Read Judges 6:25-32

Nobody likes it when their idols are cut down. Our idols reflect our sinful desires, whether as individuals or as groups. Whether they are an ideology, a practice, or a physical object, idols are very precious to us. When they are shown to be the impotent things they are compared to God, trouble is not far behind.

Gideon discovered this lesson very early in his mission from God to rescue God’s People from the menace of Midian. His first act, at God’s command, was to cut down the local idols to the false gods which divided the loyalties of God’s People. This placed a demand on Gideon, as it did on God’s People; to choose God over the false gods who cannot fight for themselves. That same demand falls on us today.

The evening after God commissioned Gideon, and Gideon built an altar to God at Ophrah (v.24), God once again spoke to Gideon. The message this time was a command.

“Take your father’s bull, and the second bull seven years old, and pull down the altar of Baal that your father has, and cut down the Asherah that is beside it and build an altar to the Lord your God on the top of the stronghold here, with stones laid in due order. Then take the second bull and offer it as a burnt offering with the wood of the Asherah that you shall cut down” (vv.25-7).

This command was a demand. If Gideon was to deliver his people, it was not enough to treat the symptoms; that is, their oppression by Midian. If Gideon was to deliver his people, he needed to treat the cause of their oppression; their divided loyalties.

This divided loyalty was symbolised by the idols that Gideon’s own father had established for the locals, to the Canaanite gods Baal and Asherah. Gideon was to attack this idolatry by cutting it down, and reconsecrating it to God by building an altar “in due order” following the commands in Deuteronomy 12:3 and Exodus 20:24-5 and sacrificing a bull to God on it.

Two sets of altars stood in close proximity. One to God, and one set to false idols. This could not stand. Baal might be happy to share the idolatry and immorality of false worship with Asherah, but God will not share worship of himself with anything else.

Gideon recognised the demand, and heeded it. But Gideon was not yet a brave man, still the guy like you or I who fearfully threshed his wheat in secret to avoid the eye of Midian. Gideon “took ten men of his servants and did as the Lord had told him” (v.27) but did so at night “because he was too afraid of his family and the men of the town to do it by day”. 

Gideon knew that he was cutting down idols, and that it would upset the locals who had become accustomed to the “sacrifices” and “worship” given to Baal and Asherah. While perhaps some might question him for obeying God by night, at least he obeyed!

Gideon’s fear of the locals was not unfounded. “When the men of the town rose early in the morning, behold, the altar of Baal was broken down, and the Asherah beside it was cut down, and the second bull was offered on the altar that had been built” (v.28).

Shock! Horror! Breaking News! The local mob stir to answer “Who has done this thing” before word arrives that it was Gideon, son of Joash (v.29).

The mob want their vengeance for the cutdown of the idols, telling Joash to “bring out your son, that he may die” for daring to do such a thing (v.30). The crisis caused Joash to come to his senses at least, as he challenged the locals saying essentially “If Baal is a God, let him kill my son himself!” (v.31).

No lightning came from the sky to smite Gideon, so the matter was decided. Gideon was given a new name – Jerubbaal, meaning the one who contends with Baal. Gideon fought Baal, and demonstrated Baal was a useless idol without minions to do his bidding. Gideon spiritually cleansed his little part of Israel. The Midianites were next.

It should not surprise us that the locals reacted to Gideon’s act as they did. We can expect exactly the same today when we stand up and point out the impotence of our culture’s idols; its passions and desires worshipped through culture and legislative change. 

Money, sex, power, expressive individualism; these are the idols of our age. Like Gideon, we are called to stand and declare that there is only one God, even if it attracts the anger of the locals. We must fear God, rather than man.

But we must also look to our hearts for idols. Any sinful desire that divides our loyalties between it and God is an idol that must be cast down, and the ruins sanctified. Thankfully, through Christ’s blood and the Holy Spirit’s help, we are enabled to heed God’s exclusive demand.

Read Judges 6:11-24

What skills and attributes do you need to serve God? Does God only call people who meet certain standards to serve and honour him? While God does set standards for those he calls to Eldership or the Diaconate, in general God calls us despite our sinful inadequacy to serve and enjoy peace with him.

In Judges 6:11-24, God calls Gideon to lead Israel in throwing off their Midianite oppressors. God approaches Gideon in his weakness, commissions Gideon with a promise, and assures Gideon with a sign. Gideon realises the heights of God’s holiness and the terror of his inadequacy, but experiences the peace with God that ultimately comes to us all through Jesus.

The first ten verses of chapter six establish the need for another Judge to lead God’s People in driving out their oppressors. The Midianites are like locusts on the land, taking all the food and resources and leaving the Israelites impoverished and hiding their crops to have something to eat.

It is in that context that God approaches Gideon in his weakness. Gideon, like the rest of God’s People, are fearful of the Midianites and their locust-like ways. Gideon “was beating out wheat in the winepress to hide it from the Midianites” (v.11), which is not the standard way of beating out wheat. 

