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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Judges 3:12–30. His four-level outline is real structure in the source text, so it is rendered as structure.
Ehud is the next of the judges whose achievements are related in this history, and here is an account of his actions.
I.When Israel sins again God raises up a new oppressor, Jdg 3:12-14.
It was an aggravation of their wickedness that they did evil again after they had smarted so long for their former iniquities, promised so fair when Othniel judged them, and received so much mercy from God in their deliverance. What, and after all this, again to break his commandments! Was the disease obstinate to all the methods of cure, both corrosives and lenitives? It seems it was. Perhaps they thought they might make the more bold with their old sins because they saw themselves in no danger from their old oppressor; the powers of that kingdom were weakened and brought low. But God made them know that he had variety of rods wherewith to chastise them: He strengthened Eglon king of Moab against them. This oppressor lay nearer to them than the former, and therefore would be the more mischievous to them; God's judgments thus approached them gradually, to bring them to repentance. When Israel dwelt in tents, but kept their integrity, Balak king of Moab, who would have strengthened himself against them, was baffled; but now that they had forsaken God, and worshipped the gods of the nations round about them (and perhaps those of the Moabites among the rest), here was another king of Moab, whom God strengthened against them, put power into his hands, though a wicked man, that he might be a scourge to Israel. The staff in his hand with which he beat Israel was God's indignation; howbeit he meant not so, neither did his heart think so, Isa 10:6, Isa 10:7. Israelites did ill, and, we may suppose, Moabites did worse; yet because God commonly punishes the sins of his own people in this world, that, the flesh being destroyed, the spirit may be saved, Israel is weakened and Moab strengthened against them. God would not suffer the Israelites, when they were the stronger, to distress the Moabites, nor give them any disturbance, though they were idolaters (Deu 2:9); yet now he suffered the Moabites to distress Israel, and strengthened them on purpose that they might: Thy judgments, O God! are a great deep. The king of Moab took to his assistance the Ammonites and Amalekites (Jdg 3:13), and this strengthened him; and we are here told how they prevailed.
1.They beat them in the field: They went and smote Israel (Jdg 3:13), not only those tribes that lay next them on the other side Jordan, who, though first settled, being frontier-tribes, were most disturbed; but those also within Jordan, for they made themselves masters of the city of palm-trees, which, it is probable, was a strong-hold erected near the place where Jericho had stood, for that was so called (Deu 34:3), into which the Moabites put a garrison, to be a bridle upon Israel, and to secure the passes of Jordan, for the preservation of the communication with their own country. It was well for the Kenites that they had left this city (Jdg 1:16) before it fell into the hands of the enemy. See how quickly the Israelites lost that by their own sin which they had gained by miracles of divine mercy.
2.They made them to serve (Jdg 3:14), that is, exacted tribute from them, either the fruits of the earth in kind or money in lieu of them. They neglected the service of God, and did not pay him his tribute; thus therefore did God recover from them that wine and oil, that silver and gold, which they prepared for Baal, Hos 2:8. What should have been paid to the divine grace, and was not, was distrained for, and paid to the divine justice. The former servitude (Jdg 3:8) lasted but eight years, this eighteen; for, if less troubles do not do the work, God will send greater.
II.When Israel prays again God raises up a new deliverer (Jdg 3:15), named Ehud. We are here told,
1.That he was a Benjamite. The city of palm-trees lay within the lot of this tribe, by which it is probable that they suffered most, and therefore stirred first to shake off the yoke. It is supposed by the chronologers that the Israelites' war with Benjamin for the wickedness of Gibeah, by which that whole tribe was reduced to 600 men, happened before this, so that we may well think that tribe to be now the weakest of all the tribes, yet out of it God raised up this deliverer, in token of his being perfectly reconciled to them, to manifest his own power in ordaining strength out of weakness, and that he might bestow more abundant honour upon that part which lacked, Co1 12:24.
2.That he was left-handed, as it seems many of that tribe were, Jdg 20:16. Benjamin signifies the son of the right hand, and yet multitudes of them were left-handed; for men's natures do not always answer their names. The lxx. say he was an ambidexter, one that could use both hands alike, supposing that this was an advantage to him in the action he was called to; but the Hebrew phrase, that he was shut of his right hand, intimates that, either through disease of disuse, he made little or no use of that, but of his left hand only, and so was the less fit for war, because he must needs handle his sword but awkwardly; yet God chose this left-handed man to be the man of his right hand, whom he would make strong for himself, Psa 80:17. It was God's right hand that gained Israel the victory (Psa 44:3), not the right hand of the instruments he employed.
