The Pulpit Commentaries
Judges 3:7-11
EXPOSITION
This section introduces us into the actual narrative of the Book of Judges, the prefatory matter being now concluded. The whole book proceeds on the same model as this section does. The apostasy of Israel; their servitude under the oppressor sent to chastise them; their cry of distress and penitence; their deliverance by the judge raised up to save them; the rest which follows their deliverance. There is infinite variety in the details of the successive narratives, but they are all formed on the same plan.
The groves. The Asheroth, here and elsewhere (Judges 6:25, Judges 6:26; Deuteronomy 16:21, etc.)wrongly rendered groves, were large wooden images or pillars in honour of Ashtoreth, and so are properly coupled with Baalim. This verse is in fact identical in meaning with Judges 2:13, of which it is a repetition (see note to Judges 2:13, and Judges 8:23).
Chushan-rishathaim, i.e; as usually explained, Chushan the victorious, or the wicked. His name, Chushan, or Cushan, points to Cush, the father of Nimrod (Genesis 10:6-1), and the seat of his kingdom in Aram-naharaim, or Mesopotamia, agrees with Nimrod's kingdom in "Babel … in the land of Shinar" (Genesis 10:10). An earlier invasion of Palestine by conquerors from Mesopotamia is mentioned Genesis 14:2, where Amraphel, king of Shinar, is one of the five kings who invaded Sodom. Bela, son of Beer, king of Edom, seems by his name to have been clearly from Mesopotamia, as Balaam the son of Beer was (Numbers 22:5; Numbers 23:7); and in the time of Job we read of bands of Chaldeans looting in the land of Uz (Job 1:17). Chushan, as the name of a people, is coupled with Midian in Habakkuk 3:7; but we have no accounts of the state of Mesopotamia at the time of Chushan-rishathaim.
A deliverer. Hebrew, Saviour, as Judges 3:15 (see Nehemiah 9:27). Othniel, etc. Mentioned Judges 1:13; Joshua 15:17, and 1 Chronicles 4:13, where he is placed under "the sons of Kenaz," and seems to be the father of Hathath and Meonothai. According to Judith 6:15, he had a descendant, Chabris, living in the time of Holofernes. The Hebrew, though grammatically it favours the view that Othniel was the brother of Caleb, does not absolutely exclude the rendering that Kenaz was his brother, and so Othniel his nephew. Compare Jeremiah 32:7, where the words "thine uncle" apply to Shallum, not to Hanameel, as is clear from Jeremiah 32:8. And as the chronology seems to make it impossible that Othniel should be Caleb's brother, since Caleb was eighty-five years old at the time of Othniel's marriage, and Othniel therefore could not be less than fifty-five, an improbable age for his marriage; and since, again, Othniel could not well have been less than eighty at Joshua's death, which, allowing only ten years for the elders, and reckoning the eight years for Chushan's dominion, would make him ninety-eight when he was raised up to deliver Israel, it is a lesser difficulty to take Othniel as the nephew of Caleb, by understanding the words, Caleb's younger brother, to apply to Kenaz. But perhaps the least objectionable escape from the difficulty is to take the phrase in its most natural grammatical sense, but to understand the word brother in its wider and very common sense of kinsman or fellow-tribesman. They were both sons of Kenaz, or Kenizzites. Caleb was the head of the tribe, and Othniel was next to him in tribal dignity, and his junior in age, but probably succeeded to the chieftainship on Caleb's death. This would leave the exact relationship between Caleb and Othniel uncertain.
And the Spirit, etc. This marks Othniel as one of the extraordinary Shophetim, or judges, Divinely commissioned to save Israel (see Judges 6:34; Judges 11:29; Judges 13:25; Judges 14:6, Judges 14:19).
And Othniel, etc. The arrangement of this verse suggests that Othniel lived through the whole forty years of rest, but this is highly improbable. The first part of the verse only belongs to the preceding section, which it closes quite naturally. The result of Othniel's victories was a rest of forty years (cf. Judges 3:30; Judges 5:31; Judges 8:28, etc.). The latter half of the verse—And Othniel the son of Kenaz died—begins a new section, and is introductory to the first apostasy, which followed after his death.
