Text -- Judges 15:16 (NET)

15:16 Samson then said, “With the jawbone of a donkey I have left them in heaps; with the jawbone of a donkey I have struck down a thousand men!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jdg 15:16

What could be too hard for him to do, on whom the Spirit of the Lord came mightily? It was strange the men of Judah did now at least come in to his assistance. But he was to be a type of him, who trod the wine - press alone.

JFB: Jdg 15:9-17

To the high land of Judah.

JFB: Jdg 15:9-17

Now El-Lekieh, abounding with limestone cliffs; the sides of which are perforated with caves. The object of the Philistines in this expedition was to apprehend Samson, in revenge for the great slaughter he had committed on their people. With a view of freeing his own countrymen from all danger from the infuriated Philistines, he allowed himself to be bound and surrendered a fettered prisoner into their power. Exulting with joy at the near prospect of riddance from so formidable an enemy, they went to meet him. But he exerted his superhuman strength, and finding a new (or moist) jawbone of an ass, he laid hold of it, and with no other weapon, slew a thousand men at a place which he called Ramath-lehi--that is, "the hill of the jawbone."

JFB: Jdg 15:16

The inadequacy of the weapon plainly shows this to have been a miraculous feat, "a case of supernatural strength," just as the gift of prophecy is a case of supernatural knowledge [CHALMERS].

TSK: Jdg 15:16

with the jawbone : There is here a fine paronomasia upon the word chamor , ""an ass,""which also signifies ""a heap;""bilchee hachamor , chamor chamorathayim , ""With the jaw-bone of an ass, a heap upon two heaps."

heaps upon heaps : Heb. an heap, two heaps, Jdg 15:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jdg 15:16

There is a play upon the word, three times repeated, which means both "an ass"and also "a heap."The spirit of riddle-making Jdg 14:12, Jdg 14:18 is apparent in this song of triumph (compare Jdg 5:1; Exo 15:1; 1Sa 18:6-7).

Poole: Jdg 15:16

This, though it might seem difficult, yet is not at all impossible or incredible; especially seeing the learned affirm of the asses of Syria, that they were larger and stronger than ours, and so consequently were their bones. And withal, it must be acknowledged that there was something extraordinary and miraculous in this, as there was unquestionably in Samson’ s strength, and so all the difficulty vanisheth.

Haydock: Jdg 15:16

Asses. He insists on this particular, as such an unusual weapon rendering his victory more astonishing, and he would not leave any room for doubt. Hebrew is variously translated, "with the jaw-bone of an ass, I have made a heap, yea two heaps; with the jaw-bone of an ass, I have defeated a thousand men." (Syriac, &c.) Castalion and Bonfrere defend the Vulgate. The Septuagint have, "with the jaw-bone of an ass I have entirely taken them off, (Haydock; defending them) with," &c. They have explained chamorathayim, as the first person of emor, rubefecit, or Chaldean destruxit, "I have covered them with blood;" and indeed to understand it of "two she asses," is impossible. (Calmet) ---

This verse formed the chorus of Samson's song. (Haydock) ---

He did not take the glory to himself, as Josephus ([Antiquities?] v. 10,) would insinuate, but attributed the victory to God, ver. 18. (Salien, in the year before Christ 1172.) This miracle of strength can no more be accounted for by reason, than many others. (Worthington)

Gill: Jdg 15:16

And Samson said,.... In a kind of triumphant song:

with the jawbone of an ass, heaps upon heaps; that is, with such an instrument he had slain heaps of men, who lay dead in heaps upon one another; in the words for an "ass", and for an "heap", is an elegant "paronomosia", not easy to be expressed in our language:

with the jaw of an ass have I slain a thousand men: this he said not in a proud and haughty manner, ascribing it to himself, as Josephus suggests ^m, since he takes notice of the mean instrument he used; which showed that he was sensible it was not done by his own power, but by the power of God, which enabled him by such weak means to do such wonderful things.

Commentary -- Verse Notes / Footnotes

NET Notes: Jdg 15:16

¹ tn The precise meaning of the second half of the line (חֲמוֹר חֲמֹרָתָיִם, khamor khamoratayim) is uncertain. The present translation assumes that the phrase means, “a heap, two heaps” and refers to the heaps of corpses littering the battlefield. Other options include: (a) “I have made donkeys of them” (cf. NIV; see C. F. Burney, Judges, 373, for a discussion of this view, which understands a denominative verb from the noun “donkey”); (b) “I have thoroughly skinned them” (see HALOT 330 s.v. IV cj. חמר, which appeals to an Arabic cognate for support); (c) “I have stormed mightily against them,” which assumes the verb חָמַר (khamar, “to ferment; to foam; to boil up”).

