EXPOSITION
The children of Ammon. The technical name of the Ammonite people (see Genesis 19:38; Deuteronomy 2:19, Deuteronomy 2:37; Judges 10:6, Judges 10:11, Judges 10:17, etc.). Sometimes, however, they are called Ammon, or Ammonites (see Deuteronomy 23:3; 1 Samuel 11:11, etc.). Amalek, or the Amalekites, were the hereditary enemies of Israel (see Exodus 17:8-2; Judges 5:14; Judges 6:3, Judges 6:33; Judges 7:12; 1 Samuel 15:2, etc.). The Amalekites appear, from Genesis 36:12, to have been a branch of the Edomites, and the latest mention of them in the Bible finds a remnant of them in the neighbourhood of Mount Seir in the days of Hezekiah (1 Chronicles 4:41-13). The city of palm trees, i.e. Jericho, as Deuteronomy 34:3; Judges 1:16. Jericho was the first city in Canaan which any one crossing the fords of the Jordan would come to (see Joshua 2:1; Joshua 6:1, etc.). Though no longer a fenced city, it was important from the fertility of the plain, and from its commanding the fords.
Left-handed. It was a peculiarity of the warriors of the tribe of Benjamin to be left-handed (see Judges 20:16; 1 Chronicles 12:2). A left-handed man wearing no sword or dagger on his left side, and using his right hand for other purposes, would naturally throw a man off his guard. Thus Joab took Amasa by the beard with his right hand to kiss him, and then smote him with the sword in his left hand (2 Samuel 20:10). A deliverer. Hebrew, a saviour (Judges 3:9). A present, i.e. their tribute.
The quarries. It is uncertain whether this is the meaning of the Hebrew word. Its common meaning is images, as Deuteronomy 7:25, and elsewhere.
For himself alone. It seems to have been Eglon's habit to sit quite alone in this summer parlour for coolness sake, his attendants waiting in the adjoining antechamber. On this occasion he appears to have dismissed them from the antechamber, for greater privacy, while Ehud spake to him.
The haft, etc. Ehud, feeling the necessity of killing Eglon at one blow, plunged the dagger into his body with such force that the handle went in with the blade, and he was unable to draw it out. Leaving it, therefore, buried in his fat, he went out at once into the parshedon, or antechamber, for so it is best to render the last words of the verse, and thence into the misederon, the outer porch, having first locked the door of the summer chamber. The words parshedon and misederon occur only here, and the former is very variously rendered.
Covereth his feet, i.e. is asleep (see 1 Samuel 24:3). The servants, finding the door locked, and all quiet within, coneluded that he was taking his siesta in the heat of the day.
The quarries. See above, Judges 3:19. Seirath, or rather has-seirah, is not known as the name of a place. It seems to mean the rough or woody district, the forest in the hill country of Ephraim, where there was good shelter to hide in.
He blew a trumpet. Like Alfred in the marshes of Somerset, he gathered a host around him in the shelter of the forest; and then, full of faith in his Divine mission, "strong in the Lord, and in the power of his might," dashed down boldly into the plain, and, seizing the fords, cut off all communication between the Moabites at Jericho and their countrymen east of the Jordan. They could neither escape into Moab nor get help from Moab. Thrown into confusion by the death of their king and the suddenness of the attack, the Moabites fell to the number of 10,000 men; and so ended the second servitude, to be followed by a rest (if the numeral in the text is sound) of eighty years.
Of the Philistines. This is an isolated movement of the Philistines, alluded to in Judges 10:11, but of which we have no further details. In Judges 10:6 we read of Israel worshipping the gods of the Phllistines, and of an alliance between the Ammonites and Philistines to vex Israel; but the precise connection between the events of the two chapters, or the exact time when either occurred, cannot be determined with certainty. Nothing more is known of Shamgar, except the mention of him in Deborah's song (Judges 5:6).
HOMILETICS
Miscellaneous Thoughts.