3.We are here told what Ehud did for the deliverance of Israel out of the hands of the Moabites. He saved the oppressed by destroying the oppressors, when the measure of their iniquity was full and the set time to favour Israel had come.
(1.)He put to death Eglon the king of Moab; I say, put him to death, not murdered or assassinated him, but as a judge, or minister of divine justice, executed the judgments of God upon him, as an implacable enemy to God and Israel. This story is particularly related.
[1.]He had a fair occasion of access to him. Being an ingenious active man, and fit to stand before kings, his people chose him to carry a present in the name of all Israel, over and above their tribute, to their great lord the king of Moab, that they might find favour in his eyes, Jdg 3:15. The present is called mincha in the original, which is the word used in the law for the offerings that were presented to God to obtain his favour; these the children of Israel had not offered in their season to the God that loved them; and now, to punish them for their neglect, they are laid under a necessity of bringing their offerings to a heathen prince that hated them. Ehud went on his errand to Eglon, offered his present with the usual ceremony and expressions of dutiful respect, the better to colour what he intended and to prevent suspicion.
[2.]It should seem, from the first, he designed to be the death of him, God putting it into his heart, and letting him know also that the motion was from himself, by the Spirit that came upon him, the impulses of which carried with them their own evidence, and so gave him full satisfaction both as to the lawfulness and the success of this daring attempt, of both which he would have had reason enough to doubt. If he be sure that God bids him do it, he is sure both that he may do it and that he shall do it; for a command from God is sufficient to bear us out, and bring us off, both against our consciences and against all the world. That he compassed and imagined the death of this tyrant appears by the preparation he made of a weapon for the purpose, a short dagger, but half a yard long, like a bayonet, which might easily be concealed under his clothes (Jdg 3:16), perhaps because none were suffered to come near the king with their swords by their sides. This he wore on his right thigh, that it might be the more ready to his left hand, and might be the less suspected.
[3.]He contrived how to be alone with him, which he might the more easily be now that he had not only made himself known to him, but ingratiated himself by the present, and the compliments which perhaps, on this occasion, he had passed upon him. Observe, how he laid his plot. First, He concealed his design even from his own attendants, brought them part of the way, and then ordered them to go forward towards home, while he himself, as if he had forgotten something behind him, went back to the king of Moab's court, Jdg 3:18. There needed but one hand to do the execution; had more been engaged they could not so safely have kept counsel, nor so easily have made an escape. Secondly, He returned from the quarries by Gilgal (Jdg 3:19), from the graven images (so it is in the margin) which were with Gilgal, set up perhaps by the Moabites with the twelve stones which Joshua had set up there. Some suggest that the sight of these idols stirred up in him such an indignation against the king of Moab as put him upon the execution of that design which otherwise he had thought to let fall for the present. Or, perhaps, he came so far as to these images, that, telling from what place he returned, the king of Moab might be the more apt to believe he had a message from God. Thirdly, He begged a private audience, and obtained it in a withdrawing-room, here called a summer parlour. He told the king he had a secret errand to him, who thereupon ordered all his attendants to withdraw, Jdg 3:19. Whether he expected to receive some private instructions from an oracle, or some private informations concerning the present state of Israel, as if Ehud would betray his country, it was a very unwise thing for him to be all alone with a stronger and one whom he had reason to look upon as an enemy; but those that are marked for ruin are infatuated, and their hearts hid from understanding; God deprives them of discretion.
