Temple Of Faith Of God

10/21/2026

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10/18/2026

10/17/2026

Sunday School Lesson: October 25th
A Lack of Instruction
Devotional Reading: Deuteronomy 6:10–16
Background Scripture: Judges 17–18

Judges 17:1–6
1 And there was a man of mount Ephraim, whose name was Micah.
2 And he said unto his mother, The eleven hundred shekels of silver that were taken from thee, about which thou cursedst, and spakest of also in mine ears, behold, the silver is with me; I took it. And his mother said, Blessed be thou of the Lord, my son.
3 And when he had restored the eleven hundred shekels of silver to his mother, his mother said, I had wholly dedicated the silver unto the Lord from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee.
4 Yet he restored the money unto his mother; and his mother took two hundred shekels of silver, and gave them to the founder, who made thereof a graven image and a molten image: and they were in the house of Micah.
5 And the man Micah had an house of gods, and made an ephod, and teraphim, and consecrated one of his sons, who became his priest.
6 In those days there was no king in Israel, but every man did that which was right in his own eyes.
Judges 18:18–19, 27
18 And these went into Micah’s house, and fetched the carved image, the ephod, and the teraphim, and the molten image. Then said the priest unto them, What do ye?
19 And they said unto him, Hold thy peace, lay thine hand upon thy mouth, and go with us, and be to us a father and a priest: is it better for thee to be a priest unto the house of one man, or that thou be a priest unto a tribe and a family in Israel?
27 And they took the things which Micah had made, and the priest which he had, and came unto Laish, unto a people that were at quiet and secure: and they smote them with the edge of the sword, and burnt the city with fire.

Key Text
In those days there was no king in Israel, but every man did that which was right in his own eyes. — Judges 17:6

Generations: From Canaan to Jerusalem
Unit 2: From Settled People to Judges
Lessons 5–8

Lesson Aims
After participating in this lesson, each learner will be able to:
1. Recount the story of Micah and his mother.
2. Compare Micah’s worship with proper Levitical procedure (Exodus 20:4; 29:4–9; Numbers 3:5–13).
3. Listen to the hymn “Be Thou My Vision” and pray for God’s directives to guide their life.

Lesson Outline
Introduction
A. Muddling Along
B. Lesson Context
I. Misguided Worship (Judges 17:1–6)
A. Stolen Silver (vv. 1–2)
Resolved Mystery
B. Imaged Idol (vv. 3–4)
C. Private Priest (vv. 5–6)
Shrine of the Times
II. Misguided Engagement (Judges 18:18–19, 27)
A. Persuaded Priest (vv. 18–19)
B. Cruel Conquest (v. 27)
Conclusion
A. Maintaining Continuity
B. Prayer
C. Thought to Remember

How to Say It
Amorites Am-uh-rites
ephod ee-fod
Laish Lay-ish
Micah My-kuh

Introduction
A. Muddling Along
I took a job one summer that lacked training and access to information. It meant that one afternoon, I found myself hopelessly driving around, trying to locate a storage unit. The only tip I had was a street name. After an extended search, I learned it was the wrong street. Ultimately, I broke down and called my predecessor, who told me where to find it—but I’d wasted a lot of time on a futile hunt!

There are numerous reasons people “muddle through” tasks. Although lacking in expertise, organization, or preparation, a person may take on an unfamiliar project out of a sense of pride, a commitment to self-teaching, or feeling bothersome asking questions. It’s a human tendency to put our heads down and move forward with brute force.
Today’s text narrates an egregious case of muddling through religious rites and practices.

B. Lesson Context
An accurate understanding of the book of Judges hinges on knowing the covenant God established with the Hebrew people. God gave instructions for holy living and proper worship. For example, He expressly prohibited the making of carved images and idols (Exodus 20:4; 34:17; Leviticus 26:1; Deuteronomy 5:8; 27:15). God inaugurated the tabernacle as the central place of worship for Israel (Exodus 26:1–37; 36:8–38; 40:1–38; Deuteronomy 12:1–14). He established a priesthood (Exodus 28:1; Numbers 3:5–10). He consecrated and ordained the priests to be the purveyors and administrators of the covenant, overseeing the sacrificial system (Exodus 29:1–9; compare Leviticus 9:22–24; Numbers 1:47–51). God also gave regulations concerning the priests’ attire (Exodus 28; 39:2–31). From all these and others, we see a picture of required faithfulness and obedience through attention to detail.

The book of Judges focuses on the Israelites’ repeated apostasy. Apostasy is what happens when faith is abandoned—whether through the willful and outright refusal to conform to the conditions of the covenant or as a gradual slipping away from obedience and faithful practice. The events surrounding Micah’s household and the conquest of Laish happened early in the judges’ era, even though they are not mentioned until late in the book. This is established by comparing Joshua 19:47 (where the town of Laish is called “Leshem”) with Judges 1:34; 18:1, 27–29. Therefore, Micah lived during the days of Othniel, Israel’s first judge, in the mid-1300s BC (Judges 3:7–11).

