongs. (Haydock) ---

God is the arbiter of our lives, and may order whatsoever he pleases to put us to death. But the doctrine of J. Huss, who preached, "It is lawful for every subject to kill any tyrant," was condemned in the Council of Constance. David severely punished the man wo pretended that he had slain Saul. The first Christians never entered into any revolt against those cruel and impious emperors who oppressed them, and whose title to the throne was evidently unjust. See Romans xiii. 1. Under what government are all satisfied, or of the same religion with the sovereign? Even if any should pretend that they have an order from God to kill a tyrant, they must give proof of their commission to the lawful superiors, or them must expect to be treated as fanatical impostors. (Calmet) ---

Throne; or Hebrew, "seat." The throne of state would not probably be placed in a retired chamber. (Haydock) ---

The king rose up out of respect to the deity; (Menochius) and at the same moment, Aod plunged the dagger into his bowels. (Haydock)

Haydock: Jdg 3:24

Door. Lyranus would prefer porticum, "the porch," as the Chaldean explains the Hebrew by exedra, a portico highly ornamented with pillars and seats, where the princes formerly used to administer justice. Homer give a grand description of the portico of Alcinous. (Odessey) (Haydock) ---

See that of Solomon described, 3 Kings vii. 6. (Calmet) ---

The Roman Septuagint adds after prostada, what may perhaps be a second version, "and he went through those who were drawn up," of the guards. He shewed no signs of fear. (Haydock) ---

It was not necessary for him to take the key with him, as a common one was used for several chambers, and was necessary only to unloose some bands, with which the doors were fastened. The keys in the East are very large, and of a very different construction from ours. (Calmet) ---

Nature. Hebrew, "he covereth his feet." The ancients did not wear breeches: they covered themselves with great care. (Calmet) See Deuteronomy xxiii. 13. (Haydock) ---

Parlour. Hebrew, "chamber." Septuagint, "bed-chamber."

Haydock: Jdg 3:25

Ashamed, perceiving that their hopes had been vain, (Calmet) and not knowing what to do, (Menochius) they began to fear the worst. (Haydock)

Haydock: Jdg 3:26

Confusion. Hebrew, "tarrying," as they waited a long time before they ventured to open the door.

Haydock: Jdg 3:27

Seirath seems to have been on the road from Galgal to Mount Ephraim. Some conjecture that Josephus speaks of it under the name of Syriad, (Calmet) where he saw the inscriptions, which he asserts were left by the children of Seth before the deluge. (Haydock) ---

They might perhaps be the idols which are mentioned here.

Haydock: Jdg 3:28

Fords. That none, from the other side, might come to the assistance of the Moabites, (Menochius) who were at their prince's court, in the territory of Jericho, and that none of these might make their escape. (Haydock)

Haydock: Jdg 3:29

Strong. Hebrew literally, "the fatness," denoting what is most excellent, Psalm xxi. 30., and lxxvii. 31. (Calmet) ---

Eglon would have his chief nobility and most valiant soldiers round his person. (Haydock)

Haydock: Jdg 3:30

Eighty. The Hebrews use the letter p to express this number; and, as it is very like their c, which stands for 20, Houbigant suspects that he first number is a mistake of the transcribers. Usher confesses that it is "extremely improbable" that Aod should have governed so long, after he had slain Eglon, as he must have been at that time, about 40 years old; and the Israelites were not often so constant for such a length of time. (Houbigant, Proleg.) ---

But this difficulty does not affect Usher, as he brings Aod forward only in the 80th year from the peace of Othoniel; and instead of allowing him 80 years of peaceful sway, he says Samgar appeared after him; but, it seems, both together did not reign a year, since in that 80th year, he commences the servitude, which Jabin brought upon Israel, from the year of the world 2679 till 2699, and peace was not restored by Barac for about 20 years! (Haydock)

Haydock: Jdg 3:31

Samgar. His reign seems to have been short, and only perhaps extended over the tribes of Juda, Simeon, and Dan, while Debbora governed in another part. Some exclude him from the list of judges. But Josephus, Origen, &c., allow his title, with most of the moderns. (Calmet) ---

The Alex.[Alexandrian?] Chronicle gives his reign of 24 years, which Salien would understand, as if he had acted under the orders of Aod, when the latter was grown too old, if the author had not said that "after the death of Aod, Samgar, his son, judged Israel 24 years," which he subtracts from the 80 years allotted to Aod. He makes Bocci succeed Abisue in the pontificate, at the same time, which Salien admits, in the year of the world 2696. ---

Hundred. Septuagint, "as far as 600," which might be at different times, when the Philistines were dispersed through the country in order to plunder. ---

Plough-share. Septuagint aratropodi. (Haydock) ---

Some translate the Hebrew, "an ox-goad." Maundrell describes those, which are used in Palestine, as eight feet long; and, at the thick end, 10 inches round, with a kind of spade, to clean the plough, while the other end is very sharp. Samgar might probably use such an instrument. From its being mentioned, we may gather that he did not engage the enemy in a pitched battle, (Calmet) but as he could find an opportunity. Thus Samson slew 1000 of the same nation with the jaw-bone of an ass, chap xv. (Haydock) ---

Defended. Hebrew and Septuagint, "saved," which shews that he was a proper judge. (Menochius) ---

It is true, he did not rescue the Israelites entirely, but he stood up in their defence. (Calmet) ---

The duration of his government is not specified, nor is it said that the land rested, because he ruled for a short time only: Josephus says not quite a year; and the roads were continually infested with the incursions of the Philistines on the south, and of the Chanaanites on the North, chap. v. 6. Samgar seems to have been a ploughman, and he seized the first weapon that came to hand. The Hungarians and Spaniards formerly defended themselves against the attacks of the Turks and Moors with their plough-shares, in memory of which the Spaniards long after went armed to plough. The most valiant Roman generals, Camillus, Curius, Cincinnatus, and Fabricius, were called from the plough to the Dictatorship; and Pliny ([Natural History?] xviii.) observes, that "countrymen make the best soldiers."

Gill: Jdg 3:20

And Ehud came unto him,.... Somewhat nearer him than he was before; it seems probable that Eglon retired from the presence chamber, where he received company, into his summer parlour; which was smaller and more private, and in which he had used to be alone, as follows, and whither Ehud went in unto him, as he directed him:

and he was sitting in a summer parlour, which he had for himself alone: into which he was wont to go and sit alone, for the sake of coolness and refreshment in the hot season of the year, which it seems it now was; a room this was, in which, as Kimchi and others observe, were many windows to let in air to cool and refresh; or it was in such a part of the palace that was cool, and sheltered from the heat of the sun; see Amo 3:15,

and Ehud said, I have a message from God unto thee; which was to kill him; and undoubtedly he was sent of God on this errand to him: whether it be rendered a "word" or "thing" from God, as it signifies both, it was true, and no lie; for it was the Lord that spoke to him by an impulse on his spirit, and the thing was from the Lord he was to do, for nothing less could have justified him in such an action; and therefore this instance can be no warrant for the assassination of princes; as Ehud did not this of himself, but of the Lord, so neither did he do it as a private man, but as a judge of Israel. Josephus ^c says, he told him that he had a dream at the order of God to declare unto him; but for this there is no warrant; however it seems pretty plain that his view in making mention of the name of God, and of Elohim, a name given to false gods as well as the true, rather than Jehovah, was to strike his mind with awe and reverence, and cause him to rise from his seat, that he might the better thrust him with his dagger; and it had the desired effect:

and he arose out of his seat; in reverence of God, from whom he expected to receive a message; this he did, though in his mind a blind ignorant idolater; in his body fat, corpulent, and unwieldy; and in his office a king, and a proud and tyrannical man. The above writer says, that, for joy at the dream he was to hear, he rose from his throne.

Gill: Jdg 3:21

And Ehud put forth his left hand, and took the dagger from his right thigh,.... Being, as before observed, a lefthanded man; Jdg 3:15, and this he could the better do, without being taken notice of by the king, who, if he saw him move his left hand, would have no suspicion of his going to draw a dagger with it, and which also was hidden under his raiment, Jdg 3:16,

and thrust it into his belly; Josephus ^d says into his heart; it is certain the wound was mortal, and must have been in a part on which, life depended.

Gill: Jdg 3:22

And the haft went in, after the blade,.... The handle of the dagger, as well as the blade; so strong and violent was the thrust, he determining to do his business effectually:

and the fat closed upon the blade; being an excessive fat man, the wound made by the dagger closed up at once upon it, through the fat:

so that he could not draw the dagger out of his belly; being not able to take hold of the haft or handle, that having slipped in through the fat after the blade, so that he was obliged to leave it in him:

and the dirt came out; the margin of our Bibles is, "it came out at the fundament"; that is, the dagger did, the thrust being so strong and vehement; but that is not so likely, the dagger being so short, and Eglon a very fat man. The Targum is,"his food went out;''which was in his bowels; but as the wound was closed up through fat, and the dagger stuck fast in it, it could not come out that way: rather therefore this is to he understood of his excrements, and of their coming out at the usual place, it being common for persons that die a violent death, and indeed others, to purge upon it; some, as Kimchi observes, interpret it of the place where the guards were, the guard room, through which Ehud went out, but that is expressed in another word in Jdg 3:23; the Syriac and Arabic versions read, "he went out in haste", that is, Ehud.

Gill: Jdg 3:23

Then Ehud went forth through the porch,.... Which the Targum interprets by "exedra", a place, as Kimchi, where there were many seats, either for the people to sit in while waiting to have admittance into the presence of the king, or where the guards sat, and may be called the guard room; through this Ehud passed with all serenity and composure of mind imaginable, without the least show of distress and uneasiness in his countenance, being fully satisfied that what he had done was right, and according to the will of God:

and shut the doors of the parlour upon him, and locked them; joined the doors of the parlour, as the Targum, the two folds of the door, shut them close together upon Eglon within the parlour, and bolted them within, or drew the bolt on the inside, which he was able to do with a key for that purpose; of which see more on Jdg 3:25; and which it is probable he took away along with him; this must be understood as done before he went through the porch, and therefore should be rendered, "when" or "after he had shut the doors", &c. ^e; wherefore in the Vulgate Latin version this clause is put first.

Gill: Jdg 3:24

When he was gone out, his servants came,.... When Ehud was gone through the porch, and out of the palace, the servants of Eglon, who had been put out, came to the parlour door to reassume their former place, and finish their business with the king, or in order to wait upon him as usual:

and when they saw that behold the doors of the parlour were locked; which they supposed were done by the king himself with inside, having no suspicion of Ehud:

they said, surely, or "perhaps", as Noldius ^f renders it:

he covereth his feet in his summer chamber; that is, was easing nature; and, as the eastern people wore long and loose garments, when they sat down on such an occasion, their feet were covered with them; or they purposely gathered them about their feet to cover them, and so this became a modest expression for this work of nature, see 1Sa 24:3; though some think that in that place, and also in this, is meant lying down to sleep; and that Eglon's servants supposed that he had laid himself down on his couch in his summer chamber to take sleep, when it was usual to cover the feet with long garments, to hide those parts of nature which otherwise might be exposed; and it must be owned that this seems more agreeable to a summer parlour than the former, and better accounts for the servants waiting so long as they did; and Josephus ^g is express for it, that his servants thought he had fallen asleep. Indeed, the Jews in later times used the phrase in the first sense ^h, which seems to be taken from hence.

Gill: Jdg 3:25

And they tarried until they were ashamed,.... And knew not what to think of it, or what methods to take to be satisfied of the truth of the matter, and what should be the meaning of the doors being kept locked so long:

and, behold, he opened not the doors of the parlour; this was what surprised them, and threw them into this confusion of mind, that they knew not what course to take for fear of incurring the king's displeasure, and yet wondered the doors were not opened for so long a time:

therefore they took a key and opened them; this is the first time we read of a key, which only signifies something to open with; and the keys of the ancients were different from those of ours; they were somewhat like a crooked sickle ⁱ, which they put in through a hole in the door, and with it could draw on or draw back a bolt, and so could lock or unlock with inside, see Son 5:4; and at this day the keys in the eastern countries are unlike ours. Chardin ^k says, that a lock among the eastern people is like a little harrow, which enters half way into a wooden staple, and the key is a wooden handle with points at the end of it, which are pushed into the staple, and so raise this little harrow:

and, behold, their lord was fallen dead on the earth; lay prostrate on the floor of the parlour, dead.

Gill: Jdg 3:26

And Ehud escaped while they tarried,.... While the servants of the king of Moab tarried waiting for the opening of the doors of the parlour, this gave him time enough to make his escape, so as to be out of the reach of pursuers; or else the sense is, that even when they had opened the doors, and found the king dead, while they were in confusion at it, not knowing what to ascribe it to, the dagger being enclosed in the wound, and perhaps but little blood, if any, issued out, being closed up with fat, and so had no suspicion of his being killed by Ehud; but rather supposing it to be an accidental fall from his seat, and might call in the physicians to examine him, and use their skill, if there were any hopes of recovery; all which prolonged time, and facilitated the escape of Ehud:

and passed beyond the quarries, and escaped to Seirath; he got beyond the quarries, which were by Gilgal, which shows that it could not be at Jericho where the king of Moab was, as Josephus thinks, but either in his own country beyond Jordan, though no mention is made of Ehud's crossing Jordan, or however some place nearer the fords of Jordan; since Gilgal, from whence he returned, and whither he came again after he had killed the king of Moab, lay on that side of Jericho which was towards Jordan; and this Seirath he escaped to was in or near the mountain of Ephraim, as appears from Jdg 3:27,, but of it we have no account elsewhere; but it is thought by some learned men ^l to be the place where Seth's pillars stood, and they to be the engravings here spoken of, which we translate "quarries": the words of Josephus ^m are, that the posterity of Seth, who very much studied astronomy, having heard that Adam foretold the destruction of the universe at one time by fire, and at another by water, erected two pillars, one of stone, and the other of brick, on which they inscribed their inventions (in astronomy), that they might be preserved, and which remain to this day in the land of Siriad; but this account of Josephus seems to be taken from a fabulous relation of Manetho, the Egyptian, and is abundantly confuted by Dr. Stillingfleet ⁿ. Jarchi interprets this of Seirath, a thick wood or forest, the trees of which grew as thick as the hair on a man's head, and so a proper place to escape to, and hide in: it may be it was the woody part of the mount Ephraim, see Jos 17:18.

Gill: Jdg 3:27

And it came to pass, when he was come, That is, to Seirath, Jdg 3:26, in the tribe of Ephraim:

that be blew a trumpet in the mountain of Ephraim; which being an high mountain, the sound of the trumpet was heard afar off; and if Ehud's design was known to the Israelites, what he intended to do, this might be the token agreed on, should he succeed, to call them together, see Jer 31:6,

and the children of Israel went down with him from the mount, and he before them; being there assembled together, and which might be the place before appointed for their rendezvous, and where and when he took the command of them, and went before them as their general.