Normally, to separate the wheat from the chaff, large open spaces were used to allow the wind to carry away the chaff. Gideon instead is hiding his wheat in a winepress (which is designed to not let contents escape), to avoid detection.

As Gideon was hiding his wheat in the winepress, “the angel of the LORD came and sat under the terebinth at Ophrah” (v.11) which belonged to Gideon’s father, and announced to fearful Gideon “The LORD is with you, O mighty man of valour” (v.12). God declared Gideon a man of valour, because God was with him.

Gideon responded by asking why, if God was with Israel (not just him), then why were the Midianites oppressing them (v.13)? God had already answered this question when he sent the prophet to Israel (vv.8-10).

As this question from Gideon missed God’s point, and had already been answered anyway, the passage moves to God commissioning Gideon with a promise. This promise was already given in verse 12, it is repeated again.

“Go in this might of yours and save Israel from the hand of Midian; do not I send you?” (v.14). God would specifically be with Gideon. Specifically to save Israel. God was sending Gideon.

Gideon’s response showed his hesitancy to step into the role God was commissioning him to. He questions how he could be Israel’s saviour, given he was the youngest son of the weakest clan of Manasseh (v.15).

God’s response emphasises his adequacy in Gideon’s inadequacy. “I will be with you, and you shall strike the Midianites as one man” (v.16). Just as with Moses (Exodus 3) and Joshua (Josh. 1) before, God would empower a reluctant leader to serve him.

Despite this promise of sufficiency in God, Gideon wanted a sign (v.17). He wanted to know that the promise was truly from God. So God assured Gideon with a sign.

The angel of God waited as Gideon prepared a meal for him, a process which would have taken some time (vv.18-9). Then, Gideon followed instructions to lay these on a rock, with the broth poured over (v.20). Would God accept the offering?

The answer was yes, as the angel’s staff touched the rock, which erupted with flame and turned the dampened meat and bread into cinders! At the same time, Gideon’s visitor vanished (v.21).

Only at this point did Gideon realise that the messenger was not just from God, but was God. This realisation brought fear, not assurance (v.22).

Despite this, God followed up his sign with words of comfort to Gideon. God spoke to Gideon from the sky, telling him “Peace be to you. Do not fear; you shall not die” (v.23). Gideon accepted his commission, rested in this assurance, and built an altar there that spoke of the peace which comes from God (v.24).

While Gideon’s response of terror might seem odd to us, it reflects his view of God’s holiness which we forget or downplay today. God’s holiness is awe inspiring. It causes terror, it caused grown men to faint (Daniel 10, Revelation 1:17).

It is only as we grasp God’s holiness and our sinfulness that we can truly grasp the wonder of peace with God. God’s mercy is so great because his holiness is so great. His forgiveness and grace are so amazing because of how far we fall short of his glory.

This peace was available to men like Moses, Joshua, and Gideon, because of Christ’s holiness. Christ’s holiness given to us, and our sinfulness paid for by his death on the Cross, is the reason we have peace with God. It is the reason that, like Gideon before us, our inadequacy is made more than adequate to serve God.

Read Judges 6:1-10

You would think that after God’s mighty acts of salvation, God’s People would stay on the straight and narrow. Sadly, this was not what happened. God’s People once again forgot God’s goodness to them and fell into sin. 

You would think that after God’s mighty act of salvation, we would stay on the straight and narrow. Sadly, this is not what happens. We often forget God’s goodness expressed to us through Jesus, and fall into sin.

Often in these situations, God disciplines us to draw us back to him. When we cry out, God will deliver us. But sometimes, before doing so God reveals the reasons for the discipline first, so that we might follow the path of holiness. Yet this discipline and criticism, just as in Judges 6, comes with the promise of his goodness and grace towards us.

After Deborah and Barak’s victory over Sisera and Jabin, the land was at peace for forty years (5:31). God’s deliverance of Israel from her oppressors led to songs of praise, which should have reminded God’s People of their saviour and encouraged them to thankful obedience.

Sadly, as before, this did not happen. “The people of Israel did what was evil in the sight of the LORD” (v.1) once again, inviting God’s anger and discipline once again.

This discipline came in the form of the Midianites, from the south (v.1). In Deborah and Barak’s day, salvation in the form of rain sent by God to bog down Sisera’s chariots came from the south (5:4). Now discipline comes from the south.

The description of the discipline Israel endured is quite detailed. At first is a slightly cryptic statement – “the hand of Midian overpowered Israel, and because of Midian the people of Israel made for themselves the dens that are in the mountains and the caves and the strongholds” (v.2). Why would Israel see the need to hide away in caves and dens, or build forts to hide inside?

The answer is that the Midianites were like a horde of human locusts. Whenever Israel planted crops for food to eat, “the Midianites and the Amalekites and the people of the East would come up against them” (v.3).

Then they would eat. They would “devour the produce of the land, as far as Gaza, and leave no sustenance in Israel and no sheep or ox or donkey” (v.4). They came with the animals and stripped the land clean of food; just like locusts, the book of Judges describes them (v.5).

