Judges 3:1

Dealing with Temptation Facing Trials Judges Old Testament

WEB

Now these are the nations which the Lord left, to prove Israel by them, even as many of Israel as had not known all the wars of Canaan;

KJV

Now these are the nations which the LORD left, to prove Israel by them, even as many of Israel as had not known all the wars of Canaan;

Commentary

Commentary

In this chapter, I. A general account of Israel's enemies is premised, and of the mischief they did them, ver. 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, ver. 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, ver. 12-30 . 3. Shamgar, who signalized himself in an encounter with the Philistines, ver. 31 . 1 Now these are the nations which the L ORD left, to prove Israel by them, even as many of Israel as had not known all the wars of Canaan;   2 Only that the generations of the children of Israel might know, to teach them war, at the least such as before knew nothing thereof;   3 Namely, five lords of the Philistines, and all the Canaanites, and the Sidonians, and the Hivites that dwelt in mount Lebanon, from mount Baal-hermon unto the entering in of Hamath.   4 And they were to prove Israel by them, to know whether they would hearken unto the commandments of the L ORD , which he commanded their fathers by the hand of Moses.   5 And the children of Israel dwelt among the Canaanites, Hittites, and Amorites, and Perizzites, and Hivites, and Jebusites:   6 And they took their daughters to be their wives, and gave their daughters to their sons, and served their gods.   7 And the children of Israel did evil in the sight of the L ORD , and forgat the L ORD their God, and served Baalim and the groves. We are here told what remained of the old inhabitants of Canaan. 1. There were some of them that kept together in united bodies, unbroken ( v. 3 ): The five lords of the Philistines, namely, Ashdod, Gaza, Askelon, Gath, and Ekron, 1 Sam. vi. 17 . Three of these cities had been in part reduced ( ch. i. 18 ), but it seems the Philistines (probably with the help of the other two, which strengthened their confederacy with each other thenceforward) recovered the possession of them. These gave the greatest disturbance to Israel of any of the natives, especially in the latter times of the judges, and they were never quite reduced until David's time. There was a particular nation called Canaanites, that kept their ground with the Sidonians, upon the coast of the great sea. And in the north the Hivites held much of Mount Lebanon, it being a remote corner, in which perhaps they were supported by some of the neighbouring states. But, besides these, 2. There were every where in all parts of the country some scatterings of the nations ( v. 5 ), Hittites, Amorites, &c., which, by Israel's foolish connivance and indulgence, were so many, so easy, and so insolent, that the children of Israel are said to dwell among them, as if the right had still remained in the Canaanites, and the Israelites had been taken in by their permission and only as tenants at will. Now concerning these remnants of the natives observe, I. How wisely God permitted them to remain. It is mentioned in the close of the foregoing chapter as an act of God's justice, that he let them remain for Israel's correction. But here another construction is put upon it, and it appears to have been an act of God's wisdom, that he let them remain for Israel's real advantage, that those who had not known the wars of Canaan might learn war, v. 1, 2 . It was the will of God that the people of Israel should be inured to war, 1. Because their country was exceedingly rich and fruitful, and abounded with dainties of all sorts, which, if they were not sometimes made to know hardship, would be in danger of sinking them into the utmost degree of luxury and effeminacy. They must sometimes wade in blood, and not always in milk and honey, lest even their men of war, by the long disuse of arms, should become as soft and as nice as the tender and delicate woman, that would not set so much as the sole of her foot to the ground for tenderness and delicacy, a temper as destructive to every thing that is good as it is to every thing that is great, and therefore to be carefully watched against by all God's Israel. 2. Because their country lay very much in the midst of enemies, by whom they must expect to be insulted; for God's heritage was a speckled bird; the birds round about were against her, Jer. xii. 9 . It was therefore necessary they should be well disciplined, that they might defend their coasts when invaded, and might hereafter enlarge their coast as God had promised them. The art of war is best learnt by experience, which not only acquaints men with martial discipline, but (which is no less necessary) inspires them with a martial disposition. It was for the interest of Israel to breed soldiers, as it is the interest of an island to breed sea-men, and therefore God left Canaanites among them, that, by the less difficulties and hardships they met with in encountering them, they might be prepared for greater, and, by running with the footmen, might learn to contend with horses, Jer. xii. 5 . Israel was a figure of the