Gill: Jdg 3:28

And he said unto them, follow after me,.... This he said to encourage them, putting himself at the head of them showing himself ready to expose his own life, if there was any danger:

for the Lord hath delivered your enemies the Moabites into your hands; which he concluded from the success he had had in cutting off the king of Moab which had thrown the Moabites into great confusion and distress, and from an impulse on his mind from the Lord, assuring him of this deliverance:

and they went down after him: from the mountain of Ephraim:

and took the fords of Jordan towards Moab; where the river was fordable, and there was a passage into the country of Moab, which lay on the other side Jordan; this they did to prevent the Moabites, which were in the land of Israel, going into their own land upon this alarm, and those in the land of Moab from going over to help them:

and suffered not a man to pass over; neither out of Israel into Moab, nor out of Moab into Israel.

Gill: Jdg 3:29

And they slew of Moab at that time about ten thousand men,.... Who had been sent into the land of Israel to keep it in subjection, or had settled themselves there for their better convenience, profit, and pleasure; it is very probable there were some of both sorts:

all lusty, and all men of valour; the word for "lusty" signifies "fat", living in ease for a long time, and in a plentiful country were grown fat; and, according to Ben Gersom, it signifies rich men, such as had acquired wealth by living in the land of Canaan; or who came over Jordan thither and settled about Jericho, because of the delightfulness of the place, and others were stout and valiant soldiers, whom the king of Moab had placed there to keep the land in subjection he had subdued, and to subdue what remained of it; but they were all destroyed:

and there escaped not a man; for there being no other way of getting into the land of Moab but at the fords of Jordan they fell into the hands of the Israelites possessed of them, as they made up unto them.

Gill: Jdg 3:30

So Moab was subdued that day under the hand of Israel,.... Or the Moabites were broken, as the Targum, that is, their forces in the land of Israel; for the land of Moab itself was not subdued and brought into subjection to the Israelites; but they were so weakened by this stroke upon them, that they could not detain the Israelites under their power any longer:

and the land had rest fourscore years; eighty years, which, according to Ben Gersom, are to be reckoned from the beginning of their servitude, and that the rest properly was but sixty two years, and so both rest and servitude were eighty years, as R. Isaiah; and, according to Abarbinel, the rest was from the death of Othniel; and our Bishop Usher ^o reckons this eightieth year from the former rest restored to it by Othniel; but others ^p are of opinion that there were several judges at a time in several parts of the land, and that the land was at rest in one part when there was war in another; and so that at this time it was only the eastern part of the land that had rest, while the western parts were distressed by the Philistines, and the northern parts by Jabin king of Canaan, as in Jdg 3:31.

Gill: Jdg 3:31

And after him was Shamgar the son of Anath,.... That is, after the death of Ehud, when the people of Israel were in distress again from another quarter, this man was raised up of God to be a judge and deliverer of them; but who he was, and who his father, and of what tribe, we nowhere else read:

which slew of the Philistines six hundred men; who invaded the land, and came in an hostile manner into it; or rather, as it seems from Jdg 5:6; they entered as a banditti of thieves and robbers, who posted themselves in the highways, and robbed travellers as they passed, so that they were obliged to leave off travelling, or go through bypaths, and not in the public road; and this man, who seems to have been called from the plough to be a judge of Israel, as some among the Romans were called from thence to be dictators and deliverers of them from the Gauls:

with an ox goad; which he had used to push on his oxen with at ploughing, cleared the country of them, and with no other weapon than this slew six hundred of them, either at certain times, or in a body together; which is no ways incredible, being strengthened and succeeded by the Lord, any more than Samson's slaying a thousand men with the jawbone of an ass, Jdg 15:15. So Lycurgus is said to put to flight the forces of Bacchus with an ox goad ^q which is said to be done near Carmel, a mountain in Judea, which makes it probable that this is hammered out of the sacred history; or that Shamgar and Lycurgus are the same, as Bochart conjectures ^r. The ox goad, as now used in those parts, is an instrument fit to do great execution with it, as Mr. Maundrell ^s, who saw many of them, describes it; on measuring them, he found them to be eight feet long, at the bigger end six inches in circumference, at the lesser end was a sharp prickle for driving the oxen, and at the other end a small spade, or paddle of iron, for cleansing the plough from the clay:

and he also delivered Israel, from those robbers and plunderers, and prevented their doing any further mischief in the land, and subjecting it to their power, and so may very properly be reckoned among the judges of Israel; but how long he judged is not said, perhaps his time is to be reckoned into the eighty years of rest before mentioned; or, as Abarbinel thinks, into the forty years of Deborah, the next judge; and who also observes, that their Rabbins say, Shamgar judged but one year.

Commentary -- Verse Notes / Footnotes

NET Notes: Jdg 3:20

¹ tn Or “cool.” This probably refers to a room with latticed windows which allowed the breeze to pass through. See B. Lindars, Judges 1-5, 144.

² tn Heb “word of [i.e., from] God.”

³ tn Or “throne.”

NET Notes: Jdg 3:21

¹ tn Heb “his”; the referent (Eglon) has been specified in the translation for clarity.

NET Notes: Jdg 3:22

¹ tn Heb “he”; the referent (Ehud) has been specified in the translation for clarity.

² tn The Hebrew text has “and he went out to the [?].” The meaning of the Hebrew word פַּרְשְׁדֹנָה (parshÿdonah) which occurs only here in the OT, is uncertain. The noun has the article prefixed and directive suffix. The word may be a technical architectural term, indicating the area into which Ehud moved as he left the king and began his escape. In this case Ehud is the subject of the verb “went out.” The present translation omits the clause, understanding it as an ancient variant of the first clause in v. 23. Some take the noun as “back,” understand “sword” (from the preceding clause) as the subject, and translate “the sword came out his [i.e., Eglon’s] back.” But this rendering is unlikely since the Hebrew word for “sword” (חֶרֶב, kherev) is feminine and the verb form translated “came out” (וַיֵּצֵא, vayyetse’) is masculine. (One expects agreement in gender when the subject is supplied from the preceding clause. See Ezek 33:4, 6.) See B. Lindars, Judges 1-5, 146-48, for discussion of the options.

NET Notes: Jdg 3:23

¹ tn Again the precise meaning of the Hebrew word, used only here in the OT, is uncertain. Since it is preceded by the verb “went out” and the next clause refers to Ehud closing doors, the noun is probably an architectural term referring to the room (perhaps a vestibule; see HALOT 604 s.v. מִסְדְּרוֹן) immediately outside the king’s upper chamber. As v. 24 indicates, this vestibule separated the upper room from an outer room where the king's servants were waiting.

NET Notes: Jdg 3:24

¹ tn Heb “his.”

² tn Heb “covering his feet” (i.e., with his outer garments while he relieves himself).

³ tn The Hebrew expression translated “well-ventilated inner room” may refer to the upper room itself or to a bathroom attached to or within it.

NET Notes: Jdg 3:25

¹ tn The words “the doors” are supplied.

² tn Heb “See, their master, fallen to the ground, dead.”

NET Notes: Jdg 3:27

¹ tn Heb “When he arrived.”

² tn That is, “mustered an army.”

³ tn Heb “now he was before them.”

NET Notes: Jdg 3:28

¹ tn Heb “for the Lord has given your enemies, Moab, into your hand.” The verb form (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the Lord speaks of it as a “done deal.”

² tn The word “River” is not in the Hebrew text, but is supplied for clarity.

³ tn Or “against Moab,” that is, so as to prevent the Moabites from crossing.

NET Notes: Jdg 3:29

¹ tn Heb “They struck Moab that day – about ten thousand men.”

NET Notes: Jdg 3:31

¹ tn Heb “him”; the referent (Ehud) has been specified in the translation for clarity.

² tn Heb “was.”

³ tn Heb “also he”; the referent (Ehud) has been specified in the translation for clarity.

Geneva Bible: Jdg 3:30

So Moab was subdued that day under the hand of Israel. And the ^{( k )} land had rest fourscore years.

^{( k )} Meaning, the Israelites.

Geneva Bible: Jdg 3:31

And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox ^{( l )} goad: and he also delivered Israel.

^{( l )} So that it is not the number, nor the means that God regards, when he will get the victory.

Commentary -- Verse Range Notes

TSK Synopsis: Jdg 3:1-31

1 The nations which were left to prove Israel.

5 By communion with them they commit idolatry.

8 Othniel delivered them from Chushan-rishathaim;

12 Ehud from Eglon;

31 and Shamgar from the Philistines.

MHCC: Jdg 3:12-30

When Israel sins again, God raises up a new oppressor. The Israelites did ill, and the Moabites did worse; yet because God punishes the sins of his own people in this world, Israel is weakened, and Moab strengthened against them. If lesser troubles do not do the work, God will send greater. When Israel prays again, God raises up Ehud. As a judge, or minister of Divine justice, Ehud put to death Eglon, the king of Moab, and thus executed the judgments of God upon him as an enemy to God and Israel. But the law of being subject to principalities and powers in all things lawful, is the rule of our conduct. No such commissions are now given; to pretend to them is to blaspheme God. Notice Ehud's address to Eglon. What message from God but a message of vengeance can a proud rebel expect? Such a message is contained in the word of God; his ministers are boldly to declare it, without fearing the frown, or respecting the persons of sinners. But, blessed be God, they have to deliver a message of mercy and of free salvation; the message of vengeance belongs only to those who neglect the offers of grace. The consequence of this victory was, that the land had rest eighty years. It was a great while for the land to rest; yet what is that to the saints' everlasting rest in the heavenly Canaan.

MHCC: Jdg 3:31

The side of the country which lay south-west, was infested by the Philistines. God raised up Shamgar to deliver them; having neither sword nor spear, he took an ox-goad, the instrument next at hand. God can make those serviceable to his glory and to his church's good, whose birth, education, and employment, are mean and obscure. It is no matter what the weapon is, if God directs and strengthens the arm. Often he works by unlikely means, that the excellency of the power may appear to be of God.

Matthew Henry: Jdg 3:12-30

Ehud is the next of the judges whose achievements are related in this history, and here is an account of his actions.

I. When Israel sins again God raises up a new oppressor, Jdg 3:12-14. It was an aggravation of their wickedness that they did evil again after they had smarted so long for their former iniquities, promised so fair when Othniel judged them, and received so much mercy from God in their deliverance. What, and after all this, again to break his commandments! Was the disease obstinate to all the methods of cure, both corrosives and lenitives? It seems it was. Perhaps they thought they might make the more bold with their old sins because they saw themselves in no danger from their old oppressor; the powers of that kingdom were weakened and brought low. But God made them know that he had variety of rods wherewith to chastise them: He strengthened Eglon king of Moab against them. This oppressor lay nearer to them than the former, and therefore would be the more mischievous to them; God's judgments thus approached them gradually, to bring them to repentance. When Israel dwelt in tents, but kept their integrity, Balak king of Moab, who would have strengthened himself against them, was baffled; but now that they had forsaken God, and worshipped the gods of the nations round about them (and perhaps those of the Moabites among the rest), here was another king of Moab, whom God strengthened against them, put power into his hands, though a wicked man, that he might be a scourge to Israel. The staff in his hand with which he beat Israel was God's indignation; howbeit he meant not so, neither did his heart think so, Isa 10:6, Isa 10:7. Israelites did ill, and, we may suppose, Moabites did worse; yet because God commonly punishes the sins of his own people in this world, that, the flesh being destroyed, the spirit may be saved, Israel is weakened and Moab strengthened against them. God would not suffer the Israelites, when they were the stronger, to distress the Moabites, nor give them any disturbance, though they were idolaters (Deu 2:9); yet now he suffered the Moabites to distress Israel, and strengthened them on purpose that they might: Thy judgments, O God! are a great deep. The king of Moab took to his assistance the Ammonites and Amalekites (Jdg 3:13), and this strengthened him; and we are here told how they prevailed. 1. They beat them in the field: They went and smote Israel (Jdg 3:13), not only those tribes that lay next them on the other side Jordan, who, though first settled, being frontier-tribes, were most disturbed; but those also within Jordan, for they made themselves masters of the city of palm-trees, which, it is probable, was a strong-hold erected near the place where Jericho had stood, for that was so called (Deu 34:3), into which the Moabites put a garrison, to be a bridle upon Israel, and to secure the passes of Jordan, for the preservation of the communication with their own country. It was well for the Kenites that they had left this city (Jdg 1:16) before it fell into the hands of the enemy. See how quickly the Israelites lost that by their own sin which they had gained by miracles of divine mercy. 2. They made them to serve (Jdg 3:14), that is, exacted tribute from them, either the fruits of the earth in kind or money in lieu of them. They neglected the service of God, and did not pay him his tribute; thus therefore did God recover from them that wine and oil, that silver and gold, which they prepared for Baal, Hos 2:8. What should have been paid to the divine grace, and was not, was distrained for, and paid to the divine justice. The former servitude (Jdg 3:8) lasted but eight years, this eighteen; for, if less troubles do not do the work, God will send greater.

II. When Israel prays again God raises up a new deliverer (Jdg 3:15), named Ehud. We are here told,

1. That he was a Benjamite. The city of palm-trees lay within the lot of this tribe, by which it is probable that they suffered most, and therefore stirred first to shake off the yoke. It is supposed by the chronologers that the Israelites' war with Benjamin for the wickedness of Gibeah, by which that whole tribe was reduced to 600 men, happened before this, so that we may well think that tribe to be now the weakest of all the tribes, yet out of it God raised up this deliverer, in token of his being perfectly reconciled to them, to manifest his own power in ordaining strength out of weakness, and that he might bestow more abundant honour upon that part which lacked, 1Co 12:24.

2. That he was left-handed, as it seems many of that tribe were, Jdg 20:16. Benjamin signifies the son of the right hand, and yet multitudes of them were left-handed; for men's natures do not always answer their names. The lxx. say he was an ambidexter, one that could use both hands alike, supposing that this was an advantage to him in the action he was called to; but the Hebrew phrase, that he was shut of his right hand, intimates that, either through disease of disuse, he made little or no use of that, but of his left hand only, and so was the less fit for war, because he must needs handle his sword but awkwardly; yet God chose this left-handed man to be the man of his right hand, whom he would make strong for himself, Psa 80:17. It was God's right hand that gained Israel the victory (Psa 44:3), not the right hand of the instruments he employed.

3. We are here told what Ehud did for the deliverance of Israel out of the hands of the Moabites. He saved the oppressed by destroying the oppressors, when the measure of their iniquity was full and the set time to favour Israel had come.

(1.) He put to death Eglon the king of Moab; I say, put him to death, not murdered or assassinated him, but as a judge, or minister of divine justice, executed the judgments of God upon him, as an implacable enemy to God and Israel. This story is particularly related.

[1.] He had a fair occasion of access to him. Being an ingenious active man, and fit to stand before kings, his people chose him to carry a present in the name of all Israel, over and above their tribute, to their great lord the king of Moab, that they might find favour in his eyes, Jdg 3:15. The present is called mincha in the original, which is the word used in the law for the offerings that were presented to God to obtain his favour; these the children of Israel had not offered in their season to the God that loved them; and now, to punish them for their neglect, they are laid under a necessity of bringing their offerings to a heathen prince that hated them. Ehud went on his errand to Eglon, offered his present with the usual ceremony and expressions of dutiful respect, the better to colour what he intended and to prevent suspicion.