[4.]When he had him alone he soon dispatched him. His summer parlour, where he used to indulge himself in ease and luxury, was the place of his execution. First, Ehud demands his attention to a message from God (Jdg 3:20), and that message was a dagger. God sends to us by the judgments of his hand, as well as by the judgments of his mouth. Secondly, Eglon pays respect to a message from God. Though a king, though a heathen king, though rich and powerful, though now tyrannizing over the people of God, though a fat unwieldy man that could not easily rise nor stand long, though in private and what he did was not under observation, yet, when he expected to receive orders form heaven, he rose out of his seat; whether it was low and easy, or whether it was high and stately, he quitted it, and stood up when God was about to speak to him, thereby owning God his superior. This shames the irreverence of many who are called Christians, and yet, when a message from God is delivered to them, study to show, by all the marks of carelessness, how little they regard it. Ehud, in calling what he had to do a message from God, plainly avouches a divine commission for it; and God's inclining Eglon to stand up to it did both confirm the commission and facilitate the execution. Thirdly, The message was delivered, not to his ear, but immediately, and literally, to his heart, into which the fatal knife was thrust, and was left there, Jdg 3:21, Jdg 3:22. His extreme fatness made him unable to resist or to help himself; probably it was the effect of his luxury and excess; and, when the fat closed up the blade, God would by this circumstance show how those that pamper the body do but prepare for their own misery. However, it was an emblem of his carnal security and senselessness. His heart was a fat as grease, and in that he thought himself enclosed. See Psa 119:70; Psa 17:10. Eglon signifies a calf, and he fell like a fatted calf, by the knife, an acceptable sacrifice to divine justice. Notice is taken of the coming out of the dirt or dung, that the death of this proud tyrant may appear the more ignominious and shameful. He that had been so very nice and curious about his own body, to keep it easy and clean, shall now be found wallowing in his own blood and excrements. Thus does God pour contempt upon princes. Now this act of Ehud's may justify itself because he had special direction from God to do it, and it was agreeable to the usual method which, under that dispensation, God took to avenge his people of their enemies, and to manifest to the world his own justice. But it will by no means justify any now in doing the like. No such commissions are now given, and to pretend to them is to blaspheme God, and made him patronize the worst of villanies. Christ bade Peter sheathe the sword, and we find not that he bade him draw it again.
[5.]Providence wonderfully favoured his escape, when he had done the execution. First, The tyrant fell silently, without any shriek or out-cry, which might have been overheard by his servants at a distance. How silently does he go down to the pit, choked up, it may be, with his own fat, which stifled his dying groans, though he had made so great a noise in the world, and had been the terror of the mighty in the land of the living! Secondly, The heroic executioner of this vengeance, with such a presence of mind as discovered not only no consciousness of guilt, but a strong confidence in the divine protection, shut the doors after him, took the key with him, and passed through the guards with such an air of innocence, and boldness, and unconcernedness, as made them not at all to suspect his having done any thing amiss. Thirdly, The servants that attended in the antechamber, coming to the door of the inner parlour, when Ehud had gone, to know their master's pleasure, and finding it locked and all quiet, concluded he had lain down to sleep, had covered his feet upon his couch, and gone to consult his pillow about the message he had received, and to dream upon it (Jdg 3:24), and therefore would not offer to open the door. Thus by their care not to disturb his sleep they lost the opportunity of revenging his death. See what comes of men's taking state too much, and obliging those about them to keep their distance; some time or other it may come against them more than they think of. Fourthly, The servants at length opened the door, and found their master had slept indeed his long sleep, Jdg 3:25. The horror of this tragical spectacle, and the confusion it must needs put them into, to reflect upon their own inconsideration in not opening the door sooner, quite put by the thoughts of sending pursuers after him that had done it, whom now they despaired of overtaking. Lastly, Ehud by this means made his escape to Sierath, a thick wood; so some, Jdg 3:26. It is not said any where in this story what was the place in which Eglon lived now; but, there being no mention of Ehud passing and repassing Jordan, I am inclined to think that Eglon had left his own country of Moab, on the other side Jordan, and made his principal residence at this time in the city of palm-trees, within the land of Canaan, a richer country than his own, and that there he was slain, and then the quarries by Gilgal were not far off him. There where he had settled himself, and thought he had sufficiently fortified himself to lord it over the people of God, there he was cut off, and proved to be fed for the slaughter like a lamb in a large place.
(2.)Ehud, having slain the king of Moab, gave a total rout to the forces of the Moabites that were among them, and so effectually shook off the yoke of their oppression.
[1.]He raised an army immediately in Mount Ephraim, at some distance form the headquarters of the Moabites, and headed them himself, Jdg 3:27. The trumpet he blew was indeed a jubilee-trumpet, proclaiming liberty, and a joyful sound it was to the oppressed Israelites, who for a long time had heard no other trumpets than those of their enemies.