HOMILETICS
God's scourge.
In a remarkable passage (Deuteronomy 32:8) Moses tells us that when the Most High divided to the nations their inheritance, he set the bounds of the people according to the number of the children of Israel. In like manner the sacred history teaches us how the movements of the nations and the restless invasions and conquests of heathen kings and warriors had a special relation to the chosen race. They indeed did not mean so. They were actuated merely by ambition, by the lust of conquest, by the appetite for plunder and dominion. But in the wonderful providence of God they were made instruments for chastening and correcting, or for saving and delivering, his people, as the case might be. Here we find the unsettled state of the Mesopotamian tribes, which led them beyond the borders of their own land, bringing them to Palestine at the very time when the Israelites in the wantonness of their fickle hearts had fallen away from the service of the living and true God to that of the idols of Canaan. There they were living at ease, having partly extirpated the Canaanites, and partly entered into league and amity with them. Seduced by their vices, captivated by their sensuous religion, they had forgotten all the works of God, and no longer trembled at his word, and did not feel their need of his favour. Yet a little while and their apostasy would have been complete, and the very end of their election would have failed. But this was not to be. So Chushan-rishathaim, who had perhaps never heard of their names, and knew nothing of their religion or of their apostasy, mustered his hosts, marched his army, and at the critical moment fell like a rod upon the peccant people. We are left to imagine the misery of those eight years of servitude under a heathen tyrant: the injuries and indignities, the terror and unrest, the grinding servitude, the hard bondage, the bitterness of soul, the wasting and oppression of spirit. The crops for which they toiled eaten by another; their goodly houses tenanted by their foes, and themselves turned into the street; their wives and daughters bondwomen, and their sons made slaves; their national glory turned to shame, their cherished hopes withered into despair. And we are ]eft to imagine how that misery bent the iron sinew of their neck, and brought them back to God. No doubt their self-confidence was broken down. Their illusive dreams of pleasure had ended in an awakening to their self-inflicted pain; sin appeared in its true colours as an enemy and betrayer; the false gods were found to be no helpers. Why not turn to God? He had been very good to them. Why had they ever forsaken him? He and he alone could save them, as he had saved their, fathers from the hands of Pharaoh. But would he? They would try. They would turn to him in penitence and prayer; they would confess their sins; they would humble themselves in his sight; they would call upon his blessed name; they would plead his covenant, his promises, the glory of his own great name. And they did so. Nor did they call in vain. Their cry of distress entered into the ears of the Lord of hosts. His wrath turned to pity; he who chastened when they sinned, now comforted when they prayed. He had sent a scourge; he now sends a deliverer. Chushan was invincible when his mission was to strike; but when his mission was ended his arm fell broken at his side. Othniel the deliverer went forth in the might of God's Spirit, and Chushan's power was gone. The waters of the Euphrates which had overflowed their banks were dried up again, and the land of Israel had rest for forty years. And so has it ever been. The obscurer movements of Philistines, and Ammonites, and Midianites, as well as the grand historic drama of Assyria, and Egypt, and Babylon, and Persia, and Greece, and Rome, have always had one special design in the correction or deliverance of God's people. And though we have no inspired interpreter to expound to us the later movements of the peoples, yet may we be sure that the great events of modern history have been appointed to work out the purposes of God with reference to his Church, either for correction or deliverance, and that the rise and fall of empires, the ambition of kings and statesmen, the conquests of warriors, and the revolutions of peoples, will in the end be found to have been overruled for the glory of God, and for the extension of the kingdom of Jesus our Lord. And in this confidence the Church may rest and be at ease in her integrity, while she is careful not to provoke God's anger by turning aside from his truth, or growing weary of his blessed service.
HOMILIES BY A.F. MUIR
Idolatry and its Nemesis.
The effects of this communion with idolatrous peoples speedily appear. It was no accident that Israel became the subject of a heathen power, nor are we to suppose it an arbitrary exercise of the right of Divine providence.