Imagine years of this. You plant your crops to feed yourself, your kids, and your animals. And then the Midianites come like a swarm of locusts, swallowing it all up. You are tired, defeated, hungry, and poor. Feeding yourself and those you love is hard. You have to hide as much food as you can in caves and dens. No wonder Israel was brought low by Midian, and “the people of Israel cried out for help to the LORD” (v.6).

In this situation, no doubt God’s People wanted God to strike down the Midianites as he had oppressors beforehand. But this is not God’s first act in response to their cry for help.

Instead, God sent a prophet (vv.7-8), because Israel needed to know why they were in that position. What they need is a miracle of deliverance, yes, but before that they need a reminder. It was not a random chance that saw them subjected to Midian’s stripmining, but God, whose voice they did not obey when they worshipped once again the false idols of the land (v.10).

Yet in this reminder, there is also a reminder of God’s goodness, graciousness, and past acts of salvation. God reminds them of who he is, in relation to them: the God who rescued them from Egypt and gave them the land they dwelt in (vv.8-9). None of these things were what they deserved, yet God had mercy on them.

While these words instead of acts might seem mean, they are actually kind. The prophet sent by God expresses God’s sympathy for their situation, because while it indicates God’s willingness to once again act, he does not leave them unaware of the reason for their strife.

God does the same for us too. Discipline comes to our lives in many shapes and forms. Perhaps it comes in subtle ways, rather than the dramatic modern-day equivalent of a Midianite stealing your food. But nevertheless, if we are God’s children then he does discipline us (Hebrews 12:4-11). It might be unpleasant, but it is for our benefit; that we might turn to God and not to the idols of our heart or this present evil age. We cannot blame God, because he is always good to us.

That goodness is expressed in the salvation we have received through Jesus, received every time we repent, and every breath we take. And accompanied with the reminder through his word – preached, taught, read – that our misery comes from our sin. But our redemption and release comes from God.

Read Judges 5

My younger son likes to ask lots of “why” questions. He likes to ask on a variety of topics, but at least one of them (which I actually appreciate for a change) is why we do things at church. Why do we go to church on Sunday, and not Tuesday? Why do we sing? Why can’t I go to Sunday School?

These “why” questions are really important. We do these things for a reason. Why do we sing at church? It’s not because of an enjoyment of choral music, but because we are gathering together to sing praises to God. Why? Because of who God is, and what God has done.

Singing praises to God was important throughout history, and in Judges 5 we see another song which sings praises to God for who he is and what he had done for God’s People in delivering them from their oppressors. This song speaks of God’s action versus Israel’s plight, the different approaches of God’s People to the call to arms, and praise for God’s servant versus the mother of wickedness.

Firstly, Deborah and Barak’s song speaks of God’s action compared to Israel’s plight. They offer praise to God for raising up God’s People and leadership for the deliverance (vv.1-3). Their deeds responded to God’s calling.

Next, they describe God as going forth from Seir and marching out from Edom. When this happened “ the earth trembled and the heavens dropped, yes, the clouds dropped water.  The mountains quaked before the LORD, even Sinai before the Lord, the God of Israel” (vv.4-5). The God who went out to conquer Sisera was the God who saved them from Egypt.

Compared to this lively action, the Israelites cowered. They did not use the highways, only byways, due to thieves, and they were defenceless (vv.6-8). It was only when they saw how desperate they were, they understood how great God is. And now victorious, the humble and even the greatest should praise the greater God (vv.9-11).

Secondly, this song contrasts the different approaches of God’s People to the call to arms. While most were cowed by their oppressors, a noble few answered God’s call and marched out, led by Deborah and Barak (vv.11-13). Amongst them were Ephraim, Benjamin, West Manasseh, Issachar, Zebulun, and Naphtali (vv.14-15,18) who risked their lives for the sake of Israel and serving God.

In contrast, others played it safe. Reuben discussed joining the uprising thoroughly, but the sheep needed watching (v.16). East Manasseh across the Jordan found the river “too hard” to cross, while Dan and Asher had maritime trade they had to maintain (v.17). The local inhabitants of Meroz, close to the battle, are cursed for their failure to join God’s side (v.23).

The faithful tribes fought alongside God, and were joined by the elements of nature (vv.19-20). That meant God was fighting, as he sent a torrent to flood the valley and wreck Sisera’s chariots (vv.21-2).

Thirdly, Deborah praises God’s servant Jael, and mocks Sisera’s mother. Two women have their fruits contrasted.

Where Meroz was cursed, Jael is blessed for coming to Israel’s aid (v.24). The song graphically retells Jael’s acts, as she lulled Sisera into security then smashed a tent peg into his head, delivering God’s judgement on him (vv.25-7). While confronting us, this is Israel’s delight in God’s deliverance; with no sugar coating.

Contrast this with Sisera’s mother, sarcastically described as pining at the window for her son to return from war (v.28). She and her attending princesses reassure themselves falsely that it takes time to divide up the spoils of war and brutalise the women (vv.29-30). The wicked fruits of this woman’s womb will lead to her sorrow, while the good fruits of Jael lead to blessing. Good riddance to bad rubbish.

