THE WARS OF THE LORD (7)
[p. 350] THE WARS OF THE LORD (7)
Judges 1:1 - 20; Judges 4:1 - 9
JT Attention was called to a statement in this book, namely, the wars of Canaan. It says, “And these are the nations that Jehovah left, to prove Israel by them, all that had not known all the wars of Canaan; only that the generations of the children of Israel might know war by learning it, at the least those who before had known nothing thereof”, (Judges 3:1,2). It is therefore important that we keep this passage in mind in considering the subject before us.
The wars of Canaan have a peculiar place, and those who did not experience them were at a certain disadvantage; hence the book of Judges has in view a great change of circumstances in relation to war. Correspondingly, unless we understand something of the wars of Canaan, we too are at a disadvantage, and if God allows subsequent wars, it is that we might know war by learning it. To this end certain Canaanitish families were left in the land for Israel’s and our profit. The principal battles, as we saw last time, were Jericho, Ai, Gibeon, and Merom. The battle of Gibeon (chapter 10), is outstanding in the sense that heaven directly intervened, God hearkening to the voice of a man.
JS Speaking of the wars of Canaan, is this character of conflict brought about by Satan disputing our right to the heavenly inheritance?
JT That is right. As partakers of the heavenly calling we dispute his right to be in heaven; hence the Canaanites who were in the land of promise had to be overthrown. This anticipates the war in Revelation 12, in which we learn that Satan and his angels are to be literally cast out. At the present [p. 351] time it is the attitude the saints take and what is brought about in us as a consequence, by the power of God. We apprehend our place in the heavenlies — are seated there anticipatively — and are not darkened by satanic influence.
FL What is the distinction between the wars of the Lord and the wars of Canaan? Is the latter a consequence of the former?
JT I think the wars of the Lord are properly wilderness wars. The term is found in Numbers 21, the book of Numbers referring to the wilderness. Of course we regard the wars of Canaan, too, as the wars of the Lord, only that the distinction, which may be made for our profit, is that the wars of the Lord, as in the wilderness, contemplate Romans and Corinthians, whereas the wars of Canaan contemplate Ephesians peculiarly. We find the title “Lord” in relation to Ephesus in Acts 19. It has a great place there as corresponding with the captain of Jehovah’s host in the book of Joshua.
JHE So “our struggle is not against blood and flesh, but against principalities, against authorities”, etc. (Ephesians 6:12).
JT That is the heavenly warfare, and is exactly what is alluded to in the wars of Canaan.
AFM So in Ephesians 6 we are exhorted to “be strong in the Lord”. Would that be a similar thought to the captain of Jehovah’s army?
JT Yes. It is the Lord militarily; whereas the Lord in Romans and Corinthians has more to do with ourselves, as subduing us, and establishing authority over us. In Ephesians it is the Lord as dealing with the powers of darkness in the heavenlies.
AFM In Ephesians 6 we are exhorted to stand, having accomplished all things. Does that imply that the territory had already been taken?
JT I think so. The allusion is to heavenly ground taken in a moral sense by apostolic power,
[p. 352] the apostles took the territory, and I think that Joshua 10 alludes to a man in Christ. It is the place that man has in the conflict as corresponding with Paul’s ministry.
ANW What part of the Ephesian armour suggests aggressive warfare?
JT The sword, I think.
ANW Is there any other part?
JT Well, the feet shod with the preparation of the glad tidings of peace, and prayer. The armour is defensive, but the sword is offensive, and the feet shod with the preparation of the glad tidings of peace contemplates a forward movement — the acquirement of heavenly territory. It is not merely that I am forgiven, but that I might be acquired for heaven; I belong to the elect.
AFM Why is it “the preparation of the glad tidings of peace”?
JT It is characteristic of Ephesians. Peace between God and men, and peace among men is the result.