[2.] It should seem, from the first, he designed to be the death of him, God putting it into his heart, and letting him know also that the motion was from himself, by the Spirit that came upon him, the impulses of which carried with them their own evidence, and so gave him full satisfaction both as to the lawfulness and the success of this daring attempt, of both which he would have had reason enough to doubt. If he be sure that God bids him do it, he is sure both that he may do it and that he shall do it; for a command from God is sufficient to bear us out, and bring us off, both against our consciences and against all the world. That he compassed and imagined the death of this tyrant appears by the preparation he made of a weapon for the purpose, a short dagger, but half a yard long, like a bayonet, which might easily be concealed under his clothes (Jdg 3:16), perhaps because none were suffered to come near the king with their swords by their sides. This he wore on his right thigh, that it might be the more ready to his left hand, and might be the less suspected.

[3.] He contrived how to be alone with him, which he might the more easily be now that he had not only made himself known to him, but ingratiated himself by the present, and the compliments which perhaps, on this occasion, he had passed upon him. Observe, how he laid his plot. First, He concealed his design even from his own attendants, brought them part of the way, and then ordered them to go forward towards home, while he himself, as if he had forgotten something behind him, went back to the king of Moab's court, Jdg 3:18. There needed but one hand to do the execution; had more been engaged they could not so safely have kept counsel, nor so easily have made an escape. Secondly, He returned from the quarries by Gilgal (Jdg 3:19), from the graven images (so it is in the margin) which were with Gilgal, set up perhaps by the Moabites with the twelve stones which Joshua had set up there. Some suggest that the sight of these idols stirred up in him such an indignation against the king of Moab as put him upon the execution of that design which otherwise he had thought to let fall for the present. Or, perhaps, he came so far as to these images, that, telling from what place he returned, the king of Moab might be the more apt to believe he had a message from God. Thirdly, He begged a private audience, and obtained it in a withdrawing-room, here called a summer parlour. He told the king he had a secret errand to him, who thereupon ordered all his attendants to withdraw, Jdg 3:19. Whether he expected to receive some private instructions from an oracle, or some private informations concerning the present state of Israel, as if Ehud would betray his country, it was a very unwise thing for him to be all alone with a stronger and one whom he had reason to look upon as an enemy; but those that are marked for ruin are infatuated, and their hearts hid from understanding; God deprives them of discretion.

[4.] When he had him alone he soon dispatched him. His summer parlour, where he used to indulge himself in ease and luxury, was the place of his execution. First, Ehud demands his attention to a message from God (Jdg 3:20), and that message was a dagger. God sends to us by the judgments of his hand, as well as by the judgments of his mouth. Secondly, Eglon pays respect to a message from God. Though a king, though a heathen king, though rich and powerful, though now tyrannizing over the people of God, though a fat unwieldy man that could not easily rise nor stand long, though in private and what he did was not under observation, yet, when he expected to receive orders form heaven, he rose out of his seat; whether it was low and easy, or whether it was high and stately, he quitted it, and stood up when God was about to speak to him, thereby owning God his superior. This shames the irreverence of many who are called Christians, and yet, when a message from God is delivered to them, study to show, by all the marks of carelessness, how little they regard it. Ehud, in calling what he had to do a message from God, plainly avouches a divine commission for it; and God's inclining Eglon to stand up to it did both confirm the commission and facilitate the execution. Thirdly, The message was delivered, not to his ear, but immediately, and literally, to his heart, into which the fatal knife was thrust, and was left there, Jdg 3:21, Jdg 3:22. His extreme fatness made him unable to resist or to help himself; probably it was the effect of his luxury and excess; and, when the fat closed up the blade, God would by this circumstance show how those that pamper the body do but prepare for their own misery. However, it was an emblem of his carnal security and senselessness. His heart was a fat as grease, and in that he thought himself enclosed. See Psa 119:70; Psa 17:10. Eglon signifies a calf, and he fell like a fatted calf, by the knife, an acceptable sacrifice to divine justice. Notice is taken of the coming out of the dirt or dung, that the death of this proud tyrant may appear the more ignominious and shameful. He that had been so very nice and curious about his own body, to keep it easy and clean, shall now be found wallowing in his own blood and excrements. Thus does God pour contempt upon princes. Now this act of Ehud's may justify itself because he had special direction from God to do it, and it was agreeable to the usual method which, under that dispensation, God took to avenge his people of their enemies, and to manifest to the world his own justice. But it will by no means justify any now in doing the like. No such commissions are now given, and to pretend to them is to blaspheme God, and made him patronize the worst of villanies. Christ bade Peter sheathe the sword, and we find not that he bade him draw it again.

[5.] Providence wonderfully favoured his escape, when he had done the execution. First, The tyrant fell silently, without any shriek or out-cry, which might have been overheard by his servants at a distance. How silently does he go down to the pit, choked up, it may be, with his own fat, which stifled his dying groans, though he had made so great a noise in the world, and had been the terror of the mighty in the land of the living! Secondly, The heroic executioner of this vengeance, with such a presence of mind as discovered not only no consciousness of guilt, but a strong confidence in the divine protection, shut the doors after him, took the key with him, and passed through the guards with such an air of innocence, and boldness, and unconcernedness, as made them not at all to suspect his having done any thing amiss. Thirdly, The servants that attended in the antechamber, coming to the door of the inner parlour, when Ehud had gone, to know their master's pleasure, and finding it locked and all quiet, concluded he had lain down to sleep, had covered his feet upon his couch, and gone to consult his pillow about the message he had received, and to dream upon it (Jdg 3:24), and therefore would not offer to open the door. Thus by their care not to disturb his sleep they lost the opportunity of revenging his death. See what comes of men's taking state too much, and obliging those about them to keep their distance; some time or other it may come against them more than they think of. Fourthly, The servants at length opened the door, and found their master had slept indeed his long sleep, Jdg 3:25. The horror of this tragical spectacle, and the confusion it must needs put them into, to reflect upon their own inconsideration in not opening the door sooner, quite put by the thoughts of sending pursuers after him that had done it, whom now they despaired of overtaking. Lastly, Ehud by this means made his escape to Sierath, a thick wood; so some, Jdg 3:26. It is not said any where in this story what was the place in which Eglon lived now; but, there being no mention of Ehud passing and repassing Jordan, I am inclined to think that Eglon had left his own country of Moab, on the other side Jordan, and made his principal residence at this time in the city of palm-trees, within the land of Canaan, a richer country than his own, and that there he was slain, and then the quarries by Gilgal were not far off him. There where he had settled himself, and thought he had sufficiently fortified himself to lord it over the people of God, there he was cut off, and proved to be fed for the slaughter like a lamb in a large place.

(2.) Ehud, having slain the king of Moab, gave a total rout to the forces of the Moabites that were among them, and so effectually shook off the yoke of their oppression. [1.] He raised an army immediately in Mount Ephraim, at some distance form the headquarters of the Moabites, and headed them himself, Jdg 3:27. The trumpet he blew was indeed a jubilee-trumpet, proclaiming liberty, and a joyful sound it was to the oppressed Israelites, who for a long time had heard no other trumpets than those of their enemies. [2.] Like a pious man, and as one that did all this in faith, he took encouragement himself, and gave encouragement to his soldiers, from the power of God engaged for them (Jdg 3:28): " Follow me, for the Lord hath delivered your enemies into your hands; we are sure to have God with us, and therefore may go on boldly, and shall go on triumphantly."[3.] Like a politic general, he first secured the fords of Jordan, set strong guards upon all those passes, to cut off the communications between the Moabites that were in the land of Israel (for upon them only his design was) and their own country on the other side Jordan, that if, upon the alarm given them, they resolved to fly, they might not escape thither, and, if they resolved to fight, they might not have assistance thence. Thus he shut them up in that land as their prison in which they were pleasing themselves as their palace and paradise. [4.] He then fell upon them, and put them all to the sword, 10,000 of them, which it seems was the number appointed to keep Israel in subjection (Jdg 3:29): There escaped not a man of them. And they were the best and choicest of all the king of Moab's forces, all lusty men, men of bulk and stature, and not only able-bodied, but high spirited too, and men of valour, Jdg 3:29. But neither their strength nor their courage stood them in any stead when the set time had come for God to deliver them into the hand of Israel. [5.] The consequence of this victory was that the power of the Moabites was wholly broken in the land of Israel. The country was cleared of these oppressors, and the land had rest eighty years, Jdg 3:30. We may hope that there was likewise a reformation among them, and a check give to idolatry, by the influence of Ehud which continued a good part of this time. It was a great while for the land to rest, fourscore years; yet what is that to the saints' everlasting rest in the heavenly Canaan?

Matthew Henry: Jdg 3:31

When it is said the land had rest eighty years, some think it meant chiefly of that part of the land which lay eastward on the banks of Jordan, which had been oppressed by the Moabites; but it seems, by this passage here, that the other side of the country which lay south-west was in that time infested by the Philistines, against whom Shamgar made head. 1. It seems Israel needed deliverance, for he delivered Israel; how great the distress was Deborah afterwards related in her song (Jdg 5:6), that in the days of Shamgar the highways were unoccupied, etc.; that part of the country which lay next to the Philistines was so infested with plunderers that people could not travel the roads in safety, but were in danger of being set upon and robbed, nor durst they dwell in the unguarded villages, but were forced to take shelter in the fortified cities. 2. God raised him up to deliver them, as it should seem, while Ehud was yet living, but superannuated. So inconsiderable were the enemies for number that it seems the killing of 600 of them amounted to a deliverance of Israel, and so many he slew with an ox-goad, or, as some read it, a plough-share. It is probable that he was himself following the plough when the Philistines made an inroad upon the country to ravage it, and God put it into his heart to oppose them; the impulse being sudden and strong, and having neither sword nor spear to do execution with, he took the instrument that was next at hand, some of the tools of his plough, and with that killed so many hundred men and came off unhurt. See here, (1.) That God can make those eminently serviceable to his glory and his church's good whose extraction, education, and employment, are very mean and obscure. He that has the residue of the Spirit could, when he pleased, make ploughmen judges and generals, and fishermen apostles. (2.) It is no matter how weak the weapon is if God direct and strengthen the arm. An ox-goad, when God pleases, shall do more than Goliath's sword. And sometimes he chooses to work by such unlikely means, that the excellency of the power may appear to be of God.

Keil-Delitzsch: Jdg 3:18-20

After presenting the gift, Ehud dismissed the people who had carried the present to their own homes; namely, as we learn from Jdg 3:19, after they had gone some distance from Jericho. But he himself returned from the stone-quarries at Gilgal, sc., to Jericho to king Eglon. הפּסילים מן refers to some place by Gilgal. In Deu 7:25; Isa 21:9; Jer 8:19, pesilim signifies idols. And if we would retain this meaning here, as the lxx, Vulg ., and others have done, we must assume that in the neighbourhood of Gilgal there were stone idols set up in the open air-a thing which is very improbable. The rendering "stone quarries,"from פּסל , to hew out stones (Exo 34:1, etc.), which is the one adopted in the Chaldee , and by Rashi and others, is more likely to be the correct one. Gilgal cannot be the Gilgal between Jericho and the Jordan, which was the first encampment of the Israelites in Canaan, as is commonly supposed, since Ehud passed the Pesilim on his flight from the king's dwelling-place to the mountains of Ephraim (Jdg 3:26, Jdg 3:27); and we can neither assume, as Bertheau does, that Eglon did not reside in the conquered palm-city (Jericho), but in some uncultivated place in the neighbourhood of the Jordan, nor suppose that after the murder of Eglon Ehud could possibly have gone from Jericho to the Gilgal which was half an hour's journey towards the east, for the purpose of escaping by a circuitous route of this kind to Seirah in the mountains of Ephraim, which was on the north-west of Jericho. Gilgal is more likely to be Geliloth , which was on the west of Jericho opposite to the ascent of Adummim ( Kaalat ed Dom ), on the border of Judah and Benjamin (Jos 18:17), and which was also called Gilgal (Jos 15:7). Having returned to the king's palace, Ehud sent in a message to him: "I have a secret word to thee, O king." The context requires that we should understand " he said "in the sense of "he had him told"(or bade say to him), since Ehud himself did not go in to the king, who was sitting in his room, till afterwards (Jdg 3:20). In consequence of this message the king said: הס , lit . be silent (the imperative of הסה fo ); here it is a proclamation, Let there be quiet. Thereupon all who were standing round (viz., his attendants) left the room, and Ehud went in (Jdg 3:20). The king was sitting "in his upper room of cooling alone."The "room of cooling"( Luther, Sommerlaube , summer-arbour) was a room placed upon the flat roof of a house, which was open to the currents of air, and so afforded a cool retreat, such as are still met with in the East (vid., Shaw , pp. 188-9). Then Ehud said, " A word of God I have to thee; "whereupon the king rose from his seat, from reverence towards the word of God which Ehud pretended that he had to deliver to him, not to defend himself, as Bertheau supposes, of which there is not the slightest intimation in the text.

Keil-Delitzsch: Jdg 3:21-22

But when the king stood up, Ehud drew his sword from under his garment, and plunged it so deeply into his abdomen that even the hilt followed the blade, and the fat closed upon the blade (so that there was nothing to be seen of it in front, because he did not draw the sword again out of his body), and the blade came out between the legs. The last words have been rendered in various ways. Luther follows the Chaldee and Vulgate , and renders it "so that the dirt passed from him,"taking the ἁπ. λεγ. פּרשׁדנה as a composite noun from פּרשׁ , stercus , and שׁדה , jecit . But this is hardly correct, as the form of the word פּרשׁדנה , and its connection with יצא , rather points to a noun, פּרשׁדן , with ה local. The explanation given by Gesenius in his Thes . and Heb. lex . has much more in its favour, viz., interstitium pedum , the place between the legs, from an Arabic word signifying pedes dissitos habuit , used as a euphemism for anus, podex . The subject to the verb is the blade.

(Note: At any rate the rendering suggested by Ewald , "Ehud went into the open air, or into the enclosure, the space in front of the Alija ,"is untenable, for the simple reason that it is perfectly irreconcilable with the next clause, "Ehud went forth,"etc. (consequently Fr. Böttcher proposes to erase this clause from the text, without any critical authority whatever). For if Ehud were the subject to the verb, the subject would necessarily have been mentioned, as it really is in the next clause, Jdg 3:23 .)

Keil-Delitzsch: Jdg 3:23

As soon as the deed was accomplished, Ehud went out into the porch or front hall, shut the door of the room behind him ( בּעדו , not behind himself, but literally round him, i.e., Eglon; cf. Gen 7:16; 2Ki 4:4) and bolted it (this is only added as a more precise explanation of the previous verb).

Keil-Delitzsch: Jdg 3:24-25

When the servants of Eglon came (to enter in to their lord) after Ehud's departure and saw the door of the upper room bolted, they thought "surely ( אך , lit . only, nothing but) he covers his feet"(a euphemism for performing the necessities of nature; cf. 1Sa 24:3), and waited to shaming (cf. 2 King Jdg 2:17; Jdg 8:11), i.e., till they were ashamed of their long waiting (see at Jdg 5:28). At length they opened the door with the key, and found their lord lying dead upon the floor.

