1These are the nations that the LORD left to test all the Israelites who had not known any of the wars in Canaan,
2if only to teach warfare to the subsequent generations of Israel, especially to those who had not known it formerly:
3the five rulers of the Philistines, all the Canaanites, the Sidonians, and the Hivites who lived in the mountains of Lebanon from Mount Baal-hermon to Lebo-hamath.
4These nations were left to test the Israelites, to find out whether they would keep the commandments of the LORD, which He had given their fathers through Moses.
5Thus the Israelites continued to live among the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites.
6And they took the daughters of these people in marriage, gave their own daughters to their sons, and served their gods.
7So the Israelites did evil in the sight of the LORD; they forgot the LORD their God and served the Baals and the Asherahs.
8Then the anger of the LORD burned against Israel, and He sold them into the hand of Cushan-rishathaim king of Aram-naharaim, and the Israelites served him eight years.
9But when the Israelites cried out to the LORD, He raised up Othniel son of Caleb’s younger brother Kenaz as a deliverer to save them.
10The Spirit of the LORD came upon him, and he became Israel’s judge and went out to war. And the LORD delivered Cushan-rishathaim king of Aram into the hand of Othniel, who prevailed against him.
11So the land had rest for forty years, until Othniel son of Kenaz died.
12Once again the Israelites did evil in the sight of the LORD. So He gave Eglon king of Moab power over Israel, because they had done evil in the sight of the LORD.
13After enlisting the Ammonites and Amalekites to join forces with him, Eglon attacked and defeated Israel, taking possession of the City of Palms.
14The Israelites served Eglon king of Moab eighteen years.
15And again they cried out to the LORD, and He raised up Ehud son of Gera, a left-handed Benjamite, as their deliverer. So they sent him with tribute to Eglon king of Moab.
16Now Ehud had made for himself a double-edged sword a cubit long. He strapped it to his right thigh under his cloak
17and brought the tribute to Eglon king of Moab, who was an obese man.
18After Ehud had finished presenting the tribute, he ushered out those who had carried it.
19But upon reaching the idols near Gilgal, he himself turned back and said, “I have a secret message for you, O king.” “Silence,” said the king, and all his attendants left him.
20Then 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.
21And Ehud reached with his left hand, pulled the sword from his right thigh, and plunged it into Eglon’s belly.
22Even the handle sank in after the blade, and Eglon’s fat closed in over it, so that Ehud did not withdraw the sword from his belly. And Eglon’s bowels emptied.
23Then Ehud went out through the porch, closing and locking the doors of the upper room behind him.
24After Ehud was gone, Eglon’s servants came in and found the doors of the upper room locked. “He must be relieving himself in the cool room,” they said.
25So they waited until they became worried and saw that he had still not opened the doors of the upper room. Then they took the key and opened the doors—and there was their lord lying dead on the floor.
26Ehud, however, had escaped while the servants waited. He passed by the idols and escaped to Seirah.
27On arriving in Seirah, he blew the ram’s horn throughout the hill country of Ephraim. The Israelites came down with him from the hills, and he became their leader.
28“Follow me,” he told them, “for the LORD has delivered your enemies the Moabites into your hand.” So they followed him down and seized the fords of the Jordan leading to Moab, and they did not allow anyone to cross over.
29At that time they struck down about ten thousand Moabites, all robust and valiant men. Not one of them escaped.
30So Moab was subdued under the hand of Israel that day, and the land had rest for eighty years.
31After Ehud came Shamgar son of Anath. And he too saved Israel, striking down six hundred Philistines with an oxgoad.
Judges 3 Verse Notes
Judg 3:1-4
Canaanites as a Test for Israel
Judges 3:1-4 explains that God intentionally left some nations in the land to test Israel's faithfulness. These remaining peoples served as a means to determine whether Israel would obey the commandments given through Moses, providing the necessary context for the Deuteronomistic historian's theological narrative of Israel's repeated failures.
Summarized by AI · The Rise and Fall of Biblical Israel: The Books of Joshua, Judges, Samuel, and Kings · Lecture 3: The Judges | From Tradition to Text · watch the clip
Judg 3:6
Survival and Syncretism in Rural Societies
The widespread practice of worshiping other gods alongside Yahweh in ancient Israel can be attributed to the practical concerns of survival in an agrarian society. Israelites, living among Canaanites, adopted practices to ensure the fertility of land, animals, and people, believing different deities controlled different aspects of their world.
Summarized by AI · Everyday Life in Ancient Israel · Lecture 3: Household Religion · watch the clip
Judg 3:7-10
The Othniel narrative as a paradigm for the Judges cycle
The story of Othniel in Judges 3:7-10 serves as a condensed, paradigmatic example of the Judges narrative cycle. It illustrates Israel's apostasy, God's anger, their oppression by a foreign king, their cry for help, God raising a deliverer (Othniel), his victory, and a period of peace. This four-verse account encapsulates the core elements that are expanded upon in the longer stories of other judges.
Summarized by AI · The Hebrew Bible: Exploring the Literature of Ancient Israel · Lecture 12: Joshua and Judges · watch the clip
Judges' stories as local hero legends reconfigured by the historian
The individual stories of the judges are likely old, local hero legends from the central hill country, where early Israel originated. The Deuteronomistic historian collected and reconfigured these diverse narratives, using them as opportunities to illustrate the recurring cycle of sin, punishment, repentance, and rescue. The historian's commentary typically appears in introductions and conclusions, allowing the hero stories themselves to unfold without direct theological intervention, focusing on individual and local heroism rather than collective Israelite sin.
Summarized by AI · The Hebrew Bible: Exploring the Literature of Ancient Israel · Lecture 12: Joshua and Judges · watch the clip
Judg 3:7
Prevalence of Other Gods in Israel
Archaeological evidence and biblical accounts confirm the widespread worship of Canaanite deities like Baal and Asherah in ancient Israel, despite repeated warnings from Israelite prophets. This prevalence is underscored by the discovery of standing stones and altars at sites like Tell Dan and Tell Hazor, and even the presence of an Asherah idol in the Jerusalem temple during King Manasseh's reign.
Summarized by AI · Cities of the Bible · Lecture 2: Phoenician Cities and Ugarit · watch the clip
Deuteronomistic Historian's Framing of Judges
The Deuteronomistic historian frames each judge's story with a consistent theological pattern, as seen in Judges 3:7. This pattern involves Israel sinning by worshiping foreign gods, leading to divine punishment, followed by repentance and rescue through a judge. The historian uses these individual stories to repeatedly emphasize Israel's cyclical disobedience and God's consistent response, reinforcing the Deuteronomistic historical concept.
Summarized by AI · The Rise and Fall of Biblical Israel: The Books of Joshua, Judges, Samuel, and Kings · Lecture 3: The Judges | From Tradition to Text · watch the clip
Judg 3:10
Jephthah's Rash Vow and its Consequences
Jephthah's story, particularly his rash vow in Judges 11:30-31, illustrates the danger and unbreakable nature of vows made to God. Despite having the spirit of the Lord upon him, similar to Othniel (Judges 3:10) and Gideon (Judges 6:34) who won battles without such vows, Jephthah makes an unnecessary pledge to sacrifice the first thing that comes out of his house. This vow, once made, must be fulfilled, leading to the tragic sacrifice of his daughter, emphasizing the moral lesson against making rash vows.
Summarized by AI · The Rise and Fall of Biblical Israel: The Books of Joshua, Judges, Samuel, and Kings · Lecture 3: The Judges | From Tradition to Text · watch the clip