This week we are reentering a series that we took a brief
break from a few weeks ago when all of the mitigation efforts to curb the
spread of this pandemic hit. The truth is, times are tough for so many people in
the present situation and most of us are left wondering how we ought to respond
as God’s people. The Book of Judges gives us lesson after lesson of what NOT to
do and yet, today, as we look at Judges 3:15-30, there is a surprising and
unexpected lesson God’s people can learn from a peculiarly-equipped hero and
his victory over a fat second-cousin. Today we are going to look at FIVE STAGES
of the Saga of Ehud and Eglon and learn how executing God’s will is not always
a neat and clean proposition. Let’s dive in!
1. STAGE #1: The Call-3:15
Let’s briefly remind ourselves of where we are in the
journey of Israel at this point in Judges. At this point the people of God have
already traversed through their first judge experience. At the beginning of
chapter 3, the Israelites found themselves under the oppressive rule of a
powerful emperor in a faraway land. They landed themselves in this situation
because of their gross idolatry and stubborn sin against God. That said, after
crying out to their Lord (not in repentance, but as a complaint) God raised up
Othniel (a humble leader) to lead a successful campaign against the far more
powerful Mesopotamia. After proving successful, God’s people enjoyed forty
years of relative rest. However, once these forty years was up, Israel was back
to her idolatrous and sinful habits and she was overrun by a fat Moabite second
cousin named Eglon (whose very name means something to the effect of “fat cow”).
With a base in a newly-conquered Jericho, Eglon ruled God’s people for 18 years
and by the time we reach our text here in verse 15, the Israelites had reached
their limit. The “sons of Israel cried to the Lord (again, not out of
contrition/repentance as much as out of agonizing annoyance), (and) the Lord
raised up a deliverer for them, Ehud the son of Gera, the Benjamite, a
left-handed man” (3:15a).
While Othniel was the undeserved protagonist in the first
phase of the judges, Ehud will prove to be the same in this second iteration of
the story. Ehud’s name helps describe the nature of the times in which he lived
as it means “where is the majesty?” (Block, Judges, Ruth, 160). At this
point in Israel’s history, things were not very glorious or majestic; but even
still God reaches out in love and raises up this leader to provide relief from
oppression. There are several special characteristics of Ehud that render him uniquely
equipped for what he would be used to do. Of particular interest is his being
“left-handed.” This is most ironic given that he is a “Benjamite” (which means “son
of my right hand”)! Talk about not living up to your family name! Some suggest that “left-handedness” actually
alluded to a practice among those in the tribe of Benjamin of teaching sons an
ambidextrous use of weapons. Either way, while the left-hander might be an
oddity with a less-than-inspiring name, he will prove to be the right man for
the task at hand (pun intended).
Next, the writer reveals that Ehud would be tasked with
delivering the tribute that was owed to Eglon—one of the many causes of
annoyance among the people of God during this time. Already, one can sense that
the combination of Ehud’s unique characteristics and his being tapped for this
errand will be working together to set in motion God’s unusual plan for Eglon’s
demise. This is carried along into the next stage of the passage—the scheme.
2. STAGE #2: The Scheme-3:16-23
The tension builds as the details of the saga are
revealed—“Ehud made himself a sword which had two edges, a cubit in length, and
he bound it on his right thigh under his cloak,” (3:16). This special weapon
fashioned for the occasion was probably eighteen inches in length (1 cubit) so
that it could be easily concealed, rendering it especially dangerous. Adding to
the capacities of this weapon is it being double-edged so that it might prove
useful in a straight stabbing action, slicing easily through the victim’s
flesh. The detail of it being carried “on his right thigh under his cloak” is
important because that would have been the very last place anyone would have
suspected it (as most people would wear such weapons on their left side so that
they might easily retrieved with the dominate right hand). That said, because
Ehud was left-handed, this position was exactly where he could have easily
drawn his dagger and used it for its purpose (see Walton, Matthews, Chavalas, IVPBBC,
248).