Sin and punishment, repentance and ready mercy, prayer and answer to prayer, and the providential government of God, ordering all things after the counsel of his own will, are the general subjects which the course of the narrative still sets before us. But other questions of considerable difficulty arise from the history of Ehud to which we shall do well to direct our attention. To avoid repetition the analogous case of Jael recorded in Judges 4:1-7. may be considered at the same time.
I. MORAL PROBLEMS. Ehud and Jael are both represented to us as signal deliverers raised up by God to save Israel from his oppressors. Ehud holds a conspicuous place among the judges, and Jael is declared in the song of Deborah to be "blessed among women." But if we try this hero and this heroine by the standard of morality set up by Christianity and by modern Christian civilisation, we find that they were both guilty of acts of assassination coupled with deceit and treachery. Ehud deceived Eglon into his confidence by pretending to have a message to deliver to him from God, and then stabbed him; and Jael enticed Sisera into her tent with the offer Of hospitality that she might murder him in his sleep. Some commentators on this history have justified both these actions on the dangerous ground that they were done by God's special command, and that what would in themselves have been crimes became virtues under the dispensing power of God's sovereign will. But such an explanation is neither warranted by Scripture nor satisfactory in itself. The true explanation is to be found in deeper views of God's providential government of the world, by which man's free will is reconciled with the sovereignty of God. It is manifest that, given the existence of evil in the world, and given the truth that the Most High doeth according to his will in the army of heaven and among the inhabitants of the earth, it must be that bad actions as well as good ones subserve and bring about the purposes of God. That Jacob's deceit obtained his father's blessing, or that the malice of the Jews brought about the great sacrifice of the death of Christ, are no proofs that God approves either deceit or malice, but are merely instances how man's free-will, whether choosing good or evil, brings about the will of God—a truth which however unfathomable to our reason, we can see to be necessary to the existence of the government of the world. This view, too, while it does not disturb our trust in the perfect righteousness of God, confirms our trust in the absolute sovereignty of his power. It leaves to the righteous a sense of perfect security amidst the perplexing spectacles of wrong and wickedness triumphing for a time.
II. GOOD AND EVIL IN THE SAME HUMAN WILL. But are we then to set down Ehud and Jael among the wicked of the earth? By no means. But we must turn to another difficult problem, the co-existence of good and evil in the same human will. It is a simple fact, borne witness to by profane as well as sacred history, that in individuals the main bent of whose character is towards good, a great amount of evil may remain, when such evil is countenanced by the public opinion of their day, and by the practice of their contemporaries. Just as even wise men retain many gross popular errors in science till they are refuted and exploded by the light of new discoveries, so even good men remain unconsciously under the dominion of special evils till some new light has shined upon them and exposed their real nature. The cruelty of our penal laws down to the present century, the existence of the slave-trade and of slavery within our own memory, persecution unto cruel deaths for religious opinions, the severities of arbitrary governments till exploded in the light of freedom, are familiar examples how things evil in themselves may be approved by good and humane men when they are sanctioned by prevalent custom and by public opinion. And the observation of these and numerous analogous facts teaches us the folly as well as the injustice of judging men of one age by the standard of another. Turning then to Ehud and Jael, we know that in their days human life was not more valued than it is in Afghanistan to the present hour. We know that the life of an enemy was looked upon as a lawful and desirable prey to be seized whenever possible. We know that, in times when the weak have no protection from the strong by the action of law, the only weapon of defence that remains to them, that of cunning and deceit, becomes sharpened by constant use, and is habitually worn at their side. Guile in communities where there is no justice is not the exception but the rule, and feigned blandishments have a tendency to increase the fierceness which they were intended to conceal, when the time for concealment is past. When, therefore, Ehud and Jael in their respective times saw the people of God whom they loved trampled underfoot by cruel tyrants and oppressors; when they saw the glory of God in whom they believed profaned by the triumphs of idolatry; when they heard the cries and groans of those who Were reduced to bondage and were plundered of their lands; when indignation burnt in their hearts, and the blush of shame rose to their cheek, for the indignities which the people suffered at heathen hands—can we wonder that their generous hearts planned vengeance and deliverance, and that they accomplished their purpose by such weapons as came to hand. Violence was no crime, deceit was no sin in their eyes. They had not, it is true, the grace to wait in patient faith, and They had the noble spirit of self-sacrifice, seeking nothing for themselves, ready to give all they had on the altar of religion and patriotism. They had the faith in God which marks the saint, and the disdain of danger which marks the hero. And so he who in his compassionate estimate of human conduct accepts a man according to what he hath and not according to what he hath not, accepted their virtues and covered their sin, even as we hope he will accept us when we act up to the light given to us, even though our best deeds are mixed up with sin, and our holiest works fall immeasurably short of the purity and holiness of God.
