Judges Chapter 3
A. The Pagan Nations Remaining in the Territory of Israel
Judges 3:1–2
"Now these are the nations which the Lord left, that He might test Israel by them, that is, all who had not known any of the wars in Canaan (this was only so that the generations of the children of Israel might be taught to know war, at least those who had not formerly known it)" (Judges 3:1–2, NKJV).
The Lord deliberately left pagan nations within the borders of Israel, not as a failure of divine power, but as an intentional act of providence. This was done, first, to test Israel, and second, to train Israel. The test was to prove their faithfulness and obedience in the absence of the earlier generation that had fought under Joshua. This word “test” is not used in the sense of temptation, but in the sense of refining and proving one’s character. God was not merely observing their actions but actively orchestrating their circumstances to expose their hearts and call them to greater dependence on Him.
God could have removed these nations in an instant. He did not need Israel’s help to accomplish this. However, the Lord often leaves enemies and obstacles in place in our lives to forge spiritual maturity, not to guarantee ease. His goal was to determine whether Israel would obey His commandments and remain loyal, or whether they would compromise with the surrounding cultures. It was a divine proving ground.
Moreover, these nations were left to teach the next generation to know war. The phrase "to know war" has great significance. War here is not glorified for its violence, but recognized as a necessary discipline in a fallen world. God wanted the rising generation to understand courage, dependence on divine strength, and the seriousness of maintaining purity in the land. Without the challenge of hostile nations, Israel would grow soft and complacent, much like the Church does in times of prosperity.
As Cundall notes, "Israel was to be in a hostile environment for the major part of her history." This was by divine design. Israel’s central location in the ancient world meant it would always be surrounded by threats—whether from small kingdoms like the Philistines or major empires like Assyria, Babylon, Persia, or Greece. Military capability, including readiness for war, was not optional but essential for their national survival. But more than that, the warfare was intended to cultivate spiritual toughness. Without a fight, there would be no victory, and without hardship, there could be no reliance on the Lord.
This same principle applies to the Church today. The Christian life is not a passive experience. The New Testament tells us, “You therefore must endure hardship as a good soldier of Jesus Christ” (Second Timothy 2:3, NKJV), and again, “Put on the whole armor of God, that you may be able to stand against the wiles of the devil” (Ephesians 6:11, NKJV). Spiritual warfare is not metaphorical; it is the lived reality of a believer walking in enemy territory.
In Judges 3:1–2, God shows us that He intentionally allows challenges to remain so that His people are not left undisciplined or naïve. The believer who never struggles will never be sanctified. As Proverbs declares, “The refining pot is for silver and the furnace for gold, but the Lord tests the hearts” (Proverbs 17:3, NKJV). In the same way that Israel had to contend with physical enemies, we today must contend with spiritual enemies. But these battles are not a sign of God’s absence, they are often a sign of His active involvement in shaping our faith.
Finally, this was also a mercy. By not handing them everything easily, God was offering Israel the opportunity to grow into their calling. God would rather partner with a prepared people than pamper a passive one. Thus, the pagan nations became a tool in God’s hand—not to destroy Israel, but to refine her.
Judges 3:3–4 – The Pagan Nations Are Specifically Listed
“Namely, five lords of the Philistines, all the Canaanites, the Sidonians, and the Hivites who dwelt in Mount Lebanon, from Mount Baal Hermon to the entrance of Hamath. And they were left, that He might test Israel by them, to know whether they would obey the commandments of the Lord, which He had commanded their fathers by the hand of Moses” (Judges 3:3–4, NKJV).
In this passage, the Holy Spirit names each group that remained as a thorn in Israel’s side. These were not random names in a historical record—they were covenant enemies, lingering threats that represented Israel’s failure to fully obey God. God explicitly names them: the five lords of the Philistines, all the Canaanites, the Sidonians, and the Hivites in Mount Lebanon. These were not vague or abstract threats. Each group had its own idolatry, culture, and influence. By naming them, Scripture exposes the persistent cancer of compromise left within the nation. In the same way, believers today must be willing to name the lingering sins, worldly influences, and unchecked compromises that remain in our lives. Sin thrives in the vague. But when we name the enemies of our soul—pride, lust, greed, bitterness, laziness—we are halfway to engaging in spiritual warfare.