The song closes with a hope that the demise of Sisera would fall on all God’s enemies, so only God’s Kingdom remains. At the same time, it called Israel to faithfulness in their covenant love and friendship with God, and to find their strength in him (v.31). If they would do so, the rest would not just be 40 years, but forever.

This too should be our prayer. That we will be faithful to God, loving him and keeping his commandments until God crushes all God’s enemies under his feet, just as Jael’s tent peg crushed through Sisera’s skull. Secondly, that we will hear and answer God’s call on our lives, to wage war against sin and witness to the world of God’s greatness and his soon-coming judgement of the nations.

It also reminds us that God’s deliverance is something to savour. While a tent peg is brutal, it delivered many of God’s People from great brutalities. In the same way, the brutality of Christ’s death on the Cross saves many people from the brutality of eternal judgement. This is not something we should shrink from, but something we should embrace and dwell upon.

God’s goodness, greatness, and deliverance of his people is always something to praise.

Read Judges 4

So far in Judges we have seen unusual characters and means of victory. An ordinary, God-fearing man. A left-handed man. An outsider. All of these have demonstrated the different ways God uses different people, often those the world would not choose, to fulfil his plan.

Judges in Chapter 4 God further demonstrates his use of unusual means to save his people; two women. Where the men are weak, fearful, and cowardly, two women are brave and courageous, striking a blow for freedom.

Ehud’s victory over Eglon brought peace to Israel, but that peace was imposed and when Ehud died, Israel reverted to its wilful, disobedient ways (v.1). Again, God disciplined Israel by placing under the yoke of Jabin, a king in Canaan, and his general Sisera (v.2). And true to the pattern, Israel cried out to God, asking for deliverance again (v.3).

The men of Israel appeared to be weak and incapable of providing spiritual or physical leadership, which is apparent in this passage. Leadership of some sort is instead provided by a woman named Deborah, whom God has called as a prophetess and provides some sort of magistrate role (vv.4-5).

Deborah called Barak to take leadership of Israel’s military in the north (around Galilee), and defeat the pagans who oppressed God’s people (v.6). Barak was instructed by God to assemble an army of ten thousand at Mount Tabor, and from there march out to where God would deliver them into Barak’s hand (vv.6-7).

Unfortunately, Barak feared Sisera’s chariots (v.3), thinking he and his men would be slaughtered. He would only go if Deborah came with them, as a sign of God’s presence (vv.8-9). Barak abdicated his leadership.

To emphasise Barak’s cowardice, it would be a woman who delivered the blow for God, not him (v.9).

The Israelite force, with Barak and Deborah, gathered at Mount Tabor, while Sisera and the chariots gathered nearby in a valley to smite the upstarts (vv.10,12-14). Meanwhile, a certain Kenite (with family links to Moses) and his wife had relocated to the area (v.11).

While strategy, force of arms, and tactics may win battles between nations today, it is God that grants victory for his people. “the LORD routed Sisera and all his chariots and all his army before Barak by the edge of the sword” (v.15). The 1200 BC equivalent of a tank was no match for God, defeated by God sending a rainstorm to flood the valley and bog down the chariots (5:21). 

Mighty general Sisera fled the area on foot, leaving his troops to be slaughtered to a man by the suddenly emboldened Barak and troops (vv.15-16).

Ordinarily Barak as leader would bag the prize of Sisera, but God was clear through Deborah that an unlikely vessel of victory would deal to him (v.9). That woman was Jael, wife of the Kenite who had moved to the area (v.11) and who apparently was in league with Jabin and his rule over Israel (v.17).

Thinking that he was at a place of refuge, Sisera was easily deceived by Jael’s invitation and provision to think he was safe (vv.18-20). He lay down to sleep, weary from his flight and the pursuit of Israel.

At this point, Jael took a tent peg (a large wooden peg) and smashed it into Sisera’s head! Unfortunately for Sisera it seems that Jael was no fan of him or Jabin’s acts, and she much preferred God over her husband’s alliances. The mighty warrior, who brought fear to Israel for his king was killed by a woman (shock horror), not the leader of Israel’s resistance (v.21). All Barak was there to do was to confirm the kill (v.22).

On that day, God overcame the enemy of his people through two unlikely vessels; two women who respectively led, and bled a general (v.23). From that blow, Israel was able to drive out and destroy Jabin and his rule over them (v.24).

Clearly, no mighty warrior of Israel conquered Sisera and Jabin. It was God who was victorious, sending the rain which made the chariots useless, and sending Sisera to Jael’s tent, where he met his judgement.

The message of this passage is that it is God who delivers and saves. Two women are the unlikely vessels by which God raised an army and drove a tent peg. 

In our lives, it is God who delivers and saves through having taken human flesh. And, in unlikely fashion, being born in a lowly cattle stall, living a humble life, and dying a criminal’s death on the Cross for us.

This passage is not about women’s roles in church life, though in it women play a big role due to their men’s weakness. And all women certainly have a role to play in many parts of church life. Instead, this is a passage about how God saves despite manly weakness, through what the world sees as unlikely heroes called to a special role, as vessels of salvation for God’s People.