Ehud's conduct must be judged according to the spirit of those times, when it was thought allowable to adopt any means of destroying the enemy of one's nation. The treacherous assassination of a hostile king is not to be regarded as an act of the Spirit of God, and therefore is not set before us as an example to be imitated. Although Jehovah raised up Ehud as a deliverer to His people when oppressed by Eglon, it is not stated (and this ought particularly to be observed) that the Spirit of Jehovah came upon Ehud, and still less that Ehud assassinated the hostile king under the impulse of that Spirit. Ehud proved himself to have been raised up by the Lord as the deliverer of Israel, simply by the fact that he actually delivered his people from the bondage of the Moabites, and it by no means follows that the means which he selected were either commanded or approved by Jehovah.

Keil-Delitzsch: Jdg 3:26-28

Ehud had escaped whilst the servants of Eglon were waiting, and had passed the stone quarries and reached Seirah. Seirah is a place that is never mentioned again; and, judging from the etymology (the hairy), it was a wooded region, respecting the situation of which all that can be decided is, that it is not to be sought for in the neighbourhood of Jericho, but "upon the mountains of Ephraim"(Jdg 3:27). For when Ehud had come to Seirah, he blew the trumpet "upon the mountains of Ephraim," to announce to the people the victory that was placed within their reach by the death of Eglon, and to summon them to war with the Moabites, and then went down from the mountain into the plain near Jericho; "and he was before them," i.e., went in front as their leader, saying to the people, " Follow me; for Jehovah has given your enemies the Moabites into your hand. "Then they went down and took (i.e., took possession of) the fords near Jericho (see at Jos 2:7), למואב , either " from the Moabites "or "towards Moab," and let no one (of the Moabites) cross over, i.e., escape to their own land.

Keil-Delitzsch: Jdg 3:29

Thus they smote at that time about 10,000 Moabites, all fat and powerful men, i.e., the whole army of the enemy in Jericho and on this side of the Jordan, not letting a man escape. The expression "at that time"seems to imply that they did not destroy this number in one single engagement, but during the whole course of the war.

Keil-Delitzsch: Jdg 3:30

Thus Moab was subdued under the hand of Israel, and the land had rest for eighty years.

Keil-Delitzsch: Jdg 3:31

After him (Ehud) was, i.e., there rose up, Shamgar the son of Anath. He smote the Philistines, who had probably invaded the land of the Israelites, six hundred men, with an ox-goad, so that he also (like Othniel and Ehud, Jdg 3:9 and Jdg 3:15) delivered Israel. הבּקר מלמד , ἁπ. λεγ. , signifies, according to the Rabbins and the ancient versions, an instrument with which they trained and drove oxen; and with this the etymology agrees, as למד is used in Hos 10:11 and Jer 31:18 to denote the training of the young ox. According to Rashi , בּקר מלמד is the same as דּרבן , βούκεντρον , in 1Sa 13:21. According to Maundrell in Paulus' Samml. der merkw. Reisen nach d. Or . i. p. 139, the country people in Palestine and Syria use when ploughing goads about eight feet long and six inches in circumference at the thick end. At the thin end they have a sharp point to drive the oxen, and at the other end a small hoe, to scrape off any dirt that may stick to the plough. Shamgar may have smitten the Philistines with some such instrument as this, just as the Edonian prince Lycurgus is described by Homer (Il. vi. 135) as putting Dionysius and the Bacchantines to flight with a βουπλήξ . Nothing is recorded about the descent of Shamgar, either here or in the Song of Deborah, in Jdg 5:6. The heroic deed recorded of him must be regarded, as O. v. Gerlach affirms, as "merely the result of a holy inspiration that suddenly burst forth within him, in which he seized upon the first weapon that came to his hand, and put to flight the enemy when scared by a terror for God, just as Samson did on a later occasion."For he does not seem to have secured for the Israelites any permanent victory over the Philistines. Moreover, he is not called judge, nor is the period of his labours taken into account, but in Jdg 4:1 the renewed apostasy of Israel from the Lord is dated from the death of Ehud.

Constable: Jdg 3:7--17:1

II. THE RECORD OF ISRAEL'S APOSTASY 3:7--16:31

Israel's Judges
Judge	Scripture	Israel's Oppressors		Length in Years
		Nation(s)	King(s)	Oppression	Judgeship	Peace
Othniel	3:7-11	Mesopotamia	Cushan-rishathaim	8(ca. 1358-1350 B.C.)		40(ca. 1350-1310 B.C.)
Ehud	3:12-30	Moab (with Ammon & Amalek)	Eglon	18		80
Shamgar	3:31	Philistia
Deborah	Chs. 4-5	Canaan	Jabin	20(ca. 1250-1230 B.C.)		40(ca. 1230-1190 B.C.)
Gideon	Chs. 6-8	Midian (with Amalek & Arabia)	Zebah & Zalmunna	7		40(ca. 1180-1140 B.C.)
Tola	10:1-2				23(ca. 1117-1094 B.C.)
Jair	10:3-5				22(ca. 1115-1093 B.C.)
Jephthah	10:8-12:7	Ammon		18(ca. 1123-1105 B.C.)	6
Ibzan	12:8-10				7
Elon	12:11-12				10
Abdon	12:13-15				8
Samson	Chs. 13-16	Philistia		40(ca. 1124-1084 B.C.)	20(ca. 1105-1085 B.C.)

"The judges are twelve in number, reckoning either Deborah or Barek as a judge and omitting Abimelech, whose status in fact depended wholly on his descent from Gideon, and who was in effect not a deliverer', and a judge' only in the sense of a local ruler on his own account."⁶⁰

Notice that the writer recorded seven examples of oppression and deliverance (by Othniel, Ehud, Shamgar, Deborah, Gideon, Jephthah, and Samson). This sevenfold scheme gives the impression of totality to Israel's degeneration. It also suggests that the writer viewed these disasters as fulfillments of the curses in Leviticus 26 where the number seven occurs four times (Lev. 26:18, 21, 24, and 28; cf. Deut. 28:25).⁶¹

The total number of judges cited is 12. By selecting 12 judges the writer may also have been suggesting that all 12 tribes of Israel had apostatized. One writer argued that these 12 judges each did their work in a different month, thus adding another impression of completeness to the record.⁶²

Certain formulaic expressions appear in 2:11-23 and then recur in the record of Israel's apostasy (3:7-16:31). However, as noted in the table below, they appear with less frequency as the narrative proceeds. Having established the pattern, the writer did not feel compelled to repeat these expressions as frequently since the reader learns to anticipate them as the narrative unfolds. The breakdown of these expressions is a rhetorical device that parallels and reflects the general moral and spiritual disintegration in Israel as a whole.⁶³

Expression	Othniel	Ehud	Deborah	Gideon	Jephthah	Samson
The Israelites did evil (2:11-13).	3:7	3:12	4:1	6:1	10:6	13:1
Yahweh gave them over (2:14).	3:8	3:12	4:2	6:1	10:7	13:1
The Israelites cried out (2:15, 18).	3:9	3:15	4:3	6:7	10:10
Yahweh raised up a deliverer (2:16, 18).	3:9	3:15
Yahweh gave the oppressor to the deliverer (2:18).	3:10	3:28
The land had rest.	3:11	3:30		5:31	8:28

Constable: Jdg 3:12-30

1. Oppression under the Moabites and deliverance through Ehud 3:12-30

The Moabites and Ammonites were not only neighbors who both lived to the southeast of Canaan, but they were also descendants of the same ancestor, Lot. The Amalekites lived on Israel's southern border and were descendants of Esau. The Moabites had allied with the Ammonites and the Amalekites and had captured the site of Jericho (the "city of palm trees," v. 13). They had evidently rebuilt it since Joshua's conquest.⁷⁷ The Moabites had taken over the surrounding area and had forced Israel to serve them for 18 years (v. 14).

Jericho was in Benjamin's territory, so it was not unusual that God would raise up a judge from that tribe to lead Israel against the Moabites. We learn later that the Benjamites at this time were far from admirable on the whole (chs. 19-21). Yet God raised up a faithful man from this tribe to do His will. The English text's description of Ehud as left-handed (v. 15) is misleading. The Hebrew expression translated "a left-handed man" probably means "a man restricted as to his right hand."⁷⁸ Ehud may not have been able to use his right hand as well as his left. In spite of this abnormality God used him to bring a great victory to Israel.

Most commentators regard Ehud's methods as entirely legitimate.⁷⁹ Some, however, do not, as the following quotation illustrates.

"Ehud's conduct must be judged according to the spirit of those times, when it was thought allowable to adopt any means of destroying the enemy of one's nation. The treacherous assassination of a hostile king is not to be regarded as an act of the Spirit of God, and therefore is not set before us as an example to be imitated. Although Jehovah raised up Ehud as a deliverer to His people when oppressed by Eglon, it is not stated (and this ought particularly to be observed) that the Spirit of Jehovah came upon Ehud, and still less that Ehud assassinated the hostile king under the impulse of that Spirit. Ehud proved himself to have been raised up by the Lord as the deliverer of Israel, simply by the fact that he actually delivered his people from the bondage of the Moabites, and it by no means follows that the means which he selected were either commanded or approved by Jehovah."⁸⁰

The facts that Ehud did what he did as an act of war and that God nowhere condemned him for it lead me to believe he was correct in assassinating King Eglon (lit. fat ox). Note that Ehud had no other Israelites with him when he confronted Eglon. He stood alone for God.

It seems that Ehud delivered the Israelites' taxes, left Eglon, passed the "idols" (lit. sculptured stones) at Gilgal, and then returned to Eglon.⁸¹ He had prepared to execute Eglon before going to Jericho. Did he lose heart at first when he left Jericho? Did he receive fresh motivation to kill the king when he passed the Canaanite objects of worship at Gilgal and then return to Jericho to finish the job? This seems to be what happened.

The room in which Ehud met Eglon (v. 20) was on the flat roof of the house. Rooms built this way caught the prevailing currents of air and therefore provided a cool place of retreat from the hot weather.

Evidently Eglon did not expect Ehud to draw his sword with his left hand. He did not know he could do so. This was part of Ehud's strategy. The sword was a short cubit in length, about 16 inches.⁸² It went all the way through Eglon's fat body. It apparently contained no crosspiece (hilt) between the handle and the blade. The handle lodged in the fat while the point opened a hole in his back where his excrement oozed out.

"Thus by way of a humorous if vulgar twist, something unexpected comes out' of Eglon--his excrement. Such a grotesque occurrence would have been precisely the kind of detail that a story of this sort would have delighted in recounting and would be unlikely to omit. Although it no doubt strikes modern readers as vulgar and distasteful, in the context of the story it adds a note of extreme humiliation with respect to the Moabite king that would have delighted an Israelite audience, especially as it takes place at the very height of the drama: the national hero not only dispatched the enemy king with much cunning but in the process caused him to become besmirched with feces."⁸³

The writer may have recorded this last disgusting detail to draw a parallel with the unclean Moabites' departure from the land following Ehud's victory. Notice the cool way Ehud behaved after he slew the king in his cool room.

"With effective employment of ambiguity, irony, satire, hyperbole, and caricature, he [the writer] sketches a literary cartoon that pokes fun at the Moabites and brings glory to God. . . . Biblical historians seldom, if ever, wrote their pieces primarily so later readers could reconstruct historical events. Their agendas were generally theological and polemical, and few texts are as overt in the latter respect as ours."⁸⁴

Archaeologists have not yet identified the town of Seirah (v. 26), but it may have stood to the northwest of Gilgal in Ephraim's hill country (v. 27).

The Moabites who at this time were living west of the Jordan River would have fled back home eastward to their native country. For this reason the Israelites seized the fording place (v. 28).

Verse 29 is difficult to interpret for two reasons. First, the word translated "thousand" can also mean "military unit" (cf. 20:10). Second, it is not clear whether the Israelites killed these Moabites as they tried to cross the Jordan on this occasion. Perhaps this was the total Moabite force that the Israelites killed in their war with Moab. In either case this was a great victory for Israel.

The writer's primary emphasis in this pericope seems to be that God used a man whom others would have regarded as unusual, because he was left-handed, to affect a great victory. Ehud did not excuse himself from doing God's will because he was different, as many Christians do. He stepped out in faith in spite of his physical peculiarity. Israel too had physical abnormalities, but when she stepped out in trust and obedience God blessed her with success.

Constable: Jdg 3:31

2. Oppression under the Philistines and deliverance through Shamgar 3:31

Several factors suggest that Shamgar's victory took place sometime during the 98 years described in the previous section (vv. 12-30). First, 4:1 refers to Ehud, not Shamgar. Second, there is no reference to Israel doing evil in Yahweh's sight in this verse. Third, the length of the Philistine oppression was long. Fourth, the writer did not mention a number of years that the land enjoyed rest. Evidently during this 98-year period the Philistines also oppressed Israel.

David Washburn argued that the phrase "after him" may indicate the beginning of a new episode. If this is so, we should place Shamgar contemporary with Deborah rather than Ehud (cf. 5:6). He acknowledged, however, that it is impossible to determine when Shamgar slew the 600 Philistines.⁸⁵

The Philistines had been in Canaan since Abraham's day at least (Gen. 21:32; et al.). However during the period of the judges a major migration of the Sea Peoples from the Aegean area brought many new inhabitants into Canaan, perhaps about 1230 B.C. These peoples settled in the coastal areas of Canaan, especially in the South. They became the infamous Philistines who opposed and fought the Israelites until David finally brought them under Israel's control.

"The name Shamgar is non-Israelite and may have been of Hittite or Hurrian origin. This does not automatically infer that he was a Canaanite, although this is possible; it may witness to the intermingling of the Israelites with the native population. In any case his actions benefited Israel."⁸⁶

Peter Craigie believed that Shamgar may have been a Hurrian mercenary soldier rather than a Hebrew. His name "ben (son of) Anath" suggests that he might have been a religious Canaanite since Anath was a Canaanite goddess.⁸⁷ It seems unlikely, however, that he was a religious Canaanite because the writer identified him as a hero through whom God delivered His people. Another suggestion is that "son of Anath" indicated that Shamgar was like Anath, namely, of a warlike character.⁸⁸ Shamgar could have been the son of a mixed marriage or even a foreigner whom God used. Perhaps he was a proselyte to Yahweh worship. Whatever his background and whomever he may have served, his destruction of 600 Philistines accomplished God's will, specifically the destruction of the non-Israelite occupants of the land.

The writer did not record Shamgar's home town, but some commentators connect Beth-anath (lit. house of Anath) in Naphtali or Beth-anoth in Judah (Josh. 15:59) with him. Most assume Anath was the name of Shamgar's father.

An "oxgoad" was a stout stick 8 to 10 feet long used to train and drive oxen.

"At the thin end they have a sharp point to drive the oxen, and at the other end a small hoe, to scrape off any dirt that may stick to the plough."⁸⁹

Evidently Shamgar seized an opportunity to kill 600 Philistines with this unusual instrument that he used as a weapon (cf. 2 Sam. 23:11). The text does not say when he did this, all at once or one by one in guerrilla type warfare.