FL The feet shod with the preparation of the glad tidings of peace is followed with the prayer that the apostle might be enabled to make known the mystery of the glad tidings. That would go beyond the proclamation of the forgiveness of sins.
JT The mystery would involve the heavenly side, in view of which he was labouring.
WB-w 2 Corinthians 12 brings forward “a man in Christ”. Is that preparatory to taking the heavenly territory?
JT That is what I thought; “a man in Christ” involves Paul’s ministry, indeed, the conquest of Canaan involves his ministry; it is the heavenly side of the truth, and therefore Joshua 10 has a unique place. The attack at Gibeon was not directly against Israel, but against persons who were in covenant relation with them. Whatever the circumstances [p. 353] the Gibeonites were now on the side of God’s people.
CAM Connecting 2 Corinthians 12 with Joshua 10 is very interesting; Paul’s day, in a sense, is lengthened out.
JT Yes. It is Paul’s day that is lengthened. It is he that contemplates the world in reconciliation. The lengthening out of the day points to the lengthening out of the dispensation, the acceptable year of the Lord.
FL It is very beautiful, is it not, to see that such people as the Gibeonites are in covenant relation; they are entitled to the protection of the God of Israel?
JT And they were attacked accordingly by the combination of these five Canaanitish kings, which brought on the great battle of Gibeon, and disclosed the place man had. Joshua was not simply the military leader, but a man who had influence in heaven.
WB-w The Gibeonites would represent the Gentiles coming in under Paul’s ministry.
JT Yes, corresponding somewhat with Ruth.
CAM “Behold, he is praying” (Acts 9:12), would be a wonderful start to Paul’s day; God listening to the voice of a man.
JT Quite so. Showing the great power that man has in heaven.
JTJr Is there any link between those reigning in Corinth and the kings in Joshua?
JT It is remarkable the prominence that kings have in Joshua. Israel overthrew thirty-one kings. The apostle was aiming at the overthrow of the reigning element at Corinth.
AFM Would Jericho set forth something significant inasmuch as Israel overthrew it at the beginning of Canaan warfare? What does Jericho specifically stand for?
[p. 354] JT It illustrates the world as entrenched in men, who discerning the great power that has come in by the gospel and the presence of the Spirit here, seek to resist it; this opposition brings into evidence the power of the testimony, in overthrowing the world in men’s souls.
WB-w Is the antitype of this seen in Acts 2 — Peter’s preaching was used to the conversion of three thousand in one day?
JT Yes, the world was overthrown in them; its authority was destroyed by their acceptance of Peter’s word and by being baptised. They continued steadfastly, we are told, in the apostle’s teaching. The teaching of the world is henceforth renounced. The teaching of the apostles represents the authority of God, and they persevered in the fellowship of the apostles, in breaking of bread and prayers; these things and the other things beautifully mentioned following, showed that the world was overthrown in them. That is the idea, I think, and the Lord added to that.
AP Jericho was accursed, which meant destruction. Does it connect with the thought of Anathema Maranatha in the New Testament?
JT Yes, it was morally ended. It is only a question of time; the five kings in chapter 10 were hanged on trees, and Israel’s captains put their feet on their necks. The world in that way is anticipatively overthrown; in due time it will come to pass literally.
AP There are two divisions in chapter 10, one is when Joshua came up from Gilgal and then when he went back to Gilgal. That has to do with the general defeat; but the death of the five kings is treated separately. What would you say about that?
JT It makes clear that there was no thought of relinquishment in Joshua’s mind until the victory was completed; hence the kings are dealt with as representatives of the Canaanitish element.
FL [p. 355] Would this matter of judgment be seen in what is overthrown in the souls of men by the power of the Holy Spirit? In John 16:11 it says, “of judgment, because the ruler of this world is judged”.
JT I think that is what is meant. The Spirit would bring in a “demonstration” of that. “And having come, he will bring demonstration to the world, of sin, and of righteousness, and of judgment”, (verse 8). That is, He brought in a demonstration in those converted, the thing was manifestly there. I think that is the idea in the book of Joshua, in type, the world is overthrown in certain ones, and that is sufficient to establish the principle.