Read Judges 3:31

Sometimes in the Bible, just as in our everyday life, there are people who play a significant role but only in passing, then fade away. Someone who provides support in our time of need, then is only a memory, or a person whose actions save many only to fade into obscurity.

Shamgar, a judge whose account is sandwiched between the account of Ehud and the account of Deborah and Barak, is just one of those important but passing characters. We do not know much about who he was, where he came from, what he did, and what effect it had on Israel. He only rates a one verse mention. But he is still important, because the Bible points him out.

Shamgar’s account, brief as it is, reminds us that God works through the ordinary and the transitory, just as he works through the dramatic. It also reminds us that the issues God’s People face can be issues faced later, even if the times seem unique. And it also reminds us that sometimes God’s salvation plan is advanced by those who seem to be outsiders, but have come to sympathise with us.

After Ehud defeated the Moabites, Israel rested for eighty years (v.30). But this was not the end of their troubles. Other foreign nations would arise and cause problems.

Ehud’s successor was a man named Shamgar. We know very little about Shamgar. His name is likely not Israelite, which suggests he was either a foreigner whose acts helped Israel, or more likely (in my view) a foreigner who became a follower of God and sympathised with God’s People.

Shamgar is named as a son of Anath. This may mean he was a worshipper of Anath, a Canaanite goddess of war associated with Baal. Or perhaps Shamgar lived in a Beth-Anath in the area of Judah in the South of Israel and was thus one of its sons, like a rugby player being the “Paekakariki Express” or another title; there were places named such in north and South Israel (Judges 1:33, Josh. 15:59).

We also do not know if Shamgar acted alone, or with a few friends, or with a local militia. What we do know is that he “killed 600 of the Philistines with an oxgoad, and he also saved Israel” (v.31). 600 is a sizable number to kill. Perhaps it was a raiding party or a scouting party looking for easy prey; their lack of return suggested it was unwise to send more troops.

What we do know is that Shamgar used an oxgoad as his weapon. This was essentially a large spear, about two metres long. One end contained a sharp prick to goad the oxen where they would otherwise not like to go, thank you. The other end had a spade for cleaning the plough that oxen often pulled. This tool of animal husbandry could serve as a useful spear or bayonet as an improvised weapon, or an effective club.

We also know the enemy that Shamgar vanquished – the Philistines. The Philistines were mentioned in Chapter 1 with their iron chariots, but otherwise have not appeared until now in Judges. Later, they will become Public Enemy Number 1 by the time of Samson, and a problem even into King David’s reign. But before Samson, Saul and David battled the Philistines, Shamgar defeated them and set them back in their plans for a time, and thus saved Israel.

Shamgar must have been a public figure of his day, because Deborah knew of him (5:6). But by the time Judges was compiled, Shamgar was relegated to a footnote of history. Someone to mention, but not to expand on.

Shamgar, in other words, for all his past deeds, was another transitory figure God worked through to advance his plans. God used Shamgar, but the lesson of Shamgar is that God uses all sorts of people to advance his plans. Even people who are reduced to minor players in Judges. Even people who never get a mention.

In the same way, God uses us to advance his plans. Not just the Big People of history (most who will be forgotten in enough time anyway), but ordinary everyday people. Whatever our gifts, our place, and what we have to hand, God uses us to advance his plans. Others may not know, but God knows.

We also see that the Philistines, who still troubled Israel hundreds of years later, were Shamgar’s foe. Likewise, many of the issues the church faces today, whether moral, spiritual, or physical, are issues faced by the church throughout the ages. We can take comfort that just as God delivered his people in the past again and again, so too he will deliver us today from the same issues facing us.

Finally, Shamgar was an outsider who God used to deliver his people. Sometimes, outsiders deliver God’s people from their troubles. After all, what greater outsider is there than the Creator of Creation, God the Son? He became human like us, sympathised with us, and delivered us from our enemies of sin and death.

Read Judges 3:12-30

Sometimes laughter is the best medicine. Laughter reduces stress, and can make difficult situations bearable. It can bring perspective to sometimes scary and serious problems, and can reduce the lofty ideas of this world to the parody they are.

Judges 3 contains a story which holds plenty of comical relief, along with an element of personal gorishness which surprises and shocks our sensibilities. But along with the comical relief, the story describes a different type of relief; a relief from oppression.

Despite the gore of the story, the story of Ehud the Judge parodies the attempts of the world to grow wealthy through oppressing God’s People. Eventually, judgement comes. Ehud is a saviour for his people, who restores their peace for a time. He points forward to Christ, who in defeating the world will give his people rest for all time, with a down payment enjoyed today.

After Othniel died, “the people of Israel again did what was evil in the sight of the LORD” and God once again sent foreigners to test and discipline Israel for their sinfulness (v.12). Eglon of Moab, together with the Amalekites and Ammonites defeated Israel, and subjected Israel to Eglon’s rule for eighteen years (vv.12-14).