I. Misguided Worship (Judges 17:1–6)
A. Stolen Silver (vv. 1–2)
1. And there was a man of mount Ephraim, whose name was Micah.
Mount Ephraim does not refer to a specific mountain peak but rather to a hilly, forested region that extends from Bethel to the plain of Jezreel (Joshua 16:5–9). The name is associated with the tribe of Ephraim, named after one of the sons of Joseph (Genesis 41:52). The region spreads approximately sixteen miles from north to south and twenty-seven miles from east to west.

Ephraim’s locality is central to the land claimed by God’s people.
The name Micah means “Who is like the Lord?” In naming their son in association with the Hebrew God, Micah’s parents identify themselves as Israelites. There is more than one individual named Micah in the Old Testament, and we should not get confused about which one the text refers to here. The Micah of today’s lesson is not the Micah of the biblical prophetic book that bears that name; that Micah won’t come on the scene for another five hundred years or so.

2a. And he said unto his mother, The eleven hundred shekels of silver that were taken from thee, about which thou cursedst, and spakest of also in mine ears, behold, the silver is with me; I took it.
Micah’s story begins midstream with a verbal response to a spoken curse. A large sum of silver was stolen from Micah’s mother, and in reaction, she condemned the person who took it. She harbors a desire for retribution and wishes injurious harm on the thief—whoever he is.

The sum of eleven hundred shekels of silver represents remarkable wealth. It is one hundred ten times more than the annual stipend offered to Micah’s priest (Judges 17:10). In terms of weight, 1,100 shekels weigh more than twenty-three pounds! Additionally, this specific and sizable amount matches what each Philistine ruler paid Delilah to betray Samson in the previous chapter (Judges 16:5). There is no direct link between the two events or amounts (Delilah’s total is multiplied by five). Still, readers naturally connect the figures and are meant to do so. In both instances, the sum is linked to betrayal, faithlessness, and grand liberality.

Micah admits that he heard his mother’s curse and that he is the thief. Presumably, he does so because he wants her to withdraw the denunciation. Otherwise, he fears it spells his doom. People throughout the ancient Near East understood such declarations as effective in revengeful power.

Micah may be assumed to be the head of this household because the narrative does not mention his father.

2b. And his mother said, Blessed be thou of the Lord, my son.
Micah’s mother quickly blesses him, hoping to reverse the curse she previously pronounced. As with curse formulae, residents in the ancient Near East believed declarative blessings like this to be effective in power. She invokes the name of the Lord, suggesting her devotion to the God of Israel.

The Lord’s name is used similarly, however, even in non-biblical writings of the time, alongside the fictitious gods of other nations. Ancient artifacts like scrolls of magic and stone inscriptions named deities in such ways. So, we can’t assume the level of this woman’s fidelity from her words alone. The Law of Moses addresses this irreverent use, warning the Israelites not to take the Lord’s name in vain (Exodus 20:7; Deuteronomy 5:11). Micah’s mother is doing everything she can to revoke her earlier wish for harm.

Resolved Mystery
Many years ago, my diamond and sapphire ring disappeared. I often wondered if I had misplaced it. Every time I searched for it, the thought crossed my mind that someone might have taken it. If that were the case, I knew my search was in vain.

If someone stole it, only one person could have done so. Each time the thought flashed through my mind, I pushed it away. He was my son—I couldn’t bear to consider it seriously. However, I knew my son was lost and trying to find his way. He was barely an adult and making unwise decisions. He’d done a lot of things, but stealing? From me?

A few years later, my son came to me and confessed. He had indeed taken that ring, and it was gone for good. Unexpectedly, I was relieved and thankful. It wasn’t my inattentiveness that had lost such a beautiful gift from my husband! I finally knew what had happened to it. The admission birthed newfound respect for my son, and our relationship began mending.

Micah’s mother met his confession with thankfulness rather than anger. More than that, she gave him a blessing. That forgiveness, that relief, that blessing—they resonate with me. When your flesh tells you to hate—to retaliate—do you have the strength to bless instead?
—PM

B. Imaged Idol (vv. 3–4)
3. And when he had restored the eleven hundred shekels of silver to his mother, his mother said, I had wholly dedicated the silver unto the Lord from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee.
To further avoid the repercussions of the curse, Micah returns the money, and his mother claims that it was dedicated to the Lord. In the process of making idols, it was considered necessary to first dedicate (or sanctify) the materials used. They were consecrated, or set apart, for this particular use. Micah’s mother’s words are confusing because they twist the idea of things declared holy unto the Lord with an action expressly forbidden by the law. Silver can certainly be sanctified for the Lord’s purposes, as with offerings for use in the tabernacle (compare Exodus 25:3; 26:19–21; 31:4; 38:19–27). But the law prohibits making idols (Exodus 20:23; Deuteronomy 7:25).