[2.]Like a pious man, and as one that did all this in faith, he took encouragement himself, and gave encouragement to his soldiers, from the power of God engaged for them (Jdg 3:28): "Follow me, for the Lord hath delivered your enemies into your hands; we are sure to have God with us, and therefore may go on boldly, and shall go on triumphantly." [3.] Like a politic general, he first secured the fords of Jordan, set strong guards upon all those passes, to cut off the communications between the Moabites that were in the land of Israel (for upon them only his design was) and their own country on the other side Jordan, that if, upon the alarm given them, they resolved to fly, they might not escape thither, and, if they resolved to fight, they might not have assistance thence. Thus he shut them up in that land as their prison in which they were pleasing themselves as their palace and paradise. [4.] He then fell upon them, and put them all to the sword, 10,000 of them, which it seems was the number appointed to keep Israel in subjection (Jdg 3:29): There escaped not a man of them. And they were the best and choicest of all the king of Moab's forces, all lusty men, men of bulk and stature, and not only able-bodied, but high spirited too, and men of valour, Jdg 3:29. But neither their strength nor their courage stood them in any stead when the set time had come for God to deliver them into the hand of Israel. [5.] The consequence of this victory was that the power of the Moabites was wholly broken in the land of Israel. The country was cleared of these oppressors, and the land had rest eighty years, Jdg 3:30. We may hope that there was likewise a reformation among them, and a check give to idolatry, by the influence of Ehud which continued a good part of this time. It was a great while for the land to rest, fourscore years; yet what is that to the saints' everlasting rest in the heavenly Canaan?
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Summary
Judges 3:13 vividly details the escalating oppression faced by the Israelites under Eglon, the formidable king of Moab. This verse describes Eglon's strategic military alliance with the traditional adversaries of Israel, the Ammonites and Amalekites, and their subsequent successful campaign to "smite Israel." The culmination of this conquest was the seizure and occupation of "the city of palm trees," universally identified as Jericho, a significant strategic and symbolic location, underscoring the severity of Israel's subjugation and the direct consequences of their continued disobedience to God.
Context
Literary Context
Judges 3:13 is situated within the cyclical narrative pattern that defines the Book of Judges: Israel's apostasy, divine judgment through foreign oppression, their cry for deliverance, and God's raising of a judge. This verse specifically follows Israel's renewed "doing evil in the sight of the LORD" after the death of Othniel, their first deliverer, as explicitly stated in Judges 3:12. It marks the zenith of Eglon's eighteen-year oppressive reign, depicting the depth of Israel's subjugation before the narrative shifts to the divine intervention through Ehud, the left-handed judge, whose call and subsequent acts of deliverance are detailed from Judges 3:15 onwards. The immediate narrative flow thus highlights the direct causal link between Israel's spiritual unfaithfulness and their political and military vulnerability.
Historical & Cultural Context
The period of the Judges (c. 1200-1050 BC) was characterized by a decentralized tribal society, marked by a lack of consistent central leadership and frequent cycles of spiritual decline, foreign domination, and intermittent divine rescue. Moab, located east of the Dead Sea, was a long-standing rival and occasional oppressor of Israel, with historical tensions dating back to ancient conflicts (e.g., Numbers 22 and Numbers 25). The Ammonites, descendants of Lot, inhabited territory east of the Jordan River, while the Amalekites were nomadic raiders from the Negev desert, notorious for their persistent hostility towards Israel since the Exodus (Exodus 17:8-16). Eglon's ability to forge a formidable military alliance with these historically distinct and often antagonistic groups demonstrates his significant power and strategic acumen, posing a multi-front threat that Israel, in its weakened spiritual state, could not withstand. The "city of palm trees" is unequivocally identified as Jericho, a strategically vital city in the Jordan Valley, known for its fertile oasis. Its capture meant control over a crucial gateway into central Israel, representing a profound reversal of the glorious and miraculous victory achieved by Joshua's generation (Joshua 6).