ANW When you speak of the power in Man in the heavens, have you the thought that Christ ascended on high and “led captivity captive”?
JT That is what I understand. Psalm 68 would refer to that. It is brought in in Ephesians, “Thou hast received gifts in man” (verse 18); that is, the power given is greater than the power of Satan.
FL In other words, it can only be understood in connection with Man in the Person of Christ in exaltation.
JT Our being brought into warfare shows that we are no longer babes, but take part in the war as men.
WB-w Have you any thought about the five kings being hid in the cave? What would the cave represent in Paul’s ministry?
JT It suggests what is very ignominious. They are imprisoned alive and then hanged, and then the captains put their feet on their necks. It shows the utter abhorrence of what they represent, and Joshua kept that in mind at the victory. We are apt to neglect at the time of victory the feelings suitable to that occasion, but Joshua fully executed the curse as a witness to the mind of heaven.
WB-w “The God of peace shall bruise Satan under your feet shortly”, (Romans 16:20).
ANW The Lord says, “I beheld Satan as lightning falling out of heaven”, (Luke 10:18). That would convey the mind and judgment of heaven.
JT The word “falling” would show how ignominious the fall would be.
FL Acts 19 gives a magnificent display of spiritual power in overcoming the elements of demon worship and the like, which illustrates that of which we are speaking.
JT The seven sons of Sceva were treated most ignominiously; they represent the perfection of satanic power. Acts 19 corresponds antitypically with the book of Joshua, especially chapter 10. Great power was manifested in Ephesus; even napkins taken from Paul’s body caused diseases to depart and demons to go out.
FL It is stated in Acts 19 that the image of Diana fell down from heaven, but in regard to the Lord He came down.
JT Yes, and the assembly in the Revelation is seen as coming down.
JS With reference to the scriptures in hand, what would Adoni-Bezek represent?
JT That leads us on to Judges. It is well to keep in mind what was remarked in relation to chapter 3, that the wars are educational in Judges, to remind us that we have to learn war, especially as coming in after apostolic times. We have to admit that we do not know much of the wars of Canaan. Adoni-Bezek was a man of great power, but he owns the judgment of God upon him, which is somewhat in keeping with Rahab’s attitude. He is deprived of his power, but not put to death. This reminds us that discrimination is to be used in dealing with our enemies.
CAM Referring to learning war by “those who before had known nothing thereof” — does that bring it down to the present day?
JT Yes. It is well to accept that we are not in apostolic times.
CAM So that church history is not complete until all have learned something of war.
JT Yes; the Canaanitish element is allowed to continue to this end. All the wars of Canaan are found in the book of Joshua; we must become conversant with all of them.
CAM You were saying that wars in Judges were not on the same dignified plane as the wars in Joshua; but I suppose the variety in this book would show how very educational they are.
JT In Judges you have no general or leader such as Joshua. The angel of the Lord leaves Gilgal and goes to Bochim, which shows that we are on lower ground, and God takes up one after another sovereignly. The book begins with the fact that Joshua is dead.
ANW Much of chapter 1 is taken up with what they did not dispossess. Does that confirm what you were saying?
JT I think that is what we find, speaking generally. The house of Joseph took Bethel, but after Judah’s success, it is what the people failed to do.
FL Is there any significance in Jerusalem being brought in and dealt with?
JT It is an important item in the position. What particularly stands out in chapter 1 as encouraging is that the people still recognised Jehovah. They were not yet choosing leaders of their own; so that the position generally is wholesome.
FL It is not contemplated that any believer would count himself out of these exercises. Every believer should have an interest in the wars of Canaan.
JT Yes, and the children of Israel are subject [p. 358] so far; they ask Jehovah as to leadership and He gives Judah first place. The next thing seen is that Judah is brotherly; he asks his brother Simeon to go with him.