This service came in the form of tribute (v.17), likely substantial amounts of food and the crops of the land. In that situation, the people of Israel would have become very thin, while their conqueror “Eglon was a very fat man” (v.17). Think Jabba the Hutt fat, likely off the sweat of the Israelites.

When Israel came to their senses and cried out to God, he again raised up a Judge to save them (v.15). Ehud was left-handed (v.15), a distinctive from God which would come handy. Assigned to deliver the tribute to Eglon, Ehud made a sword and fastened it to his right thigh, which would not draw attention from guards (expecting a right-handed man with a sword on the left; vv.15-18).

After dismissing the tribute-bearers, Ehud convinced Eglon that he had a secret message, so all Eglon’s guards and attendants would leave them alone (vv.18-19). Ehud then presented “a message from God for you (v.20) in the form of the sword embedded in Eglon’s belly, who was so large that his body swallowed the sword whole (vv.21-2).

To make his escape, Ehud closed the doors behind him, as if Eglon had wanted some privacy (v.23). His servants waited around embarrassingly longly as they assumed he was using the conveniences, until concern overcame hesitance and they discovered Eglon dead (vv.24-5).

In the meantime, Ehud had escaped and rallied the troops at Seirah (vv.27-8). Ehud then led the Israelites down to attack their oppressors “for the LORD has given your enemies the Moabites into your hand” (v.28).

The Israelites seized the strategically important fords over the River Jordan and blocked the oppressors off from reinforcements, before defeating the 10,000 garrison troops to a man (v.29).

From that point on, Moab no longer oppressed Israel but in a classic reversal of fortunes, Moab fell subject to Israel (v.30). As with Othniel, Israel again enjoyed a period of peace and rest, this time for eighty years (v.30). 

Of course, the fact that this peace was only for eighty years highlights that it was only a temporary peace. Israel had peace because they had turned to God in repentance and God had delivered them, through Ehud. But they would squander the opportunity given them again, and the cycle would begin again.

While this story is messy and certainly gory, it does remind us that God works in all sorts of situations to achieve his purposes. Even scenarios involving deceit, messy deaths, and an almost satiric retelling and recording into history. Even the absurd is under God’s control, achieving God’s purposes. If God was willing and able to work in the messiness of Eglon’s downfall, God can surely work in the messiness of our own lives.

It also shows that there is a judgement for the world in oppressing God’s People. While Israel’s subjugation was God-ordained because of their sin, it was still oppression of those God loves. Eglon literally grew in largesse through stealing from Israelite mouths. But despite this worldly success, his excess was his downfall. 

In the same way, while it may seem today that the oppressors of this present evil age are winning, their success will end and they will be humbled before Christ, as every knee bows and tongue confesses he is Lord to the glory of God the Father.

Ehud’s left-handed stroke brought relief for Israel from its foes. But that relief was only temporary. It eventually ended, because Israel failed to take the opportunity God graciously gave them. 

One day, Christ will return to bring permanent rest to all the earth, not just a part. On that day, there will not be any more fresh chances. Today and every day is until then is the day to trust in our own Saviour, Jesus, for freedom from our oppressors.

Read Judges 3:7-11

Every Christian has a story of their salvation. Some are quite dramatic, with a series of events leading to their conversion. Some of us have boring salvation stories, involving growing up in the Church and growing to believe over time through the faithful teaching of parents, pastors, and older believers.

Whether dramatic or boring, each story has certain repeated elements. A recognition of our sinfulness. God’s revelation of salvation through Christ to us. Hearts that are made flesh to respond to that offer, and peace with God. The details of how that plays out are what makes the difference.

In Judges there are exciting salvation stories, and boring ones. The first example, that of God’s saving Israel through Othniel, falls into the boring category. But boring is often good. And the lack of excitement in Othniel’s judging allows us to see the cycle of salvation: sin and wrath, oppression and crying, and deliverance and rest.

Firstly, Othniel’s story reveals sin and wrath. Israel “did what was evil in the sight of the LORD” by abandoning worship of God for the Baals and the Ashteroth; the pagan false gods of the Canaanites that Israel should have driven out (v.7).

This sin brought about God’s wrath. God “sold them into the hand of Cushan-rishathaim king of Mesopotamia” (v.8). God acted to punish and discipline his covenant people by sending outsiders to rule over them. Israel served the Baals and the Ashteroth, so they got to serve a foreign oppressor.

Secondly, we see Israel’s oppression and crying. Israel served under occupation by Cushan-rishathaim for eight years. The arrangement was not pleasant. Cushan’s name translated into English means “Cushan the double-cursed”, probably a curse name given by Israel for their new ruler (based on the part of Mesopotamia he came from, “double cursed from the double rivers”). The result was Israel crying out to God for deliverance, presumably in repentance for their earlier apostasy (v.9).

Israel’s cries are not left unheard, and God sends deliverance. God “raised up a deliverer for the people of Israel, who saved them, Othniel the son of Kenaz, Caleb’s younger brother” (v.9). Othniel, mentioned in chapter 1 as a good solid God-fearing guy, but also technically a foreigner (via Moses’ father-in-law) who settled with and became part of God’s covenant people. 

