Text -- Judges 1:3 (NET)

1:3 The men of Judah said to their relatives, the men of Simeon, “Invade our allotted land with us and help us attack the Canaanites. Then we will go with you into your allotted land.” So the men of Simeon went with them.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jdg 1:3

As nearest to him both by relation, being his brother by both parents, and by habitation.

Wesley: Jdg 1:3

Specially so called, because they are distinguished from the Perizzites, Jdg 1:4.

JFB: Jdg 1:3

Being conterminous tribes (Jos 19:1-2), they had a common interest, and were naturally associated in this enterprise.

Clarke: Jdg 1:3

Come up with me into my lot - It appears that the portions of Judah and Simeon had not been cleared of the Canaanites, or that these were the parts which were now particularly invaded.

TSK: Jdg 1:3

Simeon : Gen 29:33; Jos 19:1

I likewise : Jdg 1:17; 2Sa 10:11

Commentary -- Word/Phrase Notes (per Verse)

Poole: Jdg 1:3

Unto Simeon his brother as nearest to him both by relation, being his brother by both parents, which few of them were; and by habitation, as appears from Jos 19:1,2 .

Against the Canaanites specially so called because they are distinguished from the Perizzites, Jud 1:4 .

Haydock: Jdg 1:3

Brother. They had the same mother, Lia, and were intermixed in the same country. The two tribes unite both for the public and their own private advantage. The king whom they attacked first, did not dwell in the territory of Juda, as the others did, whom they defeated in this chapter.

Gill: Jdg 1:3

And Judah said unto Simeon his brother,.... The men of the tribe of Judah said to those of the tribe of Simeon, they being not only brethren by father's and mother's side, which was not the case of all the sons of Jacob, but their possessions and inheritances lay near together; and indeed those of Simeon were within the inheritance of the tribe of Judah, Jos 19:1; so that as they lived in great nearness and familiarity with each other, their interests were closely united together:

come up with me into my lot, that we may fight against the Canaanites; conjunctly: the meaning is, that the tribe of Simeon, as many of their warlike men as could, would come and join their forces with those of the tribe of Judah, in order to reduce such cities, in the lot of that tribe, the Canaanites as yet were in the possession of:

and I likewise will go with thee into thy lot: the cities being conquered which were in the lot, of the tribe of Judah, that tribe proposed to bring their united forces into the lot of the tribe of Simeon, and reduce such cities as were in that lot:

so Simeon went with him: the tribe of Simeon agreed to the proposal, and went along with the tribe of Judah against their common enemy.

Commentary -- Verse Notes / Footnotes

NET Notes: Jdg 1:3

¹ tn Heb “Judah said to Simeon, his brother.”

² tn Heb “Come up with me into our allotted land and let us attack the Canaanites.”

³ tn Heb “I.” The Hebrew pronoun is singular, agreeing with the collective singular “Judah” earlier in the verse. English style requires a plural pronoun here, however.

Geneva Bible: Jdg 1:3

And Judah said unto Simeon his ^{( c )} brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot. So Simeon went with him.

^{( c )} For the tribe of Simeon had their inheritance within the tribe of Judah, (Jos 19:1).

Commentary -- Verse Range Notes

TSK Synopsis: Jdg 1:1-36

1 The acts of Judah and Simeon.

4 Adonibezek justly requited.

8 Jerusalem taken.

10 Hebron taken.

11 Othniel has Achsah to wife for taking of Debir.

16 The Kenites dwell in Judah.

17 Hormah, Gaza, Askelon, and Ekron taken.

21 The acts of Benjamin.

22 Of the house of Joseph, who take Beth-el.

30 Of Zebulun.

31 Of Asher.

33 Of Naphtali.

34 Of Dan.

Maclaren: Jdg 1:3

The Common Salvation

"The common salvation."--Jude 3. "The common faith."--Titus 1:4.

Jude was probably one of Christ's brothers, and a man of position and influence in the Church. He is writing to the whole early Christian community, numbering men widely separated from each other by nationality, race, culture, and general outlook on life; and he beautifully and humbly unites himself with them all as recipients of a common salvation.' Paul is writing to Titus, the veteran leader to a raw recruit. Wide differences of mental power, of maturity of religious experience, separated the two; and yet Paul beautifully and humbly associates himself with his pupil, as exercising a common faith.'

Probably neither of the writers meant more than to bring himself nearer to the persons whom they were respectively addressing; but their language goes a great deal further than the immediate application of it. The salvation' was common' to Jude and his readers, as the faith' was to Paul and Titus, because the salvation and the faith are one, all the world over.

It is for the sake of insisting upon this community, which is universal, that I have ventured to isolate these two fragments from their proper connection, and to bring them together. But you will notice that they take up the same thought at two different stages, as it were. The one declares that there is but one remedy and healing for all the world's woes; the other declares that there is but one way by which that remedy can be applied. All who possess the common salvation' are so blessed because they exercise the common faith.'

I. Note The Underlying Conception Of A Universal Deepest Need.

That Christian word salvation' has come to be threadbare and commonplace, and slips over people's minds without leaving any dint. We all think we understand it. Some of us have only the faintest and vaguest conception of what it means, and have never realised the solemn view of human nature and its necessities which lies beneath it. And I want to press that upon you now. The word to save' means either of two things--to heal from a sickness, or to deliver from a danger. These two ideas of sickness to be healed and of dangers to be secured from enter into the Christian use of the word. Underlying it is the implication that the condition of humanity is universally that of needing healing of a sore sickness, and of needing deliverance from an overhanging and tremendous danger. Sin is the sickness, and the issues of sin are the danger. And sin is making myself my centre and my law, and so distorting and flinging out of gear, as it were, my relations to God.

Surely it does not want many words to show that that must be the most important thing about a man. Deep down below all superficialities there lies this fundamental fact, that he has gone wrong with regard to God; and no amount of sophistication about heredity and environment and the like can ever wipe out the blackness of the fact that men willingly do break through the law, which commands us all to yield ourselves to God, and not to set ourselves up as our own masters, and our own aims and ends, independently of Him. I say that is the deepest wound of humanity.

In these days of social unrest there are plenty of voices round us that proclaim other needs as being clamant, but, oh, they are all shallow and on the surface as compared with the deepest need of all: and the men that come round the sick-bed of humanity and say, Ah, the patient is suffering from a lack of education,' or the patient is suffering from unfavourable environment,' have diagnosed the disease superficially. There is something deeper the matter than that, and unless the physician has probed further into the wound than these surface appearances, I am afraid his remedy will go as short a way down as his conception of the evil goes.

Oh, brethren, there is something else the matter with us than ignorance or unfavourable conditions. The whole head is sick, and the whole heart faint.' The tap-root of all human miseries lies in the solemn fact of human transgression. That is a universal fact. Wide differences part us, but there is one thing that we have all in common: a conscience and a will that lifts itself against disliked good. Beneath all surface differences of garb there lies the same fact, the common sickness of sin. The king's robe, the pauper's uniform, the student's gown, the mill-hand's fustian, the naked savage's brown skin, each cover a heart that is evil, and because it is evil, needs salvation from sickness and deliverance from danger.

For do not forget that if it is true that men have driven their rebellious chariots through God's law, they cannot do that without bringing down God's hand upon them, and they ought not to be able to do it; and He would not be a loving God if it were not so. There are dangers; dangers from the necessary inevitable consequences, here and yonder, of rebellion against Him.

Now, do not let us lose ourselves in generalities. That is the way in which many of us have all our lives long blunted the point of the message of the Gospel to our hearts. That is what we do with all sorts of important moral truths. For instance, I suppose there never was a time in your lives when you did not believe that all men must die. But I suppose most of us can remember some time when there came upon us, with a shock which made some of us cower before it as an unwelcome thing, the thought, And I must.'

The common sickness? Yes! Thou art the man.' Oh, brother, whatever you may have or whatever you may want, be sure of this: that your deepest needs will not be met, your sorest sickness will not be healed, your most tremendous peril not secured against, until the fact of your individual sinfulness and the consequences of that fact are somehow or other dealt with, stanched, and swept away. So much, then, for the first point.

II. Now A Word As To The Common Remedy. One Of Our Texts Gives Us That--The Common Salvation.'

You all know what I am going to say, and so, perhaps, you suppose that it is not worth while for me to say it. I dare say some of you think that it was not worth while coming here to hear the whole, threadbare, commonplace story. Well! is it worth while for me to speak once more to men that have so often heard and so often neglected? Let me try. Oh, that I could get you one by one, and drive home to each single soul that is listening to me, or perhaps, that is not listening, the message that I have to bring!

The common salvation.' There is one remedy for the sickness. There is one safety against the danger. There is only one, because it is the remedy for all men, and it is the remedy for all men because it is the remedy for each. Jesus Christ deals, as no one else has ever pretended to deal, with this outstanding fact of my transgression and yours.

He, by His death, as I believe, has saved the world from the danger, because He has set right the world's relations to God. I am not going, at this stage of my sermon, to enter upon anything in the nature of discussion. My purpose is an entirely different one. I want to press upon you, dear brethren, this plain fact, that since there is a God, and since you and I have sinned, and since things are as they are, and the consequences will be as they will be, both in this world and in the next, we all stand in danger of death--death eternal, which comes from, and, in one sense, consists of, separation in heart and mind from God.

You believe in a judgment day, do you not? Whether you do or not, you have only to open your eyes, you have only to turn them inwards, to see that even here and now, every sin and transgression and disobedience does receive its just recompense of reward. You cannot do a wrong thing without hurting yourself, without desolating some part of your nature, without enfeebling your power of resistance to evil and aspiration after good, without lowering yourself in the scale of being, and making yourself ashamed to stand before the bar of your own conscience. You cannot do some wrong things, that some of you are fond of doing, without dragging after them consequences, in this world, of anything but an agreeable kind. Sins of the flesh avenge themselves in kind, as some of you young men know, and will know better in the days that are before you. Transgressions which are plain and clear in the eyes of even the world's judgment draw after them damaged reputations, enfeebled health, closed doors of opportunity, and a whole host of such things. And all these are but a kind of premonitions and overshadowings of that solemn judgment that lies beyond. For all men will have to eat the fruit of their doings and drink that which they have prepared. But on the Cross, Jesus Christ, the Son of God, bore the weight of the world's sin, yours and mine and every man's. There is one security against the danger; and it is that He, fronting the incidence of the Divine law, says, as He said to His would-be captors in the garden,' If ye seek Me, let these go their way.' And they go their way by the power of His atoning death.

Further, Jesus Christ imparts a life that cures the sickness of sin.

What is the meaning of this Whitsuntide that all the Christian world is professing to keep to-day? Is it to commemorate a thing that happened nineteen centuries ago, when a handful of Jews for a few minutes had the power of talking in other languages, and a miraculous light flamed over their heads and then disappeared? Was that all? Have you and I any share in it? Yes. For if Pentecost means anything it means this, that, all down through the ages, Jesus Christ is imparting to men that cleave to Him the real gift of a new life, free from all the sickness of the old, and healthy with the wholesomeness of His own perfect sinlessness, so that, however inveterate and engrained a man's habits of wrong-doing may have been, if he will turn to that Saviour, and let Him work upon him, he will be delivered from his evil. The leprosy of his flesh, though the lumps of diseased matter may be dropping from the bones, and the stench of corruption may drive away human love and sympathy, can be cleansed, and his flesh become like the flesh of a little child, if only he will trust in Jesus Christ. The sickness can be cured. Christ deals with men in the depth of their being. He will give you, if you will, a new life and new tastes, directions, inclinations, impulses, perceptions, hopes, and capacities, and the evil will pass away, and you will be whole.

Ah, brethren, that is the only cure. I was talking a minute or two ago about imperfect diagnoses; and there are superficial remedies too. Men round us are trying, in various ways, to stanch the world's wounds, to heal the world's sicknesses. God forbid that I should say a word to discourage any such! I would rather wish them ten times more numerous than they are; but at the same time I believe that, unless you deal with the fountain at its head, you will never cleanse the stream, and that you must have the radical change, which comes by the gift of a new life in Christ, before men can be delivered from the sickness of their sins. And so all these panaceas, whilst they may do certain surface good, are, if I may quote a well-known phrase, like pills against an earthquake,' or like giving a lotion to cure pimples, when the whole head is sick and the whole heart faint. You will never cure the ills of humanity until you have delivered men from the dominion of their sin.

Jesus Christ heals society by healing the individual.

There is no other way of doing it. If the units are corrupt the community cannot be pure. And the only way to make the units pure is that they shall have Christ on the Cross for their redemption, and Christ in the heart for their cleansing. And then all the things that men try to produce in the shape of social good and the like, apart from Him, will come as a consequence of the new state of things that arises when the individuals are renewed. Apart from Him all human attempts to deal with social evils are inadequate. There is a terrible disillusioning and disappointment awaiting many eager enthusiasts to-day, who think that by certain external arrangements, or by certain educational and cultivated processes, they can mend the world's miseries. You educate a nation. Well and good, and one result of it is that your bookshops get choked with trash, and that vice has a new avenue of approach to men's hearts. You improve the economic condition of the people. Well and good, and one result of it is that a bigger percentage than ever of their funds finds its way into the drink-shop. You give a nation political power. Well and good, and one result of it is that the least worthy and the least wise have to be flattered and coaxed, because they are the rulers. Every good thing, divorced from Christ, becomes an ally of evil, and the only way by which the dreams and desires of men can be fulfilled is by the salvation which is in Him entering the individual hearts and thus moulding society.

