And the children of Israel cried to Jehovah; and Jehovah raised up a saviour to the children of Israel, who saved them, Othniel the son of Kenaz, Caleb's younger brother.
Israel left the LORD and served other gods. Eight years under Chushan-rishathaim, king of Mesopotamia, followed. Then at last the people cried out to God. Why did they wait so long? And what does His answer show about the way He rescues people who bring trouble on themselves?
Eight years is a long time to stay under a foreign yoke without appealing to God. One writer traces the delay to what Israel had been trusting instead.
Why did Israel take so long to cry out to the Lord for deliverance from such oppression? Because they had grown used to serving idols and were probably expecting the idols to help them. So God allowed time for them to learn that their idols were no help against their enemies, but when they turned to Him He graciously answered by raising up Othniel as a deliverer.
This rescue is not a one-off. One writer traces the steps and says they never change.
First we have to note the failure of the people, who begin to serve false gods; then their servitude. In their distress they cry to Jehovah. This is always the way in which deliverance comes.
The king they served was not picked at random. His name held up a mirror to the nation.
This king is the first tool of punishment in Jehovah's hands. His name shows the very condition Israel had fallen into. Chushan-Rishathaim means "the blackness of double wickedness." They had become wicked twice over: they left Jehovah and served strange gods.
The ESV calls Othniel a deliverer. One writer says the word is stronger than that. And the man's own name points to someone greater.
They cried to the Lord out of the depths of their misery and sin. They threw themselves once more on Jehovah and turned their backs on the strange gods. So the Lord answered and sent a saviour who saved them. (The King James Version has "deliverer." The correct translation is "saviour.")… Othniel means "lion of God," and since he was of Judah, he is a picture of Him who is the Lion of the tribe of Judah… What grace God shows His people in this first deliverance!
The verse takes care to place Othniel on a side branch of the family — son of Kenaz, brother of Caleb. That detail starts a pattern running through the whole book.
When things are in a low moral state, God uses instruments that are imperfect in themselves and marked by weakness. Othniel came from a younger branch of the family. He was "the son of Kenaz, Caleb's younger brother." Ehud was weak through his disability, Shamgar through his weapon, Deborah because she was a woman, Barak by his natural character, Gideon because of his family, Jephthah by his birth… and yet the very weakness of these witnesses glorified the power of Him who could use them.
Othniel had a history before this rescue. What he did in private life is what fitted him for public work.
We have already spoken of Othniel in his private, domestic life… God had in this way fitted him to be the first judge in Israel. Having fought to win a wife, he became the owner of his own personal inheritance and of springs to water it. God now uses him to fight for others, and it is always this way. Before God uses a Christian in public, that Christian must first grow in the knowledge of the Lord, and in the power of his privileges.
Deliverance here does not begin on the battlefield. One writer sets out the order God keeps.
First of all self-judgment, then conflict with the enemy… If His people had not judged themselves, they could not go to war. In the book of Deuteronomy we read, "when you go out to war, you shall keep yourself from every evil thing." So Othniel acts. The man who is going to set them free from the power of independence from God must first bring them face down before Him… There they judge for God, before going out to war.
- Cry. Eight years of slavery taught Israel that their idols could not save them. Only then did they cry to the Lord.
- Answer. One writer names the steps that never change: failure, slavery, cry, deliverance. God's answer to it was grace.
- Saviour. The one raised up is a saviour who saved them. "Othniel" means "lion of God." As a man of Judah, he pictures the Lion of the tribe of Judah.
- Weakness. God took a man from the younger branch of the family. The weakness of the instrument is what displays the power of the One using it.
- Order. Othniel won his own inheritance in private before God used him in public. He judged Israel before he went out to war.
And the Spirit of Jehovah was upon him, and he judged Israel; and he went out to war, and Jehovah gave Chushan-rishathaim king of Syria into his hand; and his hand prevailed against Chushan-rishathaim.