Though the writer did not call Shamgar a judge in the text, he was one of Israel's heroic deliverers (cf. 5:4). Few students of the book exclude him from the list of judges, though he may not have functioned in the nation as one.⁹⁰

The major lesson we should learn from Shamgar is that a shady personal background and lack of proper equipment do not keep God from working through people who commit to doing His will. Many Christians think that because they do not have a good background or the best tools they cannot serve God. If we commit ourselves to executing God's will and use whatever background and equipment we have, God can accomplish a great deal through us.

In this third chapter we see that God raised up unusual people and empowered them to do great acts for His glory. Often very distinguished people rise from humble backgrounds, as these judges did. Jesus' disciples are similar illustrations. A single individual committed to executing God's revealed will is all He needs. He uses all types of people but only those committed to His will who step out in faith. In the case of the judges, the will of God was the extermination of Israel's enemies.

Guzik: Jdg 3:1-31

Judges 3 - The First Three Judges

A. The pagan nations left in Israel's midst.

1. (1-2) God's reason for allowing these nations to continue in Israel's appointed land.

Now these are the nations which the LORD left, that He might test Israel by them, that is, all who had not known any of the wars in Canaan (this was only so that the generations of the children of Israel might be taught to know war, at least those who had not formerly known it),

a. These are the nations which the LORD left: God left these Canaanite nations behind because Israel was not faithful in driving them out.

i. In the same way, we can say to a person who has "pagan territory" in their life, "the reason is because you allow it to be there." And, at the most basic level, that is true.

b. That He might test Israel by them: It was within the power of God to eliminate those pagan nations without any help from Israel. God allowed the pagan nations to remain for a reason. The word test here is used in the sense of "proving." These nations would remain because God wanted to prove the faithfulness of Israel to Himself, and to improve their reliance on Him.

i. Likewise, the person who has "pagan territory" in their lives knows that God is able to change him instantly. Why doesn't God just do that? Why does it have to be so hard?

ii. God doesn't just instantly change every area of our lives so that our relationship with Him can be proved and improved; so that we will live a life of true partnership with God.

c. So that the generations of the children of Israel might be taught to know war: This is another reason why God allowed the Canaanites to remain where Israel did not drive them out. No one likes the struggle against sin, but the battle is good for us. The symbol of Christianity is a cross, not a feather bed.

i. Parents quickly learn that you don't really help your children if you make everything easy for them.

2. (3-4) The pagan nations are specifically listed.

Namely, five lords of the Philistines, all the Canaanites, the Sidonians, and the Hivites who dwelt in Mount Lebanon, from Mount Baal Hermon to the entrance of Hamath. And they were left, that He might test Israel by them, to know whether they would obey the commandments of the LORD, which He had commanded their fathers by the hand of Moses.

a. Namely: We could perhaps make our own specific list of "pagan territory" in our lives; such a list is helpful because it forces you to identify your enemy.

b. That He might test Israel by them, to know whether they would obey: The reason that God didn't just eliminate these nations is again stated. It was to prove Israel's commitment to God's word. If they were faithful to the word of God the other nations would not hinder them and they would grow strong enough to drive them out completely.

B. The first judge: Othniel.

1. (5-7) The apostasy of Israel in the days of Othniel.

Thus the children of Israel dwelt among the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. And they took their daughters to be their wives, and gave their daughters to their sons; and they served their gods. So the children of Israel did evil in the sight of the LORD. They forgot the LORD their God, and served the Baals and Asherahs.

a. They took their daughters to be their wives, and gave their daughters to their sons: Simply, their sin was intermarriage with the pagan nations in their midst.

i. What led to their sin was subtler. First, it was the allowing of pagan territory in their midst. This was dangerous for them and dangerous for us.

ii. Second, romance led them into sin. There is nothing wrong with romance, but we have a terrible habit of falling in love with people that we have no real business falling in love with.

iii. Proverbs 4:23 says Keep (literally, guard or protect) your heart with all diligence, for out of it spring the issues of life. If we don't guard our hearts, we can end up in trouble.

b. They forgot the LORD their God, and served the Baals and Asherahs: Their ungodly romances led them to the worship of the pagan gods Baal and Ashtoreth.

i. Jesus told us that following Him would require that we give up the things we love most (Mark 10:29-30). Often an ungodly romance falls into this exact category.

2. (8) Israel's servitude to the king of Mesopotamia.

Therefore the anger of the LORD was hot against Israel, and He sold them into the hand of Cushan-Rishathaim king of Mesopotamia; and the children of Israel served Cushan-Rishathaim eight years.

a. He sold them into the hand of Cushan-Rishathaim king of Mesopotamia: God gave Israel just what they wanted. They didn't want to serve God, so He allowed them to be in bondage to a pagan king. Israel reaped exactly what they sowed.

b. Eight years: It was many years of bondage before Israel cried out unto the LORD.

3. (9-11) God's deliverance through Othniel.

When the children of Israel cried out to the LORD, the LORD raised up a deliverer for the children of Israel, who delivered them: Othniel the son of Kenaz, Caleb's younger brother. The Spirit of the LORD came upon him, and he judged Israel. He went out to war, and the LORD delivered Cushan-Rishathaim king of Mesopotamia into his hand; and his hand prevailed over Cushan-Rishathaim. So the land had rest for forty years. Then Othniel the son of Kenaz died.

a. When the children of Israel cried out to the LORD: After the eight years of bondage Israel finally cried out in dependence on God. It often takes many years of bondage and calamity before man look away from self and unto God.

b. The LORD raised up a deliverer . . . Othniel: Othniel was the son-in-law of the great hero Caleb (Judges 1:12-3) and his wife was also a woman of faith (Judges 1:13-15).

c. The Spirit of the LORD came upon him: This is enough to know about Othniel. The Holy Spirit empowered him for the job God called him to do.

i. Othniel lived the principle of Zechariah 4:6: Not by might nor by power, but by My Spirit, says the LORD of hosts.

C. The second judge: Ehud.

1. (12-14) The cycle continues: Israel sins and is sold into servitude.

And the children of Israel again did evil in the sight of the LORD. So the LORD strengthened Eglon king of Moab against Israel, because they had done evil in the sight of the LORD. Then he gathered to himself the people of Ammon and Amalek, went and defeated Israel, and took possession of the City of Palms. So the children of Israel served Eglon king of Moab eighteen years.

a. The children of Israel again did evil in the sight of the LORD: When God brought deliverance through the work of Othniel, Israel eventually drifted back from their dependence and obedience towards God. Their victory would not automatically last forever; it had to be maintained.

b. The children of Israel served Eglon: Israel's sin brought them into bondage. They suffered 8 years of bondage before they cried out to the LORD in the days of Othniel. Here they endure 18 stubborn years of bondage before they cried out to the LORD.

i. Sin always brings bondage; though it comes to us deceptively. The fish never contemplates the bondage of the hook when it goes after the bait; Satan snares us by making the bait attractive and hiding the hook.

ii. A news story told of a grease processing plant that opened up a 55-gallon drum of grease that came from a prison. Inside, they found a little bit of grease, but a dead prison inmate. He tried to escape by hiding in the barrel, but his quest for freedom became a means of bondage and death for him. He was deceived like we are deceived by sin, thinking that it can be a path to freedom. Instead, it only brings bondage and death.

2. (15) God raises up a deliverer for Israel: Ehud.

But when the children of Israel cried out to the LORD, the LORD raised up a deliverer for them: Ehud the son of Gera, the Benjamite, a left-handed man. By him the children of Israel sent tribute to Eglon king of Moab.

a. When the children of Israel cried out to the LORD, the LORD raised up a deliverer: This shows the mercy of God. When Israel repeatedly drifted from God, He had every right to cast them off completely. Yet He still responded when they finally did call on Him for deliverance.

b. Ehud . . . a left-handed man: In the ancient world left-handed people were often forced to become right-handed. This made Ehud's standing as a left-handed man more unusual.

3. (16-26) Ehud's daring assassination of Eglon.

Now Ehud made himself a dagger (it was double-edged and a cubit in length) and fastened it under his clothes on his right thigh. So he brought the tribute to Eglon king of Moab. (Now Eglon was a very fat man.) And when he had finished presenting the tribute, he sent away the people who had carried the tribute. But he himself turned back from the stone images that were at Gilgal, and said, "I have a secret message for you, O king." He said, "Keep silence!" And all who attended him went out from him. And Ehud came to him (now he was sitting upstairs in his cool private chamber). Then Ehud said, "I have a message from God for you." So he arose from his seat. Then Ehud reached with his left hand, took the dagger from his right thigh, and thrust it into his belly. Even the hilt went in after the blade, and the fat closed over the blade, for he did not draw the dagger out of his belly; and his entrails came out. Then Ehud went out through the porch and shut the doors of the upper room behind him and locked them. When he had gone out, Eglon's servants came to look, and to their surprise, the doors of the upper room were locked. So they said, "He is probably attending to his needs in the cool chamber." So they waited till they were embarrassed, and still he had not opened the doors of the upper room. Therefore they took the key and opened them. And there was their master, fallen dead on the floor. But Ehud had escaped while they delayed, and passed beyond the stone images and escaped to Seirah.

a. He brought the tribute to Eglon king of Moab: Israel had to pay this tribute money because they were under the domination of the king of Moab. Ehud came to Eglon as a messenger or courier.

b. I have a message from God for you: Ehud certainly told the truth when he said this. The message was, "Those who oppress the people of God touch the apple of His eye and will be judged for it."

i. This message from God was not good news for Eglon. His name means "a little calf" and in Eglon's case, it was a fatted calf.

c. Ehud reached with his left hand: Because most men fought with their right hand, it wasn't expected for a man to use his left hand with a dagger or a sword. This shows how cunning Ehud was and how unexpected the strike was to Eglon.

d. He is probably attending to his needs in the cool chamber: Without being coarse, we can see how real and true-to-life the Bible is. It describes normal, everyday functions but in a dignified way.

4. (27-30) Ehud leads the Israelites in battle against the Moabites.

And it happened, when he arrived, that he blew the trumpet in the mountains of Ephraim, and the children of Israel went down with him from the mountains; and he led them. Then he said to them, "Follow me, for the LORD has delivered your enemies the Moabites into your hand." So they went down after him, seized the fords of the Jordan leading to Moab, and did not allow anyone to cross over. And at that time they killed about ten thousand men of Moab, all stout men of valor; not a man escaped. So Moab was subdued that day under the hand of Israel. And the land had rest for eighty years.

a. And he led them: As much cunning and courage as Ehud had, he could not do the work by himself. It was essential for brave and faithful men to rally around him. Ehud led, but he had to have followers.

i. In the same way, God raises up leaders in the church, but they can't do the work by themselves. The whole body needs to work together.

b. Follow me, for the LORD has delivered: Ehud asked the Israelites to follow him, because he was their leader. Yet he also encouraged them to look with faith to the LORD (for the LORD has delivered your enemies into your hand).

c. And the land had rest for eighty years: Ehud's cunning and courage, coupled with Israel's faithful following of a leader, brought Israel's longest period of freedom under the 400-year period of the Judges. Ehud is a dramatic example of how in the LORD, one man can make a difference, and how God will call others to work with that one man.

D. The third judge: Shamgar.

1. (31a) The brief story of Shamgar.

After him was Shamgar the son of Anath,

a. Shamgar the son of Anath: Shamgar is one of six individuals we call "minor" judges, because not much is written about them. Yet the work they did for God was just as important in their day as anyone else's work.

2. (31b) Shamgar's great accomplishment.

Who killed six hundred men of the Philistines with an ox goad; and he also delivered Israel.

a. Killed six hundred men of the Philistines: Shamgar was a man of great accomplishment. Perhaps so little is said about Shamgar because his story was so well known.

b. With an ox goad: Shamgar is an excellent example of serving for God. He simply used what God put in his hand - in his case, an ox goad.

i. An ox goad was a stick that was 8 feet long, and about 6 inches around at the big end. One end of the ox goad was pointy (for poking the ox), and the other end was like a chisel (for scraping the plow clean of dirt).

ii. "In the hands of a strong, skilful man, such an instrument must be more dangerous and more fatal than any sword." (Clarke).

c. He also delivered Israel: There was nothing spectacular about an ox goad. But God can use, and wants to use, whatever is in our hands. Shamgar was merely a laborer doing his job; but he took what was in his hand when prompted by God and did great things.

i. Shamgar was like Moses and his shepherd's staff or David and his sling shot. God used each of those simple things for great works.

© 2003 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Jdg 3:20

JUDGES 3:20-21 —Does the Bible approve of assassinations?

PROBLEM: The Bible says “the Lord raised up a deliverer” ( Jud. 3:15 ) for Israel over their oppressor, King Eglon of Moab. Then it records how Ehud “took the dagger from his right thigh, and thrust it into his [Eglon’s] belly” (v. 21 ). How can the God who forbids murder ( Ex. 20:13 ) condone a brutal assassination like this?

SOLUTION: This incident, and others like it (cf. Jud. 4:21 ), are a good example of the principle that “Not everything recorded in the Bible is approved by the Bible” (see Introduction). First of all, the text does not say that God approved of this evil act. It simply states that it occurred.

Second, the fact that God had “raised up” Ehud does not justify everything he did. God “raised up” Pharaoh too (cf. Rom. 9:17 ), but God nevertheless judged Pharaoh for his sins (cf. Ex. 12 ).

Third, there are many sins contained in the Bible which are not condoned by it. These include Abraham’s lie ( Gen. 20 ), David’s sin with Bathsheba ( 2 Sam. 11 ), and Solomon’s polygamy ( 1 Kings 11 ).

Fourth, while assassinations as such are wrong, God reserves the right to life ( Deut. 32:39 ; Job. 1:21 ). Should He desire to take a life He gives, He has the right to do so through any instrument He may desire, natural or artificial (see comments on Josh. 6:21 ).   

Critics Ask: Jdg 3:21

JUDGES 3:20-21 —Does the Bible approve of assassinations?

PROBLEM: The Bible says “the Lord raised up a deliverer” ( Jud. 3:15 ) for Israel over their oppressor, King Eglon of Moab. Then it records how Ehud “took the dagger from his right thigh, and thrust it into his [Eglon’s] belly” (v. 21 ). How can the God who forbids murder ( Ex. 20:13 ) condone a brutal assassination like this?

SOLUTION: This incident, and others like it (cf. Jud. 4:21 ), are a good example of the principle that “Not everything recorded in the Bible is approved by the Bible” (see Introduction). First of all, the text does not say that God approved of this evil act. It simply states that it occurred.

Second, the fact that God had “raised up” Ehud does not justify everything he did. God “raised up” Pharaoh too (cf. Rom. 9:17 ), but God nevertheless judged Pharaoh for his sins (cf. Ex. 12 ).

Third, there are many sins contained in the Bible which are not condoned by it. These include Abraham’s lie ( Gen. 20 ), David’s sin with Bathsheba ( 2 Sam. 11 ), and Solomon’s polygamy ( 1 Kings 11 ).

Fourth, while assassinations as such are wrong, God reserves the right to life ( Deut. 32:39 ; Job. 1:21 ). Should He desire to take a life He gives, He has the right to do so through any instrument He may desire, natural or artificial (see comments on Josh. 6:21 ).   