I. AS FAITH STRENGTHENS, SUPERSTITION DESTROYS, MORAL POWER. In all these punishments the external and physical disadvantage appears to be the first perceived. But the real loss was sustained beforehand, when faith in the one God was lost. The whole moral life which this dogma encouraged and sustained was thereby undermined. Monotheism was the foundation of the moral life, correcting and purifying it; idolatry pandered to the worst passions, and chained the spirit of man to the outward and sensuous.
II. MORAL ENTHUSIASM IS THE ESSENCE AND INSPIRATION OF HEROISM AND THE RULING QUALITIES. The reverence of Israel in the worship of Jehovah was called forth towards qualities that were truly noble and admirable. The sustaining force of an Israelite's piety was absolutely righteous and super-sensuous; and it had appeared superior to all that the arm of flesh could bring against it. The Israelite was taught, therefore, to despise the material, the outward, and the merely human. His faith, therefore, became heroic. And as the influence of the Divine Being repressed the passions and developed the spiritual power, it enabled him to restrain himself, to pursue after distant and vast aims; and, in making him heedless of the attractions of sense and penalties which only affected the outward man, it made him influential over others. Hence the religion of Israel marked it out for political superiority and power.
III. THE "SERVICE" THAT IS WASTED ON WORTHLESS OBJECTS IS AVENGED BY A "SERVICE" THAT IS SEVERE AND INVOLUNTARY. This was the result of a special appointment, and also of a Divine law. The people that had become effeminate by idolatrous indulgence were an easy prey to any military and ambitious power; and so that which had been a weak yielding, or a choice, became binding and imperative. National liberty was lost; the purest and noblest traits of national character were repressed. What a special political power did in this instance evil habit itself may do; and there are other influences whose yoke waits upon the loss of moral power.—M.
True deliverance must ever come from God.
It is a curious fact in the history of Israel that it is never until they have acknowledged God as the source of salvation that they achieve any permanent success. It is as if this people were to learn that only by supernatural means is it ever to fulfil its destiny.
I. HE INSPIRES TRUE HEROISM. Of Othniel we have already heard; he stands as a representative of early Israelitish chivalry. But on the occasion on which he distinguished himself formerly, the inspiration was hardly so lofty as to mark him out as especially the servant of God. He is, however, on the threshold of the great life of self-denial and generous self-sacrifice which characterised the judge of Israel. He is a vessel chosen of God for better service. Of the particular influences which marked him out for the high office to which he was called we are not informed. All that we know is, that the Spirit of the Lord came upon him. That he was well qualified otherwise for warlike exploits we know; but the merely human traits of character which he has displayed are nothing without this distinctive inspiration. God finds the man for the hour.
II. THE MORAL AUTHORITY IS DIVINELY CREATED. Israel gravitates towards Othniel as its moral centre. By a kind of moral necessity he becomes its judge, and there is no one to dispute his ascendancy. The prestige which he gains in his magistracy is not injured by military failures. We are to look upon all this as proof that God was with him. preserving and increasing his reputation, and developing the powers which he possessed. When it is said (Judges 2:18), "And when the Lord raised them up judges, then the Lord was with the judge, and delivered them out of the hand of their enemies all the days of the judge," we are invited to behold no series of merely human successes, but that which is directly due to his presence and help. And so with all Whom he inspires for special service; he will make their moral influence his care, sustain their strength, and secure uninterrupted success if they put their trust in him.—M.
Natural advantages and endowments perfected and crowned by consecration.
I. THE BEST CHANNEL FOR OTHNIEL'S ABILITIES WAS THAT INDICATED BY THE DIVINE CALL.
II. IN OBEDIENCE OF GOD'S SPIRIT HE SECURED THE MOST COMMANDING INFLUENCE.
III. As SERVANT OF JEHOVAH HE ATTAINED ENDURING RENOWN.—M.
The secret of individual and national greatness.
It was as a judge of Israel that Othniel first attained influence. This necessitated a righteous life and a consistent character. In this way he obtained command over his people, and was able to transfer their attachment and respect to the battle-field. So it was, as Israel learned to obey the servant of Jehovah in civil affairs, and learned to respect the law of righteousness, that it was able to face its enemies with an irresistible front. It is righteousness that exalteth a nation and a man.