Nevertheless, the Israelites frequently struggle against forming idols—or worse, they don’t struggle against doing so (Exodus 32). Such figurines were common in the ancient Near Eastern cultures that surrounded them.

While idols of various types could be either graven or molten, the description of the image made here denotes both a sculpting process and the overlay of molten metal. Ancient idol makers often carved an image out of wood and covered it with bronze, silver, or gold (compare Jeremiah 10:2–4; Revelation 9:20).

The text mentions two restorations: Micah returns the silver to his mother, and then she states she will return it to him. It is unclear whether she is communicating that she intended the silver for use in constructing an idol before it was stolen or that her intention is new. If the purpose is new, Micah’s mother desires the idol’s creation as an additional protection against the curse she uttered.

4. Yet he restored the money unto his mother; and his mother took two hundred shekels of silver, and gave them to the founder, who made thereof a graven image and a molten image: and they were in the house of Micah.
After Micah returns the funds, his mother moves forward with her plan and uses a portion of the money to make the idol. The difference in sums is confusing. Although the woman claims she’s dedicated the full amount to making an idol, she ultimately uses only two hundred shekels. The remaining nine hundred units disappear from the story.

The term founder signifies a worker who specializes in refining metal. These craftsmen purified, poured, shaped, dipped, and cast metals (compare Isaiah 40:19). Occasionally, Scripture refers to the Lord utilizing a similar refining process as He molds, shapes, and purifies His people (Psalm 66:10; Isaiah 48:10; Malachi 3:3).

The metal worker specifically makes a graven image for Micah’s family. The creation of this idol goes directly against God’s second command to Israel: “Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth” (Exodus 20:4). The specific form of this image is unknown, but idols in the region often take anthropomorphic (human-like) shapes (Psalm 115:4–7; Isaiah 44:13). The family not only commissions the creation of the false god, but then they set it in a prominent place in Micah’s house!

C. Private Priest (vv. 5–6)
5a. And the man Micah had an house of gods, and made an ephod, and teraphim.
A house of gods was a sacred space in an ancient Near Eastern home that was designed for the residence of a deity. A shrine like this one, on a family’s property, is thought to be a way to secure divine favor. The Hebrew phrase translated house of gods here is the same as is used to refer to the tabernacle at Shiloh (Judges 18:31).

The Lord prohibited setting up sanctuaries like Micah’s as alternatives or even supplements to His designated place of worship (Deuteronomy 12:1–7). There was to be a single place of worship for the Israelites as a protection against the pagan worship practices of the surrounding nations. Despite his family’s relative proximity to Shiloh and God’s instructions, Micah creates a personal shrine.

The sacrilege goes on: Micah makes an ephod. This is a garment the priests wear while serving in the tabernacle (Exodus 28:2–14; 39:2–7). Micah’s replication of this priestly attire copies pieces of God’s instructions but is a departure from God’s stated intentions. The exact use of such an item outside of the tabernacle is unclear.

The exact nature of teraphim remains debated as well. It is a plural Hebrew word that elsewhere refers to idols (example: 1 Samuel 15:23). The most common interpretation is that they were representations of ancestors who maintained a link with the family beyond the grave. This veneration of the dead was yet another prohibited practice (Leviticus 19:28; Deuteronomy 14:1–2).

5b. And consecrated one of his sons, who became his priest.
The word consecrated translates a Hebrew idiom also found in Leviticus 16:32. It refers to what may be called ordination; the same term also appears, with slightly different Hebrew spelling, in Exodus 29:9. The expression is literally “filling the hand,” symbolizing endowing the person with authority. Either physically or metaphorically, Micah places the idol(s) in his son’s hands, installing him as a priest over their household cult.

Shrine of the Times
My husband and I had dinner at a friend’s house one evening. The conversation turned to hockey, a very well-loved subject for the men. During their discussion, the friend showed my husband his “hockey room” devoted to celebrating the LA Kings. There were signed jerseys on the wall, albums of hockey cards neatly shelved, patches galore, and pendants lined up like crown molding. Bobbleheads, ornaments, signed pictures, and game pucks filled the room. Honestly, it was a bit overwhelming, and the reverence on this man’s face was unmistakable. Even my husband was taken aback—and the Kings are his favorite team as well!

My husband’s friend didn’t have a personal relationship with the team. He venerated their iconography and identified himself with them—but he wasn’t a player. There is a line between fandom and idolatry. We must be on guard to know the difference. What or who holds the highest priority in your life?
—PM

6. In those days there was no king in Israel, but every man did that which was right in his own eyes.
This verse summarizes the core problem: Israel lacks a central authority, and the people choose to dismiss God’s laws in favor of personal options. It is the first appearance of a refrain that echoes throughout the book of Judges (18:1; 19:1; 21:25). God explicitly declared that the Israelites were not to live this way—“every man [doing] whatsoever is right in his own eyes”—after entering the promised land (Deuteronomy 12:8). Rather, God calls His people to do what is right in God’s eyes (Exodus 15:26; Deuteronomy 12:25–28; 13:18). Micah, his family, and the Israelites as a whole are mired in a place that God warned them to avoid.