church militant, that must fight its way to a triumphant state. The soldiers of Christ must endure hardness, 2 Tim. ii. 3 . Corruption is therefore left remaining in the hearts even of good Christians, that they may learn war, may keep on the whole armour of God, and stand continually upon their guard. The learned bishop Patrick offers another sense of v. 2 : That they might know to teach them war, that is, they shall know what it is to be left to themselves. Their fathers fought by a divine power. God taught their hands to war and their fingers to fight; but now that they have forfeited his favour let them learn what it is to fight like other men. II. How wickedly Israel mingled themselves with those that did remain. One thing God intended in leaving them among them was to prove Israel ( v. 4 ), that those who were faithful to the God of Israel might have the honour of resisting the Canaanites' allurements to idolatry, and that those who were false and insincere might be discovered, and might fall under the shame of yielding to those allurements. Thus in the Christian churches there must needs be heresies, that those who are perfect may be made manifest, 1 Cor. xi. 19 . Israel, upon trial, proved bad. 1. They joined in marriage with the Canaanites ( v. 6 ), though they could not advance either their honour or their estate by marrying with them. They would mar their blood instead of mending it, and sink their estates instead of raising them, by such marriages. 2. Thus they were brought to join in worship with them; they served their gods ( v. 6 ), Baalim and the groves ( v. 7 ), that is, the images that were worshipped in groves of thick trees, which were a sort of natural temples. In such unequal matches there is more reason to fear that the bad will corrupt the good than to hope that the good will reform the bad, as there is in laying two pears together, the one rotten and the other sound. When they inclined to worship other gods they forgot the Lord their God. In complaisance to their new relations, they talked of nothing by Baalim and the groves, so that by degrees they lost the remembrance of the true God, and forgot there was such a Being, and what obligations they lay under to him. In nothing is the corrupt memory of man more treacherous than in this, that it is apt to forget God; because out of sight, he is out of mind; and here begins all the wickedness that is in the world: they have perverted their way, for they have forgotten the Lord their God. 8 Therefore the anger of the L ORD was hot against Israel, and he sold them into the hand of Chushan-rishathaim king of Mesopotamia: and the children of Israel served Chushan-rishathaim eight years.   9 And when the children of Israel cried unto the L ORD , the L ORD raised up a deliverer to the children of Israel, who delivered them, even Othniel the son of Kenaz, Caleb's younger brother.   10 And the Spirit of the L ORD came upon him, and he judged Israel, and went out to war: and the L ORD delivered Chushan-rishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushan-rishathaim.   11 And the land had rest forty years. And Othniel the son of Kenaz died. We now come to the records of the government of the particular judges, the first of which was Othniel, in whom the story of this book is knit to that of Joshua, for even in Joshua's time Othniel began to be famous, by which it appears that it was not long after Israel's settlement in Canaan before their purity began to be corrupted and their peace (by consequence) disturbed. And those who have taken pains to enquire into the sacred chronology are generally agreed that the Danites' idolatry, and the war with the Benjamites for abusing the Levite's concubine, though related in the latter end of this book, happened about this time, under or before the government of Othniel, who, though a judge, was not such a king in Israel as would keep men from doing what was right in their own eyes. In this short narrative of Othniel's government we have, I. The distress that Israel was brought into for their sin, v. 8 . God being justly displeased with them for plucking up the hedge of their peculiarity, and laying themselves in common with the nations, plucked up the hedge of their protection and laid them open to the nations, set them to sale as goods he would part with, and the first that laid hands on them was Chushan-rishathaim, king of that Syria which lay between the two great rivers of Tigris and Euphrates, thence called Mesopotamia, which signifies in the midst of rivers. It is probable that this was a warlike prince, and, aiming to enlarge his dominions, he invaded the two tribes first on the other side Jordan that lay next him, and afterwards, perhaps by degrees, penetrated into the heart of the country, and as far as he went put them under contribution, exacting it with rigour, and perhaps quartering soldiers upon them. Laban, who oppressed Jacob with a hard service, was of this country; but it lay at such a distance that one could not have thought Israel's trouble would come from such a far country, which shows so much the more of the hand of God in it. II. Their return to God in this distress: When he slew them, then they