Introduction / Outline

JFB: Judges (Book Introduction)

JUDGES is the title given to the next book, from its containing the history of those non-regal rulers who governed the Hebrews from the time of Joshua to that of Eli, and whose functions in time of peace consisted chiefly in the administration of justice, although they occasionally led the people in their wars against their public enemies. The date and authorship of this book are not precisely known. It is certain, however, that it preceded the Second Book of Samuel (compare Jdg 9:35 with 2Sa 11:21), as well as the conquest of Jerusalem by David (compare Jdg 1:21 with 2Sa 5:6). Its author was in all probability Samuel, the last of the judges (see Jdg 19:1; Jdg 21:25), and the date of the first part of it is fixed in the reign of Saul, while the five chapters at the close might not have been written till after David's establishment as king in Israel (see Jdg 18:31). It is a fragmentary history, being a collection of important facts and signal deliverances at different times and in various parts of the land, during the intermediate period of three hundred years between Joshua and the establishment of the monarchy. The inspired character of this book is confirmed by allusions to it in many passages of Scripture (compare Jdg 4:2; Jdg 6:14 with 1Sa 12:9-12; Jdg 9:53 with 2Sa 11:21; Jdg 7:25 with Psa 83:11; compare Jdg 5:4-5 with Psa 7:5; Jdg 13:5; Jdg 16:17 with Mat 2:13-23; Act 13:20; Heb 11:32).

JFB: Judges (Outline)

• THE ACTS OF JUDAH AND SIMEON. (Jdg 1:1-3)
• ADONI-BEZEK JUSTLY REQUITED. (Jdg. 1:4-21)
• SOME CANAANITES LEFT. (Jdg 1:22-26)
• AN ANGEL SENT TO REBUKE THE PEOPLE AT BOCHIM. (Jdg 2:1-10)
• WICKEDNESS OF THE NEW GENERATION AFTER JOSHUA. (Jdg 2:11-19)
• NATIONS LEFT TO PROVE ISRAEL. (Jdg 3:1-4)
• BY COMMUNION WITH THESE THE ISRAELITES COMMIT IDOLATRY. (Jdg 3:5-7)
• OTHNIEL DELIVERS ISRAEL. (Jdg 3:8-11)
• EHUD SLAYS EGLON. (Jdg. 3:12-30)
• DEBORAH AND BARAK DELIVER ISRAEL FROM JABIN AND SISERA. (Jdg. 4:1-17)
• DEBORAH AND BARAK'S SONG OF THANKSGIVING. (Jdg. 5:1-31)
• THE ISRAELITES, FOR THEIR SINS, OPPRESSED BY MIDIAN. (Jdg 6:1-6)
• A PROPHET REBUKES THEM. (Jdg 6:7-10)
• AN ANGEL SENDS GIDEON TO DELIVER THEM. (Jdg 6:11-16)
• GIDEON'S PRESENT CONSUMED BY FIRE. (Jdg. 6:17-32)
• THE SIGNS. (Jdg 6:33-39)
• GIDEON'S ARMY. (Jdg 7:1-8)
• HE IS ENCOURAGED BY THE DREAM AND THE INTERPRETATION OF THE BARLEY CAKE. (Jdg 7:9-15)
• HIS STRATAGEM AGAINST MIDIAN. (Jdg 7:16-24)
• THE EPHRAIMITES OFFENDED, BUT PACIFIED. (Jdg 8:1-9)
• ZEBAH AND ZALMUNNA TAKEN. (Jdg. 8:10-27)
• MIDIAN SUBDUED. (Jdg 8:28)
• ABIMELECH IS MADE KING BY THE SHECHEMITES. (Jdg 9:1-6)
• JOTHAM BY A PARABLE REPROACHES THEM. (Jdg 9:7-21)
• GAAL'S CONSPIRACY. (Jdg. 9:22-49)
• ABIMELECH SLAIN. (Jdg 9:50-57)
• TOLA JUDGES ISRAEL IN SHAMIR. (Jdg 10:1-5)
• ISRAEL OPPRESSED BY THE PHILISTINES AND AMMONITES. (Jdg 10:6-9)
• THEY CRY TO GOD. (Jdg 10:10-15)
• THEY REPENT; GOD PITIES THEM. (Jdg 10:16-18)
• JEPHTHAH. (Jdg 11:1-3)
• THE GILEADITES COVENANT WITH JEPHTHAH. (Jdg 11:4-11)
• HIS VOW. (Jdg 11:29-31)
• HE OVERCOMES THE AMMONITES. (Jdg 11:32-33)
• THE EPHRAIMITES QUARRELLING WITH JEPHTHAH. (Jdg 12:1-3)
• DISCERNED BY THE WORD SIBBOLETH, ARE SLAIN BY THE GILEADITES. (Jdg 12:4-15)
• ISRAEL SERVES THE PHILISTINES FORTY YEARS. (Jdg 13:1)
• AN ANGEL APPEARS TO MANOAH'S WIFE. (Jdg 13:2-10)
• THE ANGEL APPEARS TO MANOAH. (Jdg 13:11-14)
• MANOAH'S SACRIFICE. (Jdg 13:15-23)
• SAMSON BORN. (Jdg 13:24-25)
• SAMSON DESIRES A WIFE OF THE PHILISTINES. (Jdg 14:1-5)
• HE KILLS A LION. (Jdg 14:5-9)
• HIS MARRIAGE FEAST. (Jdg 14:10-11)
• HIS RIDDLE. (Jdg 14:12-18)
• HE SLAYS THIRTY PHILISTINES. (Jdg 14:19-20)
• SAMSON IS DENIED HIS WIFE. (Jdg 15:1-2)
• HE BURNS THE PHILISTINES' CORN. (Jdg 15:3-8)
• HE IS BOUND BY THE MEN OF JUDAH, AND DELIVERED TO THE PHILISTINES. (Jdg 15:9-13)
• SAMSON CARRIES AWAY THE GATES OF GAZA. (Jdg 16:1-3)
• DELILAH CORRUPTED BY THE PHILISTINES. (Jdg 16:4-14)
• HE IS OVERCOME. (Jdg 16:15-20)
• THE PHILISTINES TOOK HIM AND PUT OUT HIS EYES. (Jdg 16:21-22)
• THEIR FEAST TO DAGON. (Jdg 16:23-25)
• HIS DEATH. (Jdg 16:26-31)
• MICAH RESTORING THE STOLEN MONEY TO HIS MOTHER, SHE MAKES IMAGES. (Jdg 17:1-4)
• THE DANITES SEEK OUT AN INHERITANCE. (Jdg. 18:1-26)
• THEY WIN LAISH. (Jdg 18:27-29)
• THEY SET UP IDOLATRY. (Jdg 18:30-31)
• A LEVITE GOING TO BETHLEHEM TO FETCH HIS WIFE. (Jdg 19:1-15)
• AN OLD MAN ENTERTAINS HIM AT GIBEAH. (Jdg 19:16-21)
• THE GIBEAHITES ABUSE HIS CONCUBINE TO DEATH. (Jdg 19:22-28)
• THE LEVITE, IN A GENERAL ASSEMBLY, DECLARES HIS WRONG. (Jdg 20:1-7)
• THEIR DECREE. (Jdg 20:8-17)
• THE PEOPLE BEWAIL THE DESOLATION OF ISRAEL. (Jdg 21:1-15)
• THE ELDERS CONSULT HOW TO FIND WIVES FOR THOSE THAT WERE LEFT. (Jdg 21:16-21)

TSK: Judges (Book Introduction)

The book of Judges forms an important link in the history of the Israelites. It furnishes us with a lively description of a fluctuating and unsettled nation; a striking picture of the disorders and dangers which prevailed in a republic without magistracy; when " the high-ways were unoccupied, and the travellers walked through by-ways" (Jdg 5:6), when few prophets were appointed to control the people, and " every one did that which was right in his own eyes" (Jdg 17:6). It exhibits the contest of true religion with superstition; and displays the beneficial effects that flow from the former, and the miseries and evil consequences of impiety. It is a most remarkable history of the long-suffering of God towards the Israelites, in which we see the most signal instances of his justice and mercy alternately displayed. the people sinned, and were punished; they repented, and found mercy. These things are written for our warning. none should presume, for God is just; none need despair, for God is merciful. Independently of the internal evidence of the authenticity of this sacred book, the transactions it records are not only cited or alluded to by other inspired writers, but are further confirmed by the traditions current among heathen nations.

TSK: Judges 3 (Chapter Introduction)

Overview

Jdg 3:1, The nations which were left to prove Israel; Jdg 3:5, By communion with them they commit idolatry; Jdg 3:8, Othniel delivered them from Chushan-rishathaim; Jdg 3:12, Ehud from Eglon; Jdg 3:31, and Shamgar from the Philistines.

Poole: Judges (Book Introduction)

BOOK OF JUDGES

THE ARGUMENT

THE author of this book is not certainly known, whether it was Samuel, or Ezra, or some other prophet; nor is it material to know.

1. It matters not who was the king’ s secretary, or with what pen it was written, if it be once known that it was. the king who made the order or decree: it is sufficient that unto the Jews were committed to the oracles of God , Rom 3:2 , i.e. the Holy Scriptures of the Old Testament, one part of which this was, by confession of all; and that the Jews did not falsify their trust therein, but kept those holy books themselves, and delivered them to the world, entire, without addition or diminution; for neither Christ nor his apostles, who severely rebuke them for their mistakes and misunderstandings of some passages of Scripture, ever charge them with any perfidiousness about the canon or books of the Scripture. This book is called the Book of Judges , because it treats of the judges, or of the state of the commonwealth of Israel under all the judges, except Eli and Samuel, who being the last of the judges, and the occasions or instruments of the change of this government, are omitted in this book. The judges were a sort of magistrates inferior to kings, and could neither make new laws, nor impose any tributes, but were the supreme executors of God’ s laws and commands, and the generals of their armies.

Poole: Judges 3 (Chapter Introduction)

CHAPTER 3

The nations left to prove Israel mentioned, Jud 3:1-4 . The Israelites marrying their daughters, and serving their gods, they are delivered up to the king of Mesopotamia; are rescued by Othniel, Jud 3:5-11 . Continuing to do evil, they are again punished and oppressed by the king of the Moabites; are rescued by Ehud: ten thousand Moabites are slain, Jud 3:12-30 . They are afterwards delivered from the Philistines by Shamgar, Jud 3:31 .

i.e. Such who had no experience of those wars, nor of God’ s extraordinary power and providence manifested in them.

MHCC: Judges (Book Introduction)

The book of Judges is the history of Israel during the government of the Judges, who were occasional deliverers, raised up by God to rescue Israel from their oppressors, to reform the state of religion, and to administer justice to the people. The state of God's people does not appear in this book so prosperous, nor their character so religious, as might have been expected; but there were many believers among them, and the tabernacle service was attended to. The history exemplifies the frequent warnings and predictions of Moses, and should have close attention. The whole is full of important instruction.

MHCC: Judges 3 (Chapter Introduction)

(Jdg 3:1-7) The nations left to prove Israel.

(Jdg 3:8-11) Othniel delivers Israel.

(v. 12-30) Ehud delivers Israel from Eglon.

(Jdg 3:31) Shamgar delivers and judges Israel.

Matthew Henry: Judges (Book Introduction)

An Exposition, with Practical Observations, of The Book of Judges

This is called the Hebrew Shepher Shophtim , the Book of Judges, which the Syriac and Arabic versions enlarge upon, and call it, The Book of the Judges of the Children of Israel; the judgments of that nation being peculiar, so were their judges, whose office differed vastly from that of the judges of other nations. The Septuagint entitles it only Kritai , Judges. It is the history of the commonwealth of Israel, during the government of the judges from Othniel to Eli, so much of it as God saw fit to transmit to us. It contains the history (according to Dr. Lightfoot's computation) of 299 years, reckoning to Othniel of Judah forty years, to Ehud of Benjamin eighty years, to Barak of Naphtali forty years, to Gideon of Manasseh forty years, to Abimelech his son three years, to Tola of Issachar twenty-three, to Jair of Manasseh twenty-two, to Jephtha of Manasseh six, to Ibzan of Judah seven, to Elon of Zebulun ten, to Abdon of Ephriam eight, to Samson of Dan twenty, in all 299. As for the years of their servitude, as were Eglon is said to oppress them eighteen years and Jabin twenty years, and so some others, those must be reckoned to fall in with some or other of the years of the judges. The judges here appear to have been of eight several tribes; that honour was thus diffused, until at last it centred in Judah. Eli and Samuel, the two judges that fall not within this book, were of Levi. It seems, there was no judge of Reuben or Simeon, Gad or Asher. The history of these judges in their order we have in this book to the end of ch. 16. And then in the last five chapters we have an account of some particular memorable events which happened, as the story of Ruth did (Rth 1:1) in the days when the judges ruled, but it is not certain in which judge's days; but they are put together at the end of the book, that the thread of the general history might not be interrupted. Now as to the state of the commonwealth of Israel during this period, I. They do not appear here either so great or so good as one might have expected the character of such a peculiar people would be, that were governed by such laws and enriched by such promises. We find them wretchedly corrupted, and wretchedly oppressed by their neighbours about them, and nowhere in all the book, either in war or council, do they make any figure proportionable to their glorious entry into Canaan. What shall we say to it? God would hereby show us the lamentable imperfection of all persons and things under the sun, that we may look for complete holiness and happiness in the other world, and not in this. Yet, II. We may hope that though the historian in this book enlarges most upon their provocations and grievances, yet there was a face of religion upon the land; and, however there were those among them that were drawn aside to idolatry, yet the tabernacle-service, according to the law of Moses, was kept up, and there were many that attended it. Historians record not the common course of justice and commerce in a nation, taking that for granted, but only the wars and disturbances that happen; but the reader must consider the other, to balance the blackness of them. III. It should seem that in these times each tribe had very much its government in ordinary within itself, and acted separately, without one common head, or council, which occasioned many differences among themselves, and kept them from being or doing any thing considerable. IV. The government of the judges was not constant, but occasional; when it is said that after Ehud's victory the land rested eighty years, and after Barak's forty , it is not certain that they lived, much less that they governed, so long; but they and the rest were raised up and animated by the Spirit of God to do particular service to the public when there was occasion, to avenge Israel of their enemies, and to purge Israel of their idolatries, which are the two things principally meant by their judging Israel. Yet Deborah, as a prophetess, was attended for judgment by all Israel, before there was occasion for her agency in war, Jdg 4:4. V. During the government of the judges, God was in a more especial manner Israel's king; so Samuel tells them when they were resolved to throw off this form of government, 1Sa 12:12. God would try what his own law and the constitutions of that would do to keep them in order, and it proved that when there was no king in Israel every man did that which was right in his own eyes; he therefore, towards the latter end of this time, made the government of the judges more constant and universal that it was at first, and at length gave them David, a king after his own heart; then, and not till then, Israel began to flourish, which should make us very thankful for magistrates both supreme and subordinate, for they are ministers of God unto us for good. Four of the judges of Israel are canonized (Heb 11:32), Gideon, Barak, Samson, and Jephtha. The Learned bishop Patrick thinks the prophet Samuel was the penman of this Book.

