Judges 3:20

KJV

And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of [his] seat.

KJV (with Strong's)

And Ehud {H164} came {H935} unto him; and he was sitting {H3427} in a summer {H4747} parlour {H5944}, which he had for himself alone. And Ehud {H164} said {H559}, I have a message {H1697} from God {H430} unto thee. And he arose {H6965} out of his seat {H3678}.

Complete Jewish Bible

Ehud came to him; he was sitting alone by himself in his upstairs room, where it was cool. Ehud said: "I have a message from God for you." As the king arose from his seat,

Berean Standard Bible

Then Ehud approached him while he was sitting alone in the coolness of his upper room. “I have a word from God for you,” Ehud said, and the king rose from his seat.

American Standard Version

And Ehud came unto him; and he was sitting by himself alone in the cool upper room. And Ehud said, I have a message from God unto thee. And he arose out of his seat.

Commentary

### SUMMARY
Judges 3:20 marks the narrative's dramatic pivot, detailing the intensely private encounter between Ehud, Israel's divinely appointed deliverer, and Eglon, the oppressive king of Moab. The verse meticulously sets the scene in Eglon's secluded "summer parlour" and unveils Ehud's audacious declaration: "I have a message from God unto thee." This calculated deception compels the corpulent monarch to rise from his throne in reverence, inadvertently positioning himself for the swift and decisive act of liberation that immediately follows, thereby sealing his fate and setting the stage for Israel's deliverance.

### CONTEXT
* **Literary Context:** Judges 3:20 functions as the climactic turning point in the narrative of Ehud, immediately preceding the assassination of King Eglon. The preceding verses establish the oppressive eighteen-year subjugation of Israel under Moabite rule, a direct consequence of their disobedience and a recurring cycle of apostasy, oppression, and deliverance characteristic of the book of Judges. God, hearing Israel's cry, raises Ehud, a left-handed Benjamite, as their deliverer, as detailed in [Judges 3:15](/judges/3-15 "Judges 3:15 - Ehud, the Deliverer"). Ehud had already delivered the annual tribute to Eglon and dismissed his retinue, creating the impression that his official business was concluded. His strategic return, claiming a "secret errand" in [Judges 3:19](/judges/3-19 "Judges 3:19 - Ehud's Secret Errand"), meticulously sets the stage for the private, fateful encounter described in this verse, building intense suspense toward the dramatic climax in [Judges 3:21](/judges/3-21 "Judges 3:21 - Ehud's Swift Action").
* **Historical & Cultural Context:** The period of the Judges (c. 1200-1050 BCE) was characterized by tribal disunity, external oppression, and a notable absence of centralized leadership, a reality underscored by the recurring refrain, "In those days there was no king in Israel" ([Judges 17:6](/judges/17-6 "Judges 17:6 - No King in Israel")). Moab, an eastern neighbor of Israel, frequently engaged in conflict and exerted control over parts of Israelite territory, often through the imposition of tribute. The "summer parlour" (Hebrew: _ʿaliyyah_) refers to an upper room or roof chamber, specifically designed to provide coolness and privacy during the hot climate. Such elevated chambers were typically private, affording a sense of security and luxury, thus making Eglon's choice of location indicative of his comfort, perceived invulnerability, and isolation. Eglon's act of rising in reverence for a "message from God" reflects the profound respect, even fear, accorded to divine pronouncements in the ancient Near East, a deeply ingrained cultural norm that Ehud masterfully exploited.
* **Key Themes:** This verse powerfully illustrates several key theological and narrative themes prevalent throughout the book of Judges. **Divine Deliverance** is paramount, as God sovereignly raises an unlikely figure, Ehud, to rescue His people from oppressive foreign rule, demonstrating His unwavering commitment to His covenant. Ehud's actions embody **Cunning and Strategic Deception**, highlighting that God can work through unconventional, and at times morally ambiguous, means to achieve His redemptive purposes in a fallen world. The scene also underscores the **Vulnerability of Oppressors**, as Eglon's pride, complacency, and misplaced trust in his security and isolation lead directly to his sudden and ignominious downfall. Furthermore, it contributes significantly to the overarching theme of **God's Justice** against those who oppress His covenant people, a recurring motif that permeates the entire book of Judges, from the initial cycles of sin and judgment detailed in [Judges 2](/judges/2 "Judges 2 - Cycles of Disobedience and Deliverance") to the chaotic and violent final chapters.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Summer parlour (Hebrew, _mᵉqêrâh_ H4747, _ʿălîyâh_ H5944):** This compound phrase refers to an "upper chamber" or "roof chamber" specifically designed for "cooling off" during the hot summer months. These rooms were often elevated to catch breezes and provided a private, secluded retreat. In this context, it emphasizes King Eglon's luxurious comfort and, more critically, his isolation. The seclusion of the _ʿaliyyah_ ensures the privacy Ehud needs for his mission, transforming a place of royal ease and perceived security into the precise site of vulnerability and divine judgment.
* **Message from God (Hebrew, _dâbâr_ H1697, _ʼĕlôhîym_ H430):** The phrase "message from God" (literally "word of God") carries immense spiritual and cultural weight in ancient Israelite society and the broader ancient Near East, signifying a divine oracle or authoritative pronouncement. Ehud's declaration is a brilliant and audacious deception. It immediately commands Eglon's rapt attention and profound reverence, compelling him to rise from his seat—an act of respect that ironically seals his fate by exposing his vulnerable midsection. The "message" is indeed from God, though not in the manner Eglon anticipates, as it delivers divine judgment through Ehud's hand.
* **Arose (Hebrew, _qûwm_ H6965):** The verb "arose" signifies Eglon's immediate and respectful physical response to the declaration of a divine message. This seemingly simple action is profoundly significant. Eglon, famously described as "a very fat man" in [Judges 3:17](/judges/3-17 "Judges 3:17 - Eglon's Obesity"), would have found rising from his seat a cumbersome and deliberate act, momentarily diverting his attention and rendering him physically exposed and less agile. This act of reverence, intended to honor God, becomes the precise moment of his undoing, highlighting the profound irony of the situation.

#### Verse Breakdown
* **"And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone."**: This opening clause meticulously establishes the setting and the critical element of privacy. Ehud's strategic return, having dismissed his men, signifies his calculated intent to ensure no witnesses to the impending act. Eglon's presence in a secluded "summer parlour" underscores his sense of security, luxury, and physical isolation, all of which are crucial for Ehud's plan to succeed without immediate detection or interference. The detail "for himself alone" amplifies the king's vulnerability.
* **"And Ehud said, I have a message from God unto thee."**: This is the pivotal statement of deception, a masterstroke of psychological warfare. Ehud's declaration of a "message from God" is a calculated maneuver designed to exploit Eglon's cultural and religious sensibilities. It immediately elevates the encounter from a mere private audience to a sacred moment, demanding utmost respect and undivided attention. The ambiguity of the "message" allows Eglon to interpret it as a divine oracle, while Ehud knows it is a message of divine judgment delivered by his own hand.
* **"And he arose out of [his] seat."**: Eglon's physical response to Ehud's declaration is the final, fatal step in the king's undoing. By rising, Eglon demonstrates his reverence for the supposed divine message, but in doing so, he exposes his large, unprotected body to Ehud's hidden dagger. This act of rising, particularly for a man of Eglon's immense size, would have been slow and deliberate, providing Ehud with the perfect, unresisted window of opportunity to execute his plan.

#### Literary Devices
The narrative in Judges 3:20 is rich with literary devices that heighten its dramatic impact and theological significance. **Irony** is central to the scene, as Eglon's act of reverence for a "message from God" directly precipitates his demise; his chosen place of comfort and security becomes the very site of his death. The sacred respect he holds for divine communication is ironically weaponized against him. **Foreshadowing** is subtly yet powerfully employed through the meticulous description of the secluded "summer parlour" and the king's cumbersome act of rising from his seat; these elements carefully construct the stage for the swift, private, and decisive action that immediately follows. The narrative also employs **Contrast**, juxtaposing Eglon's luxurious, isolated comfort and perceived invincibility with Ehud's determined, divinely-ordained mission and the king's actual vulnerability. Furthermore, **Deception** is a primary rhetorical tool skillfully utilized by Ehud, demonstrating his cunning and strategic brilliance in service of God's overarching plan of deliverance for Israel.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 3:20, while describing a violent act, is deeply embedded in the theological framework of the book of Judges and the broader biblical narrative. It underscores God's active and sovereign involvement in human history, demonstrating His power over oppressive forces and His unwavering commitment to delivering His people, even through unconventional means and agents. The scene highlights that divine judgment can come swiftly and unexpectedly to those who abuse power and oppress others, regardless of their earthly security or comfort. Ehud's cunning, while morally complex to modern sensibilities, is presented as an instrument of God's justice against a wicked king, fulfilling God's promise to respond to Israel's cry. It reminds us that God's ways are not always our ways, and His justice will ultimately prevail, often through means that defy human expectation or conventional morality, especially in the context of ancient Near Eastern warfare and divine retribution.

* [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before a Fall")
* [Psalm 7:15-16](/psalms/7-15-16 "Psalm 7:15-16 - The Wicked Fall into Their Own Pit")
* [1 Samuel 15:29](/1_samuel/15-29 "1 Samuel 15:29 - God is Not a Man That He Should Lie")

### REFLECTION AND APPLICATION
The dramatic encounter in Judges 3:20 offers profound insights for contemporary believers, even as we acknowledge the vast historical and cultural differences. While the specific methods of deliverance in the book of Judges are rooted in a different era, the underlying principles of God's sovereignty and His response to human suffering remain powerfully relevant. This narrative challenges us to consider that God's power is not limited by our expectations or conventional methods. He can use unexpected individuals and circumstances to bring about His purposes, even in situations that seem utterly hopeless or morally ambiguous from a modern perspective. It also serves as a potent reminder that pride, complacency, and the abuse of power can lead to unexpected and devastating consequences, as vividly seen in Eglon's downfall. For those who feel oppressed or trapped, it offers a glimmer of hope that God hears the cries of His people and is able to provide deliverance, often in ways we cannot foresee. We are called to trust in His sovereignty and timing, even when His plans unfold through means that may seem unusual or challenging to our understanding.

#### Questions for Reflection
* **How does this narrative challenge our expectations of divine intervention and the instruments God might use for His purposes in our world today?**
* **In what ways might we, like King Eglon, become complacent in our comfort, power, or perceived security, leading us to ignore spiritual warnings or become vulnerable to unseen dangers?**
* **How can we discern God's "message" for us today, especially when it comes in unexpected forms or calls us to uncomfortable truths or actions?**

### FAQ
**Was Ehud's deception morally justifiable?**

Answer: The narrative of Ehud operates within the "holy war" context prevalent in the book of Judges, where God raises up charismatic leaders to deliver Israel from oppressive enemies. While Ehud's method involves deception and violence, the biblical text presents it as a divinely sanctioned act of deliverance, not a universal model for personal ethics. The primary focus is on God's intervention to rescue His people from long-standing oppression, rather than a moral endorsement of deception for all circumstances. The book of Judges often portrays flawed heroes used by God to achieve His purposes in a chaotic and morally complex era, highlighting God's sovereignty even amidst human sin and violence. It is crucial to interpret such passages within their specific historical and literary context, recognizing that God's ultimate character and ethical standards are revealed more fully and perfectly in the New Testament, culminating in the person of Jesus Christ.

**What is a "summer parlour" and why is it significant?**

Answer: A "summer parlour" translates the Hebrew word _ʿaliyyah_ (עֲלִיָּה), which refers to an "upper chamber" or "roof chamber." These rooms were commonly built on the roofs of houses or as elevated structures to catch cool breezes, providing a comfortable retreat during the hot Middle Eastern summers. Its significance in [Judges 3:20](/judges/3-20 "Judges 3:20 - Ehud's Encounter with Eglon") is multifaceted: it emphasizes King Eglon's luxurious lifestyle and his desire for personal comfort and seclusion. More critically, it signifies his isolation and vulnerability. Being "for himself alone" in such a private, secluded space allowed Ehud to execute his mission without immediate witnesses or interference, thereby turning a place of royal security into the precise location of the king's downfall and Israel's liberation.

### CHRIST-CENTERED FULFILLMENT
The narrative of Ehud and Eglon, particularly the strategic "message from God" and the subsequent overthrow of an oppressor, finds profound Christ-centered fulfillment. Ehud, a deliverer raised by God to free His people from physical bondage, powerfully foreshadows Jesus Christ, the ultimate Deliverer who liberates humanity from the spiritual bondage of sin and death. Just as Ehud brought a "message from God" that resulted in judgment for the oppressor and freedom for the oppressed, so Jesus is the living Word, the ultimate [message from God to humanity](/hebrews/1-1-2 "Hebrews 1:1-2 - God Has Spoken Through His Son"). He came not with a hidden dagger for physical assassination, but with a message of salvation through His own self-sacrifice, becoming the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Eglon's "rising" from his seat in reverence, which led to his demise, contrasts powerfully with Christ's "rising" from the grave ([Luke 24:6](/luke/24-6 "Luke 24:6 - He Is Not Here, But Is Risen!")), which signifies His glorious triumph over the ultimate oppressors—sin, death, and the devil—and secures eternal life and true freedom for all who believe ([Romans 6:4](/romans/6-4 "Romans 6:4 - Raised to New Life")). The judgment meted out to Eglon foreshadows the ultimate, righteous judgment that Christ will execute upon all evil and oppression at His glorious return, establishing His eternal kingdom of justice and peace ([Revelation 19:11-16](/revelation/19-11-16 "Revelation 19:11-16 - The Rider on the White Horse")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Amos 3:15

And I will smite the winter house with the summer house; and the houses of ivory shall perish, and the great houses shall have an end, saith the LORD.

Jeremiah 10:7

Who would not fear thee, O King of nations? for to thee doth it appertain: forasmuch as among all the wise [men] of the nations, and in all their kingdoms, [there is] none like unto thee.

Judges 3:19

But he himself turned again from the quarries that [were] by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him.

2 Samuel 24:12

Go and say unto David, Thus saith the LORD, I offer thee three [things]; choose thee one of them, that I may [do it] unto thee.

Psalms 29:1

¶ A Psalm of David. Give unto the LORD, O ye mighty, give unto the LORD glory and strength.

2 Samuel 12:1

¶ And the LORD sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor.

2 Samuel 12:15

¶ And Nathan departed unto his house. And the LORD struck the child that Uriah's wife bare unto David, and it was very sick.