JTJr Is that illustrated in Peter — first ... Peter — he and John went up together to the temple? Is that the brotherly element?
JT Yes; what a beautiful combination these two made!
JS In Luke 9, the twelve are sent out, corresponding with Joshua; in Luke 10 the seventy are sent out. Would that agree more with our day?
JT Yes, it is an additional provision, involving, I suppose, a sense of responsibility, the Spirit supporting it. That goes on to the end.
AP Is it not interesting when you come to the sovereign side in 1 Corinthians, that the gift of governments comes in there rather than in the letter to the Ephesians?
JT Yes, that was needed at Corinth.
FL It is beautiful to see in Peter and John, in the early chapters of the Acts, the brotherly way in which they worked together.
JT And then to observe the mutual result after their great service and great suffering in chapter 4. It says, “they came to their own company”; that is, they sought the company of the saints and merged there, so it is not now Peter and John, but “the apostles”. That is the brotherly spirit, so that however distinguished you may be, you are glad to return to your own company and merge with them, those whom God may be using; in that way you are preserved from ambition and a desire for prominence.
ABP We also have the word of Ananias to Saul, “brother Saul”, and later the linking of Barnabas and Saul, and still later the selecting of [p. 359] Silas by Paul. Would these instances further illustrate the brotherly spirit?
JT Yes. You get it in the epistles also; those to the Corinthians particularly emphasise the brother.
CAM To refer to the wars in Judges again for a moment, there is a decline in the history of that book, so that it becomes very individual at the end.
JT Yes, after the first chapter individuals come into prominence, inclusive of Deborah and Jael, women who acquire prominence in the war, but the Spirit of God, I think, brings forward at the outset certain circumstances, which existed later than what we get in chapter 3, in order to give us a good start. He brings certain things forward for our encouragement, which is always a great thing in warfare, because we are so apt to be discouraged. Paul says, “if there be any virtue and if any praise, think on these things”, (Philippians 4:8). That is an important matter in warfare, especially in these days, because the enemy’s aim would be to dishearten those who lead in it, by the adverse happenings.
JS A right objective is needed, as seen in Judah, who said to Simeon, “Come up with me into my lot”.
CAM It was just opposite to the way Adoni-Bezek had conducted his war. He evidently deserved what he got.
JT Yes; although he was a man not to be despised, because he bows to the government of God. This I think should be linked with the moral power that would mark the brotherly combination of Judah and Simeon. “They brought him to Jerusalem”, where heavenly influence would prevail.
JS He recognises that the government of God against himself is right.
JT Yes; he calls to mind what he had done with the seventy kings — he was a ruthless sort of man — and yet he justifies the government of God.
FL [p. 360] So that he dies, so to speak, in the circle of the saints, as under the government of God. He was as one brought back to the proper place in God’s dealings.
JT Speaking in a spiritual sense, one can die easier in Jerusalem than elsewhere!
AFM In this book of Judges some leading thought prevails. In which part of the book is this seen?
JT I think the highest level is chapter 1. This level is later reached by individuals perhaps, but you have a collective level in chapter 1 which is not reached afterwards; it is seen in the place Judah has; we have to remember that Genesis gives him the royal place. It involves the sovereignty of God and I believe that is what stands out in this chapter and gives an excellent start: we are on the ground of Judah — “the sceptre will not depart from Judah ... until Shiloh come, and to him will be the obedience of the peoples”.
FL Caleb and Achsah follow on in the spirit of that.
JT Yes. The spirit of Judah is seen in them; Othniel develops, I think, into the characteristic military leader of the book. He is one of the leaders upon whom the Spirit came, in fact, it says, the Spirit was upon him; (chapter 3:10). It is a feature to look for; victory can only be accomplished in the power of the Spirit; Achsah his wife had the right idea in asking for springs of water, which imply the Spirit. Caleb, her father, had a great appreciation of the inheritance. He was a man of “another spirit”, and had wholly followed the Lord; being a family man, his daughter knows how to speak to him, and knows that he has resources. Her husband needed those great resources, for he had to meet the king of Mesopotamia, the land of “two rivers”, involving resources; Othniel’s hand therefore prevailed against him.