II. Misguided Engagement (Judges 18:18–19, 27)
A lot happens in the twenty-four verses that intervene between our lesson texts. A Levite from Bethlehem travels into the hill country and encounters Micah (Judges 17:7–8). Micah invites him to stay, and the opportunistic Levite is inducted into priestly service for Micah in the household shrine. Micah pays him an annual salary plus room and board (17:10–12). Micah believes the result will be to encourage the Lord’s blessings (17:13).

Eventually, spies from the tribe of Dan show up at Micah’s house (Judges 18:2). They are on a scouting mission, looking for a new place for their tribe to settle (18:1). The Danites have been assigned land like the other tribes (Joshua 19:40–48), but they have been unable or unwilling to take possession of it by overcoming the Amorites who dwell there (Judges 1:34). Therefore, the tribe looks elsewhere for suitable habitation.

While spending the night in Ephraim, the spies recognize the Levite’s voice and ask him to inquire of God whether their journey will be successful (Judges 18:3, 5). The Levite tells them what they want to hear (18:6). So, the spies return home, gather six hundred troops, and head back into the region of Ephraim to acquire the land (18:9–11). En route to their destination, the Danite army stops at Micah’s house and loots his sanctuary (18:17).

A. Persuaded Priest (vv. 18–19)
18. And these went into Micah’s house, and fetched the carved image, the ephod, and the teraphim, and the molten image. Then said the priest unto them, What do ye?
The Danites are no more attentive to the commands of God than Micah. Instead, they approach Micah’s house as pillagers. The word these refers to the five men who initially visited Micah’s house and shrine (Judges 18:2). They observe the standard practice of conquerors in the ancient Near East as they strip the “temple” of its valuables. The Danites take Micah’s idols as talismans of favor for their mission. With a “might makes right” mentality, they act with impunity because they have six hundred armed men guarding the entrance (18:16–17).

The Levite protests the theft and sacrilege, blind to the irony of his complaint. His question, What do ye?, could be asked of him too, as an illegitimate priest administering a household cult.

19. And they said unto him, Hold thy peace, lay thine hand upon thy mouth, and go with us, and be to us a father and a priest: is it better for thee to be a priest unto the house of one man, or that thou be a priest unto a tribe and a family in Israel?
The offer the Danites make to the Levite is the same as the one Micah made—be a father and a priest to us (Judges 17:10). The position of a father means acting as an authoritative voice and advisor (compare Genesis 45:8). They ask him to halt his objection and then offer him a deal, which the opportunistic Levite takes (Judges 18:20). The Danites’ offer amplifies the Levite’s perceived influence.

B. Cruel Conquest (v. 27)
27. And they took the things which Micah had made, and the priest which he had, and came unto Laish, unto a people that were at quiet and secure: and they smote them with the edge of the sword, and burnt the city with fire.

Micah realizes his idols and priest are gone and calls his neighbors together, hoping to fight the looters (Judges 18:22). After catching up to them, the Danites easily convince Micah to return home, lest he suffer worse loss (18:25–26).

As the army arrives at the town of Laish, the men are well beyond the area designated as Dan’s inheritance (Joshua 19:40–47). Their position marks the northernmost part of Israel.

The army’s pillaging continues. The Danites overpower the people of Laish and eventually settle there themselves (Judges 18:28, not in today’s text). At first glance, their actions toward the city resemble God’s instructions regarding entering the land and taking possession (Deuteronomy 7:1–5). Yet the Danites act against the Law of Moses, as Judges 18:28–31 indicates.

Conclusion
A. Maintaining Continuity
Micah, his mother, the Levite, and the Danites all illustrate the problems associated with each person doing what is “right” in their “own eyes” rather than that which is right in God’s eyes (Judges 17:6; compare Deuteronomy 12:28). There is a danger in establishing one’s own rules—and every person plays a role in either furthering obedience to God or perpetuating degradation and dishonesty.

Unfortunately, the choices of the players in today’s account resulted in a cult being established in the northern region of Israel. Micah’s idol(s) and the illegitimate priesthood led by his Levite are both reiterated and reinforced by later generations (compare 2 Kings 17:32). Hundreds of years later, first Jeroboam and then Jehu describe Dan as a pilgrimage site for idol worshipers (1 Kings 12:28–30; 2 Kings 10:29).

God’s covenant emphasized remembrance and the responsibility each family must take to pass along God’s instructions (Deuteronomy 6:6–7). Errors occur because of both pride and ignorance. It takes humility to correct and to be corrected. It takes time and intention to teach the ways of God. Believers must positively—not passively—reinforce consistency in faith. True discipleship requires lifelong learning, submission to instruction, regular remembrance, and communal accountability.