Commentary -- Verse Range Notes

TSK Synopsis: Jdg 15:1-20

1 Samson is denied his wife.

3 He burns the Philistines' corn with foxes and firebrands.

6 His wife and her father are burnt by the Philistines.

7 Samson smites them hip and thigh.

9 He is bound by the men of Judah, and delivered to the Philistines.

14 He kills them with a jawbone.

18 God makes the fountain En-hakkore for him in Lehi.

MHCC: Jdg 15:9-17

Sin dispirits men, it hides from their eyes the things that belong to their peace. The Israelites blamed Samson for what he had done against the Philistines, as if he had done them a great injury. Thus our Lord Jesus did many good works, and for those the Jews were ready to stone him. When the Spirit of the Lord came upon Samson, his cords were loosed: where the Spirit of the Lord is, there is liberty, and those are free indeed who are thus set free. Thus Christ triumphed over the powers of darkness that shouted against him, as if they had him in their power. Samson made great destruction among the Philistines. To take the bone of an ass for this, was to do wonders by the foolish things of the world, that the excellency of the power might be of God, not of man. This victory was not in the weapon, was not in the arm; but it was in the Spirit of God, which moved the weapon by the arm. We can do all things through Him that strengtheneth us. Seest thou a poor Christian, who is enabled to overcome a temptation by weak, feeble counsel, there is the Philistine vanquished by a sorry jaw-bone.

Matthew Henry: Jdg 15:9-17

Here is, I. Samson violently pursued by the Philistine. They went up in a body, a more formidable force than they had together when Samson smote them hip and thigh; and they pitched in Judah, and spread themselves up and down the country, to find out Samson, who they heard had come this way, Jdg 15:9. When the men of Judah, who had tamely submitted to their yoke, pleaded that they had paid their tribute, and that none of their tribe had given them any offence, they freely own they designed nothing in this invasion but to seize Samson; they would fight neither against small nor great, but only that judge of Israel (Jdg 15:10), to do to him as he has done to us, that is, to smite his hip and thigh, as he did ours - an eye for an eye. Here was an army sent against one man, for indeed he was himself an army. Thus a whole band of men was sent to seize our Lord Jesus, that blessed Samson, though a tenth part would have served now that his hour had come, and ten times as many would have done nothing if he had not yielded.

II. Samson basely betrayed and delivered up by the men of Judah, Jdg 15:11. Of Judah were they? Degenerate branches of that valiant tribe! Utterly unworthy to carry in their standard the lion of the tribe of Judah. Perhaps they were disaffected to Samson because he was not of their tribe. Out of a foolish fondness for their forfeited precedency, they would rather be oppressed by Philistines than rescued by a Danite. Often has the church's deliverance been obstructed by such jealousies and pretended points of honour. Rather it was because they stood in awe of the Philistines, and were willing, at any rate, to get them out of their country. If their spirits had not been perfectly cowed and broken by their sins and troubles, and they had not been given up to a spirit of slumber, they would have taken this fair opportunity to shake off the Philistine's yoke. If they had had the least spark of ingenuousness and courage remaining in them, having so brave a man as Samson was to head them, they would now have made one bold struggle for the recovery of their liberty; but no marvel if those that had debased themselves to hell in the worship of their dung-hill gods (Isa 57:9) thus debased themselves to the dust, in submission to their insulting oppressors. Sin dispirits men, nay, it infatuates them, and hides from their eyes the things that belong to their peace. Probably Samson went into the border of that country to offer his service, supposing his brethren would have understood how that God by his hand would deliver them, as Moses did, Act 7:25. But they thrust him from them, and very disingenuously, 1. Blamed him for what he had done against the Philistines, as if he had done them a great injury. Such ungrateful returns have those often received that have done the best service imaginable to their country. Thus our Lord Jesus did many good works, and for these they were ready to stone him. 2. They begged of him that he would suffer them to bind him, and deliver him up to the Philistines. Cowardly unthankful wretches! Fond of their fetters and in love with servitude! Thus the Jews delivered up our Saviour, under pretence of a fear lest the Romans should come and take away their place and nation. With what a sordid servile spirit do they argue, Knowest thou not that the Philistines rule over us? And whose fault was that? They knew they had no right to rule over them, nor would they have been sold into their hands if they had not first sold themselves to work wickedness.

III. Samson tamely yielding to be bound by his countrymen, and delivered into the hands of his enraged enemies, Jdg 15:12, Jdg 15:13. Now easily could he have beaten them off, and kept the top of his rock against these 3000 men, and none of them all could, or durst, have laid hands on him; but he patiently submitted, 1. That he might give an example of great meekness, mixed with great strength and courage; as one that had rule over his own spirit, he knew how to yield as well as how to conquer. 2. That, by being delivered up to the Philistine, he might have an opportunity of making a slaughter among them. 3. That he might be a type of Christ, who, when he had shown what he could do, in striking those down that came to seize him, yielded to be bound and led as a lamb to the slaughter. Samson justified himself in what he had done against the Philistines: " As they did to me, so I did to them; it was a piece of necessary justice, and they ought not to retaliate it upon me, for they began."He covenants with the men of Judah that, if he put himself into their hands, they should not fall upon him themselves, because then he should be tempted to fall upon them, which he was very loth to do. This they promised him (Jdg 15:13), and then he surrendered. The men of Judah, being his betrayers, were in effect his murderers; they would not kill him themselves, but they did that which was worse, they delivered him into the hands of the uncircumcised Philistines, who they knew would do worse than kill him, would abuse and torment him to death. Perhaps they thought, as some think Judas did when he betrayed Christ, that he would by his great strength deliver himself out of their hands; but no thanks to them if he had delivered himself, and, if they thought he would do so, they might of themselves have thought this again, that he could and would deliver them too if they would adhere to him and make him their head. Justly is their misery prolonged who, to oblige their worst enemies, thus abuse their best friend. Never were men so infatuated except those who thus treated our blessed Saviour.

