Jude — Capítulo 3

3:1-4 The ongoing presence of the Philistines and Canaanites in the land had an instructional purpose. Skills in warfare were necessary for survival in the ancient world. God allowed a continuing presence of enemies, but they would become his provision for Israel’s training and well-being.

3:3 The Philistines were never listed with the native Canaanite tribes; they were invaders from the sea who settled on the southwest coast of Israel in about 1200 BC. The Philistines were organized into five cities, each with its own ruler (cp. 1 Sam 6:16-17). They are included here with the Canaanites, anticipating the prominent role they would have as Israel’s major foe from Samson’s time onward. • The text includes Sidonians and northern Hivites to show that Israel’s ideal boundaries were well to the north and east of what they actually possessed. • The Hivites were Canaanite (Hamitic) peoples (Gen 10:17); little is known about them. The Gibeonites, who tricked Joshua (Josh 9:3-27) were Hivites. • Baal-hermon is possibly the largest of the three peaks that make up Mount Hermon in the northeast corner of Israel; Lebo-hamath, in southern Lebanon, marks Israel’s northernmost ideal boundary (1 Kgs 8:65).

3:5-6 Israel failed God’s test (3:1-4). Intermarriage led Israel to worship in the fertility cult of the Canaanite gods.

3:7-11 The account of Othniel is typical of the cycles in Judges. Evildoing led to apostasy, most frequently in the Baal and Asherah cults (see study notes on 2:11-13; 6:25-32). Apostasy provoked the Lord and resulted in foreign oppression. Then the cry of the people evoked divine compassion and the raising up of a rescuer-judge as the agent of God’s Spirit. The rescuer ended the oppression, and the land enjoyed a period of peace before the cycle started again. Othniel depicts an ideal judge.

3:8 Cushan-rishathaim means “Cushan of Double Wickedness.” • Aram-naharaim means “Aram of the Two Rivers”; it is thought either to refer to the region between the Euphrates and Balih Rivers in Mesopotamia or to be equivalent to Mesopotamia (a word that means “Midst of the Two Rivers,” the region between the Tigris and the Euphrates).

3:12-30 In this epic account of intrigue and cunning, Ehud manifested heroic qualities when a coalition of nations from east of the Jordan penetrated the hill country of Ephraim and Benjamin. The cycle follows formulaic language and highlights the repeated apostasy of the people once again. 3:12-13 The people of Moab and the Ammonites were descendants of Lot’s incestuous relationship with his daughters (Gen 19:30-38). Despite their kinship with Israel, both nations were Israel’s enemies. • The Amalekites were nomads who had attacked Israel in the desert, and toward whom unbroken hostility had been commanded (Num 24:20; Deut 25:17-19). That the three nations joined in coalition probably reflected their growing fear of Israelite expansion.

3:15 left-handed (literally restricted in the right hand): This characteristic enabled Ehud to hide his weapon on the right hip. The Greek Old Testament translates this phrase to mean “ambidextrous.” The term used here is associated with the tribe of Benjamin (“son of my right hand,” Gen 35:18; see Judg 20:16) and was connected with heroic military skills (cp. 1 Chr 12:1-2). • The tribute money was either pieces of metal or, more likely, agricultural goods requiring a team of bearers (Judg 3:18).

3:16 A knife for cutting would have a single blade. This doubled-edged dagger was fashioned to facilitate driving it into a victim.

3:19-21 The message had to be secret to ensure that Ehud would be left alone with the king; it had to be from God to guarantee that the ploy would be effective. Eglon probably stood up because he expected some kind of message from the Lord, which is precisely what he received. 3:19 Gilgal became the Israelites’ initial base of operations after they crossed the Jordan and was the site of important events associated with the conquest (Josh 4–6). The stone idols may have been a pagan shrine created from the twelve stones that Joshua set up (Josh 4:20). Later, Gilgal was still an important center for the faithful (1 Sam 7:16) and for idolators (Hos 4:15; 9:15; 12:11; Amos 4:4; 5:5).

3:20 The cool upstairs room was probably some kind of rooftop chamber, a common summer meeting place in hot countries.

3:23 and escaped down the latrine: The latrine might have been similar to those in medieval Europe, where it was not uncommon for a latrine to extend out from the wall of a building, with an external chute not unlike today’s laundry or chimney ash chutes.

3:24-25 While the king’s servants, perhaps reacting to familiar odors, dithered over protocol for a king with bowel problems, Ehud made his escape.

3:26 Seirah is unknown, but it was accessible to the hill country, from which Ephraim and Benjamin could be rallied.

3:27-28 sounded a call to arms (literally blew a trumpet): The trumpet blast and the call “Follow me” were accompanied by the assurance of divine victory through the God-appointed rescuer.

3:31 Shamgar is nowhere specifically identified as an Israelite or as a judge (see 5:6-7). • son of Anath: Anath was perhaps a Canaanite goddess or shrine (cp. 1:33, “Beth-anath”); from similar references in ancient literature, some have seen him as part of a Canaanite warrior class.