B. Prayer
Father God, we thank You for preserving Your Word. Help us receive guidance from it in every way. May we remember Your miraculous and loving provision from one generation to the next. In Jesus’ name we pray. Amen.

C. Thought to Remember
Know Scripture and put it into practice.

Questions
1. Micah was from which region? (Ephraim, Benjamin, Dan) Judges 17:1
2. How many shekels of silver did Micah’s mother use to make an idol? (two hundred, six hundred, eleven hundred) Judges 17:4

10/10/2026

Sunday School 🏫 Lesson: October 18th please see 👀our page 📄 for full lesson

10/10/2026

Sunday School Lesson: October 18th
An Unlikely Deliverer
Devotional Reading: Ecclesiastes 7:1–13
Background Scripture: Judges 3

Judges 3:15–23, 30
15 But when the children of Israel cried unto the Lord, the Lord raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man lefthanded: and by him the children of Israel sent a present unto Eglon the king of Moab.
16 But Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment upon his right thigh.
17 And he brought the present unto Eglon king of Moab: and Eglon was a very fat man.
18 And when he had made an end to offer the present, he sent away the people that bare the present.
19 But he himself turned again from the quarries that were by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him.
20 And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of his seat.
21 And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:
22 And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out.
23 Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them.
30 So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years.

Key Text
When the children of Israel cried unto the Lord, the Lord raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man lefthanded. — Judges 3:15a

Generations: From Canaan to Jerusalem
Unit 2: From Settled People to Judges
Lessons 5–8

Lesson Aims
After participating in this lesson, each learner will be able to:
1. Summarize Ehud’s role in liberating Israel.
2. Explain the role of judges in Israel’s history and leadership.
3. Write a prayer asking God to deliver them from a difficult situation (or specific place of oppression).

Lesson Outline
Introduction
A. Surprising Solution
B. Lesson Context: Literary
C. Lesson Context: Historical
I. Public Tribute (Judges 3:15–18)
A. Deliverer with a Mission (v. 15a)
B. Delegate with a Weapon (vv. 15b–18)
Know Your Enemy
II. Private Message (Judges 3:19–23)
A. Deceit (vv. 19–20)
B. Dispensation (vv. 21–23)
III. Peace Regained (Judges 3:30)
Masterful Strategy
Conclusion
A. Uniquely Equipped
B. Prayer
C. Thought to Remember

How to Say It
Ehud Ee-hud
Gera Gear-ra (G as in get)
Gilgal Gil-gal (G as in get)
Joab Jo-ab
Othniel Oth-ni-el
Reuben Roo-ben

Introduction
A. Surprising Solution
It was my last Sunday at the church I attended through college. It was the weekend of my graduation. The minister called me to the front of the church and announced my plans for further education at a seminary hundreds of miles away. What he didn’t know was that although my departure date was imminent, I was stressed because I didn’t know where I was going to live. The new university did not have on-campus housing set aside for seminary students, and I had only briefly visited the town before acceptance. I was unfamiliar with the area and had no connections.

After the church service, my friends and family said goodbye and wished me well. An older couple hung back and approached me at the very end. They were unknown to me and knew nothing about my plans before that day. The couple told me they used to live in a town not far from my future school, and they still owned a house there. They offered it to me on the spot as a place to live while I attended seminary. I was thoroughly surprised by God’s method of provision!

God often prepares help for us long before we know what we need. Sometimes, that help shows up in unexpected ways or through unlikely people.

B. Lesson Context: Literary
When we hear the word judges, the first image that may come to mind is that of officials adjudicating legal disputes. But that was not their primary task in the book of Judges. Their recorded actions reveal that they were chiefly deliverers or (in an earthly sense) saviors. Judges 2:16 reveals this meaning: “Nevertheless the Lord raised up judges, which delivered them out of the hand of those that spoiled them.” The book of Judges is largely a compilation of narratives depicting these valiant deliverers for the Israelites during times of oppression. The book begins with events just before Joshua’s death. The parallel information in Joshua 24:28–31 and Judges 2:6–10 purposefully links the books chronologically.

C. Lesson Context: Historical
Joshua 5:13–12:8 details the Israelites’ military exploits in taking possession of the land that God promised; this was in accordance with God’s instructions in Deuteronomy 20:16–17 (see Lessons 3–4). But even after the Israelites defeated thirty-one kings (Joshua 12:24), the Lord cautioned that there was much more to conquer (Joshua 13:1–17). The caution became an accusation in Judges 1:1–2:3, as the narrative describes a mixture of success and failure. At a place called Bochim (meaning “weeping”), the angel of the Lord reminded the Israelites that their failure to finish the conquest amounted to disobedience (Judges 2:2).

The long-term result of the Israelites’ disobedience was a repeated need—over more than three hundred years!—for strong leaders to be deliverers because of a cyclical pattern of sin. As noted in Lesson 6, the resulting “sin cycles” were characterized by the four-stage sequence of duplicity, disaster, distress, and deliverance (see a fuller explanation in last week’s Lesson Context).