III. THE CONCLUSION WHICH WE THUS ARRIVE AT IS, THAT GOD'S PURPOSE OF DELIVERANCE TO HIS CHURCH MAY BE ACCOMPLISHED BY BAD MEN AS WELL AS BY GOOD, and by bad as well as good actions; that the degree in which good men fall short of the glory of God varies widely according to their opportunities; and that God graciously accepts the thoughts and intents of loving and faithful hearts in spite of sin committed in ignorance of his will, dealing with men's souls through the infinite merits of the death of his dear Son, and with respect to the full satisfaction of his atoning blood—to whom he glory and praise for ever and ever! We learn also to take a juster view of the great figures which are set before us in Holy Scripture. They are not ideal figures or perfect characters. They are faithful delineations of the real lives of men and women who lived two or three thousand years ago; who stood up head and shoulders above their contemporaries in certain great gifts and qualities, but who necessarily partook of the character of the age they lived in. While we try to emulate their faith, we must judge of their actions by the light of the perfect law of God.
HOMILIES BY A.F. MUIR
Continued and repeated offence entails more signal punishment.
Jehovah is spoken of here as if he had become the God of heathen nations. He takes the side of the enemies of Israel, and strengthens them for the subjugation of his own people.
I. THE INSTRUMENT OF CHASTISEMENT IS SPECIALLY PREPARED BY GOD.
II. A VISIBLE SIGN OF DISGRACE EXISTED IN THE CONQUEST OF JERICHO.
III. THE PERIOD OF OPPRESSION WAS MORE THAN DOUBLED.—M.
Ehud.
There is no grandeur of character about Ehud, nor can he boast of an illustrious descent; yet he is sufficient for the purpose of delivering Israel. The defectiveness of the instrument makes the Divine agent the more conspicuous. We see here:—
I. GOD'S USE OF OBSCURE AGENTS AND INSTRUMENTALITIES. He was of the less important tribe; personally obscure; physically defective. So God uses the weak things of this world to confound the mighty, etc; that the praise may be given to the true source of power and wisdom. On the present occasion the choice was singularly felicitous, as it emphasised both subjection and deliverance as Divine. The left-handedness of Ehud also becomes curiously and instructively prominent. His very defect proved his fitness for the special task he had to accomplish. Is his power but a one-sided one, and hardly available for regular service? If he be in earnest an opportunity will be given for its effective use. It is exacted by God's servants that they do what they can; the rest is to be left with himself.
II. DEFECTIVE POWERS AND CHARACTER RESTRICTED TO THEIR PROPER SPHERE. We can see from the history that the moral character of Ehud is not high. His success, humanly speaking, depended on duplicity, boldness, sleight of hand. He has decision enough to improve upon the advantage which he has thus obtained, and to weaken the enemy by a terrible blow. But there is no sign of the judicial faculty, nor even of great military skill. He rendered a signal service, and then apparently retired into obscurity. He held no high office, or great public responsibility.—M.
Shamgar.
