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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 3:28 marks the pivotal moment of Israel's liberation from Moabite oppression, orchestrated by Ehud. Following his audacious assassination of King Eglon, Ehud rallies the Israelite forces with a divinely inspired declaration of assured victory. The verse vividly portrays Ehud's decisive command, the immediate and obedient response of the Israelites, and their strategic seizure of the Jordan River fords, a critical maneuver that effectively sealed the Moabites' fate, preventing their escape and ensuring a comprehensive and devastating defeat, thereby bringing an end to eighteen years of foreign subjugation.
Context
Literary Context
This verse immediately follows the dramatic and clandestine assassination of King Eglon of Moab by Ehud, detailed in Judges 3:15-26. Ehud, a left-handed Benjamite, uses a concealed dagger to eliminate the obese Moabite king, then makes a daring escape. Judges 3:27 describes Ehud's subsequent action: blowing the trumpet in the hill country of Ephraim, a traditional signal for a call to arms, summoning the Israelite tribes to battle. Judges 3:28 is the direct and immediate response to this summons, initiating the decisive military action that secures Israel's freedom. It serves as the crucial transition from Ehud's individual act of cunning to a full-scale national uprising, setting the stage for the complete rout of the Moabites described in Judges 3:29-30.
Historical & Cultural Context
The period of the Judges (approximately 1400-1050 BC) in Israel's history was characterized by a recurring cycle: Israel's spiritual apostasy, divine judgment through foreign oppression, their cry for deliverance, and God raising up a "judge" or deliverer. Moab, a Transjordanian kingdom located east of the Dead Sea, was a perennial adversary of Israel, often asserting control over Israelite territories west of the Jordan River. The Jordan River itself, particularly its fords (shallow crossing points), held immense strategic importance in ancient warfare. Controlling these fords was paramount for military success, as it allowed an army to intercept fleeing enemies, prevent reinforcements from arriving, or control trade routes. Ehud's rallying point in "Ephraim" suggests a successful mobilization of central Israelite tribes, highlighting the capacity for inter-tribal cooperation, albeit often temporary, during this fragmented period. The Moabite oppression, lasting eighteen years, underscores the severity of the subjugation and the desperation for divine intervention.
Key Themes
Judges 3:28 powerfully articulates several core themes central to the Book of Judges. Foremost is Divine Deliverance, as Ehud explicitly attributes the impending victory to "the LORD," emphasizing God's active and sovereign role in liberating His people, rather than solely human strength or ingenuity. This aligns with the broader pattern of God raising up deliverers in response to Israel's repentance and cries for help, as articulated in Judges 2:16. Decisive Leadership is also prominently displayed through Ehud's confident command, "Follow after me," which inspires immediate obedience and trust, demonstrating the qualities of a God-appointed leader who galvanizes a nation. Finally, Strategic Warfare is underscored by the tactical brilliance of seizing the Jordan fords, a move that ensured a comprehensive and thorough victory, preventing any Moabite escape or reinforcement. This echoes a broader Old Testament theme of God granting complete victory over enemies, as seen in passages like Deuteronomy 2:36.
Exposition and Analysis
Key Word Analysis
This verb (H5414), meaning "to give" or "to place," is used here in a specific idiomatic sense: "to give into the hand of," signifying a complete and decisive victory granted by God. It underscores the profound theological conviction that the outcome of the battle was not merely a result of human strength or strategy, but a divine act of empowerment and predetermination. God is presented as the active agent, sovereignly "handing over" the enemy to His people.
This noun (H3027), often translated as "hand," is part of the common biblical idiom "into your hand" (Hebrew, b'yedkem). It expresses absolute control, dominion, or victory. When God delivers an enemy "into your hand," it means He has granted total power and authority over them, leading to their defeat. It implies a transfer of power from the enemy to the victorious party, orchestrated by divine will.
This term (H4569), referring to shallow crossing points in a river, highlights geographical features of immense strategic importance in ancient warfare. Control of the fords meant control over movement across the river, allowing for the interception of fleeing armies or the prevention of enemy reinforcements. Their seizure by the Israelites demonstrates a keen understanding of military strategy, crucial for ensuring a comprehensive and decisive victory.
Verse Breakdown
"And he said unto them, Follow after me:"
This opening clause immediately establishes Ehud's confident and authoritative leadership. Having just completed the daring assassination of Eglon, Ehud now steps into his role as a military commander, issuing a direct and unambiguous command. It signifies a call to immediate action and trust in his guidance, a testament to his God-given authority.
"for the LORD hath delivered your enemies the Moabites into your hand."
This is the theological justification and powerful motivation for the command and the battle itself. Ehud does not appeal to Israelite strength, vengeance, or numerical superiority, but to God's prior action and divine promise of victory. This declaration reinforces the central theme of divine deliverance in Judges, assuring the people that the battle is already won in God's eyes, and their participation is merely the execution of His sovereign will.
"And they went down after him,"
This clause highlights the immediate, unified, and obedient response of the Israelite forces. Their swift descent (likely from the hill country of Ephraim towards the Jordan valley) demonstrates their trust in Ehud as God's appointed deliverer and their readiness to engage the enemy. It underscores the effectiveness of Ehud's leadership and the people's renewed faith and courage in the face of their oppressor.
"and took the fords of Jordan toward Moab,"
This describes the crucial strategic maneuver that secured the victory. By seizing the shallow crossing points of the Jordan River that led directly into Moabite territory, the Israelites effectively cut off the Moabites' primary escape route. This prevented any Moabite soldiers or officials who might have been in Israelite territory from fleeing back to their homeland and also blocked any potential reinforcements from reaching them, trapping the enemy.
"and suffered not a man to pass over."
This final clause emphasizes the completeness, decisiveness, and devastating nature of the victory. By preventing any Moabite from crossing the Jordan, the Israelites ensured that the enemy army was trapped and annihilated, leaving no remnants to pose a future threat. This thoroughness signifies the definitive end of Moabite oppression and the full extent of God's deliverance through Ehud.
Literary Devices
The verse employs several effective literary devices to convey its powerful message and dramatic tension. Direct Discourse is prominently featured in Ehud's opening command, "Follow after me: for the LORD hath delivered your enemies the Moabites into your hand," which lends immediacy, authority, and a sense of urgency to his words, highlighting his role as a confident and divinely empowered leader. The phrase "the LORD hath delivered... into your hand" is a classic Idiom, a common biblical expression signifying divine empowerment, assured victory, and God's sovereignty over the outcome of conflict. The narrative also masterfully uses Narrative Foreshadowing and Fulfillment: Ehud's confident declaration of victory ("the LORD hath delivered...") immediately precedes the description of the Israelite actions that bring about that very victory ("and took the fords... and suffered not a man to pass over"), demonstrating the certainty of God's word and the efficacy of obedient action. Finally, the swift, concise description of the Israelites' actions ("went down after him, and took the fords... and suffered not a man to pass over") creates a sense of Rapid Pacing and Emphasis on the efficiency, decisiveness, and totality of their military success, culminating in the complete annihilation of the Moabite threat.
Theological and Thematic Connections
Judges 3:28 profoundly illustrates the biblical principle that true victory comes from God, not from human might or cleverness alone. Ehud's declaration, "the LORD hath delivered your enemies... into your hand," shifts the focus from human strategy to divine sovereignty, reminding Israel that their deliverance is a testament to God's faithfulness to His covenant, even when His people are unfaithful. This verse serves as a powerful reminder that when God calls His people to action, He also provides the means and assurance of success, requiring only their obedient participation in His greater plan. The strategic brilliance of taking the fords is thus not merely human ingenuity but divinely inspired wisdom, ensuring a complete and decisive end to oppression and demonstrating God's meticulous care for His people.
Reflection and Application
Judges 3:28 offers timeless lessons for believers today, underscoring the dynamic interplay between divine initiative and human responsibility. Just as Ehud confidently declared God's prior deliverance, we are called to approach our spiritual battles with the unwavering conviction that Christ has already secured the victory over sin, death, and the powers of darkness. Our "following after" Christ involves active obedience and strategic engagement in the spiritual warfare described in Ephesians 6:10-18. We are not fighting for victory, but from victory. The "fords of Jordan" in our lives might represent critical junctures or strategic points where we must decisively cut off avenues of temptation, compromise, or spiritual retreat. By taking a firm stand, empowered by the Holy Spirit, we prevent the "enemy" (whether it be indwelling sin, crippling doubt, or worldly influence) from gaining a foothold or escaping our spiritual vigilance. This verse encourages us to embrace courageous, God-centered leadership in our spheres of influence, trusting that when we act in faith and obedience, God will ensure the completeness of His redemptive work through us, leading to true freedom and lasting peace.
Questions for Reflection
FAQ
What is the significance of "taking the fords of Jordan" in Ehud's strategy?
Taking the fords of Jordan was a highly significant military strategy, demonstrating both Ehud's tactical brilliance and divine guidance. The Jordan River, while not a massive barrier, served as a crucial natural boundary, and its fords (shallow crossing points) were essential for movement between the Cisjordan (west of Jordan) and Transjordan (east of Jordan) regions. By seizing these fords "toward Moab," the Israelites achieved two critical objectives: first, they cut off the escape route for any Moabite soldiers or officials who might have been in Israelite territory, preventing them from fleeing back to Moab and regrouping. Second, and equally important, they prevented any Moabite reinforcements from crossing the river to aid their trapped compatriots. This strategic move ensured a complete and decisive victory, allowing the Israelites to "suffer not a man to pass over," effectively annihilating the Moabite presence and securing their liberation. It was a brilliant tactical maneuver that sealed the fate of the Moabite oppressors, ensuring a thorough and lasting deliverance for Israel.
Christ-Centered Fulfillment
Judges 3:28, with its vivid portrayal of Ehud's decisive leadership and God's assured victory over the Moabites, powerfully foreshadows the ultimate deliverance accomplished by Jesus Christ. Ehud's confident command, "Follow after me: for the LORD hath delivered your enemies... into your hand," finds its supreme echo in Jesus' call to discipleship, "Follow Me" (Matthew 4:19), coupled with His definitive declaration of victory over the ultimate enemies: sin, death, and the devil. Christ, our true and greater Judge, did not merely assassinate a king but utterly conquered the very dominion of darkness through His sacrificial death and glorious resurrection (Colossians 2:15). He is the Lamb of God who "takes away the sin of the world!" (John 1:29), delivering us from spiritual bondage and offering true freedom. The "fords of Jordan" that Ehud secured represent the strategic points of victory that Christ has taken for us—His cross and the empty tomb—which cut off the enemy's power and ensure that "not a man" (of those who believe in Him) will be lost to eternal separation. Our spiritual battle, though real, is fought from the position of Christ's already accomplished triumph, empowering us to live in the freedom of His complete deliverance and to be "more than conquerors through Him who loved us" (Romans 8:37).