According to Abravanel, the first two chapters in Judges act as an introduction: they set the
tone for the balance of the book, where noticeable patterns emerge. Hebrews blunder (read:
worship Canaanite gods); God exacts punishment; chastened Jews cry out to Him, begging for
respite; the Maker sends relief, in the form of judges.
“Now these are the nations which the LORD left, to prove Israel by them, even as
many as had not known all the wars of Canaan; namely, the five lords of the
Philistines…”
After Joshua died, it wasn’t long in coming before Hebrews succumbed to foreign temptation,
in a grotesque show of ethical-impairment. This, in turn, triggered trouble from Above. The first
man sent by God to turn the tide, save them, and judge Israel was Othniel son of Kenaz, hailing
from the tribe of Judah.
Now let us see how Judges 3 conforms to the template mentioned above. “And the Children of
Israel did that which was evil in the sight of the LORD, and forgot the LORD their God, and
served the Baalim and the Asheroth. Therefore, the anger of the LORD was kindled against
Israel, and He gave them over into the hand of Cushan-rishathaim king of Aram-naharaim. And
the Children of Israel served Cushan-rishathaim eight years.”
Religious reevaluation ensued. “And when the Children of Israel cried unto the LORD, the LORD
raised up a savior to the Children of Israel, who saved them, even Othniel the son of Kenaz,
Caleb's younger brother.” Note, Abravanel writes, how the overall pattern fills in particulars.
That is, what had the Hebrews done to provoke God? Whom had the Maker chosen
(emboldened Gentile ruler) to bring to heel the backsliding nation? Early on in our chapter we
find cause: “And the Children of Israel dwelt among the Canaanites, the Hittites, and the
Amorites, and the Perizzites, and the Hivites, and the Jebusites. And they took their daughters
to be their wives, and gave their own daughters to their sons, and served their gods.” Patently,
the people were awash in morass.
Next, Heaven identified a useful agent (read: enemy) through whom to settle His score with a
wanton nation virtually empty of Sinai’s ethos. “Therefore the anger of the LORD was kindled
against Israel, and He gave them over into the hand of Cushan-rishathaim king of Aram-
naharaim; and the Children of Israel served Cushan-rishathaim eight years.” The overlord’s
name, Cushan-rishathaim, bespoke his character: he was a rat.
At that low juncture, eight years of torment under the monster Cushan-rishathaim, the Jews
had a change of heart. “And when the Children of Israel cried unto the LORD, the LORD raised
up a savior to the Children of Israel, who saved them, even Othniel the son of Kenaz, Caleb's
younger brother. And the spirit of the LORD came upon him, and he judged Israel; and he went
out to war, and the LORD delivered Cushan-rishathaim king of Aram into his hand. And his hand
prevailed against Cushan-rishathaim.”
Abravanel, in agreement with earlier commentators, explains the meaning of the words, “the
spirit of the LORD came upon him.” High-level communiques from God arrive to man in two
distinct ways. The highest or purest form of communication refers to prophecy. A tad lower is
when God’s spirit enters someone. Essentially that tier of divine talk boils down to an extremely
high degree of heavenly inspiration. The recipient of “the spirit of the LORD” becomes wholly
focused and fearless – unstoppable.
Indeed, he’s a man imbued with a mission. Specifically, his determination and valor stir in his
breast and will not rest until he rescues worthy people out of the hand of thugs. Stress and
underscore: the inspired leader in our chapter is Othniel, a man turbo-charged by the One
Above.
Abravanel adds another point about judges. It is that they performed two vital religio/societal
functions. One is that they literally sat in judgement, as in adjudication between litigants. Two,
they led the troops. And on that second point, we’re not talking about a single military
campaign. Oftentimes in Judges, we speak about ongoing wars. Thus, this chapter’s section
sums up and concludes Othniel’s deserved place in history: “And the land had rest forty years.
And Othniel the son of Kenaz died.”
Before we move onto Judges 4, the remainder of the verses in this chapter record more of the
classic pattern we highlighted above. Thus, shortly after Othniel passed, the nation floundered,
as far as religious compliance was concerned. After sinning, and after receiving their just
deserts, and after expressing contrition to the Creator, the Hebrews would be saved – first by
Ehud son of Gera the Benjamite and then next by Shamgar son of Anath.