Judges 3:9 Komentář

In this chapter, I. A general account of Israel's enemies is premised, and of the mischief they did them (Jdg 3:1-7). II. A particular account of the brave exploits done by the first three of the judges. 1. Othniel, whom God raised up to fight Israel's battles, and plead their cause against the king of Mesopotamia (Jdg 3:8-11). 2. Ehud, who was employed in rescuing Israel out of the hands of the Moabites, and did it by stabbing the king of Moab (v. 12-30). 3. Shamgar, who signalized himself in an encounter with the Philistines (Jdg 3:31).

INTRODUCTION TO JUDGES 3 This chapter gives an account of the nations left in Canaan to prove Israel, and who became a snare unto them, Jdg 3:1; and of the servitude of Israel under the king of Mesopotamia for their sins, from which they were delivered by Othniel, Jdg 3:8; and of their subjection to the Moabites, from which they were freed by Ehud, who privately assassinated the king of Moab, and then made his escape, Jdg 3:12; and of the destruction of a large number of Philistines by Shamgar, with an ox goad, Jdg 3:31.

And when the children of Israel cried unto the Lord,.... Towards the close of the eight years' bondage, as it may be supposed, groaning under the oppressive taxes laid upon them, and the bondage they were brought into: and the Lord raised up a deliverer to the children of Israel; he heard their cry, and sent them a saviour, whose spirit he stirred up, and whom he qualified for this service: who delivered them; out of the hands of the king of Mesopotamia, and freed them from his oppressions: even Othniel, the son of Kenaz, Caleb's younger brother; the same that took Debir, and married Achsah, the daughter of Caleb, Jdg 1:12; who now very probably was a man in years.

It calls the savior “Othniel,” which means “the time of God for me.” Through this first Othniel, then, the people were delivered from their humiliating servility and were restored to peace rather than having their longstanding pride and various deeds removed. But because we already said that a certain spiritual identity can be found in King Chusarsaton as one of the adversaries and a prince of the “powers of the air,” it seems to me fitting to say that Othniel likewise, who was raised up to deliver the people, is a member of the “host of heaven” and of the throng of archangels who “are sent to support those who receive the inheritance of salvation.” These angels are saviors, moreover, designated under the form of Othniel or Ehud, for, as we have often shown, we do not fight alone against the powers of the enemy, but good forces and powers are also sent to our aid by the Lord.

We frequently find this calling from need in Scripture as well, when we read that on account of their sins, the children of Israel were delivered over by the Lord to their enemies and that, having changed their course because of their domination and savage cruelty, they cried out to the Lord. “And the Lord sent them,” it says, “a deliverer named Ehud, the son of Gera, the son of Jemini, who used either hand as if it were his right hand.” And again it says, “They cried out to the Lord, who raised up a deliverer for them, Othniel, the son of Kenaz, the younger brother of Caleb, and he freed them.” And it said of them in a psalm: “When he killed them, then they sought him, and they turned and at dawn they came to God, and they remembered that God was their helper.” And again: “They cried out to the Lord when they were troubled, and he freed them from their distress.”Of these three kinds [of calling from need], then, although the first two seem to be supported by better beginnings, nonetheless we find that even on the third level [recorded by the psalmist], which seems inferior and lukewarm, there have been people who are perfect and very fervent in spirit, similar to those who have made an excellent beginning in the Lord’s service and have passed the rest of their lives in praiseworthy intensity of spirit. Likewise there are many who have become tepid and have fallen from a higher level and very frequently ended up in tragedy. [Thus], just as it was no drawback to the former that they seem to have been converted not by their own will but by force of necessity, inasmuch as the Lord’s kindness furnished the occasion whereby they might feel compunction, likewise their having been converted in some sublime fashion profited the latter nothing whatsoever, because they did not strive to live out the rest of their days accordingly.

NATIONS LEFT TO PROVE ISRAEL. (Jdg 3:1-4) these are the nations which the Lord left, to prove Israel--This was the special design of these nations being left, and it evinces the direct influence of the theocracy under which the Israelites were placed. These nations were left for a double purpose: in the first instance, to be instrumental, by their inroads, in promoting the moral and spiritual discipline of the Israelites; and also to subserve the design of making them acquainted with war, in order that the young, more especially, who were total strangers to it, might learn the use of weapons and the art of wielding them.

when the children of Israel cried unto the Lord--In their distress they had recourse to earnest prayer, accompanied by humble and penitent confession of their errors. Othniel--(See on Jos 15:16; Jdg 1:13). His military experience qualified him for the work, while the gallant exploits he was known to have performed, gained him the full confidence of his countrymen in his ability as a leader.