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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 3:29 records the climactic and decisive victory of the Israelites over their Moabite oppressors, orchestrated by the judge Ehud. Following Ehud's strategic assassination of King Eglon, the Israelites rallied and ambushed the Moabite forces at the Jordan River fords, resulting in the slaughter of approximately ten thousand of Moab's most formidable and robust soldiers. This verse underscores the completeness of Israel's deliverance and the thoroughness of God's judgment against their enemies, marking the end of eighteen years of Moabite subjugation and ushering in a period of peace for the land.
Context
Literary Context
Judges 3:29 serves as the dramatic culmination of the narrative concerning Ehud's judgeship, which commences in Judges 3:12. After eighteen years of severe oppression under King Eglon of Moab, Israel's desperate cry for deliverance prompts God to raise up Ehud, a left-handed Benjamite, as their deliverer. The preceding verses meticulously detail Ehud's audacious and cunning plan to assassinate the corpulent King Eglon within his private chamber (Judges 3:15-26). Following the assassination and his clever escape, Ehud rallies the Israelite forces from the hill country of Ephraim. His strategic genius is further demonstrated by his swift action to seize the fords of the Jordan River (Judges 3:28), effectively cutting off the Moabites' retreat back to their territory. This verse, therefore, depicts the decisive military engagement that secures Israel's freedom, leading directly into the eighty years of peace and rest for the land, as recorded in Judges 3:30.
Historical & Cultural Context
The book of Judges portrays a tumultuous era in Israel's history, characterized by a recurrent cycle of apostasy, divine judgment through oppression, repentance, and subsequent deliverance. The Moabites, descendants of Lot, were a consistent rival and often an adversary of Israel, typically inhabiting the territory east of the Jordan River. Their oppression of Israel, described in Judges 3:12-14, involved the imposition of tribute and subjugation. The Jordan River fords were critical strategic choke points, serving as the primary crossing routes between the Transjordanian plateau (Moabite domain) and the central hill country of Canaan (Israelite territory). Control of these fords was paramount for both offensive invasion and defensive retreat. The biblical description of the Moabite soldiers as "lusty" and "men of valour" reflects the ancient Near Eastern understanding of a formidable army—not merely numerous, but physically robust, well-fed, and militarily capable. This cultural context profoundly emphasizes that the Israelite victory was not against a weak or dispirited foe, but against a strong, well-equipped, and courageous enemy, thereby highlighting the clear and undeniable divine assistance in their triumph.
Key Themes
This verse powerfully encapsulates several overarching themes prevalent within the book of Judges and broader biblical theology. Firstly, it strikingly illustrates Divine Deliverance, demonstrating God's unwavering faithfulness to His covenant people, even in their cycles of disobedience. After Israel "cried out to the Lord" (Judges 3:15), God responded by raising up Ehud and granting him a decisive victory. Secondly, it highlights the theme of Total Victory and Comprehensive Judgment. The complete annihilation of the Moabite forces, emphatically stated as "there escaped not a man," signifies God's thorough judgment against the oppressors and the completeness of the salvation provided to Israel. This absolute defeat ensures the cessation of Moabite oppression and ushers in a lengthy period of peace, as seen in Judges 3:30. Lastly, the narrative powerfully reinforces the Consequences of Disobedience and the Blessings of Repentance. The cyclical pattern of sin leading to oppression, and repentance leading to deliverance, is a foundational theological framework in Judges, and this verse represents the glorious outcome when Israel turns back to God, leading to peace and rest in the land.
Exposition and Analysis
Key Word Analysis
This word (H8082) is often translated as "fat" or "well-fed," but in this military context, it carries the significant nuance of robust health, physical strength, and prime physical condition. It does not imply gluttony but rather the ideal state for a warrior: strong, well-nourished, and capable of enduring the rigors of battle. The description emphasizes that the Moabite soldiers were not weak or emaciated, but formidable, well-prepared warriors, making the Israelite victory all the more remarkable and clearly indicative of divine intervention rather than mere human superiority.
This term (H2428) denotes strength, might, military force, and often refers to a capable army or a person of great ability and courage. When applied to soldiers, "men of valour" signifies their bravery, skill in combat, and military prowess. Coupled with "lusty," it paints a vivid picture of a truly formidable fighting force. The fact that ten thousand such men were slain, with "not a man" escaping, underscores the overwhelming nature of the Israelite victory and the divine power behind it, as it was not a defeat of a weak, dispirited army, but of a strong, courageous one.
Verse Breakdown
"And they slew of Moab at that time"
This initial clause identifies the victorious party as the Israelites, acting under the leadership and strategic direction of Ehud. The phrase "at that time" specifies the immediate aftermath of Ehud's assassination of King Eglon and the subsequent rallying of the Israelite forces, indicating a swift and decisive counter-offensive.
"about ten thousand men"
This numerical approximation conveys the immense scale and devastating impact of the Israelite victory on the Moabite forces. While "about" suggests it may not be an exact census, it powerfully communicates the overwhelming nature of the slaughter, signifying a crushing military defeat that crippled Moab's fighting capacity and ensured their inability to continue oppressing Israel.
"all lusty, and all men of valour"
This descriptive phrase emphatically highlights the quality and formidable nature of the Moabite soldiers who were slain. They were not weak, old, or inexperienced conscripts, but rather physically strong, well-conditioned, and courageous warriors. The repetition of "all" underscores the uniform high quality of the defeated army, further magnifying the significance of the Israelite victory and pointing to the extraordinary divine power at work.
"and there escaped not a man."
This concluding, dramatic phrase emphasizes the absolute totality and completeness of the Israelite victory. It signifies a comprehensive rout, where the Moabite forces were utterly annihilated, leaving no survivors from this particular engagement to flee, regroup, or report the defeat. This powerful statement underscores the finality of God's judgment on Moab and the thoroughness of Israel's deliverance.
Literary Devices
Judges 3:29 employs several powerful literary devices to convey the magnitude and divine nature of Israel's victory. The phrase "about ten thousand men" functions as Hyperbole or Exaggeration, a common biblical literary technique used not necessarily for precise numerical accuracy but to emphasize the vastness and overwhelming nature of the defeat. Similarly, "and there escaped not a man" is a clear example of Hyperbole, underscoring the completeness of the rout rather than a literal count of zero escapees. This emphasizes the divine hand in the victory, making it seem utterly impossible by human standards. The description of the Moabite soldiers as "all lusty, and all men of valour" utilizes Emphasis through Repetition and Contrast. By highlighting the formidable quality of the Moabite army, the narrative creates a stark Contrast with the previously oppressed and seemingly weaker Israelites, thereby magnifying the miraculous nature of their triumph. This Contrast serves to elevate the divine power at work, as God enables a seemingly disadvantaged people to utterly defeat a strong and valiant foe.
Theological and Thematic Connections
Judges 3:29 stands as a powerful testament to God's unwavering commitment to deliver His people when they turn to Him in repentance. This verse is not merely a record of military success, but a profound theological statement about divine intervention and the fulfillment of God's covenant promises. The total annihilation of the Moabite forces demonstrates God's sovereign power to judge oppressors and provide complete salvation. It foreshadows a greater deliverance, reminding believers that God is capable of overcoming any enemy, no matter how formidable, and bringing about true peace and rest. This victory, achieved through a divinely appointed deliverer, underscores the recurring theme in Judges that Israel's well-being is directly tied to their obedience and God's faithfulness to respond to their cries.
Reflection and Application
Judges 3:29 offers profound encouragement for believers facing seemingly insurmountable challenges today. Just as the Moabites were described as "lusty" and "men of valour"—physically robust and courageous—our spiritual battles or personal struggles can often appear overwhelming, powerful, and relentless. This verse reminds us that God's power is not limited by the strength of our adversaries or the magnitude of our problems. When we cry out to the Lord, as Israel did in their distress, He is faithful to raise up deliverance, providing the strategy, strength, and ultimate victory. The "eighty years of rest" that followed this decisive triumph (Judges 3:30) illustrate that God's deliverance brings not just temporary relief, but lasting peace and security. This passage calls us to trust in God's ability to achieve total victory in our lives, whether over sin, fear, oppression, or despair, and to rest in the profound peace that only He can provide.
Questions for Reflection
FAQ
Was the number "ten thousand men" an exact count, or is it symbolic?
The phrase "about ten thousand men" (KJV) or "about ten thousand men" (ESV) strongly suggests it was an approximate, but very large, number. In ancient Near Eastern military accounts, large numbers were often used to emphasize the scale and decisiveness of a victory or defeat rather than providing a precise census. Coupled with the declaration "and there escaped not a man," which is clearly a hyperbolic expression for totality, the number serves to underscore the overwhelming and decisive nature of the Israelite victory. It highlights that the Moabite fighting force was utterly crushed, signifying a complete and devastating blow to Moab's military strength, achieved through divine intervention and not merely human might. This complete eradication ensured the cessation of Moabite oppression, leading to a long period of peace, as noted in Judges 3:30.
Christ-Centered Fulfillment
Judges 3:29, depicting the complete and utter defeat of Israel's oppressors, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. Ehud, a divinely appointed deliverer who brings about a period of rest and peace for Israel, serves as a powerful type of Christ, the true and ultimate Deliverer. Just as Ehud secured a total victory over the "lusty" and "valourous" Moabites, Jesus, through His sacrificial death on the cross and triumphant resurrection, achieved a comprehensive and definitive victory over the formidable spiritual enemies of humanity: sin, death, and the devil. The "eighty years of rest" that followed Ehud's victory (Judges 3:30) powerfully foreshadow the eternal rest and perfect peace that believers find exclusively in Christ, who has forever conquered all spiritual adversaries. The Lamb of God, who takes away the sin of the world, disarmed the powers and authorities through His cross, triumphing over them in it (Colossians 2:15). His decisive victory ensures that those who are in Him are no longer slaves to sin (Romans 6:6), but are set free to live in the newness of life, enjoying the peace of God that surpasses all understanding (Philippians 4:7). Thus, the historical military triumph recorded in Judges 3:29 points forward to the definitive and eternal victory accomplished by our Lord, Jesus Christ, who has indeed ensured that "not a man" (of the spiritual enemy's dominion) escaped His ultimate judgment and defeat.