TRV
Translation
King James Version
Only that the generations of the children of Israel might know, to teach them war, at the least such as before knew nothing thereof;
Complete Jewish Bible
This was only so that the generations of Isra'el who had previously known nothing of war might learn about it.
Berean Standard Bible
if only to teach warfare to the subsequent generations of Israel, especially to those who had not known it formerly:
American Standard Version
only that the generations of the children of Israel might know, to teach them war, at the least such as beforetime knew nothing thereof:
World English Bible Messianic
only that the generations of the children of Israel might know, to teach them war, at the least such as before knew nothing of it:
Geneva Bible (1599)
Only to make the generations of the children of Israel to know, and to teach them warre, which doutles their predecessors knew not)
Young's Literal Translation
(only for the sake of the generations of the sons of Israel's knowing, to teach them war, only those who formerly have not known them) --
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In the KJVVerse 6,571 of 31,102
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Commentary on Judges 3 verses 1–7
1 ¶ 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;
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 Baalhermon 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 LORD, 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 LORD, and forgat the LORD 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 (Jdg 3:3): The five lords of the Philistines, namely, Ashdod, Gaza, Askelon, Gath, and Ekron, Sa1 6:17. Three of these cities had been in part reduced (Jdg 1:18), 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 (Jdg 3:5), Hittites, Amorites, etc., 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, Jdg 3:1, Jdg 3:2. 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 12:9. 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 12:5. Israel was a figure of the church militant, that must fight its way to a triumphant state. The soldiers of Christ must endure hardness, Ti2 2:3. 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 Jdg 3:2 : 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 (Jdg 3:4), 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, Co1 11:19. Israel, upon trial, proved bad. 1. They joined in marriage with the Canaanites (Jdg 3:6), 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 (Jdg 3:6), Baalim and the groves (Jdg 3:7), 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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John CassianAD 435
CONFERENCE 4.6.3-4
As useful as it is to me that you [the Lord] should leave me for a little while in order to test the steadfastness of my desire, so it is harmful if you let me be abandoned for too long because of my deserts and my sins. For no human strength will be able to endure by its own steadfastness if it is too long abandoned by your help in time of trial. Nor will it be able to give way instantly before the power and wherewithal of the adversary if you yourself, who are aware of human strengths and are the arbiter of our struggles, “do not permit us to be tried beyond our capacity, but with the trial also provide a way out, so that we may be able to endure.”We read something like this as it appears in mystical fashion in the book of Judges with respect to the extermination of the spiritual nations that are opposed to Israel: “These are the nations that the Lord forsook, so that by them he might instruct Israel, so that they might grow accustomed to fighting with their enemies.” And again, a little further on: “The Lord left them so that he might test Israel with them, whether or not they would hear the commandments of the Lord that he had laid down for their forefathers by the hand of Moses.” God did not begrudge Israel their peace or look with malice upon them, but he planned this conflict in the knowledge that it would be beneficial. Thus, constantly oppressed by the onslaught of the nations, they would never feel that they did not need the Lord’s help. Hence they would always meditate on him and cry out to him, and they would neither lapse into sluggish inactivity nor lose their ability to fight and their training in virtue. For frequently security and prosperity have brought low those whom adversities cannot overcome.
