(HBH) The Book of Judges is entitled after the military and civic leaders who were raised up by GOD to deliver Israel from its oppressors (2:16-19; Ruth 1:1; Acts 13:20). The Hebrew title Judges is followed by the Ancient versions and the English tradition.
The judges were not trained arbiters of legal cases as the word judge means today. They were Spirit-endowed leaders who were chosen by GOD for specific tasks (compare 3:9-10; 6:34; 11:29; 13:25). As judges they worked to bring about justice for the oppressed people of Israel. To avoid confusion with the modern connotation of judged, the NIV has translated "led" in many passages where it is more appropriate in context (4:4; 10:2-3; 12:8-11,13-14; 15:20; 16:31). The verb led is used most often by the author to describe the judges' function. The judges also "saved" and "delivered" Israel from their enemies (for example, 3:9,31; 4:14; 10:1; 13:5).
Two of the leaders, Othniel and Ehud, are described as "deliverers" (3:9,15). Only Gideon is not called judge or deliverer, but he is said to have saved Israel (6:14). On one occasion the LORD is described as "Judge" (11:27).
Although the judges were remembered primarily for their military prowess (2:16), they also functioned as civil authorities (compare Deborah, 4:4,5). Some judges were not specifically said to have engaged in warfare (compare Tola and Jair, 10:1-5).
Some scholars have questioned the literary and theological integrity of the book. However, the book's composite sources are not conflicting accounts. They rather have a thematic unity and a complementary theological perspective.
The era of the judges included the judgeships of Eli and Samuel, which are recorded in I Samuel (compare I Sam. 4:18; 7:15; 8:1-2). The period of the judges extended from Joshua's death to the reign of Saul (about 1050 B.C.). The beginning of this period is debated since it is dependent on the date of the Exodus. If the early date is followed, the period was from about 1400-1050 B.C. The late date places the period from about 1250-1050 B.C.
During this period, the tribes of Israel were loosely bound together around the central sanctuary. The tribes were bound by their common commitment to the covenant made with GOD at Sinai (Exod. 20; 24). Their unity, however, was weakened by the inroads of Canaanite religion. When the tribes defected from the covenant, GOD used foreign oppressors to bring Israel to repentance.
Author: The author of the Book of Judges is unknown. The Babylonian Talmud attributes it to Samuel. He could have edited portions of the book because it's known that Samuel was a writer (I Sam. 10:25). The inspired author carefully selected oral and written testimonies to offer us a history of Israel with theological implications.
Date: The Book of Judges covers the period that took place between the death of Joshua and the establishment of the monarchy.The exact date of its composition isn't known. However, the internal evidence indicates that it was written in the first years of the monarchy, after Saul's coronation, but before David's conquest of Jerusalem, between 1050 and 1000 B.C. This date relies on two data: 1) The words: "In those days there was no king in Israel" (17:6) were written in a period in which Israel didn't yet have a king. 2) The declaration that "the Jebusites dwell with the sons of Benjamin in Jerusalem until today" (1:21) points to a period prior to the city's conquest by David (II Sam. 5:6,7).
Background: The Book of Judges covers a chaotic period in Israel's history between the years 1380 and 1050 B.C. Under Joshua's leadership, Israel had conquered and occupied, roughly speaking, the land of Canaan, but extensive areas hadn't yet passed into the hands of the individual tribes. Israel continually did evil before the eyes of the LORD. GOD delivered them into the hands of various oppressors. Each time the people cried out to the LORD, he faithfully raised a judge who brought deliverance to his people. These judges whom the LORD chose and anointed with his Spirit were civil and military leaders. The Book of Judges not only offers a retrospective vision of Joshua's conquest of Canaan and describes the conditions of that region under the period of the judges, it anticipates the establishment of the monarchy in Israel.
Purpose: The purpose of the Book of Judges is triple: historical, theological and spiritual. In the historical, the book describes the events that occurred in a specific period of Israel's history and provides a connection between the conquest of Canaan and the monarchy. In the theological, it emphasizes the principle established in the Law, that obedience will bring peace and life with it, and disobedience, oppression and death. On the other hand, it points out the need for a centralized and hereditary monarchy in Israel.
Israel's disobedience to the LORD's authority in times of the inspired leadership of the judges gave place to apostasy and anarchy, which demonstrated the need for a permanent, centralized and hereditary monarchy to govern the people of Israel. In the spiritual, the book shows the LORD faithfulness to the promises of his covenant. Each time the people repented and separated themselves from evil, the LORD forgave them and raised up leaders filled with the power of his Spirit to free them from their oppressors.
Content: The Book of Judges is divided into three principal sections: 1) A prologue (1:1-3:6); 2) a main body (3:7-16:31); and 3) an epilogue (17:1-21:25). The first part of the prologue (1:1-2:5) presents the historical stage where the stories that follow are developed. It describes the incomplete conquest of the Promised Land (1:1-336) and the LORD's punishment for Israel's unfaithfulness to the Covenant (2:1-5). The second part of the prologue (2:6-3:6) offers a panoramic vision of the principal part of the book. It presents Israel's rebellions in the first centuries of its life in the Promised Land and shows how GOD dealt with his people during that period, an epoch characterized by a recurrent cycle of apostasy, oppression, repentance and deliverance.
The main body of the book (3:7-16:31) illustrates this recurrent pattern in Israel's early history. The Israelites did evil in the eyes of the LORD (apostasy); the LORD delivered them into the hands of their enemies (oppression); the people of Israel cried out to GOD (repentance); and in response to their cry, the LORD raised up liberators whom he filled with the power of his Spirit (deliverance). Six individuals - Othniel, Ehud, Deborah, Gideon, Jephthah and Samson - whose roles as liberators are related with some detail, are classified as the "major" judges. The other six mentioned briefly - Shamgar, Tola, Jair, Ibzan, Elon and Abdon - are known as the "minor" judges. The thirteenth, Abimelech, is someone who appears as a complement to the story of Gideon.