WB-w Would Othniel represent the overcomer?
JT I think he does. His family setting, both in regard to his wife and father-in-law, helped him in this. The family of faith and its resources are represented in Caleb.
JTJr Othniel’s wife urged him in the right, not in the wrong direction; she urged him to ask her father for the field.
JT That is a good word for all wives, for they should help their husbands in the spiritual direction; she asked for springs of water from her father.
ABP There is no hope of reclaiming Christendom today, but we must hold tenaciously to the household, must we not?
JT Yes, and the distinction Joseph has in chapter 1 is in that connection — the house of Joseph is mentioned twice and in securing Bethel, “Jehovah was with them” and “they let go the man and all his family” who aided them in the enterprise.
AFM You spoke of the house of Joseph exhibiting “peculiar strategy” at Bethel.
JT Yes; they “sent to search out Bethel; now the name of the city before was Luz. And the guards saw a man come forth out of the city, and said unto him, Show us, we pray thee, how we may enter into the city, and we will show thee kindness”, (verses 23,24). I think we ought to notice the man and his family, and how the house of Joseph secured the house of God through the man. The family idea seems to have a place in the chapter, as in Caleb and then in Joseph. Joshua, who was of the house of Joseph, had asserted the principle of the household of faith before his death; (Joshua 24:15).
CAM I suppose this would link with what [p. 362] happened at Jericho: this man being saved and his house, Rahab having had the same experience.
JT She, however, “dwelt in the midst of Israel”, but the man in Luz did not.
AP It is interesting that not only is the man saved, but his family. Will you say some more about that?
JT It is an important subject, we were noticing in Exodus 12 that the general instructions in regard to the passover provides for the salvation of the firstborn, but when Moses presents the thing, he epitomises and also puts in words that do not appear in what Jehovah said to him; that is, he is the minister and brings the truth to the people so that they can understand; he gives a spiritual fulness to his communications, and further says, your houses are to be saved, not only your firstborn.
AP In view of going to Bethel, Jacob told his household to put away their strange gods and cleanse themselves.
WB-w The man “went into the land of the Hittites, and built a city, and called its name Luz, which is its name to this day”, (verse 26).
JT Evidently he did not follow up his advantage, for he went back to the old name. He did not appreciate the house of God.
FP Referring to Caleb as giving character, we might call attention to what he said to Joshua, “And Moses swore on that day, saying, The land whereon thy feet have trodden shall assuredly be thine inheritance, and thy children’s for ever! for thou hast wholly followed Jehovah my God. And now behold, Jehovah has kept me alive, as he said, these forty-five years, since Jehovah spoke this word to Moses, when Israel wandered in the wilderness; and now behold, I am this day eighty-five years old. I am still this day strong, as in the day that Moses sent me: as my strength was then, even [p. 363] so is my strength now, for war, both to go out and to come in. And now give me this mountain” (Joshua 14:9 - 12). It is beautiful to see how all this shines in Judges 1.
JT You have rich thoughts throughout the chapter, and if we cherish them, we shall maintain the high level that God intends, so as to be in keeping with the wars of Canaan.
AFM While the man at Luz failed to live with Israel, the children of the Kenite “went and dwelt with the people”.
JT Yes; evidently they dwelt with the children of Judah. Compare their later history (chapter 4); 1 Samuel 15:6,7; 1 Chronicles 2:55; Jeremiah 35.
JS In verse 19 we see that Judah took possession of the hill country, but did not dispossess the inhabitants of the valley because they had chariots of iron. What would you make of that?