The passage repeats the same divine rationale as in verses 1–2: “that He might test Israel by them.” God left these nations in place not because He was indifferent, but because He was intentional. He tested Israel through these adversaries to reveal whether their hearts would remain faithful to the commandments He gave through Moses. This was not a test so that God could learn something new about Israel—He is omniscient—but rather a proving ground through which Israel’s true character would be revealed. Just as fire tests the purity of gold, adversity reveals the heart of the people.
God had already promised them the victory. He had covenanted with them in Deuteronomy and had demonstrated His power in the days of Joshua. But now, Israel would be held accountable for what they did with that knowledge. If they were obedient to God’s Word, these pagan nations would pose no lasting threat. They could have been driven out over time. The Lord’s power was sufficient, and His promise stood firm. However, if Israel chose compromise over consecration, these nations would not only remain—they would dominate.
This divine testing served a sanctifying purpose. God was not interested in creating a pampered nation but a purified people. As Psalm 105:19 declares regarding Joseph, “Until the time that his word came to pass, the word of the Lord tested him” (Psalm 105:19, NKJV). Likewise, Israel was being refined under the pressure of proximity to paganism.
The implication for the believer is straightforward. God often allows old habits, temptations, and spiritual opposition to remain—not to defeat us, but to strengthen our faith and purify our devotion. Victory over these enemies is possible through obedience and reliance on God’s Spirit. But when disobedience sets in, the very things that should have been conquered will rise up and enslave us.
B. The First Judge: Othniel
1. Judges 3:5–7 – The Apostasy of Israel in the Days of Othniel
“Thus the children of Israel dwelt among the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. And they took their daughters to be their wives, and gave their daughters to their sons; and they served their gods. So the children of Israel did evil in the sight of the Lord. They forgot the Lord their God, and served the Baals and Asherahs” (Judges 3:5–7, NKJV).
This passage reveals the slow and fatal drift of Israel into apostasy. The text begins by noting that “the children of Israel dwelt among” the pagan nations. This statement signifies more than physical proximity—it implies tolerance, acceptance, and eventual assimilation. God had clearly commanded Israel not to dwell with, make covenants with, or intermarry with the inhabitants of the land. According to Deuteronomy chapter 7 verses 3 through 4, the Lord said, “Nor shall you make marriages with them. You shall not give your daughter to their son, nor take their daughter for your son. For they will turn your sons away from following Me, to serve other gods” (Deuteronomy 7:3–4, NKJV). Israel ignored this command, and the consequences were exactly as foretold.
“They took their daughters to be their wives, and gave their daughters to their sons.” This intermarriage was not only a betrayal of the covenant, but it led directly to spiritual compromise. These were not missionary marriages; these were spiritually destructive unions. The foreign spouses brought their gods with them, and Israel followed them into idolatry. This is a living illustration of the principle that “evil company corrupts good habits” (First Corinthians 15:33, NKJV).
The text continues, “They forgot the Lord their God.” Forgetting God in Scripture is never an innocent lapse of memory—it is an intentional neglect of who God is and what He has done. It is covenant treason. To forget God is to displace Him from the center of life and to place something else—whether comfort, romance, culture, or power—upon the throne of the heart. As Psalm 106 reminds us, “They did not remember His power: the day when He redeemed them from the enemy” (Psalm 106:7, NKJV).
The end result was that they “served the Baals and Asherahs.” Baal was a false god associated with storms, fertility, and power. Asherah, or Ashtoreth, was a goddess of fertility, often represented by carved poles or groves and worshiped with perverse sexual rituals. The worship of Baal and Asherah was not merely symbolic idolatry, but morally corrupting. Their worship practices included prostitution, child sacrifice, and blatant rebellion against God’s design for marriage and holiness.
This slide into idolatry began with a relational compromise. Just as Solomon would later be drawn away from the Lord by pagan wives (First Kings 11:1–4), so too Israel was seduced by the romantic and cultural pull of the world. Jesus warned that any who would follow Him must be willing to abandon the things they love most when those things compete with God: “Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or wife or children or lands, for My sake and the gospel’s, who shall not receive a hundredfold now in this time... and in the age to come, eternal life” (Mark 10:29–30, NKJV).
The takeaway is sobering: when God’s people compromise on relationships, morals, and worship, the next step is bondage.
2. Judges 3:8 – Israel’s Servitude to the King of Mesopotamia
“Therefore the anger of the Lord was hot against Israel, and He sold them into the hand of Cushan-Rishathaim king of Mesopotamia; and the children of Israel served Cushan-Rishathaim eight years” (Judges 3:8, NKJV).
The judgment of God is swift and just. His anger “was hot” against Israel—not because He is capricious, but because He is holy. The Lord had every right to be angry. Israel had forsaken Him, broken covenant, and chosen wickedness. So God gave them exactly what they pursued. They did not want to serve the Lord, so He allowed them to serve a tyrant. He “sold them” into bondage. This language is used multiple times in the book of Judges to describe divine judgment—Israel had made herself a slave to sin, and God handed her over to the consequences.
Cushan-Rishathaim, king of Mesopotamia, becomes the rod of God's discipline. The name “Cushan-Rishathaim” literally means “Cushan of double wickedness.” It is likely not his real name, but rather a satirical name given by the Israelites to emphasize the oppressive and vile nature of this pagan king. As one commentator noted, tyrants love fearsome names. Trapp compares this to Attila the Hun, who styled himself “the wrath of God, and waster of the world.” Whatever his real name, this king represents the heavy yoke that falls on a people who abandon God.
The term “Mesopotamia” in ancient usage referred to the region between the Tigris and Euphrates Rivers—modern-day northeastern Syria and northern Iraq. The fact that such a distant king was allowed to conquer Israel testifies to the severity of the Lord’s judgment. Israel had no strength of her own, because her strength had always come from the Lord. Without Him, they were vulnerable to distant enemies and near ones alike.
The children of Israel served this foreign king for eight long years. This was not just a military defeat but a prolonged period of humiliation and spiritual misery. Their bondage was a mirror of their spiritual condition. It took eight years for the people to finally cry out to God. Their stubbornness delayed their deliverance.
As Galatians chapter 6 verse 7 says, “Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap” (Galatians 6:7, NKJV). Israel sowed compromise, and they reaped captivity.
Judges 3:9–11 – God’s Deliverance Through Othniel
“When the children of Israel cried out to the Lord, the Lord raised up a deliverer for the children of Israel, who delivered them: Othniel the son of Kenaz, Caleb’s younger brother. The Spirit of the Lord came upon him, and he judged Israel. He went out to war, and the Lord delivered Cushan-Rishathaim king of Mesopotamia into his hand, and his hand prevailed over Cushan-Rishathaim. So the land had rest for forty years. Then Othniel the son of Kenaz died” (Judges 3:9–11, NKJV).
After eight years of suffering under the hand of Cushan-Rishathaim, king of Mesopotamia, the people of Israel finally did what they should have done from the beginning. The text says, “When the children of Israel cried out to the Lord”—a phrase that will become a recurring theme throughout the book of Judges. This cry was not just a plea for relief, but an act of repentance and dependence. Only when the weight of bondage became unbearable did they look away from themselves and toward the Lord. This demonstrates a vital spiritual principle: God often waits for a true heart-cry before sending deliverance. He is not quick to respond to superficial regret, but He draws near to the broken and contrite in spirit. Psalm 34 verse 17 says, “The righteous cry out, and the Lord hears, and delivers them out of all their troubles” (Psalm 34:17, NKJV).
In response, “the Lord raised up a deliverer… Othniel.” This is the first judge listed in the book. Othniel was not only a man of courage but a man from a godly lineage. He was the nephew and son-in-law of Caleb, that great warrior of faith who wholly followed the Lord (Joshua 14:14). Back in Judges chapter 1, verses 12 through 15, Othniel proved himself valiant by capturing the city of Debir, and for this he was given Achsah, Caleb’s daughter, in marriage. Achsah, like her father, was a woman of faith and boldness. The union of these two people reveals the importance of marrying within the faith and sharing in spiritual purpose. Together they represent a legacy of obedience, boldness, and belief in God's promises.
Though we know little else of Othniel's background, the most important detail is plainly stated in verse 10: “The Spirit of the Lord came upon him.” This phrase marks the divine empowerment given to specific individuals in the Old Testament for particular tasks. Unlike the permanent indwelling of the Holy Spirit for all believers today, in the Old Testament the Spirit came upon certain people for a time to accomplish a mission. In Othniel’s case, it was to serve as both a military leader and a judge over Israel. The Spirit of the Lord was the true source of his success, not military strategy, not personal charisma, and not political power. This demonstrates the principle declared in Zechariah chapter 4 verse 6: “Not by might nor by power, but by My Spirit, says the Lord of hosts” (Zechariah 4:6, NKJV).
Under the anointing of the Holy Spirit, Othniel led Israel to military victory. The Lord delivered Cushan-Rishathaim into his hand, and Israel prevailed over their oppressor. The text makes it clear that it was the Lord who gave the victory. Othniel was a willing instrument, but the power was from God alone. This is a vital reminder that every victory in the Christian life—whether over sin, the world, or the devil—is won through divine strength. As Jesus said in John chapter 15 verse 5, “Without Me you can do nothing” (John 15:5, NKJV).
As a result of Othniel’s Spirit-empowered leadership, “the land had rest for forty years.” This was not merely political peace but covenant rest—a time of order, prosperity, and relative faithfulness to the Lord. This period of rest was a gift of grace. It came not because the people deserved it, but because God heard their cry and acted in mercy through His appointed servant. However, the final note is sober: “Then Othniel the son of Kenaz died.” With his death, the cycle of sin would begin again, proving that man’s deliverers are temporary, but God’s ultimate plan of redemption is eternal. Othniel’s generation was given a reprieve, but lasting rest can only come through the righteous rule of Christ.
While extra-biblical Jewish tradition in works like Legends of the Jews claims that Othniel was so righteous that he restored lost Mosaic traditions and entered paradise without dying, Scripture emphasizes the truly significant point: Othniel was filled with the Spirit of God, obeyed His call, and delivered God's people. That is legacy enough. His life stands as a testimony that even in the darkest times, God is able to raise up faithful men who stand in the gap and bring deliverance when His people cry out.
C. The Second Judge: Ehud
1. Judges 3:12–14 – The Cycle Continues: Israel Sins and Is Sold into Servitude
“And the children of Israel again did evil in the sight of the Lord. So the Lord strengthened Eglon king of Moab against Israel, because they had done evil in the sight of the Lord. Then he gathered to himself the people of Ammon and Amalek, went and defeated Israel, and took possession of the City of Palms. So the children of Israel served Eglon king of Moab eighteen years” (Judges 3:12–14, NKJV).
This passage marks the tragic repetition of the sin cycle. After the death of Othniel, Israel once again “did evil in the sight of the Lord.” Despite experiencing forty years of peace and divine blessing under Othniel’s Spirit-empowered leadership, Israel drifted once more into rebellion. They failed to maintain the fear of the Lord and obedience to His Word. This verse teaches that spiritual victories are not permanent without continual vigilance. The influence of a faithful leader can hold back corruption for a season, but unless the people themselves are grounded in truth and obedience, apostasy will return.
Because of this disobedience, “the Lord strengthened Eglon king of Moab against Israel.” This is a crucial theological truth: God did not merely allow Eglon to rise to power—He actively raised him up as an instrument of judgment. Divine sovereignty is clear. The Lord disciplines His people using human agents to chasten them. This is consistent with what the Lord told Israel in Deuteronomy chapter 28—that disobedience would bring foreign oppression. God is not passive in the face of sin. He is a covenant-keeping God, and when His people break that covenant, He moves decisively to correct them.
Eglon did not act alone. “He gathered to himself the people of Ammon and Amalek.” These three nations formed a confederacy that struck Israel in a coordinated campaign. This was not only a political attack but a spiritual assault. Cundall notes that Moab was located to the east of the Dead Sea and had been established as a kingdom some fifty years before Israel’s conquest. Ammon, located northeast of Moab, arose around the same time as Israel in the thirteenth century B.C. Amalek, however, was different. This nomadic people, often associated with Edom, had long been enemies of Israel. The Amalekites had attacked Israel in Exodus chapter 17 verses 8 through 16, and God declared a perpetual war against them. First Samuel chapter 15 verses 2 through 3 reveals God’s intention to blot out their memory. Their inclusion in this coalition underscores the spiritual depth of this opposition—it was not just against Israel as a nation, but against God’s redemptive purposes.
The coalition “defeated Israel, and took possession of the City of Palms.” This refers to Jericho, also called the City of Palms in Deuteronomy chapter 34 verse 3. Jericho had been the first stronghold conquered in the book of Joshua, a symbol of God’s power to give victory when His people walked in faith. Now, under God’s judgment, it was taken by a pagan oppressor. What had once been a trophy of divine conquest was now under the heel of Israel’s enemy. This is a picture of spiritual backsliding: when what God once claimed through victory is surrendered through sin.
The result was eighteen years of oppression. “So the children of Israel served Eglon king of Moab eighteen years.” That phrase, “served Eglon,” means more than taxation or military occupation. It signifies submission, humiliation, and servitude. Israel bowed under a foreign power. They had forsaken the Lord’s yoke, only to find themselves bearing a much harsher one.
What is especially tragic is that it took them eighteen long years to cry out to the Lord. During the first apostasy under Cushan-Rishathaim, they cried out after eight years. Now, in a deeper state of rebellion and callousness, they endure twice as long before repenting. This delay reminds us of how sin hardens the heart over time. Bondage becomes normalized, and people become desensitized to spiritual decay. Hebrews chapter 3 verse 13 warns us, “But exhort one another daily, while it is called ‘Today,’ lest any of you be hardened through the deceitfulness of sin” (Hebrews 3:13, NKJV).
The bondage of sin is always deceptive. Just as a fish never considers the hook while chasing the bait, so too the children of Israel were ensnared by temptation without regard to the consequences. Satan always hides the hook. He lures with pleasure, but binds with chains. In this case, the chains were literal.
It is worth noting the irony in the name Eglon. Clarke observes that the name means “little calf.” But this “little calf” had become a fatted calf—pampered, bloated, and ready for divine judgment. He would soon meet his end not by sword or spear, but by a hidden dagger in the hand of God’s next deliverer.
Judges 3:15 – God Raises Up a Deliverer for Israel: Ehud
“But when the children of Israel cried out to the Lord, the Lord raised up a deliverer for them: Ehud the son of Gera, the Benjamite, a left-handed man. By him the children of Israel sent tribute to Eglon king of Moab” (Judges 3:15, NKJV).
Despite Israel’s repeated failure, the mercy of God is again on display. “When the children of Israel cried out to the Lord” marks the turning point. After eighteen long years of oppression under Eglon, they finally lifted their voices to heaven. God, in His long-suffering mercy, responded—not because of their merit, but because of His covenant faithfulness. Though He could have justly abandoned them, the Lord instead “raised up a deliverer.” This continues the pattern seen throughout Judges: divine discipline followed by divine deliverance.
That deliverer was Ehud the son of Gera, from the tribe of Benjamin. The name “Benjamin” means “son of my right hand,” yet Ehud is described as “a left-handed man.” The original Hebrew literally reads “hindered in his right hand,” which may imply either left-handedness or some sort of physical impairment that forced him to use his left. In ancient warfare, such a trait was seen as a weakness or defect, and yet God would use it for His purposes. From a military standpoint, being left-handed offered a tactical advantage, since opponents would not expect an attack from that side. God used what the world deemed a disadvantage as a strategic asset.
Ehud was chosen to deliver the annual tribute to Eglon king of Moab. Israel’s submission to Moab required them to bring payments—likely including crops, wool, or other goods—as a sign of servitude. These deliveries were ceremonial and public, often involving a delegation. Ehud would use this event as his opportunity to strike.
Judges 3:16–26 – Ehud’s Daring Assassination of Eglon
“Now Ehud made himself a dagger (it was double-edged and a cubit in length) and fastened it under his clothes on his right thigh. So he brought the tribute to Eglon king of Moab. (Now Eglon was a very fat man.) And when he had finished presenting the tribute, he sent away the people who had carried the tribute. But he himself turned back from the stone images that were at Gilgal, and said, ‘I have a secret message for you, O king.’ He said, ‘Keep silence!’ And all who attended him went out from him. And Ehud came to him (now he was sitting upstairs in his cool private chamber). Then Ehud said, ‘I have a message from God for you.’ So he arose from his seat. Then Ehud reached with his left hand, took the dagger from his right thigh, and thrust it into his belly. Even the hilt went in after the blade, and the fat closed over the blade, for he did not draw the dagger out of his belly; and his entrails came out. Then Ehud went out through the porch and shut the doors of the upper room behind him and locked them. When he had gone out, Eglon’s servants came to look, and to their surprise, the doors of the upper room were locked. So they said, ‘He is probably attending to his needs in the cool chamber.’ So they waited till they were embarrassed, and still he had not opened the doors of the upper room. Therefore they took the key and opened them. And there was their master, fallen dead on the floor. But Ehud had escaped while they delayed, and passed beyond the stone images and escaped to Seirah” (Judges 3:16–26, NKJV).
The detail and intensity of this narrative are unmatched in the book of Judges. Ehud prepared a custom-made weapon—a double-edged dagger, a cubit in length, likely about eighteen inches. He hid it on his right thigh, an unexpected place for a blade, since right-handed warriors would typically draw from the left. This deception would allow him to evade detection.
Eglon, “a very fat man,” is portrayed as bloated and indulgent—a living symbol of oppression and excess. The weight of this description is not merely physical; it reflects the moral and spiritual corruption of those who defy God and oppress His people. After delivering the tribute, Ehud dismissed his companions and “turned back from the stone images at Gilgal”—a location loaded with spiritual meaning. Gilgal was the site of Israel’s covenant renewal in Joshua chapter 5. Now it housed idolatrous monuments. Some scholars suggest these “stone images” may have even been pagan altars or perhaps distorted remnants of the twelve memorial stones set up by Joshua.
Ehud requested a private audience, saying, “I have a secret message for you, O king.” This statement, cunning and layered with meaning, drew Eglon’s interest and led to the dismissal of his attendants. Left alone in his upper chamber, a room likely elevated and cool, the king was isolated and vulnerable.
Then came the moment of divine judgment. Ehud declared, “I have a message from God for you,” and with his left hand drew the dagger and “thrust it into his belly.” The blade sank so deep into the obese king that the hilt was swallowed up. “The fat closed over the blade,” and the text says “his entrails came out.” The graphic nature of this verse highlights the totality of the blow—this was not a symbolic act, but a lethal and final message from God to His enemy. Many commentators note the gruesome nature of the event is preserved in the text to emphasize that oppressing God’s people is not without consequences. God’s messages, as F. B. Meyer observed, are sharp, and when delivered with divine authority, they cause death to sin and self.
Ehud quietly escaped through the porch, locking the doors behind him. When the servants came and saw the doors locked, they assumed “he is probably attending to his needs in the cool chamber.” This euphemism—“covering his feet” as found in First Samuel chapter 24 verse 3—is Scripture’s dignified way of describing human needs. Their hesitation gave Ehud the time he needed to escape safely. When they finally opened the door, they found their king “fallen dead on the floor.”
This event has sparked debate among scholars and commentators. Some struggle with the moral nature of an assassination, but the text never explicitly commends or condemns the method. What is emphasized is that God used an unlikely man—disabled by worldly standards, cunning in mind, and bold in action—to deliver His people. The Spirit of the Lord is not said to have come upon Ehud, but his success in carrying out this mission is credited to God's providence. The emphasis is not on the violence but on divine deliverance.
This passage also carries strong application for preachers and believers. Just as Ehud came with a message from God, so must every faithful preacher of the Word. The Word of God must be delivered boldly, directly, and personally, as Charles Spurgeon warned. Ministers are not called to speak vaguely to crowds, but to preach with conviction to souls. As Hebrews chapter 4 verse 12 says, “For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit” (Hebrews 4:12, NKJV). Ehud’s dagger was literal, but God’s Word today remains our most powerful weapon.
Judges 3:27–30 – Ehud Leads the Israelites in Battle Against the Moabites
“And it happened, when he arrived, that he blew the trumpet in the mountains of Ephraim, and the children of Israel went down with him from the mountains; and he led them. Then he said to them, ‘Follow me, for the Lord has delivered your enemies the Moabites into your hand.’ So they went down after him, seized the fords of the Jordan leading to Moab, and did not allow anyone to cross over. And at that time they killed about ten thousand men of Moab, all stout men of valor; not a man escaped. So Moab was subdued that day under the hand of Israel. And the land had rest for eighty years” (Judges 3:27–30, NKJV).
After escaping from Eglon’s palace, Ehud returned to the territory of Ephraim and “blew the trumpet in the mountains of Ephraim.” This was not merely a call to arms, it was a declaration that God’s deliverance was underway. The sounding of the trumpet symbolized divine summons for the people to join in battle. The mountain region provided a strategic place to muster forces. His actions demonstrate initiative, leadership, and bold faith. He had already acted as God’s instrument of judgment in the assassination of Eglon, and now he moved to rally Israel to finish the task.
Ehud did not act alone. The text emphasizes, “and he led them.” Though the Lord had chosen him, Ehud still required the support of the people. As the saying goes, “A leader with no followers is just a man taking a walk.” Leadership in Scripture is never isolated heroism. Even the most faithful judges required others to take up arms and stand for righteousness. Just as the body of Christ today must function in unity, Ehud’s deliverance of Israel required mobilized cooperation.
His rallying cry was both militarily and theologically grounded: “Follow me, for the Lord has delivered your enemies the Moabites into your hand.” This confident declaration displayed his faith that God had already secured the victory. The language echoes that of other deliverers, such as David before Goliath or Jonathan against the Philistines. Biblical leaders call people not only to action, but to trust in what God has already promised. The phrase “Follow me” is essential to biblical leadership. Just as Paul said in First Corinthians chapter 11 verse 1, “Imitate me, just as I also imitate Christ” (First Corinthians 11:1, NKJV), so too Ehud placed himself in front and called the people to courage by his example.
Strategically, Ehud and the Israelites “seized the fords of the Jordan leading to Moab, and did not allow anyone to cross over.” This was brilliant military maneuvering. By cutting off escape routes, they trapped the Moabite forces and prevented reinforcements or retreat. The fords of the Jordan were shallow crossing points that armies would have used in retreat or reinforcement. This tactic mirrors later biblical victories such as those under Joshua and Gideon, where geographical knowledge and swift action brought divine triumph.
The victory was overwhelming. Scripture records that “at that time they killed about ten thousand men of Moab, all stout men of valor; not a man escaped.” These were not weak or cowardly soldiers; they were “stout men of valor,” likely elite warriors. Yet their strength meant nothing before the Lord’s judgment. Human might cannot resist divine purpose. When God acts in judgment, even the strongest fall.
This remarkable deliverance brought long-lasting peace: “So Moab was subdued that day under the hand of Israel. And the land had rest for eighty years.” This is the longest period of peace recorded during the era of the Judges. The victory that began with one man’s courage grew into a movement of liberation and national restoration. Israel’s peace came not through compromise, but through decisive confrontation with evil. This is a powerful lesson for the believer: peace follows obedience, and rest follows victory through faith.
Judges 3:31 – The Third Judge: Shamgar
“After him was Shamgar the son of Anath, who killed six hundred men of the Philistines with an ox goad; and he also delivered Israel” (Judges 3:31, NKJV).
Following the legacy of Ehud, the Bible gives a brief but powerful note about Shamgar the son of Anath. Though often labeled a “minor judge” because of the brevity of his mention, Shamgar’s impact was far from insignificant. The Bible does not measure a man’s importance by the number of words written about him, but by his faith and obedience. Shamgar’s faith-filled actions stood as a testimony to God’s power working through unconventional instruments and people.