Matthew Henry: Judges 3 (Chapter Introduction)

In this chapter, I. A general account of Israel's enemies is premised, and of the mischief they did them (Jdg 3:1-7). II. A particular account of the brave exploits done by the first three of the judges. 1. Othniel, whom God raised up to fight Israel's battles, and plead their cause against the king of Mesopotamia (Jdg 3:8-11). 2. Ehud, who was employed in rescuing Israel out of the hands of the Moabites, and did it by stabbing the king of Moab (v. 12-30). 3. Shamgar, who signalized himself in an encounter with the Philistines (Jdg 3:31).

Constable: Judges (Book Introduction)

Introduction

Title

The English title, Judges, comes to us from the Latin translation (Vulgate) that the Greek translation (Septuagint) influenced. In all three languages the title means "judges." This title is somewhat misleading, however, because most English-speaking people associate the modern concept of a judge with Israel's judges. As we shall see, judges then were very different from judges now. The Hebrew title is also Judges (Shophetim). The book received its name from its principle characters, as the Book of Joshua did.

The judge in Israel was not a new office during the period of history that this book records. Moses ordered the people to appoint judges in every Israelite town to settle civil disputes (Deut. 16:18). In addition, there was to be a chief justice at the tabernacle who would, with the high priest, help settle cases too difficult for the local judges (Deut. 17:9). Evidently there were several judges at the tabernacle who served as a supreme court (Deut. 19:17).

When Joshua died God did not appoint a man to succeed him as the military leader of the entire nation of Israel. Instead each tribe was to proceed to conquer and occupy its allotted territory. As the need arose God raised up several different individuals who were judges in various parts of Israel at various times to lead segments of the Israelites against local enemies. These judges were similar to modern mayors of towns. God endowed them with certain qualities and identified them in various ways as being those He had chosen to lead His people. This leadership sometimes involved military command. As God had raised up Moses and Joshua, and as he would raise up David (1 Sam. 16:13), so He also raised up the judges. The writer also described Yahweh as a judge in Judges (11:27). This points out the fact that the judges were God's agents in Israel who judged under Him at this period in the nation's history.

"Though the judge enjoyed great prestige, he was in no sense a king. His authority was neither absolute, nor permanent, nor in any case hereditary; it rested solely in those personal qualities (the charisma) that gave evidence that he was the man of Yahweh's spirit. It was a type of authority perfectly expressive of the faith and constitution of early Israel: the God-King's direct leadership of his people through his spirit-designated representative. . . .

"The judges were by no means men of identical character. Some (e.g., Gideon) rose to their task at the behest of a profound experience of divine vocation; one (Jephthah) was no better than a bandit who knew how to strike a canny bargain; one (Samson) was an engaging rogue whose fabulous strength and bawdy pranks became legendary. None, so far as we know, ever led a united Israel into battle. All, however, seem to have had this in common: they were men who, stepping to the fore in times of danger, by virtue only of those personal qualities (charisma) which gave evidence to their fellows that Yahweh's spirit was upon them, rallied the clans against the foe."¹

Judges is the second book of the Former Prophets section of the Hebrew Old Testament. As I pointed out in the notes on Joshua, the fact that the Hebrews placed the book in this section of their canon is significant. It demonstrates that they recognized it as God's selective history of the period designed to teach spiritual lessons more than simply to record historical facts. God revealed Himself through the events of life and history as well as through the sermons of the prophets.

Date and Writer

Internal references help us locate the approximate date of composition of this book. The clause, "In those days there was no king in Israel," (17:6; 18:1; 19:1; 21:25) suggests that someone wrote Judges during the monarchical period that followed the period of rule by judges (amphictyony). Someone probably wrote it after 1051 B.C. when Saul became king. However at the time of writing Jerusalem was still in the hands of the Jebusites (1:21). David captured Jerusalem about 1004 B.C. Therefore the writing of Judges seems to date between 1051 and 1004 B.C.

Jewish tradition suggests that Samuel wrote Judges.² This was the opinion of the writers of the Talmud, the collection of Jewish writings that grew up around revealed Scripture beginning very early in Israel's history. Samuel is a likely writer because of his role in Israel when someone wrote Judges. Samuel's ministry began about 1090 B.C. and apparently ended a few years before Saul's death (ca. 1021 B.C.). If Samuel wrote Judges, he probably did so between 1051 and about 1021 B.C.

Scope

In contrast to Joshua, which spans only about 35 years, Judges covers a much longer period of Israel's history.

The book opens shortly after the death of Joshua (1:1). God did not give us sufficient information to enable us to fix the date of Joshua's death. Leon Wood figured that he died about 1390 B.C.³ Eugene Merrill calculated his death at about 1366 B.C.⁴ The latest event the writer of Judges recorded is probably the death of Samson (16:30-31). Wood believed Samson died about 1055 B.C.⁵ Merrill wrote that he died near 1084 B.C.⁶ Consequently the Book of Judges records about 300 years of Israel's history (cf. 11:26).⁷ The period of rule by the judges, however, extended beyond the events the Book of Judges records to Saul's coronation in 1050 or 1051 B.C.⁸ According to Wood's chronology this was five years beyond the end of Judges and according to Merrill's it was 33 years beyond.

The judgeships of some of the individual judges apparently overlapped. Some ruled in one area of Israel while one or more others ruled elsewhere in some cases.⁹

The Book of Judges does not record the ministries of all Israel's judges. Eli and Samuel were also judges whose work the writer of 1 Samuel recorded. Only the judges whom the divine Author selected for inclusion appear in this book.

Purpose

Arthur Cundall suggested that one of the purposes of Judges may have been to provide apologetic justification for Israel's monarchy.¹⁰ William Dumbrell believed its purpose was primarily to show the sovereign grace of God in preserving Israel in spite of Israel.¹¹ Leon Wood wrote that its primary purpose was to show why Israel did not experience God's promised blessings.¹² Herbert Wolf believed the primary purpose was to show that Israel's spiritual condition determined its political and material situation.¹³ Daniel Block argued that it was to reveal the Canaanization of Israel in the premonarchic period of Israel's history.¹⁴ All these explanations seem to me to be in harmony with what the book records.

Message¹⁵

Joshua reveals that victory, success, and progress result when God's people trust and obey Him consistently. Judges shows that defeat, failure, and retrogression follow when they fail to trust and obey consistently. In this respect Joshua and Judges are like two sides of one coin. The former is a positive lesson and the latter a negative one.

Judges portrays the deterioration of the nation of Israel: what caused it, the course it followed, and the chaos that resulted.

Israel failed because her heart turned from Yahweh, and then her head forsook His covenant. Keil and Delitzsch wrote, "The writer writes throughout from a prophet's point of view. He applies the standard of the law to the spirit of the age by which the nation was influenced as a whole, and pronounces a stern and severe sentence upon all deviations from the path of rectitude set before it in the law."¹⁶

We could visualize the structure of the book as a descending spiral. Israel departed from God, fell under His discipline, repented, experienced deliverance from her oppressors, dedicated herself anew to Yahweh, experienced His blessing, and then apostatized again. In each cycle Israel seems to have sunk lower than she had been previously even though each cycle included a spiritual revival.

Judges reveals the course and process by which Israel deteriorated as a nation. The same process takes place on the personal level as well as on the national level, but it is easier to observe on the national level in Judges.

The root cause of Israel's deterioration was religious apostasy. The Israelites turned from God. They did not drive out the Canaanites as God had commanded (1:21, 27-33). Instead they made covenants with them (2:1-2). Rather than destroying the pagan altars, the Israelites served idols and forsook the Lord (2:11-12, 17, 19).

Their apostasy began with toleration of things that God had condemned and prohibited. In time the Israelites began to admire these things. Finally they conformed to them.

The story of Micah and the Danites (chs. 17-18) is a short illustration of the religious apostasy in Israel at this time. Chapters 17-21 are an appendix to the book.

Religious apostasy led to political disorganization in Israel. Shortly after Israel departed from God it began to come apart as a nation. The people stopped working together toward their God-given goal of possessing the entire land and began fighting with one another instead. At the beginning of the amphictyony the tribes were fairly united, but by the end of this period of Israel's history anarchy prevailed (21:25).

The government in Israel deteriorated from theocracy (rule by God) to anarchy (no rule or government). Israel became fragmented, weak, and unable to withstand her enemies. This is ironic because after Joshua died Israel was in position to begin to enjoy the benefits of the theocracy in the land for the first time. Until Judges opens, God was preparing Israel to enjoy the theocracy in the land.

There are several examples of tribal jealousies in Judges (e.g., 8:1-3; 12:1-6), but the worst example of political disorganization is the vignette that concludes the book. This is the civil war in which 11 of the tribes almost annihilated the twelfth, Benjamin (chs. 20-21). Instead of destroying the Canaanites, God's people allowed them to live among them while the Israelites proceeded to destroy one another.

Another evidence of Israel's deterioration as a nation was social chaos.

Three characteristics marked the social chaos in Israel during the period of the judges. Lawlessness characterized national life. People were afraid to go out in public and traveled the byways rather than the highways of the land (5:6). People committed violent crimes without fear of punishment (ch. 19). Blindness also characterized the people. They were blind to what was happening in their midst, namely, God using discipline after apostasy to bring them to repentance and deliverance. They were also blind to God's dealings with their ancestors in their history. Third, immorality marked Israel's social life. Even Samson, one of the judges, was a victim of this cancer.

The story of the Levite and his concubine who visited the town of Gibeah (ch. 19) is a slice of life out of the period of the judges that shows the immorality that characterized Israel's social life. The behavior demonstrated in this story was the fruit of departure from God. The sin that had previously characterized the Canaanites of Sodom (Gen. 19) now marked God's people. Chapter 19 is a third part of the appendix to the book.

God revealed this process of deterioration to warn all people. Spiritual apostasy leads to political disorganization and social chaos. Social and governmental evils rise out of spiritual conditions. When the Israelites repented and rededicated themselves to God, God brought political deliverance and restored social order.

Judges not only reveals what causes deterioration, but it also clarifies the steps to restoration. Israel's history during this period resembles a downward spiral. The general trend was downward. Nevertheless there were six revivals of the peoples' faith in God and commitment to him too. These revivals cycled in Israel's history at this time.

Israel began from a privileged position of divine blessing.

In time the people apostatized by turning away from God and His covenant to the gods and practices of the Canaanites.

To bring them back to Himself God disciplined His people by allowing them to fall under the control and domination of their enemies. Israel chose to bow down to idols, so God allowed the idolaters to bend her over in bondage. The Israelites tolerated the Canaanites, but God made the Canaanites intolerant of them. The people with the birthright to the land had to hide in caves and among the rocks fearing to show themselves (6:2). God disciplined them severely for their apostasy. In Joshua God dealt with sin primarily among the Canaanites, but in Judges He dealt with it primarily among the Israelites. However, God's discipline was always remedial. God designed it to bring the Israelites back to a consciousness of sin and their need for God.

When the Israelites cried out to Yahweh in repentance, God heard their cry and delivered them mercifully. I mean "repentance" in the general sense of turning to God, not in the specific sense of cleaning up the life. God did not give deliverance as a reward the people had earned, but as grace in response to their helpless cry, as the text makes clear.

When they truly repented, He delivered them by raising up a judge. In each case, deliverance came at the right moment. It always came by the right instrument. God raised up the right person in each case. In almost every case God used one person, either a man or a woman. Judges reveals how God remarkably works through all types of different individuals to accomplish His purposes. He raised up the judge whom He had prepared for the needs of his time and place. Each judge was just right for his mission. In almost every case God used one single individual to change the whole course of history in Israel. E. M. Bounds wrote, "The Holy Spirit does not flow through methods, but through man. He does not come on machinery, but on men. He does not anoint plans, but people--people of prayer."

As a result of this deliverance the people rededicated themselves anew to Yahweh. Spiritual revival was the result of God's physical deliverance.

The people then began to enjoy God's blessing again. God gave them rest from the oppression of their enemies. Arthur Cundall labeled these stages "sin, servitude, supplication, and salvation."¹⁷

God's methods are the same today as they were in the days of the judges.

The fact that the writer repeated this cycle of events six times in Judges points to its timeless quality and its universality. Charles Feinberg wrote, "If ever there were history with a purpose it is here."¹⁸

I would state the message of the Book of Judges therefore as follows. Apostasy leads to disorganization and chaos, but repentance results in deliverance and blessing. This is true nationally and personally.

Constable: Judges (Outline)

Outline

I. The reason for Israel's apostasy 1:1-3:6

A. Hostilities between the Israelites and the Canaanites after Joshua's death 1:1-2:5

1. Initial successes and failures ch. 1

2. The announcement of God's discipline 2:1-5

B. Israel's conduct toward Yahweh and Yahweh's treatment of Israel in the period of the judges 2:6-3:6

1. Review of Joshua's era 2:6-10

2. The pattern of history during the judges' era 2:11-23

3. God's purposes with Israel 3:1-6

II. The record of Israel's apostasy 3:7-16:31

A. The first apostasy 3:7-11

B. The second apostasy 3:12-31

1. Oppression under the Moabites and deliverance through Ehud 3:12-30

2. Oppression under the Philistines and deliverance through Shamgar 3:31

C. The third apostasy chs. 4-5

1. The victory over Jabin and Sisera ch. 4

2. Deborah's song of victory ch. 5

D. The fourth apostasy 6:1-10:5

1. The story of Gideon 6:1-8:32

2. Israel's departure from Yahweh 8:33-35

3. The story of Abimelech ch. 9

4. The judgeships of Tola and Jair 10:1-5

E. The fifth apostasy 10:6-12:15

1. Renewed oppression 10:6-7

2. Oppression under the Ammonites 10:8-18

3. Deliverance through Jephthah 10:1-12:7

4. The judgeships of Ibzan, Elon, and Abdon 12:8-15

F. The sixth apostasy chs. 13-16

1. Samson's birth ch. 13

2. Samson's intended marriage to the Timnite ch. 14

3. Samson's vengeance on the Philistines ch. 15

4. Samson's final fatal victory ch. 16

III. The results of Israel's apostasy ch. 17-21

A. The idolatry of Micah and the Danites ch. 17-18

1. The idolatry of Micah ch. 17

2. The apostasy of the Danites ch. 18

B. The immorality of Gibeah and the Benjamites chs. 19-21

1. The atrocity in Gibeah ch. 19

2. The civil war in Israel ch. 20

3. The preservation of Benjamin ch. 21

Constable: Judges

Judges

Bibliography

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_____. Judges, Ruth. The New American Commentary series. Nashville: Broadman & Holman Publishers, 1999.

_____. "The Period of the Judges: Religious Disintegration under Tribal Rule." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 39-58. Grand Rapids: Baker Book House, 1988.

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_____. "Will the Real Gideon Please Stand Up? Narrative Style and Intention in Judges 6-9." Journal of the Evangelical Theological Society 40:3 (September 1997):353-66.

Boling, Robert G. Judges. Anchor Bible series. Garden City, N.Y.: Doubleday, 1975.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

Bruce, F. F. "Judges." In The New Bible Commentary: Revised, pp. 252-276. Edited by D. Guthrie and J. A. Motyer. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1970.

