Judges 3:15-25 meaning

But when the sons of Israel cried to the Lord, the Lord raised up a deliverer for them, Ehud the son of Gera, the Benjamite, a left-handed man (v 15). Once again, Israel’s suffering under foreign oppression leads them to cry out to the Lord. In response, God raises up Ehud as a deliverer. Ehud is described as a Benjamite and notably, as a left-handed man. This detail about his left-handedness is significant because it plays a crucial role in his strategy to deliver Israel. In the tribe of Benjamin, there were known to be a number of left-handed warriors (Judges 20:16), and being left-handed could have given Ehud a tactical advantage, as opponents would not expect him to wield a weapon with his left hand. Some studies show that only 10% of people are left-handed.

And the sons of Israel sent tribute by him to Eglon the king of Moab (v 15). Ehud’s role as the one who delivered the tribute to Eglon places him in a unique position to carry out his mission. The tribute was possibly a form of tax or payment imposed by Eglon on the Israelites as a sign of their subjugation. By being the one to deliver this tribute, Ehud gains access to the Moabite king.

Verse 16 explains Ehud’s unique preparation for his visit with the king: Ehud made himself a sword which had two edges, a cubit in length, and he bound it on his right thigh under his cloak (v 16). Ehud crafts a double-edged sword, about a cubit (roughly 18 inches) long. The fact that he binds it on his right thigh is important because it would be unexpected. Most warriors, being right-handed, would carry their weapon on their left side. This concealment allows him to pass unnoticed by the guards, as the Moabites would not anticipate a left-handed attacker. They would not likely check his right thigh for potential weapons.

Ehud then presented the tribute to Eglon king of Moab. Now Eglon was a very fat man (v 17).

The climax of the story begins in verse 19: But he himself turned back from the idols which were at Gilgal, and said, ‘I have a secret message for you, O king.’ And he said, ‘Keep silence.’ And all who attended him left him (v 19).

The author of Judges mentions that there were idols at Gilgal (v 19), a place that had special historical importance for Israel (Joshua 4:19-20, 5:9) but had now become associated with pagan worship. This mention might suggest that the Moabites had set up idols there, further revealing their oppression over Israel. Ehud uses the pretext of a secret message to gain a private audience with Eglon. The king, intrigued by the promise of a secret, dismisses his attendants, leaving himself alone and vulnerable.

Ehud came to him while he was sitting alone in his cool roof chamber. And Ehud said, ‘I have a message from God for you.’ And he arose from his seat (v 20).

The cool roof chamber was probably a private, upper room designed to catch breezes and provide relief from the heat. Ehud’s statement that he has a message from God for Eglon (v 20) probably appealed to the king’s curiosity or fear. Ehud arose from his seat to draw nearer to the king, as though to speak a secret meant only for Eglon’s ears. Indeed, Ehud did have a message from God.

Finally, after the detailed build-up of this story, Ehud takes action, explaining all of the information written in the previous verses. Ehud stretched out his left hand, took the sword from his right thigh and thrust it into his belly (v 21). Utilizing the element of surprise, Ehud draws the concealed sword with his left hand and plunges it into Eglon’s abdomen. The sudden, unexpected nature of the attack leaves Eglon defenseless.

The handle also went in after the blade, and the fat closed over the blade, for he did not draw the sword out of his belly; and the refuse came out (v 22). The graphic description emphasizes the completeness of the act. The sword is buried so deeply that the fat of Eglon’s body closes over it, and the text notes that the refuse came out, suggesting that Ehud’s thrust may have punctured Eglon’s intestines, nonetheless causing a fatal wound.

Then Ehud went out into the vestibule and shut the doors of the roof chamber behind him, and locked them (v 23). Since this is a mission of stealth and secrecy, Ehud is careful to lock the doors behind him, ensuring that the king’s death is not immediately discovered. This gives him time to escape.

When he had gone out, his servants came and looked, and behold, the doors of the roof chamber were locked; and they said, ‘He is only relieving himself in the cool room.’ (v 24). The servants, noticing the locked doors, assume that Eglon is using the bathroom facilities. This assumption delays their discovery of his death, further aiding Ehud’s escape.

They waited until they became anxious; but behold, he did not open the doors of the roof chamber. Therefore they took the key and opened them, and behold, their master had fallen to the floor dead (v 25).

The delay caused by the servants’ misinterpretation of the situation allows Ehud to make a clean getaway. When the servants finally unlock the doors and enter, they find their king dead, too late to track down the assassin. This further shows God’s providential protection over Ehud so that he can successfully carry out his mission.

The story illustrated in Judges 3:15-25 shows God’s deliverance of Israel through a daring and unconventional strategy. Ehud’s left-handedness, a rare attribute, becomes the key to Israel’s liberation. In Israel’s (Jacob’s) blessing to his youngest son Benjamin, he says,

“Benjamin is a ravenous wolf;
In the morning he devours the prey,
And in the evening he divides the spoils.”
(Genesis 49:27)

The Benjaminites are famously a tribe of warriors (Judges 20:21-25, 1 Chronicles 8:40, 12:2, 2 Chronicles 14:8), just like Israel’s blessing implies. Ehud lives out the blessing in his mission to kill the king.

The narrative emphasizes the importance of divine guidance and resourcefulness in overcoming oppression. Despite Israel’s repeated disobedience, God remains faithful to respond to their cries for help, raising up leaders like Ehud to deliver them from their enemies.