A foreign king had held Israel for eight years. They cried out, and God raised up Othniel to save them. One line holds a whole career: the Spirit's coming, government, war, and victory. What made this man usable?
One writer traces the verse clause by clause.
Verses 10 and 11 are short, yet they mention six things about him. First, "The Spirit of the LORD," the power of God to deliver Israel, "was upon him." Second, "he judged Israel" — God entrusted him with government. Third, he "went out to war" — here we have conflict. Fourth, "the LORD gave Cushan-rishathaim king of Mesopotamia into his hand" — this is victory. Fifth, "his hand prevailed over Cushan-rishathaim" — the enemy is subdued at last. Sixth, "the land had rest forty years." Israel quietly enjoys the fruits of Othniel's victory. God has reached His goal.
What happened to Othniel is not what Scripture promises believers now.
Christ accomplished His great sacrificial work and ascended on high. Since then the Holy Spirit is God's gift of love to all believers without distinction. Apostles, prophets, evangelists, pastors and teachers do not have the Holy Spirit dwelling in them any more than the humblest child of God does. The Old Testament records something different. There the Spirit of God sometimes came upon men for some special service. This is the sovereign act of God, and it does not depend on whether the person is converted. So the Spirit of the LORD came upon Othniel (Judges 3:10).
Commentators differ on "he judged Israel": one takes it as government entrusted to him, another as self-judgment before battle.
Notice two things, and they come in the scriptural order: "he judged Israel and he went out to war." First self-judgment, then conflict with the enemy. It is just in that order. On many a battlefield God let the enemy defeat Israel. He would not link His holy name with them while there was no self-judgment on their part. If His people had not judged themselves, they could not go to war.
Another writer draws the lesson from the whole book.
One lesson taught in this book is not hard to read; namely, that he who would help his brothers and sisters must himself be in fellowship with God.
Othniel's earlier life had already fitted him for this work.
Othniel fought to win a wife, and so gained his own inheritance and springs to water it. Now God uses him to fight for others, and it is always so. Before God uses a Christian publicly, that Christian must first have grown in the knowledge of the Lord and in the power of his privileges.
God answered Israel's cry by reaching for that same man.
And where did God turn? He turned to a proved man, a man who was reliable. He raised up Othniel, and the Spirit of the LORD came upon him. Othniel worked with great power, as he had done before at Kiriath-sepher. This time he was not securing something for himself, but something for the people of God, for God's interests.
The names here carry meaning.
Mesopotamia means "exalted," and the name of its king, Cushan-rishathaim, means "blackness of double wickedness." His mother likely did not give him that name, but God does. It is the greatest wickedness for anyone to exalt himself to the heights of highest honour... This kind of pride among the people of God calls for the sternest self-judgment, for we are worthy only of humiliation, not of exaltation... Othniel's name means "lion of God," so he was a fitting instrument for God to use against Mesopotamia, which means "exalted." Fleshly exaltation looks strong, but its strength is only black wickedness.
The years after the victory take only a line to record.
Happy is the country that has no "history" — that is, in the common sense of the word, a record of wars, treaties, and rival dynasties. Happy is the country when two or three clauses can tell a ruler's whole long reign: a hard and heroic undertaking, a mighty and effective deliverance, a wise and peaceful reign... He proved strong enough to conquer their oppressors. He now shows himself just as wise and strong to govern his own people and keep them growing in peace.
- Power — The Spirit of the LORD came upon Othniel for a task. It was a sovereign act, not the permanent indwelling given to believers since Christ ascended.
- Order — He judged Israel before he went out to war. Self-judgment comes first, and God would not join His name to an army that skipped it.
- Preparation — God turned to a proved man. What Othniel had won earlier for himself he now used for God's people and God's interests.
- Enemy — Cushan-rishathaim means "blackness of double wickedness," and his land "exalted." Othniel means "lion of God." Pride like that must be judged among God's people.