The first recorded deliverer-judge was Othniel, who served forty years in that capacity (Judges 3:7–11). His time frame was perhaps 1373 to 1334 BC. But after his death, the Israelites needed another savior. The Israelites found themselves subjugated by King Eglon of Moab. With help from his neighboring allies, the Ammonites and Amalekites, King Eglon ruled over a portion of the territory of Benjamin and the region assigned to the tribe of Reuben. Eglon’s base of power was “the city of palm trees”—that is, Jericho (compare Deuteronomy 34:3; Judges 1:16). We speculate that he set up court there to better keep an eye on the Israelites, whom he oppressed for eighteen years.

I. Public Tribute (Judges 3:15–18)
A. Deliverer with a Mission (v. 15a)
15a. But when the children of Israel cried unto the Lord, the Lord raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man lefthanded.
God is rescuing the children of Israel through the efforts of a man named Ehud (Judges 3:12–14). He is the second recorded deliverer of God’s people during the period of the judges, serving in that capacity from approximately 1319 to 1239 BC (Judges 3:30). Scholars consider him a “major” judge because his recorded account includes extensive details. The same Hebrew letters for Ehud’s name are found in Psalm 28:7, where the word is translated “praise.”

The Israelites are subject to oppression by the Moabites. The root of their oppression is the declaration in Judges 3:12 that the Israelites “did evil.” Elsewhere, this phrase is followed by an identification of the evil as idolatry; therefore, it’s reasonable to conclude that the sin here is the same (compare Judges 2:11–13; 3:7; 10:6). The fictitious gods the Israelites have been serving have not helped them. So, as a last resort, they cry out to the Lord, and He raises them up a deliverer.

The text provides what may strike us as a peculiar detail about Ehud: he is lefthanded. This detail is essential later in the account (Judges 3:21, below). It’s natural to think that this description refers to Ehud’s dominant hand being his left. However, it could also mean his right hand is limited or disabled. Another possibility is that Ehud is a warrior purposefully trained to utilize his left hand for battle (compare Judges 20:16). Or it may be that Ehud is ambidextrous (compare 1 Chronicles 12:1–2). For the mission ahead, however, he will use his left hand for a specific reason (see below).

There is a certain irony here in that Ehud is also a Benjamite because the Hebrew name “Benjamin” means “son of my right hand.” In ancient Near Eastern culture, the right hand signifies a place of honor, trust, and authority (examples: Psalms 45:9; 110:5; compare Acts 7:55–56). By contrast, being positioned at a person’s left hand could signify dishonor (example: Matthew 25:41). But neither of these meanings seems to be in view here.
Ehud’s left-handedness, paired with his identification as a member of the tribe of Benjamin, holds significance when considered in light of Judges 20:13b–16 and 1 Chronicles 12:1–2 (noted above). The Benjamites’ capability of ambidextrous warfare gives them a significant advantage. Soldiers of the era typically held their shields in their left hand and their weapons in their right hand, making them vulnerable to opposing soldiers who did the opposite.

Unlike many other judges, the text gives no indication of God’s Spirit coming upon Ehud for empowerment (compare Judges 3:10; 6:34; 11:29; 15:14). Rather, Ehud’s divine commission flows from the gifts God has already given to him: valor, weaponry, skill, and cunning. These are all things Ehud has cultivated, which God puts to use at the right time.

What Do You Think?
Is it more common for God to empower someone suddenly for an immediate task or utilize previously honed skills?
Digging Deeper
Are there skills you sense God calling you to increase?

B. Delegate with a Weapon (vv. 15b–18)
15b. And by him the children of Israel sent a present unto Eglon the king of Moab.
In the ancient Near East, subordinated people sent tribute to ruling powers. Israel’s present to Eglon the king of Moab indicates Moab’s control over them. A typical tribute might be sent to appease ruling forces, but it also took the form of oppressive taxes of precious metals, grain, livestock, or unusual artifacts (examples: 2 Kings 16:7–8; 17:3–5; 2 Chronicles 17:11). At worst, tribute could be demanded by those in power in the form of forced labor (example: 1 Kings 4:21).

The territory of Moab is on the eastern side of the Dead Sea, near its southern end. As the first generation of Israelites who escaped from Egyptian bo***ge made their way toward the promised land, they were careful not to provoke the Moabites (Deuteronomy 2:9). Even so, Numbers 22–25 record hostility and undue fraternization between the Moabites and God’s covenant people as the Israelites made their way to the Jordan River.

Know Your Enemy
“We have met the enemy, and they are ours!” declared Commodore Oliver Hazard Perry after his naval victory on Lake Erie in the War of 1812. A century and a half later, a 1970 Earth Day poster restated his proclamation with a twist: “We have met the enemy, and he is us!”

Remembering when you were your own worst enemy is usually not too difficult. You spoke when you should have kept quiet. You didn’t speak up when necessary. You let emotions govern your response to a situation. The list is endless. But these examples raise a question: Should we try to forget or remember such failures?