Key Themes
This verse powerfully illustrates several recurring themes within the Book of Judges. Firstly, it underscores the consequences of disobedience, demonstrating how Israel's spiritual unfaithfulness directly led to their vulnerability and subjugation under foreign powers. Their abandonment of God's covenant protections resulted in a tangible loss of sovereignty and security. Secondly, the formation of strategic alliances by enemies highlights the combined power of those arrayed against God's people when they are spiritually weak and divided. Eglon's coalition with Ammon and Amalek represents a formidable, multifaceted threat that Israel could not overcome on its own. Lastly, the loss of key territory, specifically Jericho, symbolizes the depth of Israel's defeat and the extent of their forfeited inheritance. This occupation was not merely a military setback but a profound theological statement about their diminished status and the reversal of God's blessings due to covenant infidelity.
Exposition and Analysis
Key Word Analysis
This verb (H622) signifies a deliberate act of assembling or collecting, often with military intent. It implies Eglon's active role in forging and mobilizing this coalition, indicating strategic planning and intentionality behind the enemy's aggression rather than a spontaneous coming together of forces. It highlights the calculated nature of the threat against Israel.
A strong, versatile verb (H5221) meaning "to strike," "to beat," or "to defeat." In a military context, it denotes a decisive victory, inflicting a severe blow or defeat. Here, it conveys the comprehensive military subjugation of Israel by Eglon's allied forces, emphasizing the effectiveness and destructive power of their assault, and Israel's inability to resist.
This word (H3423) carries the meaning of "to inherit," "to take possession of," or "to dispossess." It implies more than a temporary occupation; it suggests a firm, established control and ownership of the conquered territory. Eglon's "possession" of the city of palm trees indicates a deep and lasting penetration into Israelite land, signifying a complete reversal of their divinely granted inheritance and a profound loss of sovereignty.
Verse Breakdown
"And he gathered unto him the children of Ammon and Amalek"
This clause reveals Eglon's strategic acumen and the extent of his regional influence. Rather than facing Israel alone, he united two historically hostile nations—the Ammonites (H5983) and the Amalekites (H6002)—with his Moabite forces. This coalition represented a significant and multi-directional threat, amplifying the military might arrayed against Israel and demonstrating the formidable nature of the challenge.
"and went and smote Israel"
This describes the military campaign itself (H3212, H5221). The combined forces of Moab, Ammon, and Amalek launched a decisive attack against the Israelites (H3478). The verb "smote" indicates a comprehensive defeat, suggesting that Israel was overwhelmed and unable to resist effectively, highlighting their vulnerability and the severe consequences of their spiritual state.
"and possessed the city of palm trees"
This final clause details the significant outcome of the campaign: the capture and occupation of Jericho (H3423, H5892, H8558, H5899). Jericho, known for its abundance of date palms, was a strategically crucial city in the Jordan Valley, controlling access to central Israel. Its possession by Eglon signified a deep penetration into Israelite territory, a reversal of the miraculous victory under Joshua, and a tangible symbol of Israel's loss of sovereignty and security.
Literary Devices
The verse employs several literary devices to convey its powerful message. Synecdoche is evident in "the children of Ammon and Amalek," where "children" (H1121) stands for the entire nations, emphasizing their collective identity and shared hostility. The narrative also utilizes Irony, as Israel, the people chosen by God and once miraculously victorious over Jericho, now finds itself defeated and dispossessed of this very city by pagan nations, a direct consequence of their disobedience. The phrase "the city of palm trees" functions as a Metonymy for Jericho, evoking its specific geographical identity and its historical significance. Furthermore, this verse is a crucial part of the Cyclical Narrative Structure prevalent in Judges, where Israel's sin leads to oppression, setting the stage for a cry for deliverance. The imagery of foreign powers "possessing" Israelite land serves as a stark Symbolism of Israel's spiritual bondage and loss of covenant blessings.
Theological and Thematic Connections
Judges 3:13 serves as a stark theological reminder of the consequences of covenant infidelity. God, in His sovereignty, allowed Eglon's oppression as a disciplinary measure to bring Israel to repentance, demonstrating that His covenant blessings are contingent upon obedience, and His judgments are just. This passage underscores the reality that spiritual compromise can lead to tangible vulnerability, where external adversaries, whether nations or spiritual forces, gain ground. It highlights God's use of even ungodly powers to achieve His purposes, specifically to humble His people and call them back to Himself, revealing His unwavering commitment to their ultimate good, even through painful discipline.