A long interval has elapsed. The moral effect of Ehucl's feat is beginning to lessen. Another warning is required. It is given from the opposite side of Israel in the incursion of six hundred Philistines. These are not many, but they may be spies, pickets, the vanguard of great armies. If any effect is to be produced upon those who are behind them it must be by a sudden and. decisive blow. The example of Ehud is a precedent. Another hero rises to deliver Israel at a stroke. And by a rude and apparently ill-adapted weapon. Shamgar illustrates:—
I. THE INFLUENCE OF EXAMPLE. "After him"—an Ehud inspires a Shamgar.
II. OF THE GREAT EFFECTS WHICH MAY BE PRODUCED BY IMPERFECT MEANS WHEN ZEALOUSLY AND SEASONABLY USED. The slaying of the six hundred deterred perhaps a whole series of invasions. It lent itself easily to poetic treatment, and appealed to popular imagination. The inspiration of the deed was unmistakable. A common man, a rude implement used by Jehovah at a set time for the deliverance of his people.
III. OF THE SIGNIFICANCE AND VALUE OF A SINGLE GREAT DEED, We hear nothing of Shamgar before or after.
1. Its greatness lay in the agent rather than the means. Previous preparation of character was required.
2. The moral effect was sudden, wide-spread, and decisive. God used it for a greater purpose than was immediately contemplated.
3. But it did not qualify for permanent official usefulness. It was followed up by no spiritual witness, or succession of services. It might be that Shamgar outlived his fame, or obscured it by unworthy life, etc. The constant service ought to supplement the individual exploit.—M.
HOMILIES BY W.F. ADENEY
A man left-handed.
The left-handed man may be regarded as a type of the abnormal, the eccentric. The existence and position of such people deserves notice.
I. THE PROVIDENTIAL GOODNESS OF GOD PERMITS PECULIAR VARIATIONS FROM THE NORMAL TYPE OF HUMANITY. God does not form all men according to one exact pattern. There is great variety in the nature, capacity, position, and vocation of men. While most are more or less near to the central type, some are far removed from it.
1. Such people should be treated with delicacy and consideration. In the present instance the variation is too slight to be an affliction, but in more severe cases the sufferers are likely to be painfully conscious of their peculiarity. Christian courtesy will devise means of making this as little apparent as possible.
2. The common human likeness which belongs to all men should be recognised beneath the few discrepancies which strike us forcibly just because they contrast with the multitudinous points of agreement. The peculiarities are superficial. The deeper nature is true to the normal type of the great human family. The left-handed man has the same heart as the right-handed man. If we had more breadth of sympathy, more care for real and deep human qualities, and less regard for superficial and trivial points, we should recognise more genuine humanity in the most eccentric people.
3. Peculiarities of constitution should be borne with calm faith in the wisdom and goodness of God. They may be severe enough to constitute a heavy cross. Yet they come from the hand of our Father who will not willingly afflict. It is well therefore to proceed to see how they may be turned to good accounts or how the evil of them may be ameliorated.
II. DIRECT ADVANTAGES MAY BE DERIVED FROM THE PECULIARITIES OF ABNORMAL CONSTITUTIONS. Ehud is able to effect his terrible purpose the more securely through the surprise occasioned by his unexpected action (Judges 3:21). It is foolish to aim at eccentricity, because such an aim would result in abnormal habits without abnormal capacities. But where the peculiarity is natural it must be regarded as providential, and we should then cast about to see if it may not be turned to some advantage, so that the thing which appears at first as nothing but a hindrance may be found a source of some special aptitude. If the peculiarity be a positive affiiction, it may enable those who suffer from it to sympathise with and help their companions in similar affliction. Thus the blind may have a mission to the blind. If the peculiarity compel an unusual manner of acting it may be the means of accomplishing some special but much-needed work.
III. PECULIAR DISADVANTAGES IN ONE DIRECTION ARE OFTEN COMPENSATED FOR BY PECULIAR ADVANTAGES IN ANOTHER. The man who is weak in the right band, is left-handed, i.e. he has special strength and skill with his left hand. The blind often have a rare skill in music. Muscular weakness is often accompanied by intellectual. strength, deficient health by fine spiritual powers. Therefore instead of complaining of the peculiarity with which he is tried it would be well if the person who suffered under it were to be thankful for the special advantages with which he may be favoured. No peculiarity which may seem to exclude from the advantages of human society will sever from the love of God or from the sympathy of Christ the Good Physician.—A.