I. TO MAINTAIN AND ADVANCE A RIGHTEOUS CAUSE WE MUST BEGIN AT HOME.
II. THE VICTORY OVER OUR ENEMIES CONSISTS MORE THAN HALF IN THE VICTORY OVER OURSELVES.
III. HABITUAL RECTITUDE AND A GOOD CONSCIENCE PREPARE FOR SUDDEN AND ABIDING SUCCESS.—M.
And the land had rest-the true peace.
I. IT IS A REWARD OF CONSECRATED EFFORT AND SELF-DENIAL.
II. A PREPARATION FOR HIGHER CONCEPTIONS AND REALISATIONS OF RIGHTEOUSNESS. III. A SABBATH OF CONSECRATED TIME AND SERVICE TO THE HIGHEST.—M.
HOMILIES BY W.F. ADENEY
Great men.
The Book of Judges brings before us the heroic age of Israel. The multitude of the people are in a condition of moral and political degradation, but great men appear from time to time whose individual heroism secures the salvation of their nation. Othniel, the first of the judges, may serve as a type of the rest. The characters and mission of these men may throw some light upon the function of great men in the economy of Providence.
I. GREAT MEN OWE THEIR GREATNESS TO GOD. Many of the judges sprang from obscure families; they were not hereditary rulers, but men sent of God with individual vocations. Othniel belonged to the honourable family of Caleb, and shared in the fame of that family, perhaps, partly in virtue of hereditary qualities. But even he is described as owing his greatness to God.
1. Great men are sent by God. When the people "cried unto the Lord, the Lord raised up a deliverer." There are men who are born heroes—men whose great qualities are owing to their nature, not to their culture or their conduct. He who believes in providence will recognise that such men are "raised up" by God.
2. Great men derive their highest powers directly from God. The Spirit of the Lord came upon Othniel. The military and political ability of Othniel as warrior and judge are ascribed to a Divine inspiration. All truly great men are inspired by God. Not only ore they originally formed and sent by God, but they owe their powers to the constant influence of God within them. Bad men of genius receive their genius from God, and are therefore guilty of prostituting the noblest Divine gift to evil purposes. Such men attain to no more than an earthly greatness. In the sight of God their low aims destroy the character of heroism which their abilities rendered possible. On the other hand, all Christians may attain to a measure of greatness in proportion as they receive the Spirit of God; yet we must distinguish between the graces of the Spirit, which are for all Christians, and the gifts of the Spirit, which are special, and bestowed on individual men.
II. GREAT MEN HAVE A MISSION TO THEIR FELLOW-MEN.
1. Great men are intrusted with great talents for the benefit of others. To devote these to selfish ends of ambition or pleasure is a mark of gross unfaithfulness. We are members one of another; and that member which has the highest capacities will produce the largest amount of harm if it refuses to perform its functions in promoting the welfare of the whole body.
2. Great men are needed by the world. The heroic age has passed, and there is now more power in the general thought and life of men than in primitive times. The work of individual men has often been overrated when compared with the deep, silent strength of public opinion, and the slow, steady movement of national progress. Yet it is real and large. Christianity would have lived if Paul had never been converted; the Reformation would have come without Luther. But these movements would have taken a different form, and probably would have made much slower progress without the help of their leading spirits. Great inventors, legislators, reformers have left a distinct individual stamp on the history of our race. Christianity is not a product of the spirit of its age; it owes its origin to the life of the greatest of men.
III. THE MISSION OF GREAT MEN VARIES ACCORDING TO THE NEEDS Off THEIR AGE. In the heroic age of Israel the great men are warriors who deliver the people from the yoke of invaders; later they appear as kings who lay the foundations of constitutional government, e.g. David and Solomon; later as prophets, etc. Perhaps the gifts for all varieties of excellence exist in every age, but a natural selection brings to light only those which are suitable for each particular age. But possibly there is a providential economy which shapes the great man according to the needs of his age. In either case it is clear that there is a breadth and variety of Divine inspiration, so that we cannot limit it to any one form of manifestation, nor deny that it may be found in some novel and startling shape as the requirements of the world assume new features.—A.