King James Version

What Does Judges 3:7 Mean?

Judges 3:7 in the King James Version says “And the children of Israel did evil in the sight of the LORD, and forgat the LORD their God, and served Baalim and the g...” — study this verse from Judges chapter 3 with commentary, cross-references, and original Hebrew word analysis.

“And the children of Israel did evil in the sight of the LORD, and forgat the LORD their God, and served Baalim and the groves.”

Judges 3:7 · KJV

Context

5

And the children of Israel dwelt among the Canaanites, Hittites, and Amorites, and Perizzites, and Hivites, and Jebusites:

6

And they took their daughters to be their wives, and gave their daughters to their sons, and served their gods.

7

And the children of Israel did evil in the sight of the LORD, and forgat the LORD their God, and served Baalim and the groves.

8

Therefore the anger of the LORD was hot against Israel, and he sold them into the hand of Chushanrishathaim king of Mesopotamia: and the children of Israel served Chushanrishathaim eight years. Mesopotamia: Heb. Aramnaharaim

9

And when the children of Israel cried unto the LORD, the LORD raised up a deliverer to the children of Israel, who delivered them, even Othniel the son of Kenaz, Caleb's younger brother. deliverer: Heb. saviour

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Commentary

KJV Study Commentary
And the children of Israel did evil in the sight of the LORD, and forgat the LORD their God, and served Baalim and the groves.

This passage relates to early judges: Othniel, Ehud, and Shamgar, demonstrating God's sovereign choice and empowerment of deliverers. The judges themselves display varying degrees of faith and character flaws, yet God works through these imperfect human instruments to accomplish His purposes. This illustrates the biblical pattern that God's power is made perfect in human weakness (2 Corinthians 12:9).

Theologically, these early judges establish the pattern of divine deliverance through unlikely means. God chooses the weak, marginalized, and flawed to demonstrate that victory comes from His power, not human strength. This anticipates Paul's teaching that "God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty" (1 Corinthians 1:27).

The military victories recorded here serve spiritual purposes—they deliver Israel from physical oppression but more importantly provide opportunity for spiritual renewal. Each deliverance creates space for Israel to return to covenant faithfulness. However, the repeated cycles show these deliverances provided only temporary relief, pointing to the need for the ultimate Deliverer who would provide permanent victory over sin and spiritual oppression through His death and resurrection.

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Historical & Cultural Context

Historical Setting: The Book of Judges spans approximately 350-400 years (c. 1375-1050 BCE) during the Late Bronze Age collapse and early Iron Age. This period saw the disintegration of major empires (Hittites, Mycenaeans) and weakening of Egyptian control over Canaan, creating a power vacuum filled by emerging peoples including Philistines (Sea Peoples), Aramaeans, and regional kingdoms. The decentralized tribal structure left Israel vulnerable to external oppression and internal chaos.

Cultural Context: This passage relates to early judges: Othniel, Ehud, and Shamgar. Canaanite religion dominated the region, centered on Baal (storm/fertility god), Asherah (mother goddess), and Anat (war goddess). Archaeological discoveries at Ugarit (Ras Shamra) have provided extensive information about Canaanite mythology and religious practices. Baal worship involved ritual prostitution, child sacrifice, and fertility rites tied to agricultural seasons. Israel's persistent attraction to these gods demonstrates the strong cultural pressure to conform to surrounding nations' religious practices.

The material culture of this period shows gradual Israelite settlement in the Canaanite hill country, with simpler pottery and architecture than coastal Canaanite cities. Iron technology was beginning to spread, giving military advantage to peoples who mastered it (note the Philistines' iron monopoly, 1 Samuel 13:19-22). The absence of centralized government during the judges period stands in stark contrast to the bureaucratic city-states of Canaan and the imperial administration of Egypt and Mesopotamia. This political structure reflected Israel's theocratic ideal—God as king—yet the repeated cycles of apostasy showed this ideal required more than political structures; it demanded heart transformation.

Reflection Questions

  1. How does this passage about early judges: Othniel, Ehud, and Shamgar reveal God's character in dealing with persistent human rebellion and incomplete obedience?
  2. What patterns of spiritual compromise or incomplete obedience in your own life mirror Israel's failures during the judges period?
  3. How does understanding the cyclical nature of sin and deliverance in Judges help you appreciate Christ's perfect and final deliverance from sin's power?

Original Language Analysis

Hebrew · 16 words
וַיַּֽעֲשׂ֨וּ1 of 16

“did”

H6213

to do or make, in the broadest sense and widest application

בְנֵֽי2 of 16

“And the children”

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

יִשְׂרָאֵ֤ל3 of 16

“of Israel”

H3478

he will rule as god; jisral, a symbolical name of jacob; also (typically) of his posterity

אֶת4 of 16
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

הָרַע֙5 of 16

“evil”

H7451

bad or (as noun) evil (natural or moral)

בְּעֵינֵ֣י6 of 16

“in the sight”

H5869

an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape)

יְהוָ֣ה7 of 16

“of the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

וַֽיִּשְׁכְּח֖וּ8 of 16

“and forgat”

H7911

to mislay, i.e., to be oblivious of, from want of memory or attention

אֶת9 of 16
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

יְהוָ֣ה10 of 16

“of the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

אֱלֹֽהֵיהֶ֑ם11 of 16

“their God”

H430

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

וַיַּֽעַבְד֥וּ12 of 16

“and served”

H5647

to work (in any sense); by implication, to serve, till, (causatively) enslave, etc

אֶת13 of 16
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

הַבְּעָלִ֖ים14 of 16

“Baalim”

H1168

baal, a phoenician deity

וְאֶת15 of 16
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

הָֽאֲשֵׁרֽוֹת׃16 of 16

“and the groves”

H842

asherah (or astarte) a phoenician goddess; also an image of the same

Study Guide

Historical Context

This verse is found in the book of Judges. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Judges 3:7 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Judges 3:7 from Treasury of Scripture Knowledge

Exodus 34:13Deuteronomy 4:92 Kings 23:62 Chronicles 33:19Judges 3:12Judges 6:25

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