Othniel has no stated questionable character flaws. He is an ordinary, boring guy, for a boring story of a dramatic deliverance. Dramatic, because God is the deliverer, using Othniel as his instrument: “The Spirit of the LORD was upon him, and he judged Israel” (v.10).

Previously, God placed Israel in Cushan’s hand. Next, God places Cushan in Othniel’s hand when Othniel went out to war and his “hand prevailed over Cushan-rishathaim” (v.10).

Under Othniel’s hand, God delivered Israel from their oppression. They had an opportunity to start again under “boring” Othniel’s spiritual and physical leadership. “The land had rest forty years. Then Othniel the son of Kenaz died” (v.11). Under the rest of Othniel, they enjoyed forty years without war or oppression. Forty years of the goodness of God expressed to them through Othniel’s leadership.

That forty years of goodness could have extended for much longer, had Israel remained faithful to God beyond the days of Othniel’s leadership. Sadly Judges shows further apostasy and decline to come. But that period of rest demonstrated to Israel the benefits of God’s love and goodness in their faithfulness, just as their oppression demonstrated God’s anger and discipline at their unfaithfulness.

The rest reminds us to rest in God’s goodness towards us as his children because of our own salvation stories. Whether dramatic or boring, those stories allow us to experience the goodness of God in our lives as we enjoy rest from the anger and wrath of God for our sin. We should seek to live our lives as much as we can in faithfulness to God, to avoid his discipline.

While we see the rise and fall of countries as the result of various causes and factors, this passage again makes clear that God is sovereign over events and ordering them for his own purposes. Israel was oppressed because God sent them into Cushan-rishathaim’s hand as punishment for sin and to draw Israel back to God. Then they were delivered, because God handed Cushan-rishathaim into Othniel’s hand. 

There is no reason we should not view any other event of history through the same lens, even if we do not know the specific inner workings of God’s mind. God is in control of who does the ruling and who does the ruled. God does this to advance his purposes and plan, to fulfil his promises, and to bring about his righteous reign. In all the evil and uncertainty of this world, we can take comfort that God is in control.

The boringness of this salvation story, through a boring ordinary God-fearing guy, highlights that it is God who saves. Not us. Whether our salvation story is dramatic or boring, it is God who dramatically rescued us from our sin. Sometimes, boring is dramatic enough.

Read Judges 2:14-3:6

Easter is a time that for many of us means a long weekend break from work, hot cross buns, and too much chocolate. But while these things are individually good (and together better), they are nowhere near as important as the reason for the long weekend, hot cross buns, and chocolate bunnies/eggs: the death and resurrection of Jesus.

Jesus’ death and resurrection is the hinge of history. It is the point all of history builds towards, and it is the point of all history we look back towards as we progress to history’s end – when Jesus returns and is given all glory. It demonstrates at once the judgement of God on sin – borne by Jesus – and the deliverance by God we have from our sin – through Jesus.

In the Old Testament, there were pictures of this judgement and deliverance which point towards the great fulfilment at the Cross. The Book of Judges is no exception. In the introductory passages of Judges, we have seen the decline of Israel from their days under Joshua to their indulgence in sin, and failure to keep covenant with God. Despite this, while God still visited judgement for sin, he also sent deliverance for his people.

Israel abandoned God by worshipping the false gods of the land of Canaan, encouraged by the inhabitants they had subdued rather than driven out (vv.11-13). God’s response to this abandonment was anger and judgement. God gave them over to “plunderers who plundered them” and sold them into the hands of their surrounding enemies whenever they invaded, instead of helping them (vv.14-15).

This act was something Israel should have foreseen, as it was just as “the LORD had warned, and as the LORD had sworn to them” (v.15). God was faithful to his word, both for their good and ill. As they had abandoned them, he judged them as threatened. This was no light punishment; Israel “were in terrible distress” (v.16).

But despite the judgement which God sent on Israel, which they justly deserved, that was not the end. “Then the LORD raised up judges, who saved them out of the hand of those who plundered them” (v.16). The people did not deserve deliverance from their oppressors, but God gave it anyway out of his grace.

The structure of this section of Judges makes it clear that despite the message of judgement in the verses surrounding, the central theme of this section is God’s grace and deliverance shown to his people.

Sadly for the people of Israel, God’s contemporary grace was just as quickly ignored as God’s grace and deliverance in years’ past. They quickly turned away from the message of the judges and the ways of their fathers, committing apostasy against God (v.17).

God’s love for his people melted his heart of anger and he rescued them time and again, but they still were not faithful and progressed in a downward spiral (vv.18-19). So God no longer permitted Israel to drive out the nations but left them to test Israel as a form of disciplinary judgement (vv.20-23).

This act demonstrates God’s patience with his people. God did not immediately write off Israel but sought through acts of judgement to discipline them back to him. The God who heard the crying out of Israel in Egypt and delivered them is the same God who heard the groaning of Israel in Canaan under his discipline, and raised up Judges to deliver them again and again.