sought him whom before they had slighted. The children of Israel, even the generality of them, cried unto the Lord, v. 9 . At first they made light of their trouble, and thought they could easily shake off the yoke of a prince at such a distance; but, when it continued eight years, they began to feel the smart of it, and then those cried under it who before had laughed at it. Those who in the day of their mirth had cried to Baalim and Ashtaroth now that they are in trouble cry to the Lord from whom they had revolted, whose justice brought them into this trouble, and whose power and favour could alone help them out of it. Affliction makes those cry to God with importunity who before would scarcely speak to him. III. God's return in mercy to them for their deliverance. Though need drove them to him, he did not therefore reject their prayers, but graciously raised up a deliverer, or saviour, as the word is. Observe, 1. Who the deliverer was. It was Othniel, who married Caleb's daughter, one of the old stock that had seen the works of the Lord, and had himself, no question, kept his integrity, and secretly lamented the apostasy of his people, but waited for a divine call to appear publicly for the redress of their grievances. He was now, we may suppose, far advanced in years, when God raised him up to this honour, but the decays of age were no hindrance to his usefulness when God had work for him to do. 2. Whence he had his commission, not of man, nor by man; but the Spirit of the Lord came upon him ( v. 10 ), the spirit of wisdom and courage to qualify him for the service, and a spirit of power to excite him to it, so as to give him and others full satisfaction that it was the will of God he should engage in it. The Chaldee says, The spirit of prophecy remained on him. 3. What method he took. He first judged Israel, reproved them, called them to account for their sins, and reformed them, and then went out to war. This was the right method. Let sin at home be conquered, that worst of enemies, and then enemies abroad will be the more easily dealt with. Thus let Christ be our Judge and Law-giver, and then he will save us, and on no other terms, Isa. xxxiii. 22 . 4. What good success he had. He prevailed to break the yoke of the oppression, and, as it should seem, to break the neck of the oppressor; for it is said, The Lord delivered Chushan-rishathaim into his hand. Now was Judah, of which tribe Othniel was, as a lion's whelp gone up from the prey. 5. The happy consequence of Othniel's good services. The land, though not getting ground, yet had rest, and some fruits of the reformation, forty years; and the benefit would have been perpetual if they had kept close to God and their duty. 12 And the children of Israel did evil again in the sight of the L ORD : and the L ORD strengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the L ORD .   13 And he gathered unto him the children of Ammon and Amalek, and went and smote Israel, and possessed the city of palm trees.   14 So the children of Israel served Eglon the king of Moab eighteen years.   15 But when the children of Israel cried unto the L ORD , the L ORD raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man left-handed: and by him the children of Israel sent a present unto Eglon the king of Moab.   16 But Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment upon his right thigh.   17 And he brought the present unto Eglon king of Moab: and Eglon was a very fat man.   18 And when he had made an end to offer the present, he sent away the people that bare the present.   19 But he himself turned again from the quarries that were by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him.   20 And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of his seat.   21 And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:   22 And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out.   23 Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them.   24 When he was gone out, his servants came; and when they saw that, behold, the doors of the parlour were locked, they said, Surely he covereth his feet in his summer chamber.   25 And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took a key, and opened them: and, behold, their lord was fallen down dead on the earth.   26 And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath.   27 And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them.   28 And he said unto them, Follow after me: for the L ORD hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over.   29 And they slew of Moab at that time about ten thousand men, all lusty, and all men of valour; and there escaped not a man.   30 So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years. 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, v. 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. x. 6, 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 ( Deut. ii. 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 ( v. 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 ( v. 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 ( Deut. xxxiv. 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 ( ch. i. 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 ( v. 