By this time the reader can already expect what is coming
and now is made to wait and watch for everything to unfold. Like a dramatic
movie with an unsurprising but no-less compelling climax, readers in verses
17-20 are made to watch expectantly and with every passing phrase the tension
rises more and more. Ehud “presented the tribute to Eglon king of Moab. Now
Eglon was a very fat man” (3:17). Living up to his name (fat cow), Eglon, the
text says, was morbidly obese (a fact that makes what is about to happen all
the more grotesque).
The writer continues with the story by saying, “It came
about when he had finished presenting the tribute, that he sent away the people
who had carried the tribute” (3:18). Obviously, the custom must have involved a
parade of conquered people sending some of their very best to this pagan ruler
only to then be escorted away with the festivities were over and sent on their
way until next time. Once this was finished Ehud sends away the party that
accompanied him and he returns back to Eglon alone.
“But he himself turned back from the idols which were at
Gilgal, and said, “I have a secret message for you, O king.’ And He said, ‘Keep
silence.’ And all who attended him left him. Ehud came to him while he was
sitting alone in his cool roof chamber. And Ehud said, ‘I have a message from
God for you.’ and He arose from his seat,…” (3:19-20). Taking advantage of the
report that he had built during his recent encounter with Eglon (when he
offered tribute) Ehud requests a private audience to convey a mysterious and
secret message. Ehud takes the bait. The original audience would not doubt have
held its collective breath as this was read especially given that “message” in
“I have a secret message for you” can also be translated “object” or
“experience.” While Eglon must have expected a secret correspondence, the
audience listening to this account knows that a concealed weapon and experience
of death awaits him. Eglon dismisses his entourage—“keep silence”—and he and
Ehud make their way to the privacy of a special chamber—“cool roof
chamber”—adjacent to the more public meeting space. The tension mounts even
further when Ehud approaches the king, now alone, again reiterating “I have a
message/object/experience from God for you.” Eglon rises from his chair, making
himself an even easier target than before, and then it happens.
The reader and Eglon are put out of their misery in verse 21
when“Ehud stretched out his left hand, took the sword from his right thigh and
thrust it into his belly. The handle also went in after the blade, and the fat
closed over the blade, for he did not draw the sword out of his belly; and the
refuse came out…”(3:21). Ehund thrusts the blade in with such force that the
entire weapon enters the fat rolls of Eglon’s massive body. The whole dagger
(probably bereft of a hilt) is swallowed up in the ruler’s fatty flesh. Eglon
soils himself and dies. It is a gross and pitiful end to this pagan ruler from
Moab.
However, the job is not finished. Ehud must escape without
the court noticing that its leader is dead. The text continues, “then Ehud went
out into the vestibule and shut the doors of the roof chamber behind him, and
locked them,…” (3:23). The scheme now complete, the story moves to its next
stage—the discovery.
3. STAGE #3: The Discovery-3:24-25
“When he had gone out, his servants came and looked, and
behold, the doors of the roof chamber were locked; and they said, ‘He is only
relieving himself in the cool room” (2:24). Ehud quietly slips out of the private
room by himself and Eglon’s entourage attempts to return to king’s side only to
meet a locked door and a stench. They conclude that Eglon is relieving himself
behind the closed door and decide not to disturb him.
They wait, wait some more, and wait even longer. “They
waited until they became anxious; but behold, he did not open the doors of the
roof chamber. Therefore they took the key and opened them, and behold, their
master had fallen to the floor dead,…” (2:25). What an awful and humiliating
sight that must have been for them!
4. STAGE #4: The Aftermath-3:26-29
The account kicks into overdrive in the fourth stage as the
aftermath of the scheme is detailed. First, “Ehud escaped while they were
delaying, and he passed by the idols and escaped to Seirah” (3:26). This is the
second time “idols” has been mentioned in the passage (the first occurred when
Ehud left his company behind to return back to Eglon solo in verse 19). These
idols were probably sculpted images of the Canaanite gods the Israelites were
openly worshiping during this period—idols championed by leaders like Eglon and
unfortunately adopted by God’s own people. The repetition of their presence
before and after Eglon’s gross demise suggests that a similarly despairing fate
ultimately awaits those who place their trust in such things. Instead of
embracing idols, one should, as Ehud is shown to do here “pass by the idols.”