- Rest — Victory ended in forty quiet years. The man who could conquer proved able to govern in peace.
And the land had rest forty years; and Othniel the son of Kenaz died.
Israel's rescue from the king of Mesopotamia is told in a handful of words. Then the account closes with a number and a funeral. The verse raises the question that shapes the whole book: where did that rest come from, and why did it not last?
The record gives almost no detail about how the victory was won. One writer reads that silence as deliberate. The credit goes to God, and the long quiet that follows says something about the man He used.
The account says little about Othniel's skill in whatever battles may have taken place. The emphasis falls on God's faithful grace in delivering Israel. Yet Othniel was a faithful, devoted man of God, for he judged Israel forty years, during which the land had peace. Forty years of no recorded history is in itself a commendable testimony to good government. Then Othniel died.
Rest is the last link in a chain. One writer counts the steps packed into these two verses.
In the short space of verses 10 and 11, six things are mentioned about him. First, "the Spirit of the Lord," the power of God to deliver Israel, "came upon him." Second, "he judged Israel" — God entrusted him with government. Third, he "went out to war" — here we have conflict. Fourth, "the Lord delivered Chushan-rishathaim, king of Mesopotamia, into his hand" — this is victory. Fifth, "his hand prevailed against Chushan-rishathaim" — the enemy is subdued at last. Sixth, "the land had rest forty years." Israel quietly enjoys the fruits of Othniel's victory — God's end is reached.
Othniel was not a newcomer. He had already proved himself at Kiriath-sepher, and God turned to him again when the nation cried for help.
The Lord always hears genuine cries for help. Not selfish cries, not the feeble breathings of casualness, but real crying — the concern of the people of God over real need. And where did God turn? He turned to a proved man, a man who was reliable. He raised up Othniel, and the Spirit of the Lord came upon him. Othniel worked with great power, as he had done before at Kiriath-sepher. This time he was not gaining something for himself, but something for the people of God, for God's interests.
The record says nothing about those forty years. One writer treats that blank space as a blessing, not a gap.
Happy is the country that has no "history" — meaning no record of wars, treaties, and rival dynasties. Happy is the country when a ruler's long reign fits into two or three clauses like this: a hard and heroic undertaking; a mighty and effective salvation; a wise and peaceful reign… He now shows himself wise and strong to govern his own people and keep them growing in peace. He had already been strong enough to conquer their oppressors.
The deliverer's name carries a message. One writer reads the name, and Othniel's tribe, as pointing forward to Christ:
Othniel means "lion of God," and since he was of Judah, he is a type of Him who is the Lion of the tribe of Judah. The Spirit of the Lord rested on him.
Another writer reads the same name as a picture of how God's power arrives — only where weakness is owned.
Othniel is the deliverer, and we have seen that he stands for that spirit of faith which counts entirely on God. His name means "the Lion of God" — the power of God brought in. Pride will never use any power but its own. It will never admit that it needs power. When Othniel comes in, you first have the admission of weakness and bondage. Then, as a result, God exerts His power for us.
The verse ends with a death, and that death sets the pattern for everything that follows in the book.
God raised up a judge from time to time. There was relief and blessing during his lifetime. But after his death the people fell back into the same disobedience, and were given over to their enemies once more.
- Cry — The oppression ended when Israel cried out. God answered by turning to a man already proved in earlier conflict.
- Spirit — The Spirit came on him. He judged, he went to war, God gave the enemy over, his hand prevailed, and the land rested. Rest is the sixth link, never the first.
- Grace — The battle details are missing on purpose. The weight falls on God's faithful grace, not on the deliverer's skill.
- Quiet — Forty unrecorded years are the commendation, not the omission. A reign that needs no headlines is a reign worth living under.
- Death — The rest lasted as long as the man did. Blessing tied to one life dies with that life. That is why the book keeps needing another deliverer — and why the name "lion of God" points on to the Lion of the tribe of Judah.