Gregory the DialogistAD 604
DIALOGUE 3.14
Almighty God shows wonderful providence in distributing his blessings. Frequently, by denying lesser gifts to those whom he has favored with great virtues, he offers their souls an opportunity for self-reproach. When they find themselves unable to reach the perfection they aspire to and see themselves struggling in vain for a mastery of virtues not granted them, they are not likely to pride themselves on the gifts they have received. For, when they see that of their own power they are incapable of overcoming small faults and slight imperfections, they begin to realize that their great virtues were not self-acquired. For a similar reason the Lord destroyed the powerful enemies who beset his chosen people on their way to the promised land, but [he] allowed the Philistines and Canaanites to survive, so that, as it is written, “he might try Israel by them.” Sometimes, as I have said, those who have received exceptional graces are the very ones God allows to retain small imperfections so that they may always have obstacles with which to contend. As a result they do not foster pride in their hearts even though they are victorious over powerful enemies, for they realize that the weakest of adversaries still causes them great weariness. It is quite remarkable how one and the same person can be vigorous in virtue and weak with infirmity, and while strongly fortified on one side see himself laid waste on the other. The good, therefore, for which he is striving without success, makes him cherish humbly the gifts God has given him.Why should we be surprised that this is true of people? Heaven itself witnessed the same occurrence, for some of its citizens were lost and some stood firm. Seeing one part fall through pride, the other, the chosen angels, kept their stand more humbly and therefore also more firmly. This loss, then, was beneficial for those citizens of heaven whom it helped to establish more firmly in their eternal condition. The same is true of us individually. A slight loss that safeguards humility can at times be of immense profit to a soul.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Judges 3:2 articulates one of God's specific and intentional purposes for allowing remnant nations to remain in the land of Canaan after Joshua's death: to provide a practical, experiential education in warfare for the generations of Israelites who had not participated in the initial conquest. This divine pedagogy ensured that the younger Israelites, unfamiliar with military conflict, would learn the realities of battle and, by extension, the necessity of relying on God for victory and survival in their inherited land.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs a Purpose Clause, introduced by "Only that" (לְמַעַן, lema'an in Hebrew), which clearly states the divine reason or intention behind God's decision to leave the nations. This highlights God's Sovereignty and Didacticism, demonstrating that even seemingly negative circumstances (the continued presence of enemies) are integrated into His educational plan for His people. There is an element of Contrast between the older generation who "knew" war and the younger generation who "knew nothing thereof," emphasizing the generational gap in experience that God sought to bridge through this direct instruction. The phrase "teach them war" also functions as a Metonymy for the broader lessons of reliance on God, discipline, and perseverance that would be learned through the crucible of conflict, extending beyond mere military tactics to spiritual formation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 3:2 profoundly illustrates God's sovereign use of challenging circumstances for the spiritual and practical development of His people. It reveals that God's purposes are often achieved not in the absence of struggle, but precisely through it. The "war" Israel was to learn was not merely physical combat but a crucible for developing reliance on God, discipline, and understanding their identity as a people set apart. This principle echoes throughout Scripture: God permits difficulties to test, refine, and instruct His children, preparing them for future challenges and deepening their trust in Him. It underscores the reality that spiritual maturity often comes through facing and overcoming adversity, guided by divine wisdom and strength.
REFLECTION AND APPLICATION
While believers today are not called to engage in physical warfare in the same way as ancient Israel, Judges 3:2 offers profound principles for spiritual growth and preparedness. It reminds us that God often uses the "adversaries" and "challenges" in our lives – be they spiritual opposition, personal struggles, or difficult circumstances – as instruments of instruction. Just as Israel needed to learn the practicalities of war and reliance on God, we are called to be spiritually prepared, learning to stand firm against the schemes of the enemy and the trials of life. This involves actively engaging with God's Word, cultivating prayer, and putting on the full armor of God. The verse also highlights the critical importance of intergenerational discipleship, ensuring that the wisdom, faith, and practical knowledge of spiritual warfare are faithfully passed down to those who "knew nothing thereof," equipping the next generation to face their own battles with Christ as their ultimate strength and guide.
Questions for Reflection
FAQ
Why would God want His people to learn war?
Answer: God's intention was not to promote aggression or violence for its own sake, but to equip His people for necessary defense and the secure possession of the land He had promised them. In the ancient world, military readiness was essential for national survival. More profoundly, the "learning of war" served as a pedagogical tool. It was a means for the new generations to experience firsthand their dependence on God for victory, to learn discipline, courage, and obedience in the face of real threats. It also served to remind them of the consequences of their ancestors' disobedience in failing to fully dispossess the Canaanites, which resulted in these ongoing challenges. This was a practical and spiritual curriculum designed to shape their character and deepen their faith in the Lord.
CHRIST-CENTERED FULFILLMENT
Judges 3:2, though rooted in the physical realities of ancient Israel's military training, finds its ultimate and spiritual fulfillment in Christ. While the New Covenant believer is not called to carnal warfare for land, the principle of God equipping His people for conflict remains profoundly relevant. Jesus Christ is the ultimate Warrior who has conquered sin, death, and the powers of darkness (as declared in Colossians 2:15). Through His life, death, and resurrection, He has disarmed our spiritual enemies and provided us with the means to stand firm in the ongoing spiritual battle. The "war" we are taught is against "the spiritual forces of evil in the heavenly realms" (Ephesians 6:12). Christ, our Captain of Salvation (Hebrews 2:10), trains us through His Word, His Spirit, and the trials of faith to wield the "sword of the Spirit, which is the word of God" (Ephesians 6:17). Just as Israel learned to rely on God for physical victory, we learn to fight the good fight of faith, not by our own might, but by the power of Christ who strengthens us (Philippians 4:13). This divine training prepares us not for an earthly inheritance, but for our eternal inheritance in the heavenly Canaan, secured by the ultimate sacrifice of the Lamb of God.