JT It was to their discredit. I suppose they were not fully equipped, although they could have been. Chariots of iron were overcome later in the army of Sisera. “Then Sisera gathered together all his chariots, nine hundred chariots of iron”, (chapter 4:13). He was overthrown, so it was not creditable to Judah that they did not overthrow these enemies. Jehovah was with them, however, in taking possession of the hill country.
AR Would the rich thoughts of chapter 1 be further seen in the selection of Othniel in chapter 3? He took Kirjath-sepher.
JT Yes; he overcame the “city of the book”. That is what is to be noted, too, in warfare, the avoidance of reading matter that deadens our souls. That is a great detriment in spiritual warfare. Othniel would avoid all that would defile and deaden his soul. I think he represents a man of resourcefulness because he had to meet the king of Mesopotamia, “Syria of the two rivers”. In natural territory rivers [p. 364] afford resourcefulness. It says he judged Israel and went out to war, and the Spirit was upon him, implying, I think, that he is the outstanding military leader of the book of Judges.
CAM I suppose we have to appreciate the victories in the Acts in order to achieve victories today.
JT Yes, the reading of the Acts of the apostles fills your soul with great and rich thoughts, they stand us in good stead, in the isolated conflicts of our times; it is a great thing to have our souls nourished with the rich thoughts of apostolic times.
FL At Ephesus the books were burned, and a new and precious literature replaces them.
JT Yes; following on the record of the burning of the books it is said: “Thus with might the word of the Lord increased and prevailed”, (Acts 19:20).
JHE How would you regard the Jebusites; (verse 21)?
JT They represent the enemy, I think, in the place (Jerusalem) of light and rule.
JHE Is it not remarkable that Paul was a Benjamite, and the Philippian jailor calls for light?
JT The Jebusites would be in a position of darkness really, because if the world looks in the wrong direction for light, it gets darkness. We read of “the universal lords of this darkness”, (Ephesians 6:12). In Paul you have light. The Philippian jailor asked for lights. He had been influenced by the Jebusites before. Being a government man, he would be ruled by the principles of Rome, whereas now he wants light, and he gets it. That would be like the overthrow of the Jebusites in his soul.
CAM The Jebusites really waited until David’s day before they were dealt with.
JT Yes, quite so. Jerusalem was not properly taken until then, but, as remarked, it comes in here significantly.
[p. 365] ABP The light the Philippian jailor received seems to connect with the house of God and the circumstances surrounding it. He was told that he would be saved — “thou and thy house”.
AP The Macedonians were looking in the right direction for light: “the man” in the vision asked Paul to come over and help them.
APT What you said encourages in connection with occupation with what would not lower the standard. I was thinking of Paul in the end of 2 Timothy; he is buoyant in overcoming! The enemy was against him, but he says, “the Lord stood with me, and gave me power”, and further, “The Lord shall deliver me from every wicked work, and shall preserve me for his heavenly kingdom; to whom be glory for the ages of ages. Amen”, (chapter 4:18). Would not that sustain us despite the enemy’s attacks? As good soldiers, we should be occupied with what is positive.
JT Yes; victories in the military field should certainly have as great a place as defeats; what one finds in the constant battles of every day is, we are apt to think of the things that are against us, instead of thinking first of what is for us. I believe that is what Paul meant, to be occupied with what is good and in our favour.
FL Although there may be education, there is no encouragement in defeat.
RDG Joshua and Caleb in searching the land were occupied with what was good.
JT Caleb stilled the people, and told them of the good — a very fine service.
AR In regard to maintaining the high level, the apostle says, “And the things thou hast heard of me ... these entrust to faithful men, such as shall be competent to instruct others also”, (2 Timothy 2:2); then he says, “as a good soldier of Jesus Christ”
([p. 366] verse 3); would that be the idea of a soldier maintaining the truth as he had heard it?