Thus the nations which God in his sovereignty permitted to remain amongst the Israelites to teach them war were not because God failed to keep his promises, but because God saw the need for Israel to receive his discipline, to recognise their sin, and to receive his grace and forgiveness anew (3:1-6). The nations which were the indulgence of so much of their sin were also the means by which God proved which of his people would repent and turn to him.

The patient and longsuffering God of grace demonstrated in these verses is the same God whose patience and longsuffering for our sins was satisfied by Jesus’ death on the Cross. On the Cross, the judgement due to us all for disobeying God was poured out on Jesus, that we might be delivered from the enemies of death and sin that had subdued us.

We also see that the consequences of sin, in our own lives and that experienced by us because of the sins of others, is a way in which God is patiently disciplining us to leave sin behind and instead serve him.

We do not just experience God’s grace and mercy in the past when we became a follower of Christ, but every day as we experience God’s continued grace to us by forgiving us of today’s sins. All of this is not because of anything special about us, but because of God’s love, patience, and mercy for those he has chosen to love.

It is through Jesus, the greatest Judge, that we are delivered from the oppression of sin and death.

Read Judges 2:6-13

There is a somewhat well known statement (in various forms) that “those who cannot remember the past are condemned to repeat it” (George Santayana). The great British leader Winston Churchill expressed a similar idea.

All of these quotes in some form describe the truth that forgetfulness leads to failure. Forget your past, and you will make the same mistakes as your ancestors, or some other fool from back when. 

Forgetfulness leads to failure in another way. Forget God, and you will fail into sin and apostasy. If you do not, your children will. After Joshua died, that is what happened to Israel. They forgot God. They did not follow him. They failed. This passage emphasises the importance of not forgetting God in our lives, and teaching and encouraging the next generation to trust in Jesus, their saviour too.

After the ominous warning of God to Israel and their weeping non-repentance at Bochim (vv.1-5), the author of Judges winds back the clock to diagnose the failure of Israel.

To contrast the generations which Judges will discuss, the author reminds us of Joshua’s generation. After the united campaigns to subdue the land of Canaan, Joshua dismissed Israel’s tribes to take possession of the lands which God had given them as an inheritance (v.6).

While we know from reading the Book of Joshua that there was plenty of sin and unbelief, in comparison to later Israelites “the people served the Lord all the days of Joshua, and all the days of the elders who outlived Joshua” (v.7). 

This service was because they “had seen all the great work that the Lord had done for Israel” (v.7). Unlike their faithless ancestors, they had seen God’s great acts as the walls of Jericho came tumbling down and armies took to flight before them, and saw God’s hand working behind it. 

That experience affected their hearts and minds, and they served God. It was not just because of Joshua’s leadership, but all the elders who outlived Joshua kept Israel on the straight and narrow.

Joshua, who faithfully served God and Moses and watched his contemporaries die in the wilderness because of unbelief, entered into the Promised Land and was buried in the land God gave him and his family to possess, at the ripe age of 110 (vv.8-9). All those that Joshua led, and who trusted God, likewise went the way of all people and passed away (v.10).

Sadly the next generation were not faithful. “And there arose another generation after them who did not know the LORD or the work that he had done for Israel” (v.10). This is not a reference to bad teaching, but unbelief. The previous generation knew about what God had done. They just did not see practical application in their lives. Much like High Priest Eli’s dodgy sons who served in the sanctuary but did not know the LORD (1 Sa 2:12), you can learn about someone and yet not know someone.

The result of this forgetfulness was failure. “The people of Israel did what was evil in the sight of the Lord and served the Baals” (v.11), the local Canaanite fertility deities who demanded discussing sacrifices and unchaste “red light district” “worship” practices. Handily, they had not wiped out the local populace as commanded, so had good instructors.

Israel abandoned God, the “God of their Fathers” for foreign deities who had not saved them from Egypt, provoking God to righteous and jealous anger (v.12). They forgot God and failed, abandoning God for the Baals and Ashteroth who could not do anything for them (v.13).

The failure of the new generation demonstrates how faith requires more than just knowledge of facts and events. You must also agree that those events have meaning, and place reliance on them in a way that changes how you live. We have no reason to believe the old generation failed to pass on the knowledge of what God had done, but the new generation did not come to experience it as a part of their everyday life; to trust in it.

This shows how important it is to not just teach our kids of God and his rescue mission to save us all through Jesus, but to let them see God working today. Ultimately, it is God who changes our childrens’ hearts to desire a relationship with him, by his Holy Spirit and through the means of grace. We must pray for them to see and believe.

But how does God work today? Through the preaching of his Word. Through prayer. Through the sacraments administered to those entitled to receive them, reminding us of what God has done for us all through Jesus. 

How else do we experience God? Through changed hearts, repenting and believing in Jesus. Through lives which become more Christ-like and grace-filled as thanks for God’s forgiveness. When that same love and grace pours out from us to others, including our children.

All these examples show how we can experience God today, tha we and our children do not forget God.