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. ii. 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 ( v. 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 ( v. 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, 1 Cor. xii. 24 . 2. That he was left-handed, as it seems many of that tribe were, ch. xx. 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 ambi-dexter, 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, Ps. lxxx. 17 . It was God's right hand that gained Israel the victory ( Ps. xliv. 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. (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, v. 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 ( v. 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 ( v. 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, v. 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, v. 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? 31 And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox goad: and he also delivered Israel. 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 ( ch. v. 6 ), that in the days of Shamgar the highways were unoccupied, &c. 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. 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, Jud 3:1; and of the servitude of Israel under the king of Mesopotamia for their sins, from which they were delivered by Othniel, Jud 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, Jud 3:12; and of the destruction of a large number of Philistines by Shamgar, with an ox goad, Jud 3:31. Ver. 1. Now these [are] the nations which the Lord left to prove Israel by them,.... Which are later mentioned, Jud 3:3; [even] as many [of Israel] as had not known all the wars of Canaan; those that Joshua, and the people of Israel under him, had with the Canaanites, when they first entered the land and subdued it; being then not born, or so young as not to have knowledge of them, at least not able to bear arms at that time. Judges 3:2 Ver. 2. Only that the generations of the children of Israel might know and teach them war,.... That is, the following nations were left in the land, that the young generations of Israel might by their wars and conflicts with them learn the art of war, and be inured to martial discipline; which, if none had been left to engage with, they had been ignorant of: besides, their fathers in Joshua's time, as Jarchi and Kimchi observe, had no need to learn the art of war, for God fought for them; they did not get possession of the land by their own arm, and by their sword, but by the power of God in a miraculous way; but now this was not to be expected, and the Canaanites were left among them to expel, that they might be trained up in the knowledge of warlike affairs, and so be also capable of teaching their children the military art; which they should make use of in obeying the command of God, by driving out the remains of the Canaanites, and not give themselves up to sloth and indolence; though some think that the meaning is, that God left these nations among them, that they might know what war was, and the sad effects of it; and the difference of fighting with their enemies alone, as other men, and the Lord fighting along with them, and for them, as he did for their fathers: at least such as before knew nothing thereof; being either unborn, or at an age incapable of bearing arms, or learning the art of war. Judges 3:3 Ver. 3. [Namely], five lords of the Philistines,.... The places they were lords of were Gaza, Ashdod, Ashkelon, Gath, and Ekron; see Jos 13:3; three of these, Gaza, Ashkelon, and Ekron, had been taken from them by Judah, since the death of Joshua, Jud 1:18; but they soon recovered them again, perhaps by the help of the other two. The Philistines were a people originally of Egypt, but came from thence and settled in these parts, and were here as early as in the times of Abraham, and were very troublesome neighbours to the Israelites in later times; see Ge 10:14; and all the Canaanites; these were a particular tribe or nation in the land so called, which inhabited by the sea, and by the coast of Jordan, Nu 13:29; otherwise this is the general name for the seven nations: and the Sidonians; the inhabitants of the famous city of Sidon, which had its name from the firstborn of Canaan, Ge 10:15; and the Hivites that dwelt in Mount Lebanon; on the north of the land of Canaan: from Mount Baalhermon; the eastern part of Lebanon, the same with Baalgad, where Baal was worshipped: unto the entering in of Hamath; the boundary of the northern part of the land, which entrance led into the valley between Libanus and Antilibanus; see Nu 34:8. Judges 3:4 Ver. 4. And they were to prove Israel by them,.... They were left in the land, as to inure them to war, and try their courage, so to prove their faithfulness to God: to know whether they would hearken to the commandments, of the Lord, which he commanded their fathers by the hand of Moses; even all the commandments of the Lord delivered to them by Moses, moral, civil, and ceremonial, and particularly those that concerned the destruction of the Canaanites, their altars, and their idols, De 7:1. Judges 3:5 