The story continues in verse 27 with “it came about when he
had arrived, that he blew the trumpet in the hill country of Ephraim; and the
sons of Israel went down with him from the hill country, and he was in front of
them” (3:27). Taking full advantage of the Moabites who were fresh without a
leader and in the frenzy of responding to this assassination, Ehud leads an
army into the capitol city with great confidence, serving in the formal role of
God’s appointed judge.
Confident of their coming victory, Ehud inspires his troops
with the following message in verse 28—“Pursue them, for the Lord has given
your enemies the Moabites into your hands” (3:28a). Notice here to whom the
credit is given. Ehud does not draw attention to his own cleverness or cunning
actions that paved the way for this victory. He doesn’t remark on his
leadership skills or bravery. He bestows all credit to the Lord for making it
possible for this successful campaign. After all, God had made him left-handed
(or had trained him to be ambidextrous). God had lined up all the particulars
so that he would be there offering tribute. God has seen to it that Eglon would
entertain a private audience with him. God had seen to it that Ehud could
escape without question. God had made the way and Ehud rightly celebrates that
fact.
“So they went down after him and seized the fords of the
Jordan opposite Moab, and did not allow anyone to cross. They struck down at
that time about ten thousand Moabites, all robust and valiant men; and no one
escaped,…” (3:28a-29). But cutting off the city from the fords of the Jordan
near the river’s entrance to the Dead Sea, Ehud’s men kept the Moabites from
retreating into their own land and cut off any opportunity to receive
reinforcements. With no possibility of escape and no help, the text reveals
that “about ten thousand” Moabites perished. In other words, Israel received
total victory (Block, Judges, Ruth, 170). The nature of the victory God
gave Israel is accentuated by the kind of warriors that were vanquished—“robust
and valiant men” (i.e. these Moabites were no slouches). Not only that, the
text goes on to say, “and no one escaped.” The implication given by these added
details is that “when Yahweh delivers, he delivers!” (Block, Judges, Ruth, 170).
5. STAGE #5: The Consequence-3:30
The final stage of the passage concludes the saga of Ehud
with a description of the consequence of his victory—“So Moab was subdued that
day under the hand of Israel. And the land was undisturbed for eighty years”
(3:30). Following Othniel, the people of God enjoyed relative peace for 40
years (one generation). Following Ehud, the people of God enjoyed relative
peace for 80 years (two generations). Mind you, this is undeserved peace
offered by a gracious and merciful God.
So What?
A fascinating story to say the least, but what, if any
application might this have for us today? After all, I’m fairly confident that
none of us have been tapped to assassinate a grossly overweight and oppressive
second cousin. That said, the New Testament reveals that everyone of God’s
people is uniquely gifted for special tasks that are used to carry the mission
of God forward into its next phase. (1 Peter 4:10-“As each one has received
a special gift, employ it in serving one another as
good stewards of the manifold grace of God.”). Just as God’s sovereignty
over Ehud’s life saw to it that he was left-handed, proving instrumental to
accomplish God’s will, so too has God’s sovereignty seen to it that you, yes
even you, are uniquely equipped to do special things in his service! Sometimes what
God calls us to might be unusual or messy, but all of us play a special role in
carrying his plan forward. However, also like those in this bizarre story,
when/if God calls us and appoints us for special use, it isn’t because we
deserve it or have earned it in any way. Instead, it is a grace bestowed on us
out of the Lord’s great mercy. This undeserved expression of love ought to propel
us to action and obedience in every season and return back to the Lord all the
glory that is due his name.
KNOW today that if you are a child of God, you are uniquely
gifted for use in his great mission.
GROW in your appreciation of God’s grace and mercy in your life
that has called and equipped you for service.
SHOW those around you how great and awesome your God is by
putting those gifts to good use in the services of the Lord and others.
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