Judges 3:27
On arriving in Seirah, he blew the ram's horn throughout the hill country of Ephraim. The Israelites came down with him from the hills, and he became their leader.
On arriving in Seirah
The phrase "On arriving in Seirah" indicates a specific location that Ehud reached. Seirah is not extensively detailed in other parts of the Bible, but its mention here suggests a strategic or significant place for Ehud's mission. The Hebrew root for "Seirah" can imply a wooded or forested area, which might have provided a natural cover or strategic advantage for Ehud and his followers. Historically, locations like Seirah were often chosen for their tactical benefits, offering concealment and a vantage point for launching surprise attacks.

he blew the ram’s horn
The act of blowing the "ram’s horn," or shofar, is deeply symbolic in the Hebrew tradition. The shofar was used to signal important events, such as the start of a battle or a call to assembly. The Hebrew word for ram's horn is "shofar," and it carries connotations of divine intervention and the rallying of God's people. In the context of Judges, the blowing of the shofar by Ehud signifies a call to arms and a divine endorsement of the uprising against the oppressors. It is a moment of awakening and mobilization for the Israelites.

throughout the hill country of Ephraim
The "hill country of Ephraim" refers to a central region in the land of Israel, known for its rugged terrain and strategic importance. Ephraim was one of the prominent tribes of Israel, and its territory was often a focal point in the nation's history. The mention of this region highlights the geographical and tribal context of Ehud's actions. The hills provided a natural defense and a place from which to launch a rebellion, emphasizing the strategic planning behind Ehud's leadership.

and the Israelites came down with him from the hills
This phrase indicates the response of the Israelites to Ehud's call. The act of "coming down from the hills" suggests a movement from a place of safety to one of engagement and confrontation. It reflects the readiness and willingness of the Israelites to follow Ehud into battle. The Hebrew context often uses such imagery to depict a transition from passivity to action, symbolizing a collective decision to trust in God's deliverance through Ehud's leadership.

with him leading them
The phrase "with him leading them" underscores Ehud's role as a divinely appointed leader. In the Hebrew tradition, leadership is often seen as a calling from God, and Ehud's position here is one of both spiritual and military guidance. His leadership is not just about strategy but also about inspiring faith and courage in the people. The historical context of the Judges period was one of cyclical oppression and deliverance, and leaders like Ehud were seen as instruments of God's salvation for Israel.

Persons / Places / Events
1. Ehud
A left-handed judge of Israel from the tribe of Benjamin, who delivered Israel from Moabite oppression by assassinating King Eglon.

2. Seirah
A location in the hill country of Ephraim where Ehud rallied the Israelites after his escape from Moabite territory.

3. Ephraim
A significant tribal region in central Israel, known for its strategic hill country, which played a crucial role in Israel's military campaigns.

4. Ram’s Horn (Shofar)
A traditional instrument used in Israel for signaling, calling to assembly, or announcing significant events, such as war or religious festivals.

5. Israelites
The people of Israel, who were under Moabite oppression and responded to Ehud's call to rise against their oppressors.
Teaching Points
God's Use of Unlikely Leaders
Ehud, a left-handed man in a right-handed world, was chosen by God to deliver Israel. God often uses those whom society might overlook to accomplish His purposes.

The Power of Obedience
Ehud's actions demonstrate the importance of obedience to God's call, even when it involves great personal risk.

The Role of Community in God's Plan
The Israelites' response to Ehud's call highlights the importance of unity and collective action in fulfilling God's purposes.

Divine Strategy and Timing
Ehud's strategic use of the ram's horn and the timing of his call to arms show that God's plans are precise and require our attentiveness to His timing.

Faith in Action
Ehud's leadership and the Israelites' response illustrate the necessity of putting faith into action, trusting God for victory.
Bible Study Questions
1. How does Ehud's leadership challenge our understanding of who God can use for His purposes today?

2. In what ways can we be attentive to God's timing and strategy in our own lives, as Ehud was?

3. How does the response of the Israelites to Ehud's call encourage us to participate in God's work as a community?

4. What are some modern "ram's horns" or signals that God might use to call us to action in our spiritual lives?

5. How can we apply the lesson of faith in action from Ehud's account to a current challenge we are facing?
Connections to Other Scriptures
Joshua 6
The use of the ram's horn in the battle of Jericho, illustrating its role in divine intervention and military victory.

1 Samuel 13-14
Jonathan's call to arms against the Philistines, showing a similar rallying of Israel for battle.

Judges 6
Gideon's call to arms against the Midianites, another example of God raising a leader to deliver Israel.
A Distinct MessageSpurgeon, Charles HaddonJudges 3:12-30
A Message from GodW. Rudder, D. D.Judges 3:12-30
A Message from GodJ. Cumming, D. D.Judges 3:12-30
A Message from GodJ. B. C. Murphy, B. A.Judges 3:12-30
A Sermon Upon KeysJohn Mitchell.Judges 3:12-30
Application of the TruthJudges 3:12-30
Effective Preachers Compared to EhudJohn McNeill.Judges 3:12-30
Ehud: Left-HandednessJ. Parker, D. D.Judges 3:12-30
God's MessagesJ. P. Millar.Judges 3:12-30
I have a Message from God unto TheeT. Raffles, D. D.Judges 3:12-30
Lessons from the Death of EglonT. De Witt Talmage.Judges 3:12-30
Sin -- Suffering; Penitence and Deliverance RepeatedJ. P. Millar.Judges 3:12-30
The Christian Minister Bearing a Message from God to ManH. S. Plumptre, M. A.Judges 3:12-30
The Gospel MessageD. Johnston, D. D.Judges 3:12-30
The Gospel MessageE. Cooper, M. A.Judges 3:12-30
The Summer ParlourW.F. Bishop.Judges 3:12-30
Unexpected PerilsS. Baring-Gould, M. A.Judges 3:12-30
People
Amalek, Amalekites, Ammonites, Amorites, Anath, Aram, Canaanites, Chushanrishathaim, Chushan-rishathaim, Eglon, Ehud, Gera, Hittites, Hivite, Hivites, Israelites, Jebusites, Kenaz, Moabites, Othniel, Perizzites, Shamgar, Sidonians, Zidonians
Places
Canaan, Gilgal, Jordan River, Lebanon, Lebo-hamath, Mesopotamia, Moab, Mount Baal-hermon, Seirah
Topics
Arrived, Blew, Bloweth, Ephraim, E'phraim, Front, Hill, Hill-country, Hills, Horn, Israelites, Leading, Mount, Mountain, Pass, Sons, Sounded, Trumpet
Dictionary of Bible Themes
Judges 3:27