Ver. 5. And the children of Israel dwelt among the Canaanites,.... As if they had been only sojourners with them, and not conquerors of them; and dwelt by sufferance, and not as proprietors and owners; such were their sloth and indolence, and such the advantage the inhabitants of the land got over them through it, and through their compliances with them; and this was the case not only of one sort of them, the Canaanites, but of the rest: the Hittites, and Amorites, and Perizzites, and Hivites, and Jebusites; who all had cities in the several parts of the land, with whom the children of Israel were mixed, and with whom they were permitted to dwell. Judges 3:6 Ver. 6. And they took their daughters to be their wives, and gave their daughters to their sons,.... The Israelites intermarried with the inhabitants of the land, contrary to the express command of God, De 7:3; whereby they confounded their families, debased their blood, and were ensnared into idolatry, as follows: perhaps to these unlawful marriages, in their first settlement in the land of Canaan, reference is had in Eze 16:3, "thy father [was] an Amorite and thy mother an Hittite"; an Amorite marrying a daughter of Israel, and an Israelitish man an Hittite woman: and served their gods; this was the natural consequence of their intermarriages, which the Lord foresaw, and therefore cautioned them against them, Ex 34:15. Judges 3:7 Ver. 7. And the children of Israel did evil in the sight of the Lord,.... Both by marrying with Heathens, and worshipping their gods: and forgot the Lord their God; as if they had never heard of him, or known him, their Maker and Preserver, who had done so many great and good things for them: and served Baalim, and the groves; of Baalim, see Jud 2:11; the groves mean either idols worshipped in groves, as Jupiter was worshipped in a grove of oaks, hence the oak of Dodona; and Apollo in a grove of laurels in Daphne: there were usually groves where idol temples were built; and so in Phoenicia, or Canaan, Dido the Sidonian queen built a temple for Juno in the midst of the city, where was a grove of an agreeable shade {d}: so Barthius {e} observes, that most of the ancient gods of the Heathens used to be worshipped in groves. And groves and trees themselves were worshipped; so Tacitus says {f} of the Germans, that they consecrated groves and forests, and called them by the names of gods. Groves are here put in the place of Ashtaroth, Jud 2:13; perhaps the goddesses of that name were worshipped in groves; and if Diana is meant by Astarte, Servius {g} says that every oak is sacred to Jupiter and every grove to Diana; and Ovid {h} speaks of a temple of Diana in a grove. But as they are joined with Baalim, the original of which were deified kings and heroes, the groves may be such as were consecrated to them; for, as the same writer observes {i}, the souls of heroes were supposed to have their abode in groves; See Gill on "Ex 34:13" and See Gill on "De 7:5". It was in this time of defection that the idolatry of Micah, and of the Danites, and the war of Benjamin about the Levite's concubine, happened, though related at the end of the book; so Josephus {k} places the account here. {d} "Lucus in urbe fuit media", &c. Virgil. Aeneid. l. 1. {e} Animadv. ad Claudian. de raptu Proserp. l. 1. v. 205. {f} De mor. German. c. 9. Vid. Plin. l. 12. 1. {g} In Virgil. Georgic. l. 3. col. 295. {h} "Est nemus et piceis", &c. Ep. 12. v. 67. Vid. Metamorph. l. 11. Fab. 9. v. 560. {i} In Virgil. Aeneid. l. 1. col. 481. & in l. 3. col. 721. {k} Antiqu. l. 5. c. 2. & 3. Judges 3:8 Ver. 8. Therefore the anger of the Lord was hot against Israel,.... Because of their idolatry; see Jud 2:14; and he sold them into the hand of Chushanrishathaim, king of Mesopotamia; or Aramnaharaim; that is, Syria, between the two rivers, which were Tigris and Euphrates; hence the Greek name of this place is as here called Mesopotamia. Josephus {l} calls him king of Assyria, and gives him the name of Chusarthus; and indeed Chushanrishathaim seems to be his whole name, though the Targum makes Rishathaim to be an epithet, and calls him Cushan, the wicked king of Syria; the word is of the dual number, and signifies two wickednesses; which, according to the mystical exposition of the Jews {m}, refers to two wicked things Syria did to Israel, one by Balaam the Syrian, and the other by this Cushan. Mr. Bedford {n} thinks it may be rendered, "Cushan, king of the two wicked kingdoms;'' the Assyrian monarchy being at this time like two kingdoms, Babylon being the metropolis of the one, and Nineveh of the other; but it is question whether the monarchy was as yet in being. Hillerus {o} makes Cushan to be an Arab Scenite, from Hab 3:7; and Rishathaim to denote disquietudes; and it represents him as a man very turbulent, never quiet and easy, and so it seems he was; for not content with his kingdom on the other side Euphrates, he passed over that, and came into Canaan, to subject that to him, and add it to his dominions. Kimchi says that Rishathaim may be the name of a place, and some conjecture it to be the same with the Rhisina of Ptolemy {p}; but it seems rather a part of this king's name, who came and fought