Bush, George. Notes on Judges. New York: Newman & Ivison, 1852; reprint ed., Minneapolis: James & Klock Publishing, 1976.

Cassel, Samuel H. "Strong Man: A Scripture Study of the Weaknesses in Strength." Foundations 2 (1959):264-68.

Childe, V. Gordon. New Light on the Most Ancient East. New York: Norton, 1969.

Constable, Thomas L. "A Theology of Joshua, Judges, and Ruth." In A Biblical Theology of the Old Testament, pp. 89-113. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Cottrell, Leonard. The Anvil of Civilization. New York: New American Library, 1957.

Craigie, Peter C. "A Reconsideration of Shamgar ben Anath (Judg. 3:31 and 5:6)." Journal of Biblical Literature 91.2 (June 1971):239-40.

_____. Ugarit and the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Creason, James Frederick, Jr. "A Biblical Theology of Judges." Biblical Viewpoint 19:2 (November 1985):73-77.

Culver, Robert D. "Did Jephthah Really Slay His Daughter and Offer Her Body as a Burnt Offering?" Evangelical Christian 55:2 (February 1959):69-70.

Cundall, Arthur E. "Judges." In Judges and Ruth by Arthur E. Cundall and Leon Morris. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1968.

_____. "Judges--An Apology for the Monarchy." Expository Times 81 (October 1969-September 1970):178-81.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Daube, D. "Gideon's Few." Journal of Jewish Studies 7 (1956):155-61.

Davis, Dale Ralph. "Comic Literature--Tragic Theology: A Study of Judges 17-18." Westminster Theological Journal 46 (1984):156-63.

_____. Such a Great Salvation. Grand Rapids: Baker Book House, 1990.

Davis, John J. "Conquest and Crisis." In A History of Israel by John J. Davis and John C. Whitcomb. N.p., 1970; reprint ed., Grand Rapids: Baker Book House, 1980.

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Exum, J. Cheryl. "Aspects of Symmetry and Balance in the Samson Saga." Journal for the Study of the Old Testament 19 (1981):3-29.

_____. "The Centre Cannot Hold: Thematic and Textual Instabilities in Judges." Catholic Biblical Quarterly 52 (July 1990):410-31.

_____. "The Theological Dimension of the Samson Saga." Vetus Testamentum 33:1 (1983):30-45.

Exum, J. Cheryl, and J. William Whedbee. "Isaac, Samson, and Saul: Reflections on the Comic and Tragic Visions." Semeia 32 (1984):5-40.

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Ferguson, Robert U., Jr. "The Danger of Playing Games with God." Pulpit Digest 64:468 (July-August 1984):31-34.

Fritz, Volkmar. "Conquest or Settlement? The Early Iron Age in Palestine." Biblical Archaeologist 50:2 (June 1987):84-100.

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Garstang, John. Joshua, Judges. The Foundations of Bible History series. New York: Richard R. Smith, 1931.

Gooding, D. W. "The Composition of the Book of Judges." Eretz Israel 16 (1982):70-79.

Gordon, Cyrus. The Ancient Near East. New York: W. W. Horton, 1965.

Gottlieb, Freema. "Three Mothers." Judaism 30 (Spring 1981):194-203.

Gray, G. Buchanan. The Forms of Hebrew Poetry. Library of Biblical Studies series. Revised ed. New York: Ktav Publishing Co., 1972.

Gray, John. Joshua, Judges and Ruth. New Century Bible Commentary series. London: Thomas Nelson and Sons, 1967.

Greenspahn, Frederick E. "An Egyptian Parallel to Judg 17:6 and 21:25." Journal of Biblical Literature 101:1 (1982):129-35.

_____. "The Theology of the Framework of Judges." Vetus Testamentum 36:4 (October 1986):385-96.

Gunn, D. M. "Narrative Patterns and Oral Tradition in Judges and Samuel." Vetus Testamentum 24:3 (July 1974):286-317.

Halpern, Baruch. "The Rise of Abimelek Ben-Jerubbaal." Hebrew Annual Review 2 (1978):79-100.

Hawkes, Jacquetta. The First Great Civilizations. New York: Knopf, 1973.

Henry, Matthew. Commentary on the Whole Bible. 6 vols. New York: Revell, n.d.

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Horn, Siegfried H. Biblical Archaeology: A Generation of Discovery. Washington: Biblical Archaeology Society, 1985.

Inrig, Gary. Hearts of Iron, Feet of Clay. Chicago: Moody Press, 1979.

The International Standard Bible Encyclopaedia, 1939 ed. S.v. "Judges, Book of," by A. S. Geden, 3:1772-75.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kallai, Z. "The Conquest of Northern Palestine in Joshua and Judges." Proceedings of the Fifth World Congress of Jewish Studies. Vol I. Jerusalem: World Union of Jewish Studies, 1969.

Keil, C. F., and Franz Delitzsch. Joshua, Judges, Ruth. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

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_____. "The Old Testament in its Context: 3 From Joshua to Solomon." Theological Students' Fellowship Bulletin 61 (1971):5-14.

Klein, L. R. The Triumph of Irony in the Book of Judges. Journal for the Study of the Old Testament Supplement 68. Sheffield, England: Almond Press, 1987.

Lasine, Stuart. "Guest and Host in Judges 19: Lot's Hospitality in an Inverted World." Journal for the Study of the Old Testament 29 (1984):37-59.

Laughlin, John C. H. "Dan." Biblical Illustrator 9:4 (Summer 1983):40-46.

Lawhead, Alvin S. "Grace in the Book of Judges." Preacher's Magazine 58:3 (March-May 1983):25-27.

Lewis, Arthur H. Judges and Ruth. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

Lindars, Barnabas. "Deborah's Song: Women in the Old Testament." Bulletin of the John Rylands University Library of Manchester 65:2 (Spring 1983):158-75.

Lindsey, F. Duane. "Judges." In The Bible Knowledge Commentary: Old Testament, pp. 373-414. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

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Margalith, Othniel. "The Legends of Samson/Heracles." Vetus Testamentum 37:1 (January 1987):63-70.

_____. "More Samson Legends." Vetus Testamentum 36:4 (October 1986):397-405.

_____. "Samson's Foxes." Vetus Testamentum 35:2 (April 1985):224-29.

_____. "Samson's Riddle and Samson's Magic Locks." Vetus Testamentum 36:2 (April 1986):225-34.

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_____. "Bronze Bull Found in Israelite High place' From the Time of the Judges." Biblical Archaeology Review 9:5 (September-October 1983):34-40.

_____. "On Cult Places and Early Israelites: A Response to Michael Coogan." Biblical Archaeology Review 15:4 (July-August 1988):45.

_____ "A Philistine Temple at Tell Qasile." Biblical Archaeologist 36 (1973):43-48.

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_____. "Paul's Use of About 450 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

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_____. 2nd ed. S.v. "Mill, Millstone," by A. R. Millard.

_____. 2nd ed. S.v. "Number," by R. A. H. Gunner.

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Copyright 2003 by Thomas L. Constable

Haydock: Judges (Book Introduction)

INTRODUCTION.

THE BOOK OF JUDGES.

This Book is called Judges, because it contains the history of what passed under the government of the judges, who ruled Israel before they had kings. The writer of it, according to the more general opinion, was the prophet Samuel. (Challoner) --- Some are of opinion, that the judges might have each left records of their respective administration, (Menochius) which might be put in order by Samuel. The author of this book seems to have lived under the reign of Saul, before David had expelled the Jebusites, chap. xviii. 31. (Du Hamel) --- The captivity, which is mentioned [in] ver. 30, must be understood of that when the ark of God, as well as the idol Micha, and may of the people were taken by the Philistines. (Huet) --- Many passages of the Psalms, &c., are taken from this book, which shew its antiquity, Psalm lxvii. 8., and 2 Kings xi. 21. The divine Providence is here displayed in a very striking manner. (Du Hamel) --- The theocracy still subsisted and God generally chose these judges to be his ministers, and to deliver the people, on their repentance, from some dreadful calamity. (Haydock) --- They exercised a supreme power, yet without bearing the insignia of regal authority, or imposing taxes, or making any alteration in the established laws. The Suffetes, who were Carthaginian magistrates, seem to have taken their name from these Ssuptim. (Du Hamel) --- When God did not raise up judges, in an extraordinary manner, a kind of ananchy prevailed. (Haydock) --- Each of the tribes regarded only their own affairs, and the republic was dissolved. (Grotius) --- Prosperous and unfortunate days succeeded each other, in proportion as the people gave themselves up to repentance or to dissolution. Sicut se habebant peccata populi & misericordia Dei, alternaverunt prospera & adversa bellorum. (St. Augustine, City of God xviii. 23.) St. Jerome (ep. ad Eust. & ad Paulin.) exhorts us to penetrate the spiritual sense of the historical books, and he regards "the judges as so many figures" of the apostles, who established the church of Christ. Though some of them had been noted for their misconduct, they were reclaimed by the grace of God. Then all the judges, every one by name, whose heart was not corrupted, who turned not away from the Lord, that their memory might be blessed, &c., Ecclesiasticus xlvi. 13, 14. (Worthington) --- St. Paul mentions four of them, though the conduct of Jephte and of Samson might have been regarded as more exceptionable than that of Othoniel, who is said to have been filled with the spirit of the Lord, chap. iii. 10. Serarius doubts not but they are all in heaven. Salien (in the year of the world 2640,) supposes that the transactions recorded in the five last chapters, took place before this 40th year from the death of Josue, which was the last of Othoniel. With respect to the chronology of these times, there are many opinions. Houbigant endeavours to shew that the system of Usher is inadmissible, as well as that of Petau. Marsham maintains that many of the captivities, and of the Judges, related only to some tribes, so that the different years which are specified, must be referred to the same period of time. Thus while Jephte ruled over those on the east side of the Jordan, and fought against the Ammonites, other judges endeavoured to repel the armies of the Philistines on the west. See 3 Kings vi. 1., and Judges xi. 16. By this expedient, he finds no difficulty in shewing that 480 years elapsed from the departure out of Egypt till the building of the temple, and that the Israelites had occupied the country of the Ammonites during the space of 300 years. (Haydock) --- Houbigant seems to adopt this system in some respects, and he thinks that errors have crept into some of the numbers, so that Aod procured a peace of only 20 instead of 80 years, &c. He observes that the name of judge here designates, 1. A warrior, like Samson; 2. a person who passes sentence according to the law, which was the office of Heli; 3. one divinely commissioned to exercise the sovereign authority, as Samuel did, even after Saul had been elected king. (Proleg. Chronol.) Others have compared the power of these judges with that of the Roman Dictators, or the Archontes of Athens. (Serarius) --- They were properly God's lieutenants. Their revenue seems to have been very precarious, and their exterior deportment modest and unassuming. They were guided by the declarations of the high priests, when arrayed with the Urim and Thummim; and their business was to promote the observance of the true religion, and to defend the people of God. This book concludes with the history of Samson, describing the transactions of 317 years, (Calmet) according to the calculation of Usher, which has met with the approbation of many of the learned, and is therefore chiefly inserted in this edition, as it was in that which was published in 1791, at Dublin, by the care of the Rev. B. Mac Mahon, who seems to have made some alterations. It is not indeed free from many serious difficulties. But we have not leisure to examine them at present. See chap. iii. 11, 30. We shall only subjoin the chronological table of Houbigant, which is not very common, that the reader may perceive where they are chiefly at variance. Moses governed 40 years, Josue 20, the Ancients 20, king of Mesopotamia 8, Othoniel 40, Moabites 18, Aod 20, Samgar 0, the Chanaanites 20, Debora and Barac 40, Madianites 7, Gedeon 40, Abimelech 3, Thola 23, Ammonites 0, Jair 22, Jephte 6, Abesan 7, Ahialon 10, Abdon 8, Philistines 0, Samson 20, and with Heli 20, Heli and Samuel 25, Samuel and Saul 20, David 40, Solomon 3. In the 4th year of his reign the temple was begun, 480 years after the liberation from Egypt. Those to whom no years are assigned, lived at the same time with others whose years enter into the calculation. Thus Samgar gained a victory over the Philistines, while the Chanaanites held the Israelites in subjection, chap. iii. 31. For other particulars we must refer to the author. (Chron. sacra.) (Haydock)

Gill: Judges (Book Introduction)

INTRODUCTION TO JUDGES

The title of this book in the Hebrew copies is Sepher Shophetim, the Book of Judges; but the Syriac and Arabic interpreters call it,

"the Book of the Judges of the Children of Israel;''

and the Septuagint only Judges; so called, not because it was written by them, though some think it was compiled out of annals and diaries kept by them; but it seems to be the work of one person only: the true reason of its name is, because it treats of the judges of Israel, gives an account of their lives and actions, and especially such as concerned their office; which office was different from that of kings, and seems only to have been occasional, and chiefly lay in delivering the people out of the hands of their enemies, when oppressed, distressed, or carried captive by them; in protecting them in the enjoyment of their country, rights, and liberties; in leading out their armies against their enemies when needful; and in settling differences, judging law suits, and administering justice. The government of the nation, during their time, was a theocracy. It is not certain who was the penman of this book; some ascribe it to King Hezekiah, others to Ezra; but the Jewish writers ^a are generally of opinion that it was written by Samuel, which is most likely, who was the last of the judges; and it seems plainly to be written before the times of David, us appears from a speech of Joab, 2Sa 11:21; and from some passages in Psa 68:8, which seem to refer or allude to Jdg 5:4; and from Jerusalem being called Jebus, which shows it to be inhabited by the Jebusites in the time of the writer of this book, whereas it was taken out of their hands by David; besides, Samuel himself refers to the annals of this book; 1Sa 12:9; and from whose testimonies, as well as from others in the New Testament, there is no doubt to be made of its being genuine and authentic, and written by divine inspiration; as is evident from the use the Apostle Paul, and the author of the epistle to the Hebrews, have made of it, Act 13:20; it is useful as an history, and without which the history of the people of Israel would not be complete; it containing an account of all their judges, excepting the two last, Eli and Samuel, of whom an account is given in the following books, and of some facts incidental to those times, related in an appendix at the end of it, concerning the idol of Micah, and the war of Benjamin; and furnishes out many useful moral observations concerning God's displeasure at sin in his own people Israel, and his corrections for it; and about his providential care of them in raising up for them deliverers in their time of need, as well as points at various virtues and excellencies in great and good men, worthy of imitation. It contains, according to Piscator, Dr. Lightfoot, and others, an history of two hundred ninety and nine years.

Gill: Judges 3 (Chapter Introduction)

INTRODUCTION TO JUDGES 3

This chapter gives an account of the nations left in Canaan to prove Israel, and who became a snare unto them, Jdg 3:1; and of the servitude of Israel under the king of Mesopotamia for their sins, from which they were delivered by Othniel, Jdg 3:8; and of their subjection to the Moabites, from which they were freed by Ehud, who privately assassinated the king of Moab, and then made his escape, Jdg 3:12; and of the destruction of a large number of Philistines by Shamgar, with an ox goad, Jdg 3:31.