JT Quite so. 2 Timothy fits in with Judges; it is to make us good soldiers. “The things thou hast heard of me in the presence of many witnesses”, reminds us of what we were saying about the wars of Canaan, the positive things of apostolic times. How great a thing it is to have our souls nourished in the thoughts, even if we cannot have fully the actual things conveyed!
FL 2 Timothy is really a counterpart of Judges. I was thinking of Othniel.
JT It is. The intent of that epistle is to make good soldiers of us. The first great and good soldier presented is Othniel. It says, “Jehovah raised up a saviour to the children of Israel, who saved them, Othniel the son of Kenaz, Caleb’s younger brother”, (chapter 3:9). The name of saviour is very remarkable as applied to one man in those days. Then “the Spirit of Jehovah was upon him”. Usually the Spirit came upon a person in view of service, but, with Othniel, as with Joshua, the Spirit was there, that is, he follows on Joshua properly as being the same kind of man, “a man in whom is the Spirit” (Numbers 27:18) was said of Joshua; of Othniel it is said “the Spirit ... was upon him”, (Judges 3:10). Then the next man after him is Ehud, who represents, I think, one skilled in the word of God.
FL He was armed with a sword?
JT Yes, of a cubit length; it was definite measure. He knows the kind of weapon he has and uses it accordingly; the full measure of what he had is used, so that it entered into the man and accomplished the result intended. The idea is to get the word into people so that it works effectively.
AFM He made him a sword having two edges of a cubit length. He did not borrow it!
JT You can see how that would correspond [p. 367] with these rich thoughts we have been speaking of in Ephesians, the sword of the Spirit is the word of God.
FL With a sword of eighteen inches you would have to get very close to the person to use it.
JT It was not a conflict at a distance.
ANW He says, “I have a word from God unto thee”, confirming the character of the sword he had.
AR The king that he overcame was “a very fat man”. Would you say a word about that?
JT He would be a very fleshly-minded man, a man that lived after the flesh; and his soldiers were like him — “all fat”. They all fell — ten thousand of them.
JS They took their ease.
JT Like Moab, who had not been “emptied from vessel to vessel”. They were undisciplined people, very difficult to overcome, but Ehud was in the power of the word of God and employed careful strategy. He must have been a man of great balance and thoughtfulness.
Rem Why does it say he was left-handed?
JT To show that he was an irregular sort of man; he is not typical of a “college man”, a man “trained for the ministry”; but his very irregularity gave him an advantage.
CAM God takes up the most unlikely for His work.
AP Is there not a certain kind of irregularity all through this book suggesting that we should be prepared to meet all opposition?
JT Quite so. Unlikely persons taken up.
AFM Ehud was “bound as to his right hand”. He was not a man from the seminary, or regularly educated.
FL The character of Eglon, who met his doom here, is seen in Philippians 3:19: “whose end is destruction, whose God is the belly”.
AR Through the overcoming of this element, “the land had rest eighty years”.
JT “And Moab was subdued that day under the hand of Israel. And the land had rest eighty years”, (verse 30). It shows how great and far-reaching the victory was. Then the next man is Shamgar, who slew six hundred Philistines with an ox-goad — another unlikely weapon of warfare.
FL It was very unique.
JT Quite so. You have to judge these weapons by their results as used; you may criticise a man’s methods, but he does the work needed. The ox-goad, I suppose, would mean a man of experience, involving discipline; the ox knows the goad, it keeps him in his place. Power lies in keeping in the place that God assigns us.
AP You would have in mind the household and one’s position in it, the ox-goad was used evidently on the farm. “The ox knoweth his owner”.
JT I think the thought is that Shamgar himself was a disciplined man.
AFM Saul of Tarsus was not a disciplined man. He kicked against goads.
ABP But later he says, “I buffet my body”, (1 Corinthians 9:27).
JT I think that is implied here “lest after having preached to others I should be myself rejected”. He had power as disallowing the flesh and retaining the place assigned to him by the Lord.