against Israel, and the Lord delivered them into his hands: and the children of Israel served Chushanrishathaim eight years; became tributaries to him during that space of time, but when that began is not easy to say. Bishop Usher {q} places it in A. M. 2591, and before Christ 1413. {l} Antiqu. l. 5. c. 3. sect. 2. {m} T. Bab. Sanhedrin, fol. 105. I. {n} Scripture Chronology, p. 507. {o} Onomastic. p. 154, 155. {p} Geograph. l. 5. c. 18. {q} Annal. Vet. Test. p. 42. Judges 3:9 Ver. 9. And when the children of Israel cried unto the Lord,.... Towards the close of the eight years' bondage, as it may be supposed, groaning under the oppressive taxes laid upon them, and the bondage they were brought into: and the Lord raised up a deliverer to the children of Israel; he heard their cry, and sent them a saviour, whose spirit he stirred up, and whom he qualified for this service: who delivered them; out of the hands of the king of Mesopotamia, and freed them from his oppressions: [even] Othniel, the son of Kenaz, Caleb's younger brother; the same that took Debir, and married Achsah, the daughter of Caleb, Jud 1:12; who now very probably was a man in years. Judges 3:10 Ver. 10. And the Spirit of the Lord came upon him,.... Moved him to engage in this work of delivering Israel, inspired him with courage, and filled him with every needful gift, qualifying him for it; the Targum interprets it the spirit of prophecy; it seems father to be the spirit of counsel and courage, of strength and fortitude of body and mind: and he judged Israel; took upon him the office of a judge over them, and executed it; very probably the first work he set about was to reprove them for their sins, and convince them of them, and reform them from their idolatry, and restore among them the pure worship of God; and this he did first before he took up arms for them: and he went out to war; raised an army, and went out at the head of them, to fight with their oppressor: and the Lord delivered Chushanrishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushanrishathaim; gave him the victory over him and his army, so that he fell into his hands, became his captive, and perhaps was slain by him. Judges 3:11 Ver. 11. And the land had rest forty years,.... As it should seem from the time of this deliverance; though, according to Ben Gersom and Abarbinel, the eight years' servitude are to be included in them; and Bishop Usher {r} reckons these forty years from the rest first settled in the land by Joshua; but the former sense seems best: and Othniel the son of Kenaz died: not at the end of the forty years; it is not likely he should live so long, but when he died is not certain; Eusebius {s} says he judged Israel fifty years. {r} Anual. Vet. Test. p. 42. {s} Evangel. Praepar. l. 1O. c. 14. p. 502. Judges 3:12 Ver. 12. And the children of Israel did evil again in the sight of the Lord,.... Fell into idolatry again, which was a great evil in the sight of God, and what they were prone to fall into: and the Lord strengthened Eglon the king of Moab against Israel; put it into his heart to invade them, and encouraged him to it, and gave him success; what kings reigned over Moab between Balak and this king we know not: it is a commonly received notion of the Jews, that Ruth was the daughter of Eglon; see Ru 1:4; and it was about this time that Elimelech with his two sons went into Moab, and when many of those things recorded in the book of Ruth were transacted: because they had done evil in the sight of the Lord; which had greatly provoked him to anger, and was the cause of stirring up the king of Moab against them. Judges 3:13 Ver. 13. And he gathered unto him the children of Ammon and Amalek,.... Either the Lord gathered them to Eglon, inclined them to enter into a confederacy with him, to assist in the war against Israel; or the king of Moab got them to join with him in it, they being his neighbours, and enemies to Israel, and especially Amalek: and went and smote Israel; first the two tribes and a half, which lay on that side Jordan Moab did, whom it is reasonable to suppose he would attack first; and having defeated them, he came over Jordan: and possessed the city of the palm trees; Jericho, as the Targum, which was set with palm trees; see De 34:3; not the city itself, for that was destroyed by Joshua, and not rebuilt until the time of Ahab; but the country, about it, or, as Abarbinel thinks, a city that was near it; here Josephus says {t} he had his royal palace; it is probable he built a fort or garrison here, to secure the fords of Jordan, and his own retreat; as well as to keep up a communication with his own people, and prevent the tribes of the other side giving any assistance to their brethren, if able and disposed to do it. {t} Antiqu. l. 5. c. 4. sect. 1. Judges 3:14 Ver. 14. So the children of Israel served Eglon king of Moab eighteen years. Ten years longer than they served the king of Mesopotamia, Jud 3:8, as a severer correction of them for their relapse into idolatry. Judges 3:15 Ver. 15. But when the children of Israel cried unto the Lord,.... After being long oppressed, and groaning under their burdens, and brought to a sense of their sins, and humiliation for them, they asked forgiveness of God, and deliverance from their bondage; for it is very probable they were until towards the close of those years stupid and hardened, and did not consider what was the reason of their being thus dealt with: the Lord raised them up a deliverer; another saviour, one that he made use of as an instrument of their deliverance: Ehud the son of Gera, a Benjamite, a man lefthanded; who is described by his parentage, a son of Gera, but who his father was is not known; by his tribe a Benjamite, in which Jericho was, Eglon possessed, and so might be more oppressed than any other part; and therefore the Lord stirred up one of that tribe to be the deliverer; and by his being a lefthanded man, as several of that tribe were, Jud 20:16; though a Benjamite signifies a son of the right hand; and he perhaps was one of those lefthanded Benjamites that fled to the rock Rimmon, as Dr. Lightfoot {u} conjectures, Jud 20:47; for that affair, though there related, was before this: the Septuagint calls him an "ambidexter", one that could use both hands equally alike; but the Hebrew phrase signifies one that is "shut up in his right hand" {w}; who has not the true use of it, cannot exercise it as his other hand, being weak and impotent, or contracted through disuse, or some disease; or, as Josephus {x} expresses it, who could use his left hand best, and who also calls him a young man of a courageous mind and strong of body, and says he dwelt at Jericho, and was very familiar with Eglon, and who by his gifts and presents had endeared himself to all about the king: and by him the children of Israel sent a present unto Eglon the king of Moab; either their yearly tribute, or rather a gift unto him, to soften him, and reconcile him to them, and make their bondage easier; or to give him access to him with more confidence and safety, though it does not seem that they knew anything of Ehud's design. {u} Works, vol. 1. p. 46. {w} wnymy dy rja "obturatum manu dextera sua", Montanus; "habens manum dexterum obturatum", Munsterus; "erat clausa manu dextera", Tigurine version; "clausum manu dextera", Drusius; "perclusum", Junius & Tremellius; "praaeclusum", Piscator. {x} Ut supra, (Antiqu. l. 5. c. 4.) sect. 2. Judges 3:16 Ver. 16. But Ehud made him a dagger, which had two edges, of a cubit length,.... A little sword, as Josephus calls it {y}, with two edges, that it might cut both ways, and do the execution he designed by it, and was about half a yard long; which he could the more easily conceal, and use for his purpose: and he did gird it under his raiment; that it might not be seen, and give occasion of suspicion; this was a military garment, the "sagum", as the Vulgate Latin version, which was coarse, and made of wool, and reached to the ankle, and was buttoned upon the shoulder, and put over the coat {z}; the Septuagint makes use of a word Suidas {a} interprets a coat of mail: upon his right thigh; whereas a sword is more commonly girt upon the left; though some observe, from various writers, that the eastern people used to gird their swords on their right thigh; or this was done that it might be the less discernible and suspected, and chiefly as being most convenient for him, a lefthanded man, to draw it out upon occasion. {y} Ibid. (Antiqu. l. 5. c. 4. sect. 2.) {z} Vid. Valtrinum de re militar. Roman. l. 3. c. 13. {a} In voce manduav. Judges 3:17 Ver. 17. And he brought a present unto Eglon king of Moab,.... Accompanied by two servants, as Josephus says {b}, and who doubtless bore the presents; for that there were such with him that did is clear from Jud 3:18; nor can it be thought that so great a personage as a judge in Israel should go alone and carry a present in his own hands; though it is possible, when come to the king of Moab, he might take it from his servants, and deliver it to him with his own hands: and Eglon [was] a very fat man: and so the less active, and unable to decline and avoid the stroke, he might see, when about to be given him. {b} Antiqu. l. 5. c. 4. sect. 2. Judges 3:18 Ver. 18. And when he had made an end to offer the present,.... Had delivered the several things contained in it, and very probably made a speech to the king in the name of the people of Israel from whom he brought it: he sent away the people that bare the present; not the servants of Eglon that introduced him, as if they assisted in bringing in the present to the king; for over them he could not have so much power as to dismiss them at pleasure; but the children of Israel that came along with him, and carried the present for him: these he dismissed, not in the presence of the king of Moab, but after he had taken his leave of him, and when he had gone on some way in his return home; and this he did for the greater secrecy of his design, and that he might when he had finished it the more easily escape alone, and be without any concern for or care of the safety of others. Judges 3:19 Ver. 19. But he himself turned again from the quarries that [were] by Gilgal,...., For so far he accompanied the men that came with him. These quarries were places where they dug stones and hewed them, according to the Targum, and most Jewish writers; but