Juízes 3

Juízes 3

Meyer - Judges 3:20 I have a message from God unto thee. - (ED: Meyer seems to take a bit of liberty with this passage as he in essence allegorizes the message) God’s Messages are often secret. — When Eglon was assured that Ehud had brought a Divine message, which could only be delivered in secret, “a secret errand” (Judges 3:19), he fearlessly bade all his retinue go forth from the audience chamber. And in utter loneliness the one passed to the other the message of death. So there are crises in our lives when God’s messengers bring us the secret message, in which none can intrude or interfere. God’s Messages must be received with, reverence. — When Ehud said, “I have a message for thee,” Eglon rose out of his seat. This was a mark of respect, the attitude of attention. It is with similar awe that we should ever wait for the revelation of the Divine will. “What saith my Lord unto his servant?” God’s Messages leap out from unexpected quarters. — Ehud was left-handed; his sword was therefore on his right side, and he appeared unarmed. No one dreamed of looking for his sword, except on his left side; he was therefore allowed to pass unchallenged into the presence of the king. So Nathan strode into David’s presence, who thought his sin was undiscovered, and said, “Thou art the man.” Cultivate this surprise with sinners. God’s Messages are sharp as a two-edged sword, and cause death. — A scimitar is sharp at the edge, and blunt at the back to strike; whilst a two-edged sword is made to pierce. God’s Word pierces as a two-edged sword to the dividing of soul and spirit in the recesses of the being, and is a discerner of the thoughts and intents of the heart. When the Eglon of self has received its death-wound, the glad trumpet of freedom is blown on the hills. (Meyer, F. B. Our Daily Homily). Judges 3:21 And Ehud stretched out his left hand, took the sword from his right thigh and thrust it into his belly. Nu 25:7,8; 1Sa 15:33; Job 20:25; Zech 13:3; 2Co 5:16 Ehud Makes His Point! Dear observant student, what is the problem with the picture? DIVINE DELIVERANCE BY A DAGGER! And Ehud stretched out his left hand, took the sword from his right thigh and thrust it into his belly - Ehud is God's undercover agent in Moab. While this is one of the gory descriptions in Scripture, clearly it was in the will of God. Judges 3:22 The handle also went in after the blade, and the fat closed over the blade, for he did not draw the sword out of his belly; and the refuse came out. EHUD SLAUGHTERS THE FATTED CALF The handle also went in after the blade, and the fat closed over the blade, for he did not draw the sword out of his belly; and the refuse came out - It is interesting that King Eglon’s name means “little bull calf” and to make a bad pun, Ehud in effect killed the “fatted calf.” The somewhat offensive phrase the refuse came out is not even translated in the LXX! Judges 3:23 Then Ehud went out into the vestibule and shut the doors of the roof chamber behind him, and locked them. Then - As noted the word then marks progression in a narrative so it always provides a good opportunity to review the context to see the flow of the narrative. Ehud went out into the vestibule and shut the doors of the roof chamber behind him, and locked them - So Ehud is on the roof and will use that as his escape root. God's Spirit did not lift him and transport him back to Israel (as He did with the prophet Ezekiel). Ehud used his reason to escape. This was clearly a feat that was dangerous and required great bravery and courage. Judges 3:24 When he had gone out, his servants came and looked, and behold, the doors of the roof chamber were locked; and they said, "He is only relieving himself in the cool room." CALL OF NATURE COVER UP When he had gone out, his servants came and looked, and behold (hinneh), the doors of the roof chamber were locked; and they said, "He is only relieving himself in the cool room." - Literally relieving himself (1Sa 24:4) reads 'He is only covering his feet in the inner chamber of the wall.'" Clearly covering his feet is a euphemism for responding to the call of nature. Judges 3:25 And they waited until they became anxious; but behold, he did not open the doors of the roof chamber. Therefore they took the key and opened them, and behold, their master had fallen to the floor dead. TWO "BEHOLDS" And they waited until they became anxious; but behold, he did not open the doors of the roof chamber - How long they waited is uncertain, but however long the delay, it was enough to Ehud to make his great escape. Behold (02009)(hinneh) is an interjection meaning behold, look, now; if. "It is used often and expresses strong feelings, surprise, hope, expectation, certainty, thus giving vividness depending on its surrounding context." (Baker) Therefore they took the key and opened them, and behold, their master had fallen to the floor dead - It is fascinating that the attendants heard nothing after Ehud made his point. As a medical doctor I would not a expect sudden, immediate death for Eglon, but at least a few seconds of breath (even if Ehud had severed the abdominal aorta) during which he could have moaned or cried out. Also a fat man falling down would have made some noise. It would appear that God took care of the "acoustics" to make sure His servant Ehud was safely out of the palace. Alternatively it is possible the attendants were not even on the level of the roof chamber and could not have heard anything but a loud shriek. Keil-Delitzsch is a generally conservative well done commentary make a remark with which I disagree - "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. (ED: OBVIOUSLY WITH THIS ASPECT OF THEIR COMMENT I WOULD AGREE) 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." ED COMMENT - K-D forget that this is the same God Who hates sin and Who destroyed the entire world except for 8 people in the FLOOD. So although this act of Ehud is not to be considered normative, neither is it to be considered barbaric or outside of the will of the LORD Who had willed to deliver Israel through Ehud. We must not forget that God had said to utterly destroy the enemies in the land (Jdg 2:11+, et al). In 1Sa 15:20ff King Saul only partially obeyed (aka "disobeyed") God in not hewing King Agag to death with a sword. In Sa 15:31-32 the obedient prophet Samuel followed through by hewing Agag and clearly was not held guilty of an atrocity but to contrary his slaughtering Agag was a manifestation of his obedience to God. Although the text does not say that the Spirit came upon Ehud as He had upon Othniel (Jdg 3:10+), the context clearly says that Ehud was raised up by the LORD. Why is it that the assassination of an evil idol worshiper is thought to be so aberrant in God's economy of repaying evil for evil? Why do we want to give Eglon a "pass" for the evil he had committed against Israel? I think it is the same sentiment that prompts many to say we should outlaw capital punishment, a punishment God Himself has ordained (Genesis 9:5, Ex 21:12+)! Judges 3:26 Now Ehud escaped while they were delaying, and he passed by the idols and escaped to Seirah. EHUD ESCAPES IN FULL VIEW OF THE IDOLS Now Ehud escaped while they were delaying, and he passed by the idols and escaped to Seirah - The idols mentioned in Jdg 3:19 are mentioned again. Why? One thought is that Ehud's entrance and exit were not "seen" by these lifeless idols. They had no power to come to the rescue of their worshippers! The name Seirah means "toward Seir" and on one had might seem to point to Mount Seir in Edom, but the context ("when he arrived...in the hill country of Ephraim" v27) would make that very unlikely (for Ehud would be going into more enemy territory and not into the safety of Israel.) The best we can say is that Seirah's location is not known. David Jeremiah comments - The entire episode encourages us with the truth that when God's people find themselves in bondage, God delivers them in the most surprising, unexpected ways. Who would have thought God would use a a lefthander from a right handed tribe to get rid of the oppressive king (Jdg 3:22-24)? Surprising deliverances such as these anticipate the most wonderfully unexpected deliverance of all time--when the Word (God Himself) became flesh and redeemed all who would believe from their bondage to sin (Jn 1:14, 29, Gal 4:4-5). (Jeremiah Study Bible - borrow for 1 hour). Judges 3:27 And it came about when he had arrived, that he blew the trumpet in the hill country of Ephraim; and the sons of Israel went down with him from the hill country, and he was in front of them. he blew - Jdg 5:14; 6:34; 1Sa 13:3; 2Sa 20:22; 2Ki 9:13 hill country - Jdg 7:24; 17:1; 19:1; Josh 17:15,18 Related Passages: Judges 6:34 So the Spirit of the LORD came upon Gideon; and he blew a trumpet, and the Abiezrites were called together to follow him. EHUD'S CALL TO ARMS And it came about when he had arrived that he blew the trumpet (shophar) in the hill country of Ephraim; and the sons of Israel went down with him from the hill country, and he was in front of them - Ehud's courage continues to be amazing for here he is willing to lead the Israelites from the front, the most dangerous position. Blew (taqa') expresses idea of "giving a blast" on a trumpet, but can also mean to thrust and in fact is used above in Judges 3:21 to describe Ehud's "thrust" of the sword into Eglon! The repetition of taqa' therefore seems to link Ehud's two decisive actions, which were the defining moments in his revolt against the Moabite tyrant. Trumpet (horn, ram's horn)(07782) shophar/shopar/sopar is masculine noun referring to a trumpet or a ram's horn and is made out of a curved ram's horn. At Mt Sinai the trumpet was the signal that Israel could approach the awesome site (Ex 19:16; 19; 20:18). It was used to signal the year of Jubilee (Lev 25:9). Seven trumpets were to be carried before the Ark of the Covenant as the priests and blown on the seventh day after marching around the city seven times (Josh 6:4-9, 12, 16, 20). The trumpet was used by Gideon and his men to route the enemy (Jdg 7:8, 16, 18-20, 22). In short, these first three uses of the shophar were all associated with miraculous events! The shophar was sounded to announce a new king in Israel (1 Ki. 1:34, 39, 41; 2 Ki. 9:13). The trumpet was sounded at the celebration of God as King over all the earth (Ps. 47:5). The trumpet sound was used to warn of approaching danger (Hos. 5:8; 8:1), and here in Joel, to warn of the dread Day of the Lord (Joel 2:1, 15). Austel notes that "The general word for the horn of an animal is qeren. This is used only once as a reference to a musical instrument. The word yôbēl means basically "ram" (so also in Phoenician and Arabic), but in the Old Testament it is used as an instrument and then as a name of the year whose beginning it signalled, the Jubilee (Year). The word yôbēl is seemingly interchangeable with shôpār (cf., for example, Exodus 19:13, 16; Joshua 6:4-5). Another word for "trumpet" is ḥăṣōṣrâ. This latter is a straight tube, often metallic." (Theological Wordbook of the Old Testament) Judges 3:28 And he said to them, "Pursue them, for the LORD has given your enemies the Moabites into your hands." So they went down after him and seized the fords of the Jordan opposite Moab, and did not allow anyone to cross. Pursue them - Jdg 4:10; 7:17 The LORD has given Jdg 7:9,15; 1Sa 17:47 the fords of the Jordan - Jdg 12:5 Jos 2:7 Note Locations of Ephraim, Jordan and Moab And he said to them, "Pursue (imperative - command) them, for the LORD has given (Lxx - paradidomi) your enemies the Moabites into your hands - Ehud encouraged the sons of Israel that the victory was guaranteed because the Lord had given the Moabites into their hands. As explained earlier to "give into the hand of" is an idiom which means "to deliver over to the power of," and in essence "to enable to conquer." TECHNICAL NOTE - While there is no mention of the Spirit coming on Ehud, do you think he would tell the Israelites to pursue the Moabites unless the Spirit of the Lord was giving him direction one way or another? I don't think so, especially since he in essence uttered a prophecy that came true -- and Who inspired the prophets but the Spirit (cf 2Pe 1:21)? Undoubtedly all of the judges God raised up were led by and empowered by the Holy Spirit of God. Notice that for dramatic ("faith encouraging") effect Ehud uses the Hebrew perfect tense for the verb "has given" which describes a future action as if it were a completed, past event (and as described below was in effect a form of a "prophecy"). This is how certain Israel's defeat was because of God's faithful word! THOUGHT - All of the events of the Revelation including Jesus' triumphant return (Rev 19:11-16+) and our time with Him in His Messianic Kingdom and the New Heaven and Earth are in effect written to us in the "perfect tense," because these future events are so certain to come to pass! Dear tried and afflicted saint (I am experiencing the most intense trial of my 36 years as a believer as I write these words), God's Word of hope to us is not a hope so but a hope sure! May you (we) encouraged in the Spirit of Christ. Amen. So they went down after him and seized the fords of the Jordan opposite Moab, and did not allow anyone to cross - So means the Israelites heard Ehud and heeded Ehud's command to pursue and the promise of the LORD. Think about this a moment -- these Moabite enemies had oppressed and suppressed Israel for 18 years (Jdg 3:14) but now, all of a sudden, they become in effect fearless warriors! Was this just because of Ehud's charismatic leadership style? I do not think so. I believe God was moving in their hearts to change fear to faith, faith in the promise that He had given (Hebrew perfect tense describing future event as good as done) the enemy into their hands. Note the phrase went down after him, indicating that even though Ehud had told them to pursue the enemy, he did not then fall back behind the forces, but led the forces from the front. Judges 3:29 And they struck down at that time about ten thousand Moabites, all robust and valiant men; and no one escaped. Related Passages: Joshua 23:10+ "One of your men puts to flight a thousand, for (EXPLANATION OF ISRAEL'S OVERPOWERING STRENGTH) the LORD your God is He who fights for you, just as He promised you. Deuteronomy 28:7+ “The LORD shall cause your enemies who rise up against you to be defeated before you; they will come out against you one way and will flee before you seven ways. Click to enlarge - from the Holman Bible Atlas (digital book; Hardcover) copyright © 1998 B&H Publishing Group, Used by permission, all rights reserved. One of the best resources for maps. Please do not reproduce this map on any other webpage. Thank you. EHUD'S PROPHECY PROVES TRUE And they struck down at that time about ten thousand Moabites, all robust and valiant men; and no one escaped. (cp "utterly destroy" Dt 7:2): We do not know how many Israelites came against the 10,000 Moabites, but as noted below when God was for Israel, who could be against her? Answer - No one! This same principle applies to us in Christ beloved (Ro 8:31+). Notice that the Moabites were all robust and valiant soldiers (NIV = all vigorous and strong; NLT = their strongest and bravest warriors) which underscores the point that it was not Israel's military prowess that defeated such a formidable foe, but it was Israel's God providing the supernatural power. THOUGHT The same principle applies in our lives beloved -- any and all victory we experience over the world, the flesh and the devil is not the result of our ingenuity or fleshly power, but the result of the Spirit's supernatural power. Therefore ultimately it is God Who should receive all glory, honor and praise for any and every victory we experience in our lives on earth! Moses rhetorical question in Deuteronomy gives us insight into how Ehud, et al, could route a large, strong force when he asked Israel “How could one chase a thousand, And two put ten thousand to flight, Unless their Rock had sold them, And the LORD had given them up? ." (Dt 32:30+) This was a repeat of his statement in Lev 26:8+ declaring "five of you will chase a hundred, and a hundred of you will chase ten thousand, and your enemies will fall before you by the sword." Judges 3:30 So Moab was subdued that day under the hand of Israel. And the land was undisturbed for eighty years. MOAB UNDER THE HAND OF ISRAEL So Moab was subdued that day under the hand of Israel - Under the hand of Israel, or literally by the left hand of an otherwise unknown man, a hand that clearly was enabled by the Spirit of God. The irony is that Israel who had been (in effect) given over to the hand of the enemy (Jdg 3:12 Yahweh strengthened Eglon), now subdued that same enemy under their God strengthened hand! And the land was undisturbed (saqat; Lxx - hesuchazo - live a quiet life) for eighty years - It is easy to lose a sense of time in Judges 3 for this one chapter actually covers well over a century (at least 146 years), 8 years of bondage to Cushan-rishathaim, 40 years after Othniel's deliverance and then 18 years in bondage to Eglon, followed by 80 years after Ehud's deliverance. The word undisturbed is the same word as rest in Jdg 3:11+. It is interesting that after one of the stranger deliverances in the book of Judges, Israel experienced one of the longest periods of rest recorded in Judges. Ehud is an interesting character. Think about it… If the Jews had been asked to vote on a leader, Ehud probably would have lost on the first ballot. But God does not look at men the way men look at men and thus Ehud was God’s man for the task. God used this "nobody" to set the nation free. Moses was slow of speech and Paul was not imposing in his appearance, but Moses and Paul, like Ehud, were men of faith who led others to victory. Ehud turned a disability into a possibility because he depended on the Lord. God is in the reclamation business and is able to make any nobody a somebody who He can use mightily! GotQuestions.org has an excellent comment on the unusual story of Ehud (repeated from above)... While this account is one of the more graphic scenes in Scripture, it is also very insightful. The original readers would have seen the power of God in this story for a variety of reasons. First, a lone man walked into the king’s palace, assassinated the king, and walked out without being captured. This was a highly unexpected event that involved great risk. Second, one battle changed the next 80 years of Israel’s history. Ehud’s story involves more than removing a wicked leader; it includes a change in national history for an entire generation. Third, Ehud’s success is a story of freedom. Just as God had redeemed Israel from Pharaoh and the land of Egypt when they cried out for help, God redeemed Israel from their bondage under King Eglon when they turned to Him. Judges 3:31 And after him came Shamgar the son of Anath, who struck down six hundred Philistines with an oxgoad; and he also saved Israel. Shamgar Jdg 5:6,8 Ox goad Jdg 15:15; 1Sa 13:19, 20, 21, 22; 17:47,50; 1Co 1:17, Eccl. 12:11; Acts 26:14 Saved Israel - Jdg 4:1,3-24; Jdg 10:7,17; Jdg 11:4-33; 1Sa 4:1 Related Passages: 1 Corinthians 1:27+ but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, And after him This time God doesn't even bother to describe their forsaking Him to serve other gods but goes directly to the savior He raised up to deliver them from the Philistines. Came Shamgar the son of Anath: Shamgar Here we see God use a "no name" man, probably a peasant farmer (because of his weapon the ox goad) (cp 1Co 1:27, 1Ti 1:12). God's requirement for usefulness in His kingdom work is not ABILITY but AVAILABILITY. It has always been so because His ways are not man's ways. He will use whomever will trust & obey. One individual endued with God's power can accomplish impossible tasks against evil forces, no matter how entrenched or how powerful. Davis quips that "This note about Shamgar is almost like one of those newsbreaks sandwiched between regular programming on radio or television. The writer slips him in between Ehud and Deborah in the briefest sort of way. Yet “he too saved Israel.” So, if anything, we have a salvation break. (Judges: Such a Great Salvation) Anath (note) was in northern Israel & was apparently also the name of the Canaanite goddess of sex and war. Could Shamgar have been a Canaanite convert from paganism to Jehovah? At least his father's name suggest that there was a deep influence of paganism in his family background. Who struck down six hundred Philistines with an oxgoad; and he also saved Israel : An Oxgoad is a rod, generally about 8' long, at the bigger end about 6" in circumference and with a lesser end with a pointed end used to control oxen. At the other end there was 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. During the time of the judges, the Israelites hired Philistine blacksmiths to "sharpen the goads" (1Sa 13:21), either by fashioning metal points for the pointed ends or making metal casings for the blunt end which might be used to knock dirt clods from the plow. Goads might be used as a weapon (Judges 3:31). The sayings of the wise are "goads" that "prod" thought (Eccl 2:11). God warned Paul not to "kick against the goads" (KJV pricks) by refusing to submit to the heavenly vision (Acts 26:14). Paul wrote that "God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong" (1Cor 1:27) Judges is replete with an interesting, colorful list of "foolish things which Jehovah used to deliver His people: Ehud's dagger Shamgar's oxgoad Jael's hammer and tent peg Gideon's trumpets, jars and torch The woman's millstone (Jdg 9:53+) Samson's jawbone Joseph Parker once said “What is a feeble instrument in the hands of one man is a mighty instrument in the hands of another, simply because the spirit of that other burns with holy determination to accomplish the work that has to be done.” Brensinger adds that "It has often been said that you can be too big for God to use, but you can never be too small. The overwhelming majority of people who make up the church today are, as always, ordinary. The Lord, however, can use ordinary people to do extraordinary things. In the words of Lesslie Newbigin, “The Church is not an organization of spiritual giants. It is broken men and women who can lead others to the Cross” (Newbigin: 146–147). The Shamgars of the past, not to mention the countless others who do not even have a single verse to preserve their memory, can become the often-unnoticed and perhaps modestly equipped servants who faithfully carry out the work of God’s kingdom today. (Believers Church Bible Commentary: Judges) Hudson Taylor looking back over his 30 years as a missionary during which he had seen 600 missionaries respond to his vision to reach China through China Inland Mission summarized what he had learned declaring that… God is sufficient for God's work… God chose me because I was weak enough. God does not do His great works by large committees. He trains someone to be quiet enough and little enough, and then He uses him. By that standard, which is God's standard, all of us qualify. The issue is not whether He can or will use us, to His glory. The great question is whether or not we will trust Him to use us. Amen. How often we think to ourselves "God if you will just save ole 'so and so'', he would be so useful to you." God doesn't think the way men think as Isaiah says… For My thoughts are not your thoughts, Neither are your ways My ways," declares the LORD. 9 "For as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts. 10 "For as the rain and the snow come down from heaven, And do not return there without watering the earth, And making it bear and sprout, And furnishing seed to the sower and bread to the eater; 11 So shall My word be which goes forth from My mouth; It shall not return to Me empty, Without accomplishing what I desire, And without succeeding in the matter for which I sent it. (Isaiah 55:8-11) Below is an illustration of a man named Telemachus who proved to be a "vessel for honor, sanctified, useful to the Master, prepared for (God's) good work": The Incredible Story of Telemachus In the 4th Century a monk named Telemachus wanted to live his life in pursuit of God, so he lived alone in the desert praying, fasting, and meditating. One day as he prayed, he realized his life was based on a selfish love of God, not self-less. If he were to serve God, he must serve men. He decided to return to the city were there was sin and need so he headed for Rome. He arrived at a time when the Roman general Stilicho, had won a great victory over the Goths. Since Rome was officially Christian, triumph brought people pouring into the churches. But one pagan practice still lingered in "Christian" Rome -- gladiator games. While Christians were not thrown to the lions, prisoners of war were cast into the arena to fight and kill each other. Spectators roared with blood lust as the gladiators battled. Telemachus arrived on the day of the games. Following the noise, he made his way to the arena where 80,000 people had gathered to celebrate. The fights began and Telemachus stood aghast. Men for whom Christ had died were about to kill each other to amuse a supposedly Christian populace. Telemachus jumped the wall and in a moment stood between 2 gladiators. For an instant they stopped but the crowd screamed "Let the games go on." So they pushed the old man in monk's robes aside. Again he came between the gladiators. The crowd hurled stones at him; they urged the gladiators to kill him and get him out of the way. The commander of the games gave the order - a sword flashed and Telemachus lay dead. Suddenly the crowd hushed silent, shocked that a holy man had been killed. The games ended abruptly that day -- and were never resumed again. Telemachus by dying had ended them. As historian Edward Gibbon observed "His death was more useful to mankind than his life."! (May his tribe increase) Rossi writes "Shamgar, the son of Anath, who followed Ehud, gained a signal victory over the Philistines: he also delivered Israel. Ehud's sword was mighty, though short. Shamgar wrought deliverance by the means of a weapon which seemed wholly unsuited to such a work; a contemptible instrument, to all appearance only suitable for goading brute creatures. Without wishing to press unduly here a typical meaning — a tendency to do which in teaching is dangerous in more ways than one — I would like to compare the ox-goad of Shamgar with the short sword of Ehud. We have one weapon, the Word of God; it may be presented in different aspects, but it is the only one that the man of faith makes use of in the warfare. To the intellectual and unbelieving world it is like an ox-goad, fit, at the best, only for women, children and uneducated persons, full of fiction and contradictions; yet it is this instrument, despised by men, that God uses to gain the victory. In making use of it, faith finds a weapon where the world only sees folly, for the weakness of God is stronger than men. Doubtless, it is written for the unlearned and suited to their needs and to their walk; but this very ox-goad can kill six hundred Philistines. Let us, then, make use of the Word with which God has entrusted us, always remembering that faith only can make it effectual, and that, too, when the soul has found therein for itself communion with God, the knowledge of Christ, and, therewith blessing, joy and strength, Judges - Meditations by Henri Rossi (Plymouth Brethren) Use The Tools You Have - Warren Wiersbe Only one verse (Judges 3:31) is devoted to Shamgar in the Book of Judges. What was significant about Shamgar was the weapon that he used. An ox goad was a strong pole about eight feet long. At one end was a sharp metal point for prodding the oxen and at the other end a spade for cleaning the dirt off the plow. It was the closest thing Shamgar could find to a spear because the enemy had confiscated the weapons of the Israelites (Jdg 5:8; see 1 Sam. 13:19–22). Here was a man who obeyed God and defeated the enemy even though his resources were limited. Instead of complaining about not possessing a sword or spear, Shamgar gave what he had to the Lord, and the Lord used it. To stand his ground against the enemy, having only a farmer’s tool instead of a soldier’s full military equipment, marks Shamgar out as a brave man with steadfast courage. Charles Spurgeon once gave a lecture at his Pastor’s College entitled "To Workers with Slender Apparatus." Shamgar didn’t hear that lecture, but I’m sure he could have given it! And I suspect he would have closed his lecture by saying, "Give whatever tools you have to the Lord, stand your ground courageously, and trust God to use what’s in your hand to accomplish great things for His glory." Don’t forget: "Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving" (Col. 3:23–24, niv). Read: Judges 3 - Action assignment: What are some of the tools you can use to serve the Lord? A pen, to write a letter? Or better, a computer? Your kitchen? Your hands? Think about a way you can use one or more of these tools to reach out in love to someone. (Copyright Back to the Bible. Used by permission. All rights reserved) JUDGES 3 THE FIRST JUDGES F B Meyer We have here an enumeration of the nations of Canaan left to try Israel (Judges 3:1-7). They ought to have been destroyed; but, as the chosen people failed to fulfil the Divine purpose and command, they had to suffer the fret of perpetual conflict. Difficulty and temptation, though due to our own failure and sin, may be used for blessed purposes, overruled by the providence of God, to teach us priceless lessons. The presence of the Canaanites, due to the disobedience and unbelief of Israel, proved them and taught them to be strong in war, and revealed to them many a trait in the Divine character to which otherwise they had been oblivious. But what a lamentable record is here that they forgot God. Intermarriage with the sinful peoples around had the effect of infecting them with their vices and sins, and it became only too convenient to ignore and forget the all-holy God. Be not yoked with unbelievers. Judges 3:8-11 The first captivity and deliverance. -- It is a bitter record which here begins. The Holy Ghost says the Lord "sold them into the hands of the king of Mesopotamia" (Judges 3:8), who probably invaded the trans-Jordanic tribes which lay nearest to him; but it is also true that the people sold themselves. In their distress the people cried unto the Lord. Those who had called upon Baal and Ashtaroth in their mirth were glad enough to call on God in the day of their trouble. Let backsliders, and those that are reaping a bitter harvest from the results of their wrong-doing, take heart from the next record, that when the people cried, "the Lord raised them up a saviour:' Twice that statement is made in this chapter. Othniel was specially anointed for his work (Judges 3:10), and it would be well, if we would distinguish between the grace of the Spirit within us for character, and upon us for work, and if we would claim each. This anointing may be ours (2 Cor. 1:21, 22; 1 John 2:27). Judges 3:12-30 Ehud's achievements stand next. -- Eglon was permitted by God to wax strong and to prevail against Israel. But again, when the people repented, deliverance came through a man who might not have been supposed most suited for the purpose. Throughout this book we shall have occasion to notice the kind of instruments which God selected for His work. All of them to be classed among the things that are not, but which bring to nought the things that are. Here a left-handed man (Judges 3:21). Let us take courage from this. Out of weakness He makes strong. To those that have no might He increases strength. Judges 3:31 Shamgar. -- When it is said (Judges 3:30) that the land had rest for eighty years, it probably refers to that part of Canaan which lay east of the Jordan, and had been oppressed by Moab; but the other side, which lay southwest, was infested by Philistines, against whom Shamgar was victor. Deborah afterwards told how far-spread their plunderings or robbery had been (Judges 5:6). An ox-goad would be simply a piece of pointed iron from six feet to eight feet in length; but, though a formidable weapon, it would have failed to do this deed; unless God had been mighty with its owner. What may not the weakest weapons do with God behind them! (F. B. Meyer. CHOICE NOTES ON JOSHUA THROUGH 2 KINGS) EHUD AND EGLON Charles Simeon GOD frequently is pleased to make use of his enemies for the correction of his own people: but when he has accomplished by them the purposes of his grace, he then calls them also into judgment for the acts which they have performed. In executing his will they have no respect to him, but follow only the wicked inclinations of their own hearts; and therefore he recompenses them, not as obedient servants, but according to the real quality of their actions. Thus he dealt with Sennacherib, who was only gratifying his own ambition, whilst, as a sword in Jehovah’s hand, he was inflicting punishment on Israel: and thus he dealt with Eglon also, whom he had raised up to power for the purpose of chastising his offending people. Yet there is something very remarkable in the way in which God requited the wickedness of Eglon, and in which he delivered his people out of his hand. The man whom God raised up as his instrument, was Ehud; who, by a stratagem, effected the death of Eglon. We will briefly set before you, I. The conduct of Ehud— Eglon, king of Moab, having subdued Israel, himself resided in Canaan, in the city of Palm-trees: and Ehud was sent, as the representative of Israel, to offer to him their accustomed tribute. But Ehud, hoping for an opportunity to assassinate Eglon, took a dagger with him: and, after having presented the tribute and left the city with his attendants, went back alone to Eglon, pretending to have a secret errand to him. Eglon ordered all other persons to depart from his presence, and thus gave Ehud a good opportunity of accomplishing his design. Ehud availed himself of it with great success: being left-handed, he drew forth the dagger without any suspicion, and plunged it, even the haft together with the blade, into the belly of Eglon, who instantly fell down dead. Ehud then retired from the secret chamber where the transaction had taken place, and locked the doors after him, and went composedly away, as though nothing particular had happened; and thus effected his escape; and instantly stirred up Israel to cast off the yoke of Moab, before their enemies should have had time to concert their measures under another head. Now to form a correct estimate of this action, we must consider it in two different points of view; 1. As voluntarily undertaken— [In this view it was altogether indefensible. Treachery and murder can never be justified. Though Eglon was an usurper and a cruel oppressor, still the Israelites professed subjection to him; and Ehud went as their messenger, to present to Eglon their acknowledgments of that subjection. If he had chosen to cast off the yoke of Moab, he was at liberty to do so in a way of open warfare: but to become an assassin he had no right: nor could the end which he proposed, sanctify the means he used: the means were wrong; and he had “no right to do evil that good might come.”] 2. As divinely commissioned— [No created power could have authorized Abraham to slay his son, or Israel to plunder Egypt, and extirpate the inhabitants of Canaan: nor could any human being have executed such things of his own mind, without contracting very heinous guilt. But God is not bound by the rules which he has imposed on us: he may act towards his creatures as he sees best, and may employ instruments in any way that he pleases: nor would even an angel contract defilement in executing any commission that God had given him. An angel slew in one night all the first-born in the land of Egypt; and on another occasion, a hundred and eighty-five thousand Assyrians: yet no one thinks of imputing guilt to him on that account:—so Ehud, if appointed to the work by God, might innocently effect it in the way he did. Jehu was commissioned by God to dethrone Ahab, and destroy his family: and, though he was punished afterwards because he was not actuated by a becoming zeal for the glory of God, yet for the action itself he was rewarded even to the fourth generation. Precisely thus may Ehud at this moment be receiving a reward from God for that act of his, which, under other circumstances, would have been highly sinful. And there is reason to believe that he was directed by God in that action; since not only were his wisdom, courage, and success, beyond all that could have been expected in a merely human enterprise, but we are expressly told that “God raised up this man to be the deliverer of his people.” We must not however imagine, that his conduct is to be followed as a precedent: for no man can dare to follow it, unless he have infallible evidence that he is called of God to do so: but, as no man can expect such a call at this time, no man can without the deepest criminality presume to imitate his example.] Having thrown what light we can on the dubious conduct of Ehud, we proceed to suggest,— II. Some reflections arising from it— Supposing Ehud to have been divinely commissioned, he might well say to Eglon, “I have a message from God to thee.” At all events his language leads us to observe, 1. That God does send messages to mortal men— [The whole creation is delivering to us, as it were, a message from God, and conveying to us the knowledge of his perfections (Ro 1:20-note; Ps. 19:1, 2, 3, 4-note) — — — Every providential dispensation also has some important lesson to communicate: the mercies of God declare his goodness to us, and invite us to repentance (Ro 2:4-note), and his judgments are intended to discover to us some truths which we did not previously discern: “Hear ye the rod,” saith the prophet, “and Him that hath appointed it.” (Mic 6:9) But it is in his word more especially that God comes down to commune with sinful man. His Gospel is so called from the very circumstance of its being a message of mercy, or, as the word means, good tidings from God to man: and ministers are ambassadors from him, sent to beseech you in his name to accept reconciliation with him through the death of his Son. Indeed this message contains the substance of all that we have to speak to you in God’s name; and from hence it is called by God himself, “the ministry of reconciliation.” Behold then this day we come unto you and say, “We have a message from God to you!” He sends us this day to invite you to come to him for all the blessings of salvation, and to receive them freely at his hands, “without money, and without price.” (Is 55:1, 2, 3) — — —] 2. That, by whomsoever his messages are delivered, we should attend to them with the profoundest reverence— [Though Eglon was a king, and Ehud an oppressed servant, yea, though Eglon was a heathen that did not worship the true God, yet, the very instant that Ehud announced that he had a message from God unto him, he rose up from his seat, that he might receive it with the greater reverence. And does not this idolatrous heathen reproach us, who, when God’s servants are delivering messages to us in his name, scarcely pay any attention to them, or perhaps fall asleep in the midst of them? Behold, how Israel listened to the reading of God’s word in the days of Nehemiah (Neh 8:3, 5, 6) — — — that is the way in which we should read or hear the word of God at this time. We should not come to the house of God as critics, to sit in judgment; or as curious persons, to be entertained; but as sinners, to “hear what the Lord God will say concerning us.” Beautiful is the example of Cornelius and his family (Acts 10:33): they did not regard Peter as a man, but as a messenger from God: and in like manner should we also “receive the word, not as the word of man, but, as it is in truth, the word of God.” (1Th 2:13-note) O that the spirit of Samuel were more visible in us (1Sa 3:10), and that we sought instruction from the word, only in order to obey it!” (John 9:36)] 3. That we should ever be prepared for whatsoever message he may send— [Who can tell but that as his message to Eglon was a message of death, so he may send to us this day, saying, “Set thine house in order; for thou shalt die and not live.” He needs not the aid of an assassin to take away our lives: there are millions of ways in which death may seize upon us. As for our security, the more secure we are in our own apprehension, the more likely are we to receive such a message from God. (1Th 5:3-note) It was when the rich fool was looking forward to years of enjoyment, that God said to him, “This night thy soul shall be required of thee:” and it was when Job fondly expected he should “die in his nest,” (Job 29:18. See also Ps 30:6, 7) that God pulled down his nest, and despoiled him of all that he had. Let us not then promise ourselves an hour’s continuance even of life itself (Pr 27:1): but be standing “with our loins girt, and our lamps trimmed, that at whatever hour our Lord may come, he may find us watching” — — —] Application — — — This may be more appropriate or more general: in the former case, a message may be delivered as from God himself to Oppressors, and the Oppressed; (to awe the one, as Isa 10:5-18 and encourage the other, as Isa 10:24, 25, 26, 27.) in the latter case, an Address may be made to the Careless, the Backsliding, and the Faithful, with the prefatory Remark to each, “I have a message from God to thee.” (Simeon, C. Horae Homileticae Vol. 3: Judges to 2 Kings)