Reflection and Application
Judges 3:13 offers profound lessons for believers today, illustrating timeless spiritual principles. Just as Israel's spiritual compromise led to their vulnerability and oppression by external enemies, our own spiritual apathy, disobedience, or pursuit of worldly idols can open doors to various forms of "oppression" in our lives. This might manifest as destructive habits, overwhelming anxieties, relational brokenness, a general loss of peace and purpose, or even the erosion of our witness. The strategic alliance of Ammon and Amalek with Moab serves as a metaphor for the coordinated attacks of spiritual adversaries (Ephesians 6:12) or the insidious ways sin can entangle us, often through seemingly disparate influences that collectively weaken our resolve. The loss of "the city of palm trees" reminds us that when we stray from God's path, we risk surrendering spiritual "territory" – areas of our lives, relationships, or callings that God intends for us to possess and steward for His glory and our flourishing. This verse calls us to vigilant self-examination, heartfelt repentance, and a renewed, unwavering commitment to faithfulness, trusting that God remains our ultimate Deliverer and Restorer when we turn back to Him in humility and obedience.
Questions for Reflection
FAQ
Why did God allow Eglon to oppress Israel for eighteen years?
God allowed this prolonged oppression as a disciplinary measure for Israel's persistent disobedience and idolatry, as stated in Judges 3:12. The severity and duration of the oppression were intended to humble them, demonstrate the dire consequences of forsaking Him, and ultimately drive them to repentance and a desperate cry for deliverance. This pattern of sin, oppression, and deliverance is a recurring and central theme throughout the Book of Judges, illustrating God's justice and His unwavering desire for His people to return to Him.
What is the significance of "the city of palm trees"?
"The city of palm trees" is a biblical designation for Jericho (H5899). Its significance lies in its strategic location in the Jordan Valley, controlling a vital passage into central Israel. For Israel, Jericho held immense symbolic importance as the first city conquered in the Promised Land under Joshua, a miraculous victory that affirmed God's power and faithfulness (Joshua 6). Eglon's possession of Jericho represented a profound reversal of this triumph, symbolizing a deep penetration into Israelite territory and a tangible sign of their loss of sovereignty due to their unfaithfulness and the breaking of their covenant with God.
Who were the Ammonites and Amalekites, and why were they allied with Moab?
The Ammonites (H5983) and Amalekites (H6002) were long-standing adversaries of Israel. The Ammonites, descendants of Lot, often contested Israel's eastern borders and were known for their aggression. The Amalekites were nomadic raiders from the south, notorious for their persistent hostility towards Israel since their attack on the Israelites in the wilderness shortly after the Exodus (Exodus 17:8-16). Eglon, the king of Moab, strategically allied with these groups to consolidate power and present a formidable, multi-front threat to Israel. This alliance demonstrated the combined strength of regional enemies united against God's people, highlighting the severity of the challenge Israel faced when they were spiritually vulnerable.
Christ-Centered Fulfillment
Judges 3:13, with its depiction of Israel's bondage under Eglon and the profound loss of key territory like Jericho, powerfully foreshadows the greater spiritual oppression humanity faced under the dominion of sin and death. Just as Israel's disobedience led to their subjugation, humanity's rebellion against God resulted in spiritual captivity, rendering us vulnerable to the "prince of the power of the air" (Ephesians 2:2). Eglon's formidable alliance with the Ammonites and Amalekites can be seen as a shadow of the combined, insidious forces of spiritual darkness—sin, Satan, and death—that held humanity captive and dispossessed us of our true inheritance. However, the ultimate Deliverer is not an Ehud, but Christ Jesus. He is the true Judge and King who, through His perfect obedience and sacrificial death on the cross, entered the stronghold of the enemy. He "disarmed the rulers and authorities and put them to open shame, by triumphing over them in him" (Colossians 2:15). Where Israel lost physical territory and sovereignty, Christ reclaims spiritual territory, liberating those enslaved by sin (Romans 6:23) and delivering them from the power of darkness into His glorious kingdom (Colossians 1:13). His resurrection victory over death and the grave ensures that true freedom, eternal inheritance, and restoration are secured for all who believe in Him (Hebrews 2:14-15).