IV. Samson making his part good against the Philistines, even when he was delivered into their hands, fast pinioned with two new cords. The Philistines, when they had him among them, shouted against him (Jdg 15:14), so triumphing in their success, and insulting over him. If God had not tied their hands faster than the men of Judah had tied his, they would have shot at him (as their archers did at Saul) to dispatch him immediately, rather than have shouted at him, and given him time to help himself. But their security and joy were a presage of their ruin. When they shouted against him as a man run down, confident that all was their own, then the Spirit of the Lord came upon him, came mightily upon him, inspired him with more than ordinary strength and resolution. Thus fired, 1. He presently got clear of his bonds. The two new cords, upon the first struggle he gave, broke, and were melted (as the original word is) from off his hands, no doubt to the great amazement and terror of those that shouted against him, whose shouts were hereby turned into shrieks. Observe, When the Spirit of the Lord came upon him, his cords were loosed. Where the Spirit of the Lord is there is liberty, and those are free indeed who are thus freed. This typified the resurrection of Christ by the power of the Spirit of holiness. In it he loosed the bands of death, and its cords, the grave-clothes, fell from his hands without being loosed, as Lazarus's were, because it was impossible that the mighty Saviour should be holden of them; and thus he triumphed over the powers of darkness that shouted against him, as if they had him sure. 2. He made a great destruction among the Philistines, who all gathered about him to make sport with him, Jdg 15:15. See how poorly he was armed: he had no better weapon than the jaw-bone of an ass, and yet what execution he did with it! he never laid it out of his hand till he had with it laid 1000 Philistines dead upon the spot; and thus that promise was more than accomplished. One of you shall chase a thousand, Jos 23:10. A jaw-bone was an inconvenient thing to grasp, and, one would think, might easily be wrested out of his hand, and a few such blows as he gave with it might have crushed and broken it, and yet it held good to the last. Had it been the jaw-bone of a lion, especially that which he himself had slain, it might have helped to heighten his fancy and to make him think himself the more formidable; but to take the bone of that despicable animal was to do wonders by the foolish things of the world, that the excellency of the power might be of God and not of man. One of David's worthies slew 300 Philistines at once, but it was with a spear, 1Ch 11:11. Another slew of them till his hand was weary and stuck to his sword, 2Sa 23:10. But they all came short of Samson. What could be thought too hard, too much, for him to do, on whom the Spirit of the Lord came mightily! Through God we shall do valiantly. It was strange the men of Judah did not now come in to his aid: cowards can strike a falling enemy. But he was to be a type of him that trod the wine-press alone.

V. Samson celebrating his own victory, since the men of Judah would not do even that for him. He composed a short song, which he sang to himself, for the daughters of Israel did not meet him, as afterwards they did Saul, to sing, with more reason, Samson hath slain his thousands. The burden of this song was, With the jaw-bone of an ass, heaps upon heaps, have I slain a thousand men, Jdg 15:16. The same word in Hebrew ( chamor ) signifies both an ass and a heap, so that this is an elegant paronomasia, and represents the Philistines falling as tamely as asses. He also gave a name to the place, to perpetuate the Philistines' disgrace, Jdg 15:17. Ramath-lehi, the lifting up of the jaw-bone. Yet he did not vain-gloriously carry the bone about with him for a show, but threw it away when he had done with it. So little were relics valued then.

Keil-Delitzsch: Jdg 15:9-17

Samson is delivered up to the Philistines, and smites them with the jaw-bone of an Ass.

Jdg 15:9

The Philistines came ("went up,"denoting the advance of an army: see at Jos 8:1) to avenge themselves for the defeat they had sustained from Samson; and having encamped in Judah, spread themselves out in Lechi ( Lehi ). Lechi ( לחי , in pause לחי , i.e., a jaw), which is probably mentioned again in 2Sa 23:11, and, according to Jdg 15:17, received the name of Ramath-lechi from Samson himself, cannot be traced with any certainty, as the early church tradition respecting the place is utterly worthless. Van de Velde imagines that it is to be found in the flattened rocky hill el Lechieh , or Lekieh , upon which an ancient fortification has been discovered, in the middle of the road from Tell Khewelfeh to Beersheba , at the south-western approach of the mountains of Judah.

Jdg 15:10-12

When the Judaeans learned what was the object of this invasion on the part of the Philistines, three thousand of them went down to the cleft in the rock Etam, to bind Samson and deliver him up to the Philistines. Instead of recognising in Samson a deliverer whom the Lord had raised up for them, and crowding round him that they might smite their oppressors with his help and drive them out of the land, the men of Judah were so degraded, that they cast this reproach at Samson: " Knowest thou not that the Philistines rule over us? Wherefore hast thou done this (the deed described in Jdg 15:8)? We have come down to bind thