Exegesis Sample: Judges 3:12-30
Posted by David Ketter on November 21, 2006
In Judges 3:12-30, I have included an examination of the Literary Style of the book and an “Inside the Passage” section that examines the structure and makeup of the narrative.
The Book of Judges (Shoftim in the Hebrew tradition) is an historical narrative that, along with the book of Ruth, forms the foundation for Israel’s cry for a king in 1 Samuel. It’s overall message demonstrates that Israel without a king is prone to sin and rebellion and doing “evil in the sight of the LORD.” That cyclical theme – of rebellion, repression, repentance, and redemption – permeates the story as it demonstrates the constant faithfulness of God to his people.
The Jews – particularly those of the Orthodox sect – continue to see Judges as a time of transition for their forefathers. Judges represents a shift from the prophetic/priestly leadership of Moses to a consistent progression toward a Davidic kingship. It also represents a time when the worship of the LORD (when it occurred) was progressing from the temporary Tabernacle to a more enduring Temple as the House of God – and thus a more permanent establishment for the priests. Finally, this represents a time for when the faith of Israel being unstable and tumultuous to a place where if their leader is righteous, the nation follows. For the Orthodox, this represents a dynamic shift from disobedience to faithful adherence to the Law.
In the context of the Old Testament, this book demonstrates the covenant faithfulness of God. Despite Israel’s constant shortcomings and unfaithfulness in keeping their covenant obligations, the One True God, their Covenanted King, remains faithful and patient with them – raising up judges and supernaturally delivering them from their enemies (and even themselves) time and time again.
Resources:
· Rashi’s Commentary on the Tanakh
· Josephus’ Antiquities of the Jews
· NIV Study Bible © 2000
The tale of Ehud is quite an interesting one, even for the amazing things that were recorded about the judges of Israel in the days when “there was no king in Israel. Everyone did what was right in his own eyes.” (Judges 21:25, ESV). Even among such figures as Deborah, Gideon, and Samson, Ehud stands quite above the rest in a way that demonstrates, if nothing else, the power of God in our own weaknesses. This is seen quite clearly in the historical understanding of the text, some interesting phrases, and in the overall story itself.
Ehud lived at a time when social upheaval was not a phenomenon; it was the norm. For 18 years, he had lived under the shadow of Moabite oppression – he and all his people paying tribute to King Eglon of Moab. Prior to that, assuming he was older than eighteen years of age, his own tribe of Benjamin had withstood the other eleven tribes when they sought to attain justice for one who had been violated within the tribal boundaries of Benjamin. It was only with good wit and humility in repentance that the tribe of Benjamin remained.
This was also an interesting time in the history of Moab as well. It can be speculated that they had never since forgotten their defeat, along with the Midianites, at Baal Peor (Numbers 25) under the leadership of Moses. Their allies – Sihon and Og – had faced total destruction and the cities of Canaan had begun to fall one by one to the Israelites, even to the outskirts of Jebus. Israel was on the move and any reasonable king would be concerned about such rapid expansion. For this reason, then, Eglon took possession of a key military point: the fords of the Jordan and the City of Palms near it.
This is an important fact due to the act that, with possession of the fords, Moab controlled the only place Moabite soil could be reached beyond direct cut through the fords of the Jordan – where Joshua and the Israelites had crossed years before. In some sense, then, this is but a return to the commitment of the Lord where he places his judges – and, ultimately, about the nature of Christ – what part of life resembles Christ?
In some sense, this also sets the stage for a humble man with a handicap to reaching his full potential. The original Hebrew idicates that, while Ehud was indeed “left-handed,” it was not for simple lack of courtesy and respect, that the fact that the Hebrew original says that his right hand was closed up, The Jonathan Targum – an Aramaic translation of the Old Testament – renders the phrase “a shriveled right hand.. The understanding here, then, is that Ehud was not simply someone who preferred his left hand in common usage but one whose circumstances absolutely dictated the use of his left hand.
In many ways, this passage is recalled later by the Psalmist in Psalm 104: . Then the anger of the LORD was kindled against his people, and he abhorred his heritage; he gave them into the hand of the nations, so that those who hated them ruled over them. Their enemies oppressed them, and they were brought into subjection under their power. Many times he delivered them, but they were rebellious in their purposes and were brought low through their iniquity. Nevertheless, he looked upon their distress, when he heard their cry. For their sake he remembered his covenant, and relented according to the abundance of his steadfast love. He caused them to be pitied by all those who held them captive.” (Psalms 106:40-46) To the remembrance of Israel’s sins, then, and the redemption of God, is committed this Psalm.
Yet, what were the sins of the people? In Judges 3:5-7, we read:
“So the people of Israel lived among the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. And their daughters they took to themselves for wives, and their own daughters they gave to their sons, and they served their gods. And the people of Israel did what was evil in the sight of the LORD. They forgot the LORD their God and served the Baals and the Asheroth.”
Having seen the oppression of Moab, Ehud is moved to action by God Himself. He forges a short dagger-like weapon and conceals it on his right thigh (where no man expects a weapon to come from). By escorting the tribute and appealing to the pride of Eglon (“I have a secret message for you…” & Judges 3:20), Ehud shows himself to be a master of trickery – much like his forefather Jacob, and assassinates Eglon in an efficient, truly liberating way.
This relates, I believe, back to the prophecy about Benjamin in Genesis 49:27: “Benjamin is a ravenous wolf, in the morning devouring the prey and at evening dividing the spoil.” Consider that Ehud led Israel against the Moabites – seizing the fords of the Jordan and slaying 10,000 mighty Moabites – men who have earned distinction in battle. For Eglon, and, indeed, for Moab, Ehud becomes the ravenous Benjamite wolf – subtle, clever, and fierce when provoked.
Resources:
Rashi’s Commentary on the Tankakh
NIV Study Bible
The Holy Bible, English Standard Version
Josephus, The Antiquities of the Jews