One can make the case either way, and it is important to consider the terms and context carefully. The book of Judges reveals that the ancient Israelites were their own worst enemies because they did not remember and learn from their sinful past. They squirm under the consequences of their mistakes and call out to God. He often rescues them, but just a few verses later, they are depicted as falling back into the cycle of sin. The neighboring nations may oppress them, but God allows it because of their actions and decisions. Sometimes, the only person to blame is oneself. Are you in that camp?
—RLN

16. But Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment upon his right thigh.
Our modern concept of a dagger is that of sharp, pointed knife. But the word being translated here is also translated as “sword” in numerous other places (example: Judges 4:15). Perhaps to keep his mission and intent a secret, Ehud made the blade himself. A cubit translates to about eighteen inches. Scholars guess this length is probably a “short cubit,” closer to fourteen inches—the span from one’s elbow to the knuckle of a closed fist. Certainly, the knife’s size and shape fit Ehud’s frame so that he could carry it on his thigh.

Soldiers draw swords from across their bodies, typically reaching for the hilt with their dominant hand. The majority are right-handed. Therefore, they draw their swords from their left side. Royal guards might, thus, inspect only the left side. In any case, Ehud’s intent to hide the weapon is obvious.

17. And he brought the present unto Eglon king of Moab: and Eglon was a very fat man.
Traditionally, translators and scholars consider the description of Eglon to mean he is very obese. The word translated as fat, however, is sometimes a signal of health (example: Psalm 73:4). It can refer to plumpness (compare Genesis 41:2). But it also describes the excellent health given to Daniel and his friends after they ate only vegetables and drank water for days (Daniel 1:15). In Eglon’s case, the description follows the abundance and prosperity he enjoys as the reigning and oppressive king; he savors the plentiful life.

18. And when he had made an end to offer the present, he sent away the people that bare the present.
Ehud travels with an entourage. The way Ehud arrived and now departs gives the visit an air of being official. He and his companions appear deferential. The group’s presence is also necessary to bring the entirety of their present to the king—assuming it is heavy enough to require a crew to bare it. Ehud and his retinue present the tribute to Eglon together. The reason Ehud then sent away his traveling companions is explained next.

What Do You Think?
Is it easier to follow through with obedience to the Lord in a group or as an individual? Why?
Digging Deeper
How does individual responsibility factor into the spiritual life?

II. Private Message (Judges 3:19–23)
A. Deceit (vv. 19–20)
19. But he himself turned again from the quarries that were by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him.
We get the impression that Ehud initially departs with his retinue but then appears to change his mind after traveling the short distance to Gilgal. There is more than one town named Gilgal in the Old Testament. One such town is about seventeen miles northwest of Jericho. That is the Gilgal of 1 Samuel 7:16 and 2 Kings 2:1, so it is not the one mentioned here.

The name Gilgal comes from a Hebrew word meaning “circle” or “rolling” with connotations of a “circle of stones.” It suggests this town is connected with nearby quarries and is a prominent landmark outside Jericho. In this location, such stones would be erected in dedication to the cultural gods of the area (compare Deuteronomy 7:5, 25; 12:3; 2 Kings 17:41; 2 Chronicles 34:3–4). They would also be used as a memorial or monument and could stand as a boundary marker.

Since this particular Gilgal stands near Jericho (Judges 3:13), its location coincides with where the Israelites set up camp after crossing the Jordan (Joshua 4:19; see Lesson 2). There, Joshua commanded God’s people to erect twelve stones from the Jordan River to memorialize their entrance into the promised land. The action was to help them remember that God brought them across on dry ground (4:20–24).

Regardless of the geographic marker’s significance, Ehud returns alone to the palace to accomplish his real mission. The tribute has established trust with Eglon, giving the impression that Ehud is a dutiful, subservient Israelite. Ehud uses that trust to obtain the king’s attention and earn a private audience. The idea of a secret entices the king. He sends his royal attendants away.

What Do You Think?
Why do secrets pique human interest? What is it about them that entices us?
Digging Deeper
Are secrets always bad? Consider these “secret” places of hiddenness in God (Psalms 27:5; 31:20; 91:1; 139:15).

20. And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of his seat.
The summer parlour is a private space for the king. Translated literally from the Hebrew, it means “roof-chamber of coolness.” It is a well-ventilated upper room built on a flat rooftop with many windows for breezes. We don’t know the time of year this meeting occurs, but the average daily temperature from late May through early October in modern Jericho exceeds 90°F. The chamber is separate from the king’s main audience chamber on the ground level, making it an excellent place for a personal conversation. Judges 3:24 implies that this room includes Eglon’s chamber for toileting.

Ehud evokes Eglon’s interest, and the king rises from his seat. Ehud uses a plural word for God, which may tempt Eglon to believe he will receive an oracle from “the gods.” He is so interested in it that he stands up! Kings do not usually change their posture in the presence of underlings. His choice to rise is even more surprising, given his obesity. Ancient kings deeply desired knowledge of future events to maintain control.

What Do You Think?
What is the role of anticipation or expectation in delivering a message? What makes a message compelling?
Digging Deeper
How might your answer influence the delivery of the gospel through preaching? Evangelism?

B. Dispensation (vv. 21–23)
21. And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly.
With the king moving toward him, Ehud takes full advantage of the situation and acts quickly. Ehud can lunge forward faster than the obese king can move backward. As with Joab’s murder of Amasa (2 Samuel 20:9–10), the motion of his left hand draws no suspicion—at least, none in time for a suitable reaction.

22. And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out.
On the nature of the dagger, see the commentary on Judges 3:16 above. Such weapons have three primary parts: a handle (or haft), a blade, and a cross guard to separate the handle from the blade. As the phrase cross guard implies, its function is to guard the user’s hand from crossing into the sharp blade. In doing so, it also limits the pe*******on depth of the weapon. The fact that Ehud’s blade enters Eglon’s belly completely, handle and all, indicates that the sword lacks such a cross guard.

23. Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them.
The details of Ehud’s escape are not clear. The departure hinges on the meaning of the word porch, but this is the only place in the Old Testament where this Hebrew word is used. Perhaps it is a roof exit. In any case, Ehud somehow leaves the king’s chamber without raising an alarm and locks the doors. Because the doors are locked, the servants give the king privacy. As they wait, believing Eglon is using the restroom, Ehud flees (Judges 3:24–26).

What Do You Think?
Ehud used cunning and strategy to defeat Eglon. Is strategy appropriate in our spiritual lives?
Digging Deeper
What role might strategy play in gaining maturity, defeating enemies, or trampling temptation?

III. Peace Regained (Judges 3:30)
After Ehud flees from Jericho, he calls the Israelites to arms and leads them into battle (Judges 3:26–29). Ehud boldly asks Israel to follow him because he knows the Moabites are demoralized.
30. So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years.

Like many judges who govern after Ehud, he assists God’s people in subduing their enemies (compare Judges 4:23; 8:28; 11:33). The term subdued signifies bending the knee—the Moabites now submit to Israelite power and rule for the next eighty years. This period probably represents two generations and is the longest span of peace recorded in the book of Judges.
Masterful Strategy

During the Trojan War, the Greek leader Odysseus led his army in a shrewd and cunning maneuver. After a ten-year-long siege on the city of Troy, which brought little success, the Greeks concocted a new scheme. They built an enormous wooden horse, hid soldiers inside, and pretended to desert the war. The Greek army sailed away.

When the Trojans found the wooden horse, they believed it was abandoned. They dragged the giant equine into their city and declared victory. During the night, the hidden Greek soldiers emerged. They traveled to the city gates and opened them, enabling the rest of the Greek army to return and sack the city.
Victory often requires dexterous problem-solving and creativity. What is the role of acumen, shrewdness, and wise perception in the life of a modern believer (consider Matthew 10:16)?
—BRT

Conclusion
A. Uniquely Equipped
King Eglon fell to a single blow without struggle—the fatal stroke made by a man he failed to perceive as a threat. The secret “message” was a verdict of judgment executed by Israel’s deliverer: the oppression of God’s people was terminated. Although the Israelites once again had done evil in God’s sight, when they cried to Him in their misery, He faithfully answered (Judges 3:12, 15). Ehud’s proficiency with his left hand specially positioned him in this situation. He faithfully honed his unique talents and bravely used them when God asked him to move on Israel’s behalf.

Ehud’s story, like all of Israel’s judges, illustrates the cycle God’s people repeated time and time again after the era of Joshua’s leadership. Through the judges, God showcases His desire for partnership with humanity. Although God seeks, saves, empowers, and redeems, He often desires to employ people in the process. Sometimes He finds a willing person (example: Isaiah 6:8), sometimes He finds a reluctant person (example: Exodus 4:13), and sometimes He finds no one (Ezekiel 22:30).

There is a cliché in Christian circles that says, “God does not call the qualified; He qualifies the called.” Sometimes, God prepares people for work they will do long before they know the details. Ehud emerged to solve an eighteen-year-long subjugation. He planned diligently before acting boldly. Waiting upon the Lord is a fundamental exercise of faith, and it can take years before the Lord’s solution arrives. In the meantime, we must keep the faith, follow the commands He gives, and trust the work He is doing.

B. Prayer
Father God, You are our rescuer and redeemer. Thank you for preserving Your people despite cycles of faithlessness. Thank you for hearing us when we cry out to You. Prepare us for devoted service to You and others. Hone our skills and talents so we will be ready when You call us to action. In Jesus’ name we pray. Amen.

C. Thought to Remember
God uses people you wouldn’t expect.

Questions
1. King Eglon of Moab was a very _____ man. Judges 3:17
2. Ehud drew a hidden weapon out of his left boot. T/F. Judges 3:21
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