Two stories are added as an epilogue to the Book of Judges (17:1-21:25). The purpose of these appendices isn't to signal the end of the period of the judges, but to condemn the religious and moral corruption of the religion in Israel. Micah established a pagan form of the worship of Jehovah in Ephraim that was adopted by the Danites when they abandoned their inheritance and emigrated to the north of Israel. The second story of the epilogue illustrates the moral corruption, by narrating the unfortunate experience of a Levite in Gibeah of Benjamin and the war it caused. Apparently, the purpose of this final section of the book is to illustrate the consequences of apostasy and anarchy in the days in which "there was no king in Israel".
Purpose and Theology: (HBH)
The book shows what happened to Israel when there was no godly king to lead them. In this way the book advocates the institution of kingship. It must, however, be a kingship characterized by piety. Without godly leadership, the people drifted from the objective standard of GOD's Word, and each "did as he saw fit" (17:6; 18:1; 19:1; 21:25).
Historical Setting: (IBD) Israel's entry into the Promised Land under Joshua was not so much a total conquest as an occupation. Even after the land was divided among Israel's twelve tribes, the Israelites continued to face the possibility of domination by the warlike Canaanites who were never driven entirely out of the land. These were the enemies who threatened Israel repeatedly during the 300-year period of the judges, from about 1380 to 1050 B.C.
The Canaanite problem was intensified by Israel's loose form of tribal organization. The Israelites were easy targets for a well-organized enemy like the Canaanites. The first big task of the judges whom GOD raised up as deliverers was to rally the separate tribes behind them to rout the common enemy.
Theological Contribution: (IBD) The Book of Judges points out the problems of the nation of Israel when the people had a succession of "judges" or military leaders to deliver them from their enemies. This is a subtle way of emphasizing the nation's need for a king or a strong, centralized form of government. But even the establishment of the kingship failed to lead to a state of perfection. Only after the right king, David, was placed on the throne did the nation break free of its tragic cycle of despair and decline. David, of course, as GOD's chosen servant, points to the great King to come, the LORD Jesus.
Judges also speaks of man's need for n external deliverer or savior. The deliverance of thehuman judges was always temporary, partial, and imperfect. Some of the judges themselves were flawed and misdirected. The book points forward to Jesus Christ, the great Judge (Ps. 110:6), who is King and Savior of His people.
Special Considerations: (IBD) Many readers are troubled by the rash vow of the judge Jephthah in the Book of Judges. He promised GOD that it he were victorious in battle, he would offer as a sacrifice the first thing to come out of his house to greet him on his return. The LORD did give Jephthah victory. On his return, his daughter came out of the house to greet him. And he was forced to carry out his terrible vow (11:29-40).This text is so troubling to some people that they seek to weaken it by claiming that Jephthah did not actually kill his daughter but only made her remain a virgin. This claim is based on the words, "She knew no man" (11:39). But the text indicates clearly that Jephthah did what he had vowed.
Human sacrifice was never sanctioned by the nation of Israel. Indeed, GOD condemned it as an evil of the surrounding nations. The point the author of Judges made in recording this deed is the same he had in mind as he recorded the sins and excesses of Samson. The period of the judges was a time of such religious and political chaos that even the best of GOD's servants were seriously flawed.
Deborah's song of victory (chap. 5) demonstrates a high degree of literary skill at this early period in Israel's history. It also shows clearly that women have made great contributions to GOD's work across the centuries. Another insight is that GOD deserves the praise when His people are victorious in battle.
Personal Application: The Book of Judges demonstrates the disastrous consequences of separating oneself from GOD and adopting idolatrous practices. Sin separates one from GOD. The LORD requires consecration on the part of his people. When we commit sin, the LORD reprimands us in his love until we return to his presence completely repentant. When we cry out to Him, the LORD responds faithfully. He forgives us, frees us and reestablishes communion with us.
The LORD is our judge, our deliverer. He is able to do impossible things. Just as he appointed liberators and filled them with the power of his Spirit, he is able to anoint us with the Holy Spirit and to use us to free those who are tied down by sin and desperation. The LORD responds to the weeping of a repentant heart, is faithful and his love in constant.
Christ Revealed: The Book of Judges graphically presents the character of the LORD's relations with the children of Israel. GOD justly punishes them for their sins; but, in love and mercy, delivers them in response to their cry of repentance. Although the judges are called the deliverers or saviors of their people, GOD is, in short, the true Savior. "GOD is judge" (Psa. 75:7). He is "righteous GOD and Savior" (Is. 45:21).
The Book of Judges emphasizes that humanity needs a deliverer or divine savior. Throughout history, GOD's people have sinned. As LORD of history, GOD has always turned their hearts to Him. In the fullness of time GOD, in his love, sent his Son Jesus Christ as our deliverer, our Savior, to redeem us from the bonds of sin and death. Our LORD is a righteous judge (II Tim. 4:8) and one day "will judge the world with righteousness" (Acts 17:31).
The Holy Spirit in Action: The activity of the Spirit of the LORD in the Book of Judges is clearly reflected in the charismatic leadership of the period. The following actions of Othniel, Jephthah, Gideon and Samson, are attributed to the Spirit of the LORD:
The same Holy Spirit who allowed these deliverers to do their exploits and realize the LORD's plans and purposes is in action in our days. His desire is to move among the children of GOD so that they can achieve impossible things. The LORD wants to deliver his people, and is seeking consecrated men and women to fill with the power of his Spirit.
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