Shamgar is not described with tribal affiliation, and some scholars suggest that “Anath” may have Canaanite associations, possibly indicating either a warrior heritage or geographic origin. Despite the uncertainty, Scripture clearly affirms that “he also delivered Israel.” He rose during a time of Philistine aggression and took bold action, much like Samson would in later years.
His weapon of choice was unconventional—an ox goad, a long wooden staff used to prod cattle, often with a sharpened metal tip on one end and a spade on the other to clean plow blades. It was a farmer’s tool, not a soldier’s weapon. Yet under the hand of God, this common tool became an instrument of victory. Shamgar “killed six hundred men of the Philistines,” an astonishing feat that reveals both supernatural empowerment and boldness.
Like Ehud, Shamgar demonstrates how God delights in using the unexpected. Whether it is a left-handed judge, a farmer with a staff, or a shepherd boy with a sling, the Lord proves over and over that “the battle is the Lord’s” (First Samuel 17:47, NKJV). The church today must remember that God is not limited by our weapons, titles, or resumes. He uses faithful men and women who are willing to stand up and act.
Judges 3:31b – Shamgar’s Great Accomplishment
“…Who killed six hundred men of the Philistines with an ox goad; and he also delivered Israel” (Judges 3:31, NKJV).
Though only one verse describes his actions, Shamgar’s feat is among the most extraordinary in the book of Judges. He “killed six hundred men of the Philistines with an ox goad”—a staggering accomplishment by any standard, especially considering the improvised nature of his weapon and the formidable strength of the Philistines, who would later become Israel’s principal and most sustained enemy through the days of Samson, Saul, and David.
Some commentators suggest that the brevity of this account may point to the popularity of Shamgar’s story among the people of Israel. It may have been so well-known that further detail was unnecessary. Others, such as Cundall, propose that Shamgar was not a judge in the formal or typical sense, but rather a heroic warrior used by God for a local and decisive deliverance. Either way, the text makes it clear: “he also delivered Israel.” Whether formally commissioned or not, Shamgar’s work was recognized as divine deliverance, raising him into the company of God's chosen instruments of salvation.
Shamgar’s weapon—an ox goad—is a powerful theological symbol. It was not a sword, spear, or bow, but a long wooden stick, typically around eight feet in length, used by farmers to prod oxen while plowing. One end was pointed to prick the animals into motion, while the other end was chisel-shaped to scrape off the mud and refuse from the plowshare. In other words, this was an agricultural tool, a laborer’s instrument. Nothing about it seemed capable of warfare. Yet, in the hand of a man empowered by God, it became an instrument of deliverance.
Matthew Henry described the ox goad as a humble but effective weapon: “The slaying of six hundred Philistines with an ox goad was no less a signal of God’s power than of the man’s courage.” The Spirit of God can bring might from modest means. Like Moses with a shepherd’s rod or David with a sling, God delights to use what seems foolish or insignificant by the world’s standards to accomplish great victories. As the Apostle Paul later wrote, “But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty” (First Corinthians 1:27, NKJV).
Theologically, Shamgar illustrates that faithful obedience and courage do not require ideal conditions or conventional tools. He did not have a trained army or iron weapons. He had what was in his hand and a readiness to obey the prompting of God. This aligns with the consistent biblical theme that God does not call the equipped, but equips the called. When the Lord appoints someone for deliverance, even a farmer’s tool becomes a sword.
Moreover, the fact that Shamgar’s victory was against the Philistines is significant. The Philistines would become Israel’s most dangerous and persistent enemy throughout the coming generations. Though they are not the primary oppressors during the early chapters of Judges, their inclusion here may indicate the beginning of that growing threat. Shamgar’s actions were thus not only local and timely, but also prophetic in anticipating the larger battles to come.
Finally, we must not overlook the spiritual lesson. God honors faithfulness in small things. Shamgar didn’t wait until he had a sword or until he held an official title. He did not make excuses. He acted when the need arose, using what he had, and trusted God for the outcome. The believer today should take this to heart: the tools God places in your hand, the opportunities He sets before you, and the people He calls you to serve—all of these are sufficient when met with faith and obedience.