III. Now, Lastly, The Common Means Of Possessing The Common Healing.

My second text tells us what that is--the common faith.' That is another of the words which is so familiar that it is unintelligible, which has been dinned into your ears ever since you were little children, and in the case of many of you excites no definite idea, and is supposed to be an obscure kind of thing that belongs to theologians and preachers, but has little to do with your daily lives. There is only one way by which this healing and safety that I have been speaking about can possibly find its way into a man's heart. You have all been trained from childhood to believe that men are saved by faith, and a great many of you, I dare say, think that men might have been saved by some other way, if God had chosen to appoint it so. But that is a clear mistake. If it is true that salvation is a gift from God, then it is quite plain that the only thing that we require is an outstretched hand. If it is true that Jesus Christ's death on the Cross has brought salvation to all the world, then it is quite plain that, His work being finished, we have no need to come in pottering with any works of ours, and that the only thing we have to do is to accept it. If it is true that Jesus Christ will enter men's hearts, and there give a new spirit and a new life, which will save them from their sins and make them free from the law of sin and death, then it is plain that the one thing that we have to do is to open our hearts and say Come in, Thou King of Glory, come in!' Because salvation is a gift; because it is the result of a finished work; because it is imparted to men by the impartation of Christ's own life to them: for all these reasons it is plain that the only way by which God can save a man is by that man's putting his trust in Jesus Christ. It is no arbitrary appointment. The only possible way of possessing the common salvation is by the exercise of the common faith.'

So we are all put upon one level, no matter how different we may be in attainments, in mental capacity --geniuses and blockheads, scholars and ignoramuses, millionaires and paupers, students and savages, we are all on the one level. There is no carriage road into heaven. We have all to go in at the strait gate, and there is no special entry for people that come with their own horses; and so some people do not like to have to descend to that level, and to go with the ruck and the undistinguished crowd, and to be saved just in the same fashion as Tom, Dick, and Harry, and they turn away.

Plenty of people believe in a common salvation,' meaning thereby a vague, indiscriminate gift that is flung broadcast over the mass. Plenty of people believe in a common faith.' We hear, for instance, about a national Christianity,' and a national recognition of religion,' and Christian nations,' and the like. There are no Christian nations except nations of which the individuals are Christians, and there is no common faith' except the faith exercised in common by all the units that make up a community.

So do not suppose that anything short of your own personal act brings you into possession of the common salvation.' The table is spread, but you must take the bread into your own hands, and you must masticate it with your own teeth, and you must assimilate it in your own body, or it is no bread for you. The salvation is a common,' like one of the great prairies, but each separate settler has to peg off his own claim, and fence it in, and take possession of it, or he has no share in the broad land. So remember that the common salvation' must be made the individual salvation by the individual exercise of' the common faith.' Cry, Lord! £ believe!' and then you will have the right to say, The Lord is my strength; He also is become my salvation.'

MHCC: Jdg 1:1-8

The Israelites were convinced that the war against the Canaanites was to be continued; but they were in doubt as to the manner in which it was to be carried on after the death of Joshua. In these respects they inquired of the Lord. God appoints service according to the strength he has given. From those who are most able, most work is expected. Judah was first in dignity, and must be first in duty. Judah's service will not avail unless God give success; but God will not give the success, unless Judah applies to the service. Judah was the most considerable of all the tribes, and Simeon the least; yet Judah begs Simeon's friendship, and prays for aid from him. It becomes Israelites to help one another against Canaanites; and all Christians, even those of different tribes, should strengthen one another. Those who thus help one another in love, have reason to hope that God will graciously help both. Adoni-bezek was taken prisoner. This prince had been a severe tyrant. The Israelites, doubtless under the Divine direction, made him suffer what he had done to others; and his own conscience confessed that he was justly treated as he had treated others. Thus the righteous God sometimes, in his providence, makes the punishment answer the sin.

Matthew Henry: Jdg 1:1-8

Here, I. The children of Israel consult the oracle of God for direction which of all the tribes should first attempt to clear their country of the Canaanites, and to animate and encourage the rest. It was after the death of Joshua. While he lived he directed them, and all the tribes were obedient to him, but when he died he left no successor in the same authority that he had; but the people must consult the breast-plate of judgment, and thence receive the word of command; for God himself, as he was their King, so he was the Lord of their hosts. The question they ask is, Who shall go up first? Jdg 1:1. By this time, we may suppose, they were so multiplied that the places they were in possession of began to be too strait for them, and they must thrust out the enemy to make room; now they enquire who should first take up arms. Whether each tribe was ambitious of being first, and so strove for the honour of it, or whether each was afraid of being first, and so strove to decline it, does not appear; but by common consent the matter was referred to God himself, who is the fittest both to dispose of honours and to cut out work.

II. God appointed that Judah should go up first, and promised him success (Jdg 1:2): " I have delivered the land into his hand, to be possessed, and therefore will deliver the enemy into his hand, that keeps him out of possession, to be destroyed."And why must Judah be first in this undertaking? 1. Judah was the most numerous and powerful tribe, and therefore let Judah venture first. Note, God appoints service according to the strength he has given. Those that are most able, from them most work is expected. 2. Judah was first in dignity, and therefore must be first in duty. He it is whom his brethren must praise, and therefore he it is who must lead in perilous services. Let the burden of honour and the burden of work go together. 3. Judah was first served; the lot came up for Judah first, and therefore Judah must first fight. 4. Judah was the tribe out of which our Lord was to spring: so that in Judah, Christ, the Lion of the tribe of Judah, went before them. Christ engaged the powers of darkness first, and foiled them, which animates us for our conflicts; and it is in him that we are more than conquerors. Observe, The service and the success are put together: "Judah shall go up; let him do his part, and then he shall find that I have delivered the land into his hand. "His service will not avail unless God give the success; but God will not give the success unless he vigorously apply himself to the service.

III. Judah hereupon prepares to go up, but courts his brother and neighbour the tribe of Simeon (the lot of which tribe fell within that of Judah and was assigned out of it) to join forces with him, Jdg 1:3. Observe here, 1. That the strongest should not despise but desire the assistance even of those that are weaker. Judah was the most considerable of all the tribes, and Simeon the least considerable, and yet Judah begs Simeon's friendship, and prays an aid from him; the head cannot say to the foot, I have no need of thee, for we are members one of another. 2. Those that crave assistance must be ready to give assistance: Come with me into my lot, and then I will go with thee into thine. It becomes Israelites to help one another against Canaanites; and all Christians, even those of different tribes, should strengthen one another's hands against the common interests of Satan's kingdom. Those who thus help one another in love have reason to hope that God will graciously help them both.

IV. The confederate forces of Judah and Simeon take the field: Judah went up (Jdg 1:4), and Simeon with him, Jdg 1:3. Caleb, it is probable, was commander-in-chief of this expedition; for who so fit as he who had both an old man's head and a young man's hand, the experience of age and the vigour of youth? Jos 14:10, Jos 14:11. It should seem too, by what follows (Jdg 1:10, Jdg 1:11), that he was not yet in possession of his own allotment. It was happy for them that they had such a general as, according to his name, was all heart. Some think that the Canaanites had got together into a body, a formidable body, when Israel consulted who should go and fight against them, and that they then began to stir when they heard of the death of Joshua, whose name had been so dreadful to them; but, if so, it proved they did but meddle to their own hurt.

V. God gave them great success. Whether they invaded the enemy, or the enemy first gave them the alarm, the Lord delivered them into their hand, Jdg 1:4. Though the army of Judah was strong and bold, yet the victory is attributed to God: he delivered the Canaanites into their hand; having given them authority, he here gives them ability to destroy them - put it in their power, and so tried their obedience to his command, which was utterly to cut them off. Bishop Patrick observes upon this that we meet not with such religious expressions in the heathen writers, concerning the success of their arms, as we have here and elsewhere in this sacred history. I wish such pious acknowledgments of the divine providence had not grown into disuse at this time with many that are called Christians. Now, 1. We are told how the army of the Canaanites was routed in the field, in or near Bezek, the place where they drew up, which afterwards Saul made the place of a general rendezvous (1Sa 11:8); they slew 10,000 men, which blow, if followed, could not but be a very great weakening to those that were already brought so very low. 2. How their king was taken and mortified. His name was Adoni-bezek, which signifies, lord of Bezek. There have been those that called their lands by their own names (Psa 49:11), but here was one (and there has been many another) that called himself by his land's name. He was taken prisoner after the battle, and we are here told how they used him; they cut off his thumbs, to disfit him for fighting, and his great toes, that he might not be able to run away, Jdg 1:6. It had been barbarous thus to triumph over a man in misery, and that lay at their mercy, but that he was a devoted Canaanite, and one that had in like manner abused others, which probably they had heard of. Josephus says, "They cut off his hands and his feet,"probably supposing those more likely to be mortal wounds than only the cutting off of his thumbs and his great toes. But this indignity which they did him extorted from him an acknowledgment of the righteousness of God, Jdg 1:7. Here observe, (1.) What a great man this Adoni-bezek had been, how great in the field, where armies fled before him, how great at home, where kings were set with the dogs of his flock; and yet now himself a prisoner, and reduced to the extremity of meanness and disgrace. See how changeable this world is, and how slippery its high places are. Let not the highest be proud, nor the strongest secure, for they know not how low they may be brought before they die. (2.) What desolations he had made among his neighbours: he had wholly subdued seventy kings, to such a degree as to have them his prisoners; he that was the chief person in a city was then called a king, and the greatness of their title did but aggravate their disgrace, and fired the pride of him that insulted over them. We cannot suppose that Adoni-bezek had seventy of these petty princes at once his slaves; but first and last, in the course of his reign, he had thus deposed and abused so many, who perhaps were many of them kings of the same cities that successively opposed him, and whom he thus treated to please his own imperious barbarous fancy, and for a terror to others. It seems the Canaanites had been wasted by civil wars, and those bloody ones, among themselves, which would very much facilitate the conquest of them by Israel. "Judah,"says Dr. Lightfoot, "in conquering Adoni-bezek, did, in effect, conquer seventy kings."(3.) How justly he was teated as he had treated others. Thus the righteous God sometimes, in his providence, makes the punishment to answer the sin, and observes an equality in his judgments; the spoiler shall be spoiled, and the treacherous dealer dealt treacherously with, Isa 33:1. And those that showed no mercy shall have no mercy shown them, Jam 2:13. See Rev 13:10; Rev 18:6. (4.) How honestly he owned the righteousness of God herein: As I have done, so God has requited me. See the power of conscience, when God by his judgments awakens it, how it brings sin to remembrance, and subscribes to the justice of God. He that in his pride had set God at defiance now yields to him, and reflects with as much regret upon the kings under his table as ever he had looked upon them with pleasure when he had them there. He seems to own that he was better dealt with than he had dealt with his prisoners; for though the Israelites maimed him (according to the law of retaliation, an eye for an eye, so a thumb for a thumb), yet they did not put him under the table to be fed with the crumbs there, because, though the other might well be looked upon as an act of justice, this would have savoured more of pride and haughtiness than did become an Israelite.

VI. Particular notice is taken of the conquest of Jerusalem, Jdg 1:8. Our translators judge it spoken of here as done formerly in Joshua's time, and only repeated on occasion of Adoni-bezek's dying there, and therefore read it, "they had fought against Jerusalem,"and put this verse in a parenthesis; but the original speaks of it as a thing now done, and this seems most probable because it is said to be done by the children of Judah in particular, not by all Israel in general, whom Joshua commanded. Joshua indeed conquered and slew Adoni-zedec, king of Jerusalem (Jos. 10), but we read not there of his taking the city; probably, while he was pursing his conquests elsewhere, this Adoni-bezek, a neighbouring prince, got possession of it, whom Israel having conquered in the field, the city fell into their hands, and they slew the inhabitants, except those who retreated into the castle and held out there till David's time, and they set the city on fire, in token of their detestation of the idolatry wherewith it had been deeply infected, yet probably not so utterly as to consume it, but to leave convenient habitations for as many as they had to put into the possession of it.

Keil-Delitzsch: Jdg 1:3

Judah invited Simeon his brother, i.e., their brother tribe, to take part in the contest. The epithet is applied to Simeon, not because Simeon and Judah, the sons of Jacob, were the children of the same mother, Leah (Gen 29:33, Gen 29:35), but because Simeon's inheritance was within the territory of Judah (Jos 19:1.), so that Simeon was more closely connected with Judah than any of the other tribes. " Come up with me into my lot (into the inheritance that has fallen to me by lot), that we may fight against the Canaanites, and I likewise will go with thee into thy lot. So Simeon went with him, "i.e., joined with Judah in making war upon the Canaanites. This request shows that Judah's principal intention was to make war upon and exterminate the Canaanites who remained in his own and Simeon's inheritance. The different expressions employed, come up and go , are to be explained from the simple fact that the whole of Simeon's territory was in the shephelah and Negeb , whereas Judah had received the heart of his possessions upon the mountains.

Constable: Jdg 1:1--3:7

I. THE REASONS FOR ISRAEL'S APOSTASY 1:1--3:6

The first major section in the book (1:1-3:6) explains very clearly why the period of the judges was a dark chapter in Israel's history. God revealed the reasons for Israel's apostasy and consequent national problems in terms too clear to miss.

The years immediately following Joshua's death saw a transition from success to failure. The events of this period set the scene for the amphictyony (rule by judges) and provide a background for the main part of the book (3:7-16:31).

"The Book of Judges may be viewed as having a two-part introduction (1:1-2:5 and 2:6-3:6) and a two-part epilogue (17:1-18:31 and 19:1-21:25). Parallel ideas and motifs link the first introduction (1:1-2:5) with the second epilogue (19:1-21:25), and in like manner the second introduction (2:6-3:6) with the first epilogue (17:1-18:31)."¹⁹

Constable: Jdg 1:1--2:6

A. Hostilities between the Israelites and the Canaanites following Joshua's death 1:1-2:5

". . . archaeology shows that the superpowers (Babylonia, Assyria, the Hittites, and Egypt) were relatively weak during the days of the judges and the monarchy. Internal affairs kept them busy at home. This, humanly speaking, made possible the survival of the nation of Israel. The smaller, local enemies were trouble enough for her armies."²⁰

Constable: Jdg 1:1-36

1. Initial successes and failures ch. 1

The attitude of the Israelites toward the Canaanites changed in the years following Joshua's death.

Constable: Jdg 1:1-21

The leadership of Judah 1:1-21

1:1 The Book of Judges begins with a conjunction translated "now" or "and." God intended Judges to continue the narrative of Israel's history where the Book of Joshua ended (cf. Josh. 1:1). This verse provides a heading for the whole Book of Judges with the actual events following Joshua's death not being narrated until after the record of his death in 2:8.²¹

The Israelites wisely sought God's strategy in proceeding against their foe. They may have done this with the high priest and his use of the Urim and Thummim (cf. Num. 27:21).

Each of the major divisions of 1:1-2:5 opens with a form of the verb alah (to go up; 1:4, 22; 2:1).²²

1:2 The Lord's appointment of Judah as the first tribe to initiate hostility was in harmony with Jacob's prophecy that Judah would be the leader of the tribes (Gen. 49:8-12).

"The opening scene of the book offers so much promise. The theocratic system is still in place. Israel is sensitive to the will of God, and God responds to the overtures of his people. . . . By raising the reader's expectations this way the narrator invites us to share the intensity of his own and God's disappointment with his people in the period of settlement. Verses 1-2 throw the remainder of the chapter and the book into sharpest relief."²³

1:3 Judah naturally and properly, I believe, invited Simeon to join in this battle. After all, the Simeonites lived within the territory of Judah and therefore enjoyed an unusually close relationship with the people of Judah.

1:4 Bezek was obviously a stronghold of the Canaanites and Perizzites at this time since the Israelite forces were able to smite them near this town. The word translated "thousand" (Heb. eleph) can also mean "military unit." In 20:10 it refers to a unit of 10 men. Consequently the meaning here may be 10 military units rather than 10 thousand soldiers.²⁴

1:5-7 Adoni-bezek (lit. Lord of Bezek) was the title of the king of that town (cf. 1 Sam. 11:8-11) rather than his proper name.²⁵ The Israelites probably cut off this man's thumbs so he could not wield a sword and his big toes so he could not run away, as well as to humiliate him. These were temporary measures until they could carry out God's will and slay him. The loss of these digits also made it impossible for him to serve as a priest as well as a warrior, a dual function among many ancient eastern kings.²⁶ The king's boast that he had similarly crippled 70 kings seems to have been an exaggerated one. Such boasts by warriors were common in the ancient world. Joshua had smitten fewer than 70 kings and in so doing had subdued the major part of Canaan (cf. Josh. 12). Gathering crumbs under the table like dogs (v. 7; cf. Matt. 15:27) represented "the most shameful treatment and humiliation."²⁷ The soldiers evidently took Adoni-bezek with them to Jerusalem, the site of their next offensive, and either executed him there or he died from his wounds there.

1:8 Even though the soldiers of Judah and Simeon captured and burned Jerusalem the Israelites were not able to keep the Jebusites from returning to control their ancient capital (cf. v. 21; 19:11-12; Josh. 15:63).

"The Jebusites were a mixed people who descended from early colonies of Hittites and Amorites in Canaan."²⁸

Jerusalem became Israel's permanent possession years later when David finally exterminated the Jebusites (2 Sam. 5:6-9). The Israelites' unfaithfulness in subduing the land is one of the major emphases of Judges.²⁹

1:9-10 Sheshai, Ahiman, and Talmai (v. 10) were evidently the ruling lords of Hebron (lit. confederacy), the highest city in elevation in Judah (ca. 3,000 ft.).³⁰ The Anakim had become proverbially great and fearsome foes (cf. Deut. 9:2).

1:11-15 Othniel was a bold warrior who followed in the train of his older brother Caleb. God later raised him up to be the first of the heroic judges listed in this book (3:7-11). The incident related here is also in Joshua (Josh. 15:15-19) and took place before Joshua died. The writer probably recorded it again here because the event was a significant part of the conquest of Judah's inheritance (cf. v. 20).

Caleb rewarded Othniel's bravery by giving him his daughter's hand in marriage. The blessing she respectfully asked was the springs of water over which Caleb had authority. They watered the area around Debir, Othniel's prize. Being in the Negev, water would have been essential for Debir to flourish.

1:16 The descendants of the Kenite, Jethro (Reuel), ". . . were probably a branch of the Kenites mentioned in Gen. xv. 19 along with the other tribes of Canaan, which had separated from the other members of its own tribe before the time of Moses and removed to the land of Midian, where Moses met with a hospitable reception from their chief Reguel [Reuel] on his flight from Egypt. These Kenites had accompanied the Israelites to Canaan at the request of Moses (Num. x. 29 sqq.); and when the Israelites advanced into Canaan itself, they had probably remained as nomads in the neighborhood of the Jordan near Jericho [the "city of palms," v. 16], without taking part in the wars of Joshua."³¹

1:17-21 The soldiers of Judah and Simeon also conquered Hormah (lit. devotion or destruction), Gaza, Ashkelon, and Ekron (vv. 17-18). The "valley" from which the Israelites could not drive out the Canaanites (v. 19) probably refers to the flat Coastal Plain. This inability was, of course, due to a failure in Israel's trust and obedience (cf. Josh. 1:5-8; 17:16-18).

The reference to iron chariots (v. 19) has caused problems for some readers since archaeologists have dated the Iron Age beginning in 1200 B.C., about 150 years after the event recorded here took place. However the Hittites had mastered the production of iron by 1400 B.C. Evidently the Canaanites and Philistines had iron implements by 1350 B.C. The Iron Age is, after all, a general description of the period during which iron was the most important metal.³²

Caleb had driven out the Anakim in Hebron earlier (v. 20; cf. Josh. 15:13-14). The writer probably repeated the account here to fill out the record of the subjugation of Judah's territory. "Then" (v. 20) can also mean "and." It does not imply that the events of verse 20 followed those of verse 19 in chronological sequence.

Jerusalem (v. 21) was on the border of Judah and Benjamin but mainly within Benjamin's territory. The Hinnom Valley on the southern edge of the city was the boundary. Even though the soldiers of Judah and Simeon captured Jerusalem the Benjamites could not hold it. This is evidently why the writer referred to the Benjamites at this point. This failure was another significant incident of inadequate trust and obedience (cf. v. 19). It also foreshadowed the Benjamites' role in the final disastrous chapters of the book (chs. 19-21).

Guzik: Jdg 1:1-36

Judges 1 - Victory and Defeat in the Promised Land

A. Continuing victory in Israel.

1. (1a) After the death of Joshua.

Now after the death of Joshua

a. After the death of Joshua: In this period Israel lost a critical link in its godly leadership. Moses had been the great leader used by God to bring them out of Egypt; Joshua had been Moses' assistant, and the great leader used by God to bring them into the land of promise. But Joshua had no assistant that he could appoint to lead the whole nation. They were in a critical place where they had to trust God more intimately than they ever had before.

i. God gives wonderful human leaders to His work on this earth, and it is always difficult for God's people when those human leaders pass from the scene. In such a situation, we may live in the past, wishing that leader were still with us.

b. After the death of Joshua: During this period of the judges (which lasted some 340 years), there was no standing "office" of national leadership. Israel had no king, no president, no prime minister on earth - only God in heaven. And at the necessary and appropriate time, God would bring forth a leader for nation who would pretty much rise up, do his (or her) job, and then move on back to their obscurity. This required that Israel have a real, abiding trust in God.

i. These national deliverers were not elected, and they didn't come to leadership through succession - they were specially gifted by God for leadership in their times, and the people of God recognized and respected that gifting.

ii. When this book uses the term judge, it doesn't mean someone who sits in a court and decides legal issues; the Hebrew word shaphat has more the idea of a heroic leader.

iii. They had formidable obstacles - they were surrounded by people who lived in the most terrible immorality and idolatry; there were constant dangers to their walking with God. The lives of the Canaanites who lived around Israel were focused mainly on three things: money, sex, and having a relationship with God on my terms instead of God's terms.

c. After the death of Joshua: The book of Judges shows us a time that is sometimes confusing, difficult, and dark. For this reason, many have neglected the book of Judges, and regarded this period of time as a "dark ages" of Israel's history. But if we neglect this book, we neglect a wonderful account of the love and graciousness of God, and how He lovingly corrects His people.

i. What we find out about man in Judges is depressing; but what we find out about God in Judges is spectacular.

2. (1b-2) After Joshua's death, Israel seeks the LORD.

It came to pass that the children of Israel asked the LORD, saying, "Who shall be first to go up for us against the Canaanites to fight against them?" And the LORD said, "Judah shall go up. Indeed I have delivered the land into his hand."

a. The children of Israel asked the LORD: Here, they do the right thing - the thing Joshua would have wanted them to do. With Joshua gone, they are not left without a leader; they are simply called to a new trust in God.

b. And the LORD said: When Israel sought the LORD, He guided them. Jesus said the same in Luke 11:9 - So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. Often when we think the LORD isn't answering us, it is really more of a matter of Him speaking in a way we wouldn't expect Him to.

c. Judah shall go up: God directs that the tribe of Judah - the tribe the Messiah would come from - would lead the way.

i. Under Joshua, Israel had broken the back of the Canaanite's military strength; yet it remained for each individual tribe to actually go in and possess what God had given them.

3. (3-7) Judah (with the tribe of Simeon) defeats Bezek and their king.

So Judah said to Simeon his brother, "Come up with me to my allotted territory, that we may fight against the Canaanites; and I will likewise go with you to your allotted territory." And Simeon went with him. Then Judah went up, and the LORD delivered the Canaanites and the Perizzites into their hand; and they killed ten thousand men at Bezek. And they found Adoni-Bezek in Bezek, and fought against him; and they defeated the Canaanites and the Perizzites. Then Adoni-Bezek fled, and they pursued him and caught him and cut off his thumbs and big toes. And Adoni-Bezek said, "Seventy kings with their thumbs and big toes cut off used to gather scraps under my table; as I have done, so God has repaid me." Then they brought him to Jerusalem, and there he died.

a. Judah said to Simeon his brother, "Come up with me": Judah is walking wisely; by partnering with another tribe, the work is much easier. Here, the tribes are functioning like God wants the church to function - as a body, with each part of the body helping out other parts of the body.

b. The LORD delivered the Canaanites and the Perizzites into their hand: Seeking the LORD, obeying His guidance, and working together as a body always produces great results: the LORD delivered all their enemies into their hands.

c. They killed tne thousand men at Bezek: This place where the conquered was called Bezek; and the leader of this city was Adoni-Bezek, which means "Lord of Lightning" - a fearful name, but Judah and Simeon defeated him none the less.

i. Their punishment of him may seem cruel, but realize that it is justice in its truest sense - he had done this same thing to seventy kings, now he has his own toes and fingers cut off.

ii. The punishment made Adoni-Bezek worthless as a warrior; he could trouble Israel no more as a military man. "It was a custom among those Romans who did not like a military life, to cut off their own thumbs, that they might not be called into the army. Sometimes the parents cut off the thumbs of their children, that they might not be called into the army." (Clarke).

iii. We also see Judah and Simeon being unselfish; they are fighting a battle in a territory that did not directly belong to them. The city of Bezek was far to the north of Judah's tribal lands.

4. (8-20) Judah's victories in the southern part of the land given to Israel.

Now the children of Judah fought against Jerusalem and took it; they struck it with the edge of the sword and set the city on fire. And afterward the children of Judah went down to fight against the Canaanites who dwelt in the mountains, in the South, and in the lowland. Then Judah went against the Canaanites who dwelt in Hebron. (Now the name of Hebron was formerly Kirjath Arba.) And they killed Sheshai, Ahiman, and Talmai. From there they went against the inhabitants of Debir. (The name of Debir was formerly Kirjath Sepher.) Then Caleb said, "Whoever attacks Kirjath Sepher and takes it, to him I will give my daughter Achsah as wife." And Othniel the son of Kenaz, Caleb's younger brother, took it; so he gave him his daughter Achsah as wife. Now it happened, when she came to him, that she urged him to ask her father for a field. And she dismounted from her donkey, and Caleb said to her, "What do you wish?" So she said to him, "Give me a blessing; since you have given me land in the South, give me also springs of water." And Caleb gave her the upper springs and the lower springs. Now the children of the Kenite, Moses' father-in-law, went up from the City of Palms with the children of Judah into the Wilderness of Judah, which lies in the South near Arad; and they went and dwelt among the people. And Judah went with his brother Simeon, and they attacked the Canaanites who inhabited Zephath, and utterly destroyed it. So the name of the city was called Hormah. Also Judah took Gaza with its territory, Ashkelon with its territory, and Ekron with its territory. So the LORD was with Judah. And they drove out the mountaineers, but they could not drive out the inhabitants of the lowland, because they had chariots of iron. And they gave Hebron to Caleb, as Moses had said. Then he expelled from there the three sons of Anak.

a. Judah fought against Jerusalem and took it: Jerusalem falls to Judah; it was occupied for a time (Adoni-Bezek was taken there and died there), but it later fell back to the Jebusites (see Judges 1:21). David re-conquered the city some 400 years later (2 Samuel 5:6-10).

b. Then Judah went against the Canaanites who dwelt in Hebron: Judah also conquers Hebron, and it is given to faithful Caleb and his family (see Joshua 15:13-19).

i. Hebron was the ancient city of Abraham, and the city which discouraged the ten unfaithful spies from taking the promised land in Moses' day, because of the Anakim which lived there (Numbers 13:22-23).

c. Give me a blessing: Spurgeon has a wonderful sermon on verses 12-15 ("Aschsah's Asking, A Pattern of Prayer"); he shows how the request from a daughter (Aschsah) to a father (Caleb) gives us a "parable of prayer."

i. She thought about what she wanted before she went to her father. Before you pray, know what you need before God. She came to God with a very definite request, that had been considered before hand. "Think what you are going to ask before you begin to pray, and then pray like business men. This woman does not say to her father, 'Father, listen to me,' and then utter some pretty little oration about nothing; but she knows what she is going to ask for, and why she is going to ask it." (Spurgeon)

ii. She asked for help with her request, asking her husband - she urged him to ask her father for a field. "A friend, some time ago, said to me, 'My dear pastor, whenever I cannot pray for myself, and there are times when I feel shut up about myself, I always take to praying for you: 'God bless him, at any rate!' and I have not long been praying for you before I begin to feel able to pray for myself.' I should like to come in for many of those odd bits of prayer. Whenever any of you get stuck in the mud, do pray for me. It will do you good, and I shall get a blessing." (Spurgeon)

iii. She knew it was her father she asked.

iv. She went humbly, yet eagerly.

v. Her father asked her what she wanted - God will ask us the same thing, and we should know what we want.

vi. You should actually ask for it; it is a pleasure for God to hear you ask.

vii. Her prayer: give me a blessing.

viii. She mingled gratitude with her petition (you have given me land in the South).

ix. She used past blessing as a reason to ask for more.

x. She realized that what she had been given before was of no use without continual springs of water. "What is the use of the hearers if there be not the power of the Holy Spirit going with the Word to bless them? Give me springs of water." (Spurgeon)

xi. Her father gave her what she asked.

xii. Her father gave to her in large measure.

xiii. Her father was not critical of the request in the slightest way.

d. The city of Palms: This is Jericho; the Kenites went from there to Arad, a city out in the Judean wilderness, west of Masada and the Dead Sea; Zephath isn't too far from there; Gaza and Ashkelon were out towards the coast and later became Philistine strongholds.

e. They had chariots of iron: As impressive as Judah's victory was, it was incomplete; they could not win over nations that had the latest military technology: chariots of iron.

i. Of course, this spoke more to Judah's lack of full trust in God than it did to Canaanite military superiority. Chariots were not problem for God's people when they were trusting God (Exodus 14:7-29; Joshua 11:1-8; 1 Kings 20:21); their attitude should have been like in Psalm 20:7 - Some trust in chariots, and some in horses; But we will remember the name of the LORD our God.

ii. They believed one promise of God, and not another. They believed that God was with them in the hills, but not in the lowlands. Many believers find it easy to believe one area of God's promises, but not another.

B. Incomplete victory and defeat.

1. (21) The tribe of Benjamin does not take possession of Jerusalem.

But the children of Benjamin did not drive out the Jebusites who inhabited Jerusalem; so the Jebusites dwell with the children of Benjamin in Jerusalem to this day.

a. The children of Benjamin did not drive out the Jebusites: This is a case where the battle had already been won (Judges 1:8). They just had to enter into what was theirs. It would take effort, to be certain, but the battle was over. Jerusalem belonged to them.

2. (22-26) The house of Joseph (the tribes of Ephraim and Manasseh) take the city of Bethel.

And the house of Joseph also went up against Bethel, and the LORD was with them. So the house of Joseph sent men to spy out Bethel. (The name of the city was formerly Luz.) And when the spies saw a man coming out of the city, they said to him, "Please show us the entrance to the city, and we will show you mercy." So he showed them the entrance to the city, and they struck the city with the edge of the sword; but they let the man and all his family go. And the man went to the land of the Hittites, built a city, and called its name Luz, which is its name to this day.

a. And the LORD was with them: We might credit the victory to their effective use of military espionage; but the real reason was because the LORD was with them.

3. (27-29) Ephraim and Manasseh fail to drive out all the Canaanites.

However, Manasseh did not drive out the inhabitants of Beth Shean and its villages, or Taanach and its villages, or the inhabitants of Dor and its villages, or the inhabitants of Ibleam and its villages, or the inhabitants of Megiddo and its villages; for the Canaanites were determined to dwell in that land. And it came to pass, when Israel was strong, that they put the Canaanites under tribute, but did not completely drive them out. Nor did Ephraim drive out the Canaanites who dwelt in Gezer; so the Canaanites dwelt in Gezer among them.

a. The Canaanites were determined to dwell in the land: At first, there were pockets of Canaanites that these tribes were unable to push out of the land. But when the tribes eventually grew strong enough, they compromised with those Canaanites and thought they could use them to their advantage (they put the Canaanites under tribute).

b. Did not completely drive them out: In the same way, when someone first begins their Christian life, they may not be strong enough in the LORD to deal with all the things they see that need changing; yet as they grow in the LORD, they must not slack in dealing with those areas. We are to never make a peace treaty with sin.

4. (30) The tribe of Zebulun compromises and accommodates the Canaanites, putting them under tribute.

Nor did Zebulun drive out the inhabitants of Kitron or the inhabitants of Nahalol; so the Canaanites dwelt among them, and were put under tribute.

5. (31-32) The tribe of Asher fails in taking full possession of their land.

Nor did Asher drive out the inhabitants of Acco or the inhabitants of Sidon, or of Ahlab, Achzib, Helbah, Aphik, or Rehob. So the Asherites dwelt among the Canaanites, the inhabitants of the land; for they did not drive them out.

6. (33) The tribe of Naphtali compromises and accommodates the Canaanites, putting them under tribute.

Nor did Naphtali drive out the inhabitants of Beth Shemesh or the inhabitants of Beth Anath; but they dwelt among the Canaanites, the inhabitants of the land. Nevertheless the inhabitants of Beth Shemesh and Beth Anath were put under tribute to them.

7. (34-36) The tribe of Dan fails in taking full possession of their land.

And the Amorites forced the children of Dan into the mountains, for they would not allow them to come down to the valley; and the Amorites were determined to dwell in Mount Heres, in Aijalon, and in Shaalbim; yet when the strength of the house of Joseph became greater, they were put under tribute. Now the boundary of the Amorites was from the Ascent of Akrabbim, from Sela, and upward.

a. The Amorites forced the children of Dan into the mountains: Here, we see the people of God being pushed around by their enemies; this should never be the case when God's people are walking in the strength God has for them.

b. When the strength of the house of Joseph became greater, they were put under tribute: Again, instead of doing what God said should be done with these enemies (completely drive them out), they decide they will use them as they think best - putting these enemies under tribute.

c. The boundary of the Amorites: Finally, the Amorites have an appointed boundary within the inheritance of God's people; we should never accommodate our spiritual enemies in this way.

d. Lessons from Israel's incomplete occupation of what God intended for them.

i. Essentially, the question is: what will we be satisfied with in our Christian life? For Israel, in Judges 1, they were satisfied with far less than what God wanted them to have, and far less than what God had provided for them.

ii. These Israelites didn't say "let's forsake God"; they simply decided that they would be satisfied with less. Once we satisfy ourselves with less than God's best for us, we will never be what God wants us to be.

© 2003 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Judges (Book Introduction)

JUDGES is the title given to the next book, from its containing the history of those non-regal rulers who governed the Hebrews from the time of Joshua to that of Eli, and whose functions in time of peace consisted chiefly in the administration of justice, although they occasionally led the people in their wars against their public enemies. The date and authorship of this book are not precisely known. It is certain, however, that it preceded the Second Book of Samuel (compare Jdg 9:35 with 2Sa 11:21), as well as the conquest of Jerusalem by David (compare Jdg 1:21 with 2Sa 5:6). Its author was in all probability Samuel, the last of the judges (see Jdg 19:1; Jdg 21:25), and the date of the first part of it is fixed in the reign of Saul, while the five chapters at the close might not have been written till after David's establishment as king in Israel (see Jdg 18:31). It is a fragmentary history, being a collection of important facts and signal deliverances at different times and in various parts of the land, during the intermediate period of three hundred years between Joshua and the establishment of the monarchy. The inspired character of this book is confirmed by allusions to it in many passages of Scripture (compare Jdg 4:2; Jdg 6:14 with 1Sa 12:9-12; Jdg 9:53 with 2Sa 11:21; Jdg 7:25 with Psa 83:11; compare Jdg 5:4-5 with Psa 7:5; Jdg 13:5; Jdg 16:17 with Mat 2:13-23; Act 13:20; Heb 11:32).

JFB: Judges (Outline)

• THE ACTS OF JUDAH AND SIMEON. (Jdg 1:1-3)
• ADONI-BEZEK JUSTLY REQUITED. (Jdg. 1:4-21)
• SOME CANAANITES LEFT. (Jdg 1:22-26)
• AN ANGEL SENT TO REBUKE THE PEOPLE AT BOCHIM. (Jdg 2:1-10)
• WICKEDNESS OF THE NEW GENERATION AFTER JOSHUA. (Jdg 2:11-19)
• NATIONS LEFT TO PROVE ISRAEL. (Jdg 3:1-4)
• BY COMMUNION WITH THESE THE ISRAELITES COMMIT IDOLATRY. (Jdg 3:5-7)
• OTHNIEL DELIVERS ISRAEL. (Jdg 3:8-11)
• EHUD SLAYS EGLON. (Jdg. 3:12-30)
• DEBORAH AND BARAK DELIVER ISRAEL FROM JABIN AND SISERA. (Jdg. 4:1-17)
• DEBORAH AND BARAK'S SONG OF THANKSGIVING. (Jdg. 5:1-31)
• THE ISRAELITES, FOR THEIR SINS, OPPRESSED BY MIDIAN. (Jdg 6:1-6)
• A PROPHET REBUKES THEM. (Jdg 6:7-10)
• AN ANGEL SENDS GIDEON TO DELIVER THEM. (Jdg 6:11-16)
• GIDEON'S PRESENT CONSUMED BY FIRE. (Jdg. 6:17-32)
• THE SIGNS. (Jdg 6:33-39)
• GIDEON'S ARMY. (Jdg 7:1-8)
• HE IS ENCOURAGED BY THE DREAM AND THE INTERPRETATION OF THE BARLEY CAKE. (Jdg 7:9-15)
• HIS STRATAGEM AGAINST MIDIAN. (Jdg 7:16-24)
• THE EPHRAIMITES OFFENDED, BUT PACIFIED. (Jdg 8:1-9)
• ZEBAH AND ZALMUNNA TAKEN. (Jdg. 8:10-27)
• MIDIAN SUBDUED. (Jdg 8:28)
• ABIMELECH IS MADE KING BY THE SHECHEMITES. (Jdg 9:1-6)
• JOTHAM BY A PARABLE REPROACHES THEM. (Jdg 9:7-21)
• GAAL'S CONSPIRACY. (Jdg. 9:22-49)
• ABIMELECH SLAIN. (Jdg 9:50-57)
• TOLA JUDGES ISRAEL IN SHAMIR. (Jdg 10:1-5)
• ISRAEL OPPRESSED BY THE PHILISTINES AND AMMONITES. (Jdg 10:6-9)
• THEY CRY TO GOD. (Jdg 10:10-15)
• THEY REPENT; GOD PITIES THEM. (Jdg 10:16-18)
• JEPHTHAH. (Jdg 11:1-3)
• THE GILEADITES COVENANT WITH JEPHTHAH. (Jdg 11:4-11)
• HIS VOW. (Jdg 11:29-31)
• HE OVERCOMES THE AMMONITES. (Jdg 11:32-33)
• THE EPHRAIMITES QUARRELLING WITH JEPHTHAH. (Jdg 12:1-3)
• DISCERNED BY THE WORD SIBBOLETH, ARE SLAIN BY THE GILEADITES. (Jdg 12:4-15)
• ISRAEL SERVES THE PHILISTINES FORTY YEARS. (Jdg 13:1)
• AN ANGEL APPEARS TO MANOAH'S WIFE. (Jdg 13:2-10)
• THE ANGEL APPEARS TO MANOAH. (Jdg 13:11-14)
• MANOAH'S SACRIFICE. (Jdg 13:15-23)
• SAMSON BORN. (Jdg 13:24-25)
• SAMSON DESIRES A WIFE OF THE PHILISTINES. (Jdg 14:1-5)
• HE KILLS A LION. (Jdg 14:5-9)
• HIS MARRIAGE FEAST. (Jdg 14:10-11)
• HIS RIDDLE. (Jdg 14:12-18)
• HE SLAYS THIRTY PHILISTINES. (Jdg 14:19-20)
• SAMSON IS DENIED HIS WIFE. (Jdg 15:1-2)
• HE BURNS THE PHILISTINES' CORN. (Jdg 15:3-8)
• HE IS BOUND BY THE MEN OF JUDAH, AND DELIVERED TO THE PHILISTINES. (Jdg 15:9-13)
• SAMSON CARRIES AWAY THE GATES OF GAZA. (Jdg 16:1-3)
• DELILAH CORRUPTED BY THE PHILISTINES. (Jdg 16:4-14)
• HE IS OVERCOME. (Jdg 16:15-20)
• THE PHILISTINES TOOK HIM AND PUT OUT HIS EYES. (Jdg 16:21-22)
• THEIR FEAST TO DAGON. (Jdg 16:23-25)
• HIS DEATH. (Jdg 16:26-31)
• MICAH RESTORING THE STOLEN MONEY TO HIS MOTHER, SHE MAKES IMAGES. (Jdg 17:1-4)
• THE DANITES SEEK OUT AN INHERITANCE. (Jdg. 18:1-26)
• THEY WIN LAISH. (Jdg 18:27-29)
• THEY SET UP IDOLATRY. (Jdg 18:30-31)
• A LEVITE GOING TO BETHLEHEM TO FETCH HIS WIFE. (Jdg 19:1-15)
• AN OLD MAN ENTERTAINS HIM AT GIBEAH. (Jdg 19:16-21)
• THE GIBEAHITES ABUSE HIS CONCUBINE TO DEATH. (Jdg 19:22-28)
• THE LEVITE, IN A GENERAL ASSEMBLY, DECLARES HIS WRONG. (Jdg 20:1-7)
• THEIR DECREE. (Jdg 20:8-17)
• THE PEOPLE BEWAIL THE DESOLATION OF ISRAEL. (Jdg 21:1-15)
• THE ELDERS CONSULT HOW TO FIND WIVES FOR THOSE THAT WERE LEFT. (Jdg 21:16-21)

TSK: Judges (Book Introduction)

The book of Judges forms an important link in the history of the Israelites. It furnishes us with a lively description of a fluctuating and unsettled nation; a striking picture of the disorders and dangers which prevailed in a republic without magistracy; when " the high-ways were unoccupied, and the travellers walked through by-ways" (Jdg 5:6), when few prophets were appointed to control the people, and " every one did that which was right in his own eyes" (Jdg 17:6). It exhibits the contest of true religion with superstition; and displays the beneficial effects that flow from the former, and the miseries and evil consequences of impiety. It is a most remarkable history of the long-suffering of God towards the Israelites, in which we see the most signal instances of his justice and mercy alternately displayed. the people sinned, and were punished; they repented, and found mercy. These things are written for our warning. none should presume, for God is just; none need despair, for God is merciful. Independently of the internal evidence of the authenticity of this sacred book, the transactions it records are not only cited or alluded to by other inspired writers, but are further confirmed by the traditions current among heathen nations.

TSK: Judges 1 (Chapter Introduction)

Overview

Jdg 1:1, The acts of Judah and Simeon; Jdg 1:4, Adonibezek justly requited; Jdg 1:8, Jerusalem taken; Jdg 1:10, Hebron taken; Jdg 1:11, Othniel has Achsah to wife for taking of Debir; Jdg 1:16, The Kenites dwell in Judah; Jdg 1:17, Hormah, Gaza, Askelon, and Ekron taken; Jdg 1:21, The acts of Benjamin; Jdg 1:22, Of the house of Joseph, who take Beth-el; Jdg 1:30, Of Zebulun; Jdg 1:31, Of Asher; Jdg 1:33, Of Naphtali; Jdg 1:34, Of Dan.

Poole: Judges (Book Introduction)

BOOK OF JUDGES

THE ARGUMENT

THE author of this book is not certainly known, whether it was Samuel, or Ezra, or some other prophet; nor is it material to know.

1. It matters not who was the king’ s secretary, or with what pen it was written, if it be once known that it was. the king who made the order or decree: it is sufficient that unto the Jews were committed to the oracles of God , Rom 3:2 , i.e. the Holy Scriptures of the Old Testament, one part of which this was, by confession of all; and that the Jews did not falsify their trust therein, but kept those holy books themselves, and delivered them to the world, entire, without addition or diminution; for neither Christ nor his apostles, who severely rebuke them for their mistakes and misunderstandings of some passages of Scripture, ever charge them with any perfidiousness about the canon or books of the Scripture. This book is called the Book of Judges , because it treats of the judges, or of the state of the commonwealth of Israel under all the judges, except Eli and Samuel, who being the last of the judges, and the occasions or instruments of the change of this government, are omitted in this book. The judges were a sort of magistrates inferior to kings, and could neither make new laws, nor impose any tributes, but were the supreme executors of God’ s laws and commands, and the generals of their armies.

Poole: Judges 1 (Chapter Introduction)

JUDGES CHAPTER 1

The tribe of Judah, by God’ s command, begin to make war against the Canaanites, Jud 1:1-4 . Adoni-bezek justly requited, Jud 1:5-7 . They take Jerusalem, Jud 1:8 ; and Hebron. Anak’ s sons slain, Jud 1:9,10 . Othniel subdueth Debir, and so obtaineth Caleb’ s daughter to wife, Jud 1:11-15 . The Kenites dwell in Judah, Jud 1:16 . Simeon subdueth Zephath, Jud 1:17 ; and Judah divers cities of the Philistines, Jud 1:18-20 . The Jebusites dwell with Benjamin, Jud 1:21 . They of the house of Joseph subdue Beth-el, Jud 1:22-26 . Manasseh, Ephraim, Zebulun, Asher, Naphtali, Dan drive not out the Canaanites; for which they are vexed by them, and are left to dwell one among another, Jud 1:27-36 .

MHCC: Judges (Book Introduction)

The book of Judges is the history of Israel during the government of the Judges, who were occasional deliverers, raised up by God to rescue Israel from their oppressors, to reform the state of religion, and to administer justice to the people. The state of God's people does not appear in this book so prosperous, nor their character so religious, as might have been expected; but there were many believers among them, and the tabernacle service was attended to. The history exemplifies the frequent warnings and predictions of Moses, and should have close attention. The whole is full of important instruction.

MHCC: Judges 1 (Chapter Introduction)

(Jdg 1:1-8) Proceedings of the tribes of Judah and Simeon.

(Jdg 1:9-20) Hebron and other cities taken.

(v. 21-36) The proceedings of other tribes.

Matthew Henry: Judges (Book Introduction)

An Exposition, with Practical Observations, of The Book of Judges

This is called the Hebrew Shepher Shophtim , the Book of Judges, which the Syriac and Arabic versions enlarge upon, and call it, The Book of the Judges of the Children of Israel; the judgments of that nation being peculiar, so were their judges, whose office differed vastly from that of the judges of other nations. The Septuagint entitles it only Kritai , Judges. It is the history of the commonwealth of Israel, during the government of the judges from Othniel to Eli, so much of it as God saw fit to transmit to us. It contains the history (according to Dr. Lightfoot's computation) of 299 years, reckoning to Othniel of Judah forty years, to Ehud of Benjamin eighty years, to Barak of Naphtali forty years, to Gideon of Manasseh forty years, to Abimelech his son three years, to Tola of Issachar twenty-three, to Jair of Manasseh twenty-two, to Jephtha of Manasseh six, to Ibzan of Judah seven, to Elon of Zebulun ten, to Abdon of Ephriam eight, to Samson of Dan twenty, in all 299. As for the years of their servitude, as were Eglon is said to oppress them eighteen years and Jabin twenty years, and so some others, those must be reckoned to fall in with some or other of the years of the judges. The judges here appear to have been of eight several tribes; that honour was thus diffused, until at last it centred in Judah. Eli and Samuel, the two judges that fall not within this book, were of Levi. It seems, there was no judge of Reuben or Simeon, Gad or Asher. The history of these judges in their order we have in this book to the end of ch. 16. And then in the last five chapters we have an account of some particular memorable events which happened, as the story of Ruth did (Rth 1:1) in the days when the judges ruled, but it is not certain in which judge's days; but they are put together at the end of the book, that the thread of the general history might not be interrupted. Now as to the state of the commonwealth of Israel during this period, I. They do not appear here either so great or so good as one might have expected the character of such a peculiar people would be, that were governed by such laws and enriched by such promises. We find them wretchedly corrupted, and wretchedly oppressed by their neighbours about them, and nowhere in all the book, either in war or council, do they make any figure proportionable to their glorious entry into Canaan. What shall we say to it? God would hereby show us the lamentable imperfection of all persons and things under the sun, that we may look for complete holiness and happiness in the other world, and not in this. Yet, II. We may hope that though the historian in this book enlarges most upon their provocations and grievances, yet there was a face of religion upon the land; and, however there were those among them that were drawn aside to idolatry, yet the tabernacle-service, according to the law of Moses, was kept up, and there were many that attended it. Historians record not the common course of justice and commerce in a nation, taking that for granted, but only the wars and disturbances that happen; but the reader must consider the other, to balance the blackness of them. III. It should seem that in these times each tribe had very much its government in ordinary within itself, and acted separately, without one common head, or council, which occasioned many differences among themselves, and kept them from being or doing any thing considerable. IV. The government of the judges was not constant, but occasional; when it is said that after Ehud's victory the land rested eighty years, and after Barak's forty , it is not certain that they lived, much less that they governed, so long; but they and the rest were raised up and animated by the Spirit of God to do particular service to the public when there was occasion, to avenge Israel of their enemies, and to purge Israel of their idolatries, which are the two things principally meant by their judging Israel. Yet Deborah, as a prophetess, was attended for judgment by all Israel, before there was occasion for her agency in war, Jdg 4:4. V. During the government of the judges, God was in a more especial manner Israel's king; so Samuel tells them when they were resolved to throw off this form of government, 1Sa 12:12. God would try what his own law and the constitutions of that would do to keep them in order, and it proved that when there was no king in Israel every man did that which was right in his own eyes; he therefore, towards the latter end of this time, made the government of the judges more constant and universal that it was at first, and at length gave them David, a king after his own heart; then, and not till then, Israel began to flourish, which should make us very thankful for magistrates both supreme and subordinate, for they are ministers of God unto us for good. Four of the judges of Israel are canonized (Heb 11:32), Gideon, Barak, Samson, and Jephtha. The Learned bishop Patrick thinks the prophet Samuel was the penman of this Book.

Matthew Henry: Judges 1 (Chapter Introduction)

This chapter gives us a particular account what sort of progress the several tribes of Israel made in the reducing of Canaan after the death of Joshua. He did (as we say) break the neck of that great work, and put it into such a posture that they might easily have perfected it in due time, if they had not been wanting to themselves; what they did in order hereunto, and wherein they came short, we are told. I. The united tribes o Judah and Simeon did bravely. 1. God appointed Judah to begin (Jdg 1:1, Jdg 1:2). 2. Judah took Simeon to act in conjunction with him (Jdg 1:3). 3. They succeeded in their enterprises against Bezek (Jdg 1:4-7), Jerusalem (Jdg 1:8). Hebron and Debir (Jdg 1:9-15), Hormah, Gaza, and other places (Jdg 1:17-19). 4. Yet where there were chariots of iron their hearts failed them (Jdg 1:19). Mention is made of the Kenites settling among them (Jdg 1:16). II. The other tribes, in comparison with these, acted a cowardly part. 1. Benjamin failed (Jdg 1:21). 2. The house of Joseph did well against Beth-el (Jdg 1:22-26), but in other places did not improve their advantages, nor Manasseh (Jdg 1:27, Jdg 1:28), nor Ephraim (Jdg 1:29). 3. Zebulun spared the Canaanites (Jdg 1:30). 4. Asher truckled worse than any of them to the Canaanites (Jdg 1:31, Jdg 1:32). 5. Naphtali was kept out of the full possession of several of his cities (Jdg 1:33). 6. Dan was straitened by the Amorites (Jdg 1:34). No account is given of Issachar, nor of the two tribes and a half on the other side Jordan.

Constable: Judges (Book Introduction)

Introduction

Title

The English title, Judges, comes to us from the Latin translation (Vulgate) that the Greek translation (Septuagint) influenced. In all three languages the title means "judges." This title is somewhat misleading, however, because most English-speaking people associate the modern concept of a judge with Israel's judges. As we shall see, judges then were very different from judges now. The Hebrew title is also Judges (Shophetim). The book received its name from its principle characters, as the Book of Joshua did.

The judge in Israel was not a new office during the period of history that this book records. Moses ordered the people to appoint judges in every Israelite town to settle civil disputes (Deut. 16:18). In addition, there was to be a chief justice at the tabernacle who would, with the high priest, help settle cases too difficult for the local judges (Deut. 17:9). Evidently there were several judges at the tabernacle who served as a supreme court (Deut. 19:17).

When Joshua died God did not appoint a man to succeed him as the military leader of the entire nation of Israel. Instead each tribe was to proceed to conquer and occupy its allotted territory. As the need arose God raised up several different individuals who were judges in various parts of Israel at various times to lead segments of the Israelites against local enemies. These judges were similar to modern mayors of towns. God endowed them with certain qualities and identified them in various ways as being those He had chosen to lead His people. This leadership sometimes involved military command. As God had raised up Moses and Joshua, and as he would raise up David (1 Sam. 16:13), so He also raised up the judges. The writer also described Yahweh as a judge in Judges (11:27). This points out the fact that the judges were God's agents in Israel who judged under Him at this period in the nation's history.

"Though the judge enjoyed great prestige, he was in no sense a king. His authority was neither absolute, nor permanent, nor in any case hereditary; it rested solely in those personal qualities (the charisma) that gave evidence that he was the man of Yahweh's spirit. It was a type of authority perfectly expressive of the faith and constitution of early Israel: the God-King's direct leadership of his people through his spirit-designated representative. . . .

"The judges were by no means men of identical character. Some (e.g., Gideon) rose to their task at the behest of a profound experience of divine vocation; one (Jephthah) was no better than a bandit who knew how to strike a canny bargain; one (Samson) was an engaging rogue whose fabulous strength and bawdy pranks became legendary. None, so far as we know, ever led a united Israel into battle. All, however, seem to have had this in common: they were men who, stepping to the fore in times of danger, by virtue only of those personal qualities (charisma) which gave evidence to their fellows that Yahweh's spirit was upon them, rallied the clans against the foe."¹

Judges is the second book of the Former Prophets section of the Hebrew Old Testament. As I pointed out in the notes on Joshua, the fact that the Hebrews placed the book in this section of their canon is significant. It demonstrates that they recognized it as God's selective history of the period designed to teach spiritual lessons more than simply to record historical facts. God revealed Himself through the events of life and history as well as through the sermons of the prophets.

Date and Writer

Internal references help us locate the approximate date of composition of this book. The clause, "In those days there was no king in Israel," (17:6; 18:1; 19:1; 21:25) suggests that someone wrote Judges during the monarchical period that followed the period of rule by judges (amphictyony). Someone probably wrote it after 1051 B.C. when Saul became king. However at the time of writing Jerusalem was still in the hands of the Jebusites (1:21). David captured Jerusalem about 1004 B.C. Therefore the writing of Judges seems to date between 1051 and 1004 B.C.

Jewish tradition suggests that Samuel wrote Judges.² This was the opinion of the writers of the Talmud, the collection of Jewish writings that grew up around revealed Scripture beginning very early in Israel's history. Samuel is a likely writer because of his role in Israel when someone wrote Judges. Samuel's ministry began about 1090 B.C. and apparently ended a few years before Saul's death (ca. 1021 B.C.). If Samuel wrote Judges, he probably did so between 1051 and about 1021 B.C.

Scope

In contrast to Joshua, which spans only about 35 years, Judges covers a much longer period of Israel's history.

The book opens shortly after the death of Joshua (1:1). God did not give us sufficient information to enable us to fix the date of Joshua's death. Leon Wood figured that he died about 1390 B.C.³ Eugene Merrill calculated his death at about 1366 B.C.⁴ The latest event the writer of Judges recorded is probably the death of Samson (16:30-31). Wood believed Samson died about 1055 B.C.⁵ Merrill wrote that he died near 1084 B.C.⁶ Consequently the Book of Judges records about 300 years of Israel's history (cf. 11:26).⁷ The period of rule by the judges, however, extended beyond the events the Book of Judges records to Saul's coronation in 1050 or 1051 B.C.⁸ According to Wood's chronology this was five years beyond the end of Judges and according to Merrill's it was 33 years beyond.

The judgeships of some of the individual judges apparently overlapped. Some ruled in one area of Israel while one or more others ruled elsewhere in some cases.⁹

The Book of Judges does not record the ministries of all Israel's judges. Eli and Samuel were also judges whose work the writer of 1 Samuel recorded. Only the judges whom the divine Author selected for inclusion appear in this book.

Purpose

Arthur Cundall suggested that one of the purposes of Judges may have been to provide apologetic justification for Israel's monarchy.¹⁰ William Dumbrell believed its purpose was primarily to show the sovereign grace of God in preserving Israel in spite of Israel.¹¹ Leon Wood wrote that its primary purpose was to show why Israel did not experience God's promised blessings.¹² Herbert Wolf believed the primary purpose was to show that Israel's spiritual condition determined its political and material situation.¹³ Daniel Block argued that it was to reveal the Canaanization of Israel in the premonarchic period of Israel's history.¹⁴ All these explanations seem to me to be in harmony with what the book records.

Message¹⁵

Joshua reveals that victory, success, and progress result when God's people trust and obey Him consistently. Judges shows that defeat, failure, and retrogression follow when they fail to trust and obey consistently. In this respect Joshua and Judges are like two sides of one coin. The former is a positive lesson and the latter a negative one.

Judges portrays the deterioration of the nation of Israel: what caused it, the course it followed, and the chaos that resulted.

Israel failed because her heart turned from Yahweh, and then her head forsook His covenant. Keil and Delitzsch wrote, "The writer writes throughout from a prophet's point of view. He applies the standard of the law to the spirit of the age by which the nation was influenced as a whole, and pronounces a stern and severe sentence upon all deviations from the path of rectitude set before it in the law."¹⁶

We could visualize the structure of the book as a descending spiral. Israel departed from God, fell under His discipline, repented, experienced deliverance from her oppressors, dedicated herself anew to Yahweh, experienced His blessing, and then apostatized again. In each cycle Israel seems to have sunk lower than she had been previously even though each cycle included a spiritual revival.

Judges reveals the course and process by which Israel deteriorated as a nation. The same process takes place on the personal level as well as on the national level, but it is easier to observe on the national level in Judges.

The root cause of Israel's deterioration was religious apostasy. The Israelites turned from God. They did not drive out the Canaanites as God had commanded (1:21, 27-33). Instead they made covenants with them (2:1-2). Rather than destroying the pagan altars, the Israelites served idols and forsook the Lord (2:11-12, 17, 19).

Their apostasy began with toleration of things that God had condemned and prohibited. In time the Israelites began to admire these things. Finally they conformed to them.

The story of Micah and the Danites (chs. 17-18) is a short illustration of the religious apostasy in Israel at this time. Chapters 17-21 are an appendix to the book.

Religious apostasy led to political disorganization in Israel. Shortly after Israel departed from God it began to come apart as a nation. The people stopped working together toward their God-given goal of possessing the entire land and began fighting with one another instead. At the beginning of the amphictyony the tribes were fairly united, but by the end of this period of Israel's history anarchy prevailed (21:25).

The government in Israel deteriorated from theocracy (rule by God) to anarchy (no rule or government). Israel became fragmented, weak, and unable to withstand her enemies. This is ironic because after Joshua died Israel was in position to begin to enjoy the benefits of the theocracy in the land for the first time. Until Judges opens, God was preparing Israel to enjoy the theocracy in the land.

There are several examples of tribal jealousies in Judges (e.g., 8:1-3; 12:1-6), but the worst example of political disorganization is the vignette that concludes the book. This is the civil war in which 11 of the tribes almost annihilated the twelfth, Benjamin (chs. 20-21). Instead of destroying the Canaanites, God's people allowed them to live among them while the Israelites proceeded to destroy one another.

Another evidence of Israel's deterioration as a nation was social chaos.

Three characteristics marked the social chaos in Israel during the period of the judges. Lawlessness characterized national life. People were afraid to go out in public and traveled the byways rather than the highways of the land (5:6). People committed violent crimes without fear of punishment (ch. 19). Blindness also characterized the people. They were blind to what was happening in their midst, namely, God using discipline after apostasy to bring them to repentance and deliverance. They were also blind to God's dealings with their ancestors in their history. Third, immorality marked Israel's social life. Even Samson, one of the judges, was a victim of this cancer.

The story of the Levite and his concubine who visited the town of Gibeah (ch. 19) is a slice of life out of the period of the judges that shows the immorality that characterized Israel's social life. The behavior demonstrated in this story was the fruit of departure from God. The sin that had previously characterized the Canaanites of Sodom (Gen. 19) now marked God's people. Chapter 19 is a third part of the appendix to the book.

God revealed this process of deterioration to warn all people. Spiritual apostasy leads to political disorganization and social chaos. Social and governmental evils rise out of spiritual conditions. When the Israelites repented and rededicated themselves to God, God brought political deliverance and restored social order.

Judges not only reveals what causes deterioration, but it also clarifies the steps to restoration. Israel's history during this period resembles a downward spiral. The general trend was downward. Nevertheless there were six revivals of the peoples' faith in God and commitment to him too. These revivals cycled in Israel's history at this time.

Israel began from a privileged position of divine blessing.

In time the people apostatized by turning away from God and His covenant to the gods and practices of the Canaanites.

To bring them back to Himself God disciplined His people by allowing them to fall under the control and domination of their enemies. Israel chose to bow down to idols, so God allowed the idolaters to bend her over in bondage. The Israelites tolerated the Canaanites, but God made the Canaanites intolerant of them. The people with the birthright to the land had to hide in caves and among the rocks fearing to show themselves (6:2). God disciplined them severely for their apostasy. In Joshua God dealt with sin primarily among the Canaanites, but in Judges He dealt with it primarily among the Israelites. However, God's discipline was always remedial. God designed it to bring the Israelites back to a consciousness of sin and their need for God.

When the Israelites cried out to Yahweh in repentance, God heard their cry and delivered them mercifully. I mean "repentance" in the general sense of turning to God, not in the specific sense of cleaning up the life. God did not give deliverance as a reward the people had earned, but as grace in response to their helpless cry, as the text makes clear.

When they truly repented, He delivered them by raising up a judge. In each case, deliverance came at the right moment. It always came by the right instrument. God raised up the right person in each case. In almost every case God used one person, either a man or a woman. Judges reveals how God remarkably works through all types of different individuals to accomplish His purposes. He raised up the judge whom He had prepared for the needs of his time and place. Each judge was just right for his mission. In almost every case God used one single individual to change the whole course of history in Israel. E. M. Bounds wrote, "The Holy Spirit does not flow through methods, but through man. He does not come on machinery, but on men. He does not anoint plans, but people--people of prayer."

As a result of this deliverance the people rededicated themselves anew to Yahweh. Spiritual revival was the result of God's physical deliverance.

The people then began to enjoy God's blessing again. God gave them rest from the oppression of their enemies. Arthur Cundall labeled these stages "sin, servitude, supplication, and salvation."¹⁷

God's methods are the same today as they were in the days of the judges.

The fact that the writer repeated this cycle of events six times in Judges points to its timeless quality and its universality. Charles Feinberg wrote, "If ever there were history with a purpose it is here."¹⁸

I would state the message of the Book of Judges therefore as follows. Apostasy leads to disorganization and chaos, but repentance results in deliverance and blessing. This is true nationally and personally.

Constable: Judges (Outline)

Outline

I. The reason for Israel's apostasy 1:1-3:6

A. Hostilities between the Israelites and the Canaanites after Joshua's death 1:1-2:5

1. Initial successes and failures ch. 1

2. The announcement of God's discipline 2:1-5

B. Israel's conduct toward Yahweh and Yahweh's treatment of Israel in the period of the judges 2:6-3:6

1. Review of Joshua's era 2:6-10

2. The pattern of history during the judges' era 2:11-23

3. God's purposes with Israel 3:1-6

II. The record of Israel's apostasy 3:7-16:31

A. The first apostasy 3:7-11

B. The second apostasy 3:12-31

1. Oppression under the Moabites and deliverance through Ehud 3:12-30

2. Oppression under the Philistines and deliverance through Shamgar 3:31

C. The third apostasy chs. 4-5

1. The victory over Jabin and Sisera ch. 4

2. Deborah's song of victory ch. 5

D. The fourth apostasy 6:1-10:5

1. The story of Gideon 6:1-8:32

2. Israel's departure from Yahweh 8:33-35

3. The story of Abimelech ch. 9

4. The judgeships of Tola and Jair 10:1-5

E. The fifth apostasy 10:6-12:15

1. Renewed oppression 10:6-7

2. Oppression under the Ammonites 10:8-18

3. Deliverance through Jephthah 10:1-12:7

4. The judgeships of Ibzan, Elon, and Abdon 12:8-15

F. The sixth apostasy chs. 13-16

1. Samson's birth ch. 13

2. Samson's intended marriage to the Timnite ch. 14

3. Samson's vengeance on the Philistines ch. 15

4. Samson's final fatal victory ch. 16

III. The results of Israel's apostasy ch. 17-21

A. The idolatry of Micah and the Danites ch. 17-18

1. The idolatry of Micah ch. 17

2. The apostasy of the Danites ch. 18

B. The immorality of Gibeah and the Benjamites chs. 19-21

1. The atrocity in Gibeah ch. 19

2. The civil war in Israel ch. 20

3. The preservation of Benjamin ch. 21

Constable: Judges

Judges

Bibliography

Aharoni, Yohanan. Land of the Bible. Phildelphia: Westminster Press, 1962.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

_____. Yahweh and the Gods of Canaan. Garden City, N.Y.: Doubleday, 1969.

Alter, Robert. The Art of Biblical Poetry. New York: Basic Books, 1985.

Amit, Yairah. "Judges 4: Its Contents and Form." Journal for the Study of the Old Testament 39 (October 1987):89-111.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Armerding, Carl. "Samson." Interest 49:3 (October 1983):4-7.

Auld, A. G. "Judges I and History: A Reconsideration." Vetus Testamentum 25 (1975):261-85.

"Avraham Biran--Twenty Years of Digging at Tell Dan." Biblical Archaeology Review 13:4 (July-August 1987):12-25.

Barré, Michael L. "The Meaning of prsdn in Judges III 22." Vetus Testamentum 41:1 (1991):1-11.

Bienkowski, Piotr. "The Role of Hazor in the Late Bronze Age." Palestinian Exploration Quarterly 119:1 (January-June 1987):50-61.

Block, Daniel I. "Gideon: A Rough Vessel." The Standard 77:2 (February 1987):25-27.

_____. Judges, Ruth. The New American Commentary series. Nashville: Broadman & Holman Publishers, 1999.

_____. "The Period of the Judges: Religious Disintegration under Tribal Rule." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 39-58. Grand Rapids: Baker Book House, 1988.

_____. "The Role of Language in Ancient Israelite Perception of National Identity." Journal of Biblical Literature 103:3 (September 1984):321-340.

_____. "Will the Real Gideon Please Stand Up? Narrative Style and Intention in Judges 6-9." Journal of the Evangelical Theological Society 40:3 (September 1997):353-66.

Boling, Robert G. Judges. Anchor Bible series. Garden City, N.Y.: Doubleday, 1975.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

Bruce, F. F. "Judges." In The New Bible Commentary: Revised, pp. 252-276. Edited by D. Guthrie and J. A. Motyer. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1970.

Bush, George. Notes on Judges. New York: Newman & Ivison, 1852; reprint ed., Minneapolis: James & Klock Publishing, 1976.

Cassel, Samuel H. "Strong Man: A Scripture Study of the Weaknesses in Strength." Foundations 2 (1959):264-68.

Childe, V. Gordon. New Light on the Most Ancient East. New York: Norton, 1969.

Constable, Thomas L. "A Theology of Joshua, Judges, and Ruth." In A Biblical Theology of the Old Testament, pp. 89-113. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Cottrell, Leonard. The Anvil of Civilization. New York: New American Library, 1957.

Craigie, Peter C. "A Reconsideration of Shamgar ben Anath (Judg. 3:31 and 5:6)." Journal of Biblical Literature 91.2 (June 1971):239-40.

_____. Ugarit and the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Creason, James Frederick, Jr. "A Biblical Theology of Judges." Biblical Viewpoint 19:2 (November 1985):73-77.

Culver, Robert D. "Did Jephthah Really Slay His Daughter and Offer Her Body as a Burnt Offering?" Evangelical Christian 55:2 (February 1959):69-70.

Cundall, Arthur E. "Judges." In Judges and Ruth by Arthur E. Cundall and Leon Morris. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1968.

_____. "Judges--An Apology for the Monarchy." Expository Times 81 (October 1969-September 1970):178-81.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Daube, D. "Gideon's Few." Journal of Jewish Studies 7 (1956):155-61.

Davis, Dale Ralph. "Comic Literature--Tragic Theology: A Study of Judges 17-18." Westminster Theological Journal 46 (1984):156-63.

_____. Such a Great Salvation. Grand Rapids: Baker Book House, 1990.

Davis, John J. "Conquest and Crisis." In A History of Israel by John J. Davis and John C. Whitcomb. N.p., 1970; reprint ed., Grand Rapids: Baker Book House, 1980.

Day, John. "Asherah in the Hebrew Bible and Northwest Semitic Literature." Journal of Biblical Literature 105:3 (September 1986):385-408.

Dothan, Trude. "What We Know About the Philistines." Biblical Archaeology Review 8:4 (July-August 1982):20-44.

Dumbrell, William J. "In Those Days There Was No King in Israel; Every Man Did What Was Right in His Own Eyes.' The Purpose of the Book of Judges Reconsidered." Journal for the Study of the Old Testament. 25 (1983):23-33.

Dyer, Charles H., and Eugene H Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Emmrich, Martin. "The Symbolism of the Lion and the Bees: Another Ironic Twist in the Samson Cycle." Journal of the Evangelical Theological Society 44:1 (March 2001):

Exum, J. Cheryl. "Aspects of Symmetry and Balance in the Samson Saga." Journal for the Study of the Old Testament 19 (1981):3-29.

_____. "The Centre Cannot Hold: Thematic and Textual Instabilities in Judges." Catholic Biblical Quarterly 52 (July 1990):410-31.

_____. "The Theological Dimension of the Samson Saga." Vetus Testamentum 33:1 (1983):30-45.

Exum, J. Cheryl, and J. William Whedbee. "Isaac, Samson, and Saul: Reflections on the Comic and Tragic Visions." Semeia 32 (1984):5-40.

Feinberg, Charles L. "Notes on the Book of Judges." Unpublished class notes, Dallas Theological Seminary, n.d.

Ferguson, Robert U., Jr. "The Danger of Playing Games with God." Pulpit Digest 64:468 (July-August 1984):31-34.

Fritz, Volkmar. "Conquest or Settlement? The Early Iron Age in Palestine." Biblical Archaeologist 50:2 (June 1987):84-100.

Gardner, Joseph L., ed. Reader's Digest Atlas of the Bible. Pleasantville, N.Y.: Reader's Digest Association, 1985.

Garstang, John. Joshua, Judges. The Foundations of Bible History series. New York: Richard R. Smith, 1931.

Gooding, D. W. "The Composition of the Book of Judges." Eretz Israel 16 (1982):70-79.

Gordon, Cyrus. The Ancient Near East. New York: W. W. Horton, 1965.

Gottlieb, Freema. "Three Mothers." Judaism 30 (Spring 1981):194-203.

Gray, G. Buchanan. The Forms of Hebrew Poetry. Library of Biblical Studies series. Revised ed. New York: Ktav Publishing Co., 1972.

Gray, John. Joshua, Judges and Ruth. New Century Bible Commentary series. London: Thomas Nelson and Sons, 1967.

Greenspahn, Frederick E. "An Egyptian Parallel to Judg 17:6 and 21:25." Journal of Biblical Literature 101:1 (1982):129-35.

_____. "The Theology of the Framework of Judges." Vetus Testamentum 36:4 (October 1986):385-96.

Gunn, D. M. "Narrative Patterns and Oral Tradition in Judges and Samuel." Vetus Testamentum 24:3 (July 1974):286-317.

Halpern, Baruch. "The Rise of Abimelek Ben-Jerubbaal." Hebrew Annual Review 2 (1978):79-100.

Hawkes, Jacquetta. The First Great Civilizations. New York: Knopf, 1973.

Henry, Matthew. Commentary on the Whole Bible. 6 vols. New York: Revell, n.d.

Hindson, Edward E. The Philistines and the Old Testament. Baker Studies in Biblical Archaeology series. Grand Rapids: Baker Book House, 1983.

Horn, Siegfried H. Biblical Archaeology: A Generation of Discovery. Washington: Biblical Archaeology Society, 1985.

Inrig, Gary. Hearts of Iron, Feet of Clay. Chicago: Moody Press, 1979.

The International Standard Bible Encyclopaedia, 1939 ed. S.v. "Judges, Book of," by A. S. Geden, 3:1772-75.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kallai, Z. "The Conquest of Northern Palestine in Joshua and Judges." Proceedings of the Fifth World Congress of Jewish Studies. Vol I. Jerusalem: World Union of Jewish Studies, 1969.

Keil, C. F., and Franz Delitzsch. Joshua, Judges, Ruth. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. "The Old Testament in its Context: 3 From Joshua to Solomon." Theological Students' Fellowship Bulletin 61 (1971):5-14.

Klein, L. R. The Triumph of Irony in the Book of Judges. Journal for the Study of the Old Testament Supplement 68. Sheffield, England: Almond Press, 1987.

Lasine, Stuart. "Guest and Host in Judges 19: Lot's Hospitality in an Inverted World." Journal for the Study of the Old Testament 29 (1984):37-59.

Laughlin, John C. H. "Dan." Biblical Illustrator 9:4 (Summer 1983):40-46.

Lawhead, Alvin S. "Grace in the Book of Judges." Preacher's Magazine 58:3 (March-May 1983):25-27.

Lewis, Arthur H. Judges and Ruth. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

Lindars, Barnabas. "Deborah's Song: Women in the Old Testament." Bulletin of the John Rylands University Library of Manchester 65:2 (Spring 1983):158-75.

Lindsey, F. Duane. "Judges." In The Bible Knowledge Commentary: Old Testament, pp. 373-414. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

MacIntosh, A. A. "The Meaning of MKLYM in Judges XVIII 7." Vetus Testamentum 35:1 (January 1985):68-76.

Malamat, A. "The Danite Migration and the Pan-Israelite Exodus-Conquest: A Biblical Narrative Pattern." Biblica 51 (1970):1-16.

Manor, Dale W. "The Topography and Geography of the Jezreel Valley as they Contribute to the Battles of Deborah and Gideon." Near Eastern Archaeology Society Bulletin NS28 (Winter 1987):25-32.

Margalith, Othniel. "The Legends of Samson/Heracles." Vetus Testamentum 37:1 (January 1987):63-70.

_____. "More Samson Legends." Vetus Testamentum 36:4 (October 1986):397-405.

_____. "Samson's Foxes." Vetus Testamentum 35:2 (April 1985):224-29.

_____. "Samson's Riddle and Samson's Magic Locks." Vetus Testamentum 36:2 (April 1986):225-34.

Matthews, Victor H. "Hospitality and Hostility in Judges 4." Biblical Theology Bulletin 21 (Spring 1991):13-21.

Mazar, Amihai. Archaeology of the Land of the Bible 10,000-586 B.C.E. New York: Doubleday, 1990.

_____. "Bronze Bull Found in Israelite High place' From the Time of the Judges." Biblical Archaeology Review 9:5 (September-October 1983):34-40.

_____. "On Cult Places and Early Israelites: A Response to Michael Coogan." Biblical Archaeology Review 15:4 (July-August 1988):45.

_____ "A Philistine Temple at Tell Qasile." Biblical Archaeologist 36 (1973):43-48.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Paul's Use of About 450 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

Mitchell, T. Crichton. "Abimelech--The Bramble King." Preacher's Magazine 58:3 (March-May 1983):16-19, 61.

Monson, James M. The Land Between. Jerusalem: By the Author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Mosca, Paul G. "Who Seduced Whom? A Note on Joshua 15:18// Judges 1:14." Catholic Biblical Quarterly 46 (1984):18-22.

Mullen, E. Theodore, Jr. "The Minor Judges': Some Literary and Historical Considerations." Catholic Biblical Quarterly 44 (April 1982):185-201.

Nel, Philip. "The Riddle of Samson (Judg. 14, 14.18)." Biblica 66:4 (1985):534-45.

The New Bible Dictionary. 2nd ed. S.v. "Judges," by G. T. Manley and D. J. Wiseman.

_____. 2nd ed. S.v. "Mesopotamia," by D. J. Wiseman.

_____. 2nd ed. S.v. "Mill, Millstone," by A. R. Millard.

_____. 2nd ed. S.v. "Number," by R. A. H. Gunner.

Niditch, Susan. "The Sodomite' Theme in Judges 19-20: Family, Community, and Social Disintegration." Catholic Biblical Quarterly 44:3 (July 1982):365-78.

Noth, Martin. The History of Israel. 2nd ed. New York: Harper and Row, 1960.

O'Connell, R. H. The Rhetoric of the Book of Judges. Vetus Testamentum Supplement 63. Leiden, Netherlands: Brill, 1996.

O'Connor, M. "The Women in the Book of Judges." Hebrew Annual Review 10 (1986):277-93.

The Oxford Dictionary of Quotations. Second ed. London: Oxford University Press, 1955.

Paterson, John H. "The Touchy Tribe." Toward the Mark 16:6 (November-December 1987):110-13.

Peet, J. H. John. "The Chronology of the Judges--Some Thoughts." Journal of Christian Reconstruction 9:1-2 (1982-83):161-81.

Pfeiffer, Robert H. Introduction to the Old Testament. New York: Harper & Brothers, 1941.

Rediger, G. Lloyd. "The Samson Syndrome." Church Management--The Clergy Journal 60:7 (May-June 1984):78-79.

Rendall, Ted S. "The Samson Syndrome." Prairie Overcomer 27:7 (July-August 1984):4-19.

Revell, E. J. "The Battle with Benjamin (Judges xx 29-48) and Hebrew Narrative Techniques." Vetus Testamentum 35:4 (October 1985):417-33.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Scott, Walter. Exposition of the Revelation of Jesus Christ. London: Pickering and Inglis Ltd., n.d.

Shanks, Hershel. "Two Early Cult Sites Now Questioned." Biblical Archaeology Review 14:1 (January-February 1988):48-52.

Soggin, J. A. Judges: A Commentary. Translated by J. S. Bowden. Old Testament Library series. Philadelphia: Westminster Press, 1981.

Stek, John H. "The Bee and the Mountain Goat: A Literary Reading of Judges 4." In A Tribute to Gleason Archer, pp. 53-86. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Tanner, J. Paul. "The Gideon Narrative as the Focal Point of Judges." Bibliotheca Sacra 149:594 (April-June 1992):146-61.

Torcszyner, Harry. "The Riddle in the Bible," Hebrew Union College Annual 1 (1924):125-49.

Tsevat, Matitiahu. "Two Old Testament Stories [Gen. 32:23-32 and Judg. 10:1-5; 12:7-15] and their Hittite Analogues." Journal of the American Oriental Society 103:1 (January-March 1983):321-26.

Unger's Bible Dictionary. 1957 ed., S.v. "Philistines," by Merrill F. Unger, pp. 859-61.

Unterman, Jeremiah. "The Literary Influence of The Binding of Isaac' (Genesis 22) on The Outrage at Gibeah' (Judges 19)." Hebrew Annual Review 4 (1980):161-66.

van Wyk, W. C. "The Fable of Jotham in its Ancient Near Eastern Setting." In Studies in Wisdom Literature, pp. 89-95. Edited by W. C. van Wyk. OTWSA Series, nos. 15 & 16. N.p., n.d.

Vickery, John B. "In Strange Ways: The Story of Samson." In Images of Man and God: Old Testament Short Stories in Literary Focus. Edited by Burke O. Long. Sheffield, England: Almond Press, 1981.

Walvoord, John F. The Revelation of Jesus Christ. Chicago: Moody Press, 1966.

Washburn, David L. "The Chronology of Judges: Another Look." Bibliotheca Sacra 147:588 (October-December 1990):414-25.

Webb, Barry G." The Book of Judges: An Integrated Reading. JSOT Supplement Series 46. Sheffield: JSOT Press, 1987.

_____. The Theme of the Jephthah Story (Judges 10:6-12:7)." Reformed Theological Review 45:2 (May-August 1986):34-43.

Webster's New World Dictionary of the American Language. College ed. Cleveland and New York: World Publishing Co., 1953.

Wilkinson, Elizabeth. "The Hapax Legomenon of Judges IV 18." Vetus Testamentum 33:4 (1983):512-13.

Williams, J. G. "The Structure of Judges 2:6-16:31." Journal for the Study of the Old Testament 49 (1991):77-85.

Wolf, Herbert. "Judges." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

Wood, Leon. Distressing Days of the Judges. Grand Rapids: Zondervan Publishing House, 1975.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, G. Ernest. Shechem, the Biography of a Biblical City. New York: McGraw Hill, 1965.

Copyright 2003 by Thomas L. Constable

Haydock: Judges (Book Introduction)

INTRODUCTION.

THE BOOK OF JUDGES.

This Book is called Judges, because it contains the history of what passed under the government of the judges, who ruled Israel before they had kings. The writer of it, according to the more general opinion, was the prophet Samuel. (Challoner) --- Some are of opinion, that the judges might have each left records of their respective administration, (Menochius) which might be put in order by Samuel. The author of this book seems to have lived under the reign of Saul, before David had expelled the Jebusites, chap. xviii. 31. (Du Hamel) --- The captivity, which is mentioned [in] ver. 30, must be understood of that when the ark of God, as well as the idol Micha, and may of the people were taken by the Philistines. (Huet) --- Many passages of the Psalms, &c., are taken from this book, which shew its antiquity, Psalm lxvii. 8., and 2 Kings xi. 21. The divine Providence is here displayed in a very striking manner. (Du Hamel) --- The theocracy still subsisted and God generally chose these judges to be his ministers, and to deliver the people, on their repentance, from some dreadful calamity. (Haydock) --- They exercised a supreme power, yet without bearing the insignia of regal authority, or imposing taxes, or making any alteration in the established laws. The Suffetes, who were Carthaginian magistrates, seem to have taken their name from these Ssuptim. (Du Hamel) --- When God did not raise up judges, in an extraordinary manner, a kind of ananchy prevailed. (Haydock) --- Each of the tribes regarded only their own affairs, and the republic was dissolved. (Grotius) --- Prosperous and unfortunate days succeeded each other, in proportion as the people gave themselves up to repentance or to dissolution. Sicut se habebant peccata populi & misericordia Dei, alternaverunt prospera & adversa bellorum. (St. Augustine, City of God xviii. 23.) St. Jerome (ep. ad Eust. & ad Paulin.) exhorts us to penetrate the spiritual sense of the historical books, and he regards "the judges as so many figures" of the apostles, who established the church of Christ. Though some of them had been noted for their misconduct, they were reclaimed by the grace of God. Then all the judges, every one by name, whose heart was not corrupted, who turned not away from the Lord, that their memory might be blessed, &c., Ecclesiasticus xlvi. 13, 14. (Worthington) --- St. Paul mentions four of them, though the conduct of Jephte and of Samson might have been regarded as more exceptionable than that of Othoniel, who is said to have been filled with the spirit of the Lord, chap. iii. 10. Serarius doubts not but they are all in heaven. Salien (in the year of the world 2640,) supposes that the transactions recorded in the five last chapters, took place before this 40th year from the death of Josue, which was the last of Othoniel. With respect to the chronology of these times, there are many opinions. Houbigant endeavours to shew that the system of Usher is inadmissible, as well as that of Petau. Marsham maintains that many of the captivities, and of the Judges, related only to some tribes, so that the different years which are specified, must be referred to the same period of time. Thus while Jephte ruled over those on the east side of the Jordan, and fought against the Ammonites, other judges endeavoured to repel the armies of the Philistines on the west. See 3 Kings vi. 1., and Judges xi. 16. By this expedient, he finds no difficulty in shewing that 480 years elapsed from the departure out of Egypt till the building of the temple, and that the Israelites had occupied the country of the Ammonites during the space of 300 years. (Haydock) --- Houbigant seems to adopt this system in some respects, and he thinks that errors have crept into some of the numbers, so that Aod procured a peace of only 20 instead of 80 years, &c. He observes that the name of judge here designates, 1. A warrior, like Samson; 2. a person who passes sentence according to the law, which was the office of Heli; 3. one divinely commissioned to exercise the sovereign authority, as Samuel did, even after Saul had been elected king. (Proleg. Chronol.) Others have compared the power of these judges with that of the Roman Dictators, or the Archontes of Athens. (Serarius) --- They were properly God's lieutenants. Their revenue seems to have been very precarious, and their exterior deportment modest and unassuming. They were guided by the declarations of the high priests, when arrayed with the Urim and Thummim; and their business was to promote the observance of the true religion, and to defend the people of God. This book concludes with the history of Samson, describing the transactions of 317 years, (Calmet) according to the calculation of Usher, which has met with the approbation of many of the learned, and is therefore chiefly inserted in this edition, as it was in that which was published in 1791, at Dublin, by the care of the Rev. B. Mac Mahon, who seems to have made some alterations. It is not indeed free from many serious difficulties. But we have not leisure to examine them at present. See chap. iii. 11, 30. We shall only subjoin the chronological table of Houbigant, which is not very common, that the reader may perceive where they are chiefly at variance. Moses governed 40 years, Josue 20, the Ancients 20, king of Mesopotamia 8, Othoniel 40, Moabites 18, Aod 20, Samgar 0, the Chanaanites 20, Debora and Barac 40, Madianites 7, Gedeon 40, Abimelech 3, Thola 23, Ammonites 0, Jair 22, Jephte 6, Abesan 7, Ahialon 10, Abdon 8, Philistines 0, Samson 20, and with Heli 20, Heli and Samuel 25, Samuel and Saul 20, David 40, Solomon 3. In the 4th year of his reign the temple was begun, 480 years after the liberation from Egypt. Those to whom no years are assigned, lived at the same time with others whose years enter into the calculation. Thus Samgar gained a victory over the Philistines, while the Chanaanites held the Israelites in subjection, chap. iii. 31. For other particulars we must refer to the author. (Chron. sacra.) (Haydock)

Gill: Judges (Book Introduction)

INTRODUCTION TO JUDGES

The title of this book in the Hebrew copies is Sepher Shophetim, the Book of Judges; but the Syriac and Arabic interpreters call it,

"the Book of the Judges of the Children of Israel;''

and the Septuagint only Judges; so called, not because it was written by them, though some think it was compiled out of annals and diaries kept by them; but it seems to be the work of one person only: the true reason of its name is, because it treats of the judges of Israel, gives an account of their lives and actions, and especially such as concerned their office; which office was different from that of kings, and seems only to have been occasional, and chiefly lay in delivering the people out of the hands of their enemies, when oppressed, distressed, or carried captive by them; in protecting them in the enjoyment of their country, rights, and liberties; in leading out their armies against their enemies when needful; and in settling differences, judging law suits, and administering justice. The government of the nation, during their time, was a theocracy. It is not certain who was the penman of this book; some ascribe it to King Hezekiah, others to Ezra; but the Jewish writers ^a are generally of opinion that it was written by Samuel, which is most likely, who was the last of the judges; and it seems plainly to be written before the times of David, us appears from a speech of Joab, 2Sa 11:21; and from some passages in Psa 68:8, which seem to refer or allude to Jdg 5:4; and from Jerusalem being called Jebus, which shows it to be inhabited by the Jebusites in the time of the writer of this book, whereas it was taken out of their hands by David; besides, Samuel himself refers to the annals of this book; 1Sa 12:9; and from whose testimonies, as well as from others in the New Testament, there is no doubt to be made of its being genuine and authentic, and written by divine inspiration; as is evident from the use the Apostle Paul, and the author of the epistle to the Hebrews, have made of it, Act 13:20; it is useful as an history, and without which the history of the people of Israel would not be complete; it containing an account of all their judges, excepting the two last, Eli and Samuel, of whom an account is given in the following books, and of some facts incidental to those times, related in an appendix at the end of it, concerning the idol of Micah, and the war of Benjamin; and furnishes out many useful moral observations concerning God's displeasure at sin in his own people Israel, and his corrections for it; and about his providential care of them in raising up for them deliverers in their time of need, as well as points at various virtues and excellencies in great and good men, worthy of imitation. It contains, according to Piscator, Dr. Lightfoot, and others, an history of two hundred ninety and nine years.

Gill: Judges 1 (Chapter Introduction)

INTRODUCTION TO JUDGES 1

The children of Israel, after Joshua's death, inquiring of the Lord which tribes should first go up against the remaining Canaanites, Judah is ordered to go up, who with Simeon did, Jdg 1:1; and had success against the Canaanites under Adonibezek, whom they brought to Jerusalem Jdg 1:4; and against the Canaanites in Hebron, Debir, Zephath, Hormah, Gaza, Ashkelon, and Ekron, Jdg 1:9; the Benjamites had not such good success as Judah against the Jebusites in Jerusalem, Jdg 1:21; nor as the house of Joseph had against Bethel, Jdg 1:22; nor could the tribes of Manasseh, Ephraim, Zebulun, Asher, and Naphtali, drive out the Canaanites from several places which belonged unto them, though many of them became their tributaries, Jdg 1:27; and as for the Amorites, they were too powerful for the tribe of Dan, though some of them became tributaries to the house of Joseph, Jdg 1:34.