some render the word "engravings", and understand them of inscriptions engraved on pillars here, which remained from the times of Seth the son of Adam; of which see more on Jud 3:26; but according to the Vulgate Latin, and other versions, graven images or idols are meant, which the king of Moab set up here in contempt of the Israelites, it being a place where the ark remained some time, and circumcision had been performed, Jos 5:3; or in order to draw them into idolatry, those idols perhaps being made of the twelve stones they had set up there, Jos 4:20; or rather in honour of his gods, to invoke their assistance when he first entered into the land, or by way of gratitude and thankfulness for the subduing of it: and this it is thought by some stirred up the spirit of Ehud, and caused him to turn back, resolving to avenge this profaneness: and said; when he came to the palace of the king of Moab, and into his presence: I have a secret errand unto thee, O king; which he had forgot when with him before, as he might pretend; or something new had occurred unto him to acquaint him of, and which required privacy: who said, keep silence; that is, the king of Moab said so either to Ehud, to be silent until be had sent out his servants that were about him, that they might not hear the secret; or to a person or persons that were speaking to him, whom he bid to desist and depart, it being his pleasure to hear Ehud before them; so Ben Gersom; but the former sense rather seems best: and all that stood by him went out from him; his servants, his courtiers that were waiting upon him, or such as were admitted into his presence, to have audience of him, and deliver their messages, or make their petitions to him. Judges 3:20 Ver. 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 Am 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. {c} Antiqu. l. 5. c. 4. sect. 2. Judges 3:21 Ver. 21. And Ehud put forth his left hand, and took the dagger from his right thigh,.... Being, as before observed, a lefthanded man; Jud 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, Jud 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. {d} Antiqu. l. 5. c. 4. sect. 2. Judges 3:22 Ver. 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 Jud 3:23; the Syriac and Arabic versions read, "he went out in haste", that is, Ehud. Judges 3:23 Ver. 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 Jud 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. {e} rgoyw "quum occlusisset", Junius & Tremellius, Piscator. Judges 3:24 Ver. 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. {f} Ebr. Concord. part. p. 47. No. 237. {g} Ut supra. (Antiqu. l. 5. c. 4. sect. 2.) {h} Misn. Yoma, c. 3. sect. 2. Judges 3:25 Ver. 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 So 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. {i} klhid' eukampea, Homer. Odyss. 21. ver. 6. & Eustathius in ib. {k} Apud Calmet's Dictionary, on the word "Key". Judges 3:26 Ver. 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 Jud 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. {l} Marsham. Chronicon, p. 39. Vossius de 70 Interpret. p. 271. {m} Antiqu. l. 1. c. 2. sect. 3. {n} Origines Sacrae, l. 1. c. 2. Judges 3:27 Ver. 27. And it came to pass, when he was come, That is, to Seirath, Jud 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. Judges 3:28 Ver. 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. Judges 3:29 Ver. 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. Judges 3:30 Ver. 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 Jud 3:31. {o} Annal. Vet. Test. p. 42. {p} Marsham. Canon. Chron. p. 306, 307. Patrick in loc. Vid. Lampe Eccl. Hist. l. 1. c. 5. p. 21, 22. Judges 3:31 Ver. 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 Jud 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, Jud 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. {q} bouplhgi, Homer. Iliad. 6. ver. 135. {r} Hieozoic. par. 1. l. 2. c. 39. col. 385. & Canaan. l. 1. c. 18. col. 446. {s} Journey to Aleppo, &c. p. 110, 111. John Gill's Exposition of the Entire Bible. As the Israelites were a type of the church on earth, they were not to be idle and slothful. The Lord was pleased to try them by the remains of the devoted nations they spared. Temptations and trials detect the wickedness of the hearts of sinners; and strengthen he graces of believers in their daily conflict with Satan, sin, and this evil world. They must live in this world, but they are not of it, and are forbidden to conform to it. This marks the difference between the followers of Christ and mere professors. The friendship of the world is more fatal than its enmity; the latter can only kill the body, but the former murders many precious souls. As the Israelites were a type of the church on earth, they were not to be idle and slothful. The Lord was pleased to try them by the remains of the devoted nations they spared. This marks the difference between the followers of Christ and mere professors. The friendship of the world is more fatal than its enmity; the latter can only kill the body, but the former murders many precious souls.
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise