JUDGES 3

Judges 3

Note the repeated cycle of rebellion (verse 7), retribution (verse 8), repentance (verse 9) and rest (verse

11).

3:1-2 This is one of the reasons given in the book for Israel's defeats. It may be interpreted to read 

“teaching the nation to rely on the help of God during battle.”

3:3 The five lords were the rulers of the city-states Ashod, Gaza, Ashkelon, Ekron, and Gath.

3:6 Assimilation with pagan tribes accelerates (see the warning in Exodus 34:10-16.)

3:7 The Baals and Asheroths were male and female deities, respectively.

3:8 The king's name is, literally, Cushan the Double-Wicked. Mesopotamia is, literally Aram (Syria) of 

the two rivers (i.e., the Tigris and Euphrates). However, Othniel was from the southern part of Judah. 

Another possibility is that Aram is a mistake in copying and should be the similar Hebrew word, 

Edom. 

This would fit if Cushan's real name was Cushan rosh Teman (Teman was a town in Northern Edom).

3:9-10 In the OT, possession by the Holy Spirit was temporary only. This similarly happened to Gideon,

Jephthah, Samson, Saul and David – all charismatic leaders receiving a special outpouring of divine 

grace. Ryrie suggests that this was similar to the NT indwelling of the Holy Spirit except that in OT 

times it was a sporadic event.

3:11 The repetition of the cycle of disobedience after 40 years (a round number corresponding to a 

generation) indicates that Israel did not pass on the lesson to their children.

3:12 The Moabites were descended from Lot and his daughters. That God strengthened them against 

Israel is a reminder that He rules all the nations, not just those that acknowledge Him. Eglon means 

young calf, a name which foreshadows his sacrificial end.

3:13 The city of palms = Jericho, which was not rebuilt until hundreds of years after Joshua's time. The 

Moabites used the same route to Jericho across the Jordan that the Israelites had used earlier.

3:15 The tribe of Benjamin was the most affected by this invasion. Left-handed is, in Hebrew, “bound 

in the right hand.” Elsewhere in the Bible the Benjamites are associated with left-handedness (Judges 

20:16) or being ambidextrous (I Chronicles 12:2). It has been suggested that the Benjamites purposely 

bound their boys' right hands to develop them into more versatile fighters.

3:16 A short cubit probably measures about 17 1/2” long. Or it may be a short cubit of 14” measured 

from the elbow to the knuckles of a closed fist. The emphasis is on the fact that this is an especially-

made short sword designed to be concealed. Since Ehud was left-handed, his concealed sword would 

not have been as easy to detect because it would not be put on the expected side.

3:18 The present was probably the yearly tribute. He dismisses the rest of the people to reduce 

suspicion.

3:19-20 The boundary markers were perhaps stone idols. “A word from God” in Hebrew can mean 

either word or thing. Ehud uses the generic word elohim for God, rather than the proper name Yahweh. 

Parenthetically, “silence” in Hebrew is hos (hush).

3:22 In other cultures, kings would sometimes receive guests and conduct business while sitting on the 

toilet (LBJ was noted for doing the same thing on occasion). One striking parallel to this story occurred 

in 1589. Henri III of France was hated by the Catholics because he was planning to name a Protestant 

heir. Henri received a Dominican friar while sitting on the toilet because the friar pretended to have a 

secret message for Henri. Instead, the friar stuck a dagger into the king's stomach and killed him.

The fat closed over it. Thus, no blood splattered on Ehud. The dagger probably had no crossbar. “It” 

came out the back may refer to excrement or, less likely, to the sword or to Ehud's exit from the room.

3:23 The Hebrew wording indicates that he locked himself in the room and escaped through the 

 misdaron (an unknown Hebrew word, but probably something other than a back door or the guards 

would have become suspicious). One archeologist has suggested that he escaped by removing the seat 

of the toilet and dropped down below where there was a chamber pot which could be emptied by a 

servant through an outside door.

3:24 Relieving himself = literally, covering his feet (a euphemism also found in I Samuel 24:3).

3:28 Ehud gives God the credit.

3:29 Ten thousand was felt to be too large a force for the Moabites to keep on the west side of the 

Jordan. The Hebrew word for “thousand” may also stand for a squadron. “Vigorous” in Hebrew may 

also mean “fat,” like their king.

3:31 Shamgar is not a Hebrew name, but Canaanite. He may have been a convert or a product of 

intermarriage. Son of Anath may mean a native of the city of Beth-anath or may designate that he was 

a warrior since Anath was the Canaanite god of war. He is also mentioned in the Song of Deborah 

(Judges 5:6).

The ox-goad was a pole with sharpened metal tip on one end and a metal scraper on the other. This 

could indicate that he was a peasant-farmer. The home-made weapons here, in 3:16, and in the Samson 

stories may indicate that the Philistines had already begun to disarm the Israelites (see I Samuel 

13:19-22).

Lessons we can learn from this passage:

Being different does not mean being inferior. What some look upon as a handicap can be used by God 

to His advantage.

God has different gifts for each of us (I Corinthians).

Beware of Greeks bearing gifts (Nehemiah 6).

God can accomplish more from one man than an army (also in the Gideon lesson).

The Holy Spirit can inspire us to acts of courage.

God's providence is seen in all the details of this story.

Never leave your place of protection with friends around you.

Don't look for secret messages from God that will give you an edge on others.

Danger can come from many directions.

Be wise as serpents.

God would rather have a warrior who can strike and live again than have a martyr.

Don't put your friends in danger by involving them in your plans.

You don't have to lie in order to deceive. A partial truth is just as effective.

Messages from God may be unfavorable for us as well as favorable (wishing for the Day of Judgment,

 for example).