     4245   hills
     5421   musical instruments

Judges 3:27-28

     5595   trumpet

Library
Use what You Have
Few people really are and do their best. Nature has blessed a few with great talents and abilities. These persons often become proud, self-centered, and feel themselves to be superior, and for that reason many times they fail to make the proper use of their abilities. How often are they used in a bad or foolish way, so that what might be a blessing to the world fails to be such! There are many others who realize they do not possess these natural gifts. They look upon those who have them, and envy
Charles Wesley Naylor—Heart Talks

Gifts and Talents.
"And the Spirit of the Lord came upon him."--Judges iii. 10. We now consider the Holy Spirit's work in bestowing gifts, talents, and abilities upon artisans and professional men. Scripture declares that the special animation and qualification of persons for work assigned to them by God proceed from the Holy Spirit. The construction of the tabernacle required capable workmen, skilful carpenters, goldsmiths, and silversmiths, and masters in the arts of weaving and embroidering. Who will furnish Moses
Abraham Kuyper—The Work of the Holy Spirit

Whether Baptism Should Take Away the Penalties of Sin that Belong to this Life?
Objection 1: It seems that Baptism should take away the penalties of sin that belong to this life. For as the Apostle says (Rom. 5:15), the gift of Christ is farther-reaching than the sin of Adam. But through Adam's sin, as the Apostle says (Rom. 5:12), "death entered into this world," and, consequently, all the other penalties of the present life. Much more, therefore, should man be freed from the penalties of the present life, by the gift of Christ which is received in Baptism. Objection 2: Further,
Saint Thomas Aquinas—Summa Theologica

"This Then is the Message which we have Heard of Him, and Declare unto You, that God is Light,"
1 John i. 5.--"This then is the message which we have heard of him, and declare unto you, that God is light," &c. The great design of the gospel is to make up the breach of man's joy, and open up the way to the fulness of it, and therefore it is the good news and glad tidings of great joy, the only best message that ever came to the world. Now it shows unto us the channel that this river of gladness and joy runs into, it discovers what is the way of the conveyance of it to the soul, and what are
Hugh Binning—The Works of the Rev. Hugh Binning

Whether the Old Law Enjoined Fitting Precepts Concerning Rulers?
Objection 1: It would seem that the Old Law made unfitting precepts concerning rulers. Because, as the Philosopher says (Polit. iii, 4), "the ordering of the people depends mostly on the chief ruler." But the Law contains no precept relating to the institution of the chief ruler; and yet we find therein prescriptions concerning the inferior rulers: firstly (Ex. 18:21): "Provide out of all the people wise [Vulg.: 'able'] men," etc.; again (Num. 11:16): "Gather unto Me seventy men of the ancients of
Saint Thomas Aquinas—Summa Theologica

The Country of Jericho, and the Situation of the City.
Here we will borrow Josephus' pencil, "Jericho is seated in a plain, yet a certain barren mountain hangs over it, narrow, indeed, but long; for it runs out northward to the country of Scythopolis,--and southward, to the country of Sodom, and the utmost coast of the Asphaltites." Of this mountain mention is made, Joshua 2:22, where the two spies, sent by Joshua, and received by Rahab, are said to "conceal themselves." "Opposite against this, lies a mountain on the other side Jordan, beginning from
John Lightfoot—From the Talmud and Hebraica

The Prophecy of Obadiah.
We need not enter into details regarding the question as to the time when the prophet wrote. By a thorough argumentation, Caspari has proved, that he occupies his right position in the Canon, and hence belongs to the earliest age of written prophecy, i.e., to the time of Jeroboam II. and Uzziah. As bearing conclusively against those who would assign to him a far later date, viz., the time of the exile, there is not only the indirect testimony borne by the place which this prophecy occupies in
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Doctrine of Angels.
I. THEIR EXISTENCE. 1. THE TEACHING OF JESUS. 2. THE TEACHING OF THE APOSTLES. II. THEIR NATURE. 1. CREATED BEINGS. 2. SPIRITUAL BEINGS. 3. GREAT POWER AND MIGHT. 4. VARIOUS GRADES. 5. THE NUMBER OF ANGELS. III. THE FALL OF ANGELS. 1. TIME AND CAUSE. 2. THE WORK OF FALLEN ANGELS. 3. THE JUDGMENT OF FALLEN ANGELS. IV. THE WORK OF ANGELS. 1. THEIR HEAVENLY MINISTRY. 2. THEIR EARTHLY MINISTRY. a) In Relation to the Believer. b) In Relation to Christ's Second Coming. THE DOCTRINE OF ANGELS. We are not
Rev. William Evans—The Great Doctrines of the Bible

Judges
For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes
John Edgar McFadyen—Introduction to the Old Testament

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