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Table of contents
- Matthew Henry :: Commentary on Psalms 119
- Calaméo - Passover Study
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For example, two of the accounts of Othniel and Shamgar are short on details, while the account of Ehud and Eglon has far more details than we care to know. So why not just pass our text by and move on to Deborah and Barak? There is a simple reason, stated best by the Apostle Paul:. But we have to recognize that at the time Paul wrote these words to Timothy, he was referring primarily to the Old Testament Scriptures, as well as to the New Testament Scriptures which were in the process of being written and collected.
We must take it as it has come to us, believing that it is the Word of God, that it is inspired and inerrant, and thus profitable for us. Is this passage inspired and useful? Does it speak to us? If so, how? That is what we will seek to discover in our study.
If we can see that the most difficult texts of Scripture are inspired and profitable, then we will be assured that every passage of Scripture is worthy of our study. We will also be encouraged to expend the effort required to understand, interpret, and apply difficult texts of Scripture.
Matthew Henry :: Commentary on Psalms 119
Let me share my approach to the Bible when I am studying it, especially when dealing with a troublesome text like ours. When I come upon a text like this one I look for the difficult questions and then seek to find the answers. I believe the tough questions are often the key to the interpretation and application of this text. So let us delay no longer. Let us get to the text.
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They forgot the Lord their God and worshiped the Baals and the Asherahs. When he went to do battle, the Lord handed over to him King Cushan-Rishathaim of Aram and he overpowered him. The most effective way to corrupt the faith of the Israelites was by intermarriage with the Canaanites. Every time this occurs it is always described in terms of the giving or receiving of a woman in marriage, which is why God warned His people about the dangers of intermarriage with the Canaanites.
Our text begins with the report of intermarriage with the Canaanites. The Israelites chose to coexist with the Canaanites, rather than to kill them. Consequently, Israelite fathers gave their daughters in marriage to Canaanite men, and Israelite men took Canaanite women as wives. And when the Israelite men married those Canaanite women, they also joined with them in the worship of their pagan gods. God became angry with the Israelites for their apostasy, and so He gave them over to King Cushan-Rishathaim of Aram-Naharaim, 4 who will oppress and rule over them for eight years verse 8.
This outcry is most likely not an expression of repentance, but rather a cry for help prompted by the consequences of foreign oppression.
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Othniel is no stranger to the reader for we have already read of him in Joshua 15 and more recently in Judges Othniel was not like the majority of his fellow Israelites who took Canaanite women as wives, and who thus turned from God to worship the heathen gods of their wives. Caleb was the kind of man who we would want to be a judge in Israel. Caleb was, as a number of Bible commentators have concluded, an ideal judge, a man who sets the standard for all subsequent judges. There are many details we wish our author had provided.
Dale Ralph Davis seems to think or at least he believes that others may think that little is said of Othniel because he was such a dull fellow:. I am certain that he was a colorful man. I believe that he was a man of courage and honor, a man who fought with great resolve and won some spectacular victories. Why, then, does the author deprive us of these details, especially since he is about to supply a number of details about the bloody killing of Eglon in just a few verses?
The reason the author avoids giving us too many details is because we tend to idolize our heroes. But David, too, will fail, and he will also die. A better king is needed — the Messiah — and so our text prompts us to look to God for the ultimate in deliverance, and not to men. And so Othniel is not given excessive praise in our text, precisely because he was both courageous and colorful, the kind of man others would love to follow. It was God who raised him up, and it was God who empowered him with His Spirit.
That is all we really need to know.
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His name was Ehud son of Gera the Benjaminite, a left-handed man. The Israelites sent him to King Eglon of Moab with their tribute payment. He strapped it under his coat on his right thigh. Now Eglon was a very fat man. Finally they took the key and opened the doors. Right before their eyes was their master, sprawled out dead on the floor! When he passed the carved images, he escaped to Seirah. The Israelites went down with him from the hill country, with Ehud in the lead. It is our task to discern why God would place so much emphasis on this deliverance, while giving so much less attention to Othniel, and one mere verse one sentence to Shamgar.
The answer to this will be the key to understanding our text. The pattern of cycles set forth in chapter 2 is played out in chapter 3. The author wants us to be very aware of the fact that every man was doing what was right in his own eyes.
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After all, it was what Canaanites did, and they had inter-mingled and inter-married with them. Instead of strengthening Israel so that they could defeat the Moabites, God strengthened the Moabites so that the Israelites would be oppressed. This, of course, was exactly what God had warned:. I am calling attention to the fact that God strengthened the Moabites because I believe it is an important clue to the interpretation of our text.
Sin dulls our hearts and minds so that we are oblivious to the presence of sin and even the working of God in our lives and circumstances. As we have seen before, this outcry was not necessarily indeed not likely a cry of repentance. We want God to take away the pain and to fix the problem, but the possibility that we are facing the consequences of our own sin is often not at the forefront of our minds.
We are told several bits of information about Ehud. First, we are told that he was a Benjamite, a left-handed Benjamite no less. It is an important piece of background information, which will help us grasp the message of our text. It was a short inch custom made sword or dagger that seemingly did not have the usual protective crosspiece designed to protect the hand of the sword-bearer. These were very dangerous days, days when one could be accosted and abused by some member of the occupying Moabite military.
As we shall see from Judges , the highways may have been so dangerous that folks avoided them, using back roads and paths instead.
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Maybe Ehud was packing a concealed weapon for his own protection, like one of my students in a state prison where I taught for a short time. Thus, they try hard to find a way to make Jonah repentant in chapter 2, when in fact he never repents in the entire book. But we could also think of Ehud as a less than courageous fellow, something like Gideon. Through a series of providential interventions, Ehud found himself in the right place at the right time.
I would suggest that we should not be too quick to assume that Ehud was a hero in waiting, especially in the context of the entire Book of Judges.
Our author is not trying to cast the spotlight on heroes for us to glorify, but to focus our attention on God. When we have finished reading this account, we should be giving glory to God, not to men. I would propose that the author has very skillfully kept some details from the reader, while he has very carefully woven only pertinent details into the story. Our task is to discover why the author left out things we would like to know while including information we would rather not have learned. Here are some of the critical details provided in our text which are like the pieces of a puzzle; we need to figure out where each peace fits, and then take a good look at the resulting picture.
We know only that Shamgar was the son of Anath, that his weapon was an oxgoad, and that with this weapon he killed Philistines. So what in the world was an oxgoad? We are told that at the other end of the oxgoad a metal scraper was attached, which the plowman would use to scrape off the dirt or mud that had stuck to the plow, so that it would function more efficiently. It therefore seems that the author wants me to focus on one thing — that unlikely weapon, the oxgoad.
There are many things we would love to know about Shamgar and his military career. We would like to know if he was an Israelite, and if so, from which tribe. We would love to read the report of the battle or battles in which the oxgoad was used and to hear just how Shamgar did it. This is what we shall now set out to discover,. So now we have come to the most challenging part of this message. What was this chapter intended to say to the ancient Israelites who read it long ago, and what is its message and its relevance to Christians today?
We must first bear in mind that this is not the only time we have come across Othniel. Othniel brought peace to Israel for forty years. The most important thing to keep in mind about Othniel is that God raised him up and empowered him to carry out his divinely-appointed mission.
I believe this is the explanation for the lack of further detail. Then, as now, it was too easy to look to a man to save you, rather than to God. This is precisely what will happen when Israel demands a king in 1 Samuel 8: So now appoint over us a king to lead us, just like all the other nations have. For it is not you that they have rejected, but it is me that they have rejected as their king. The victory was from the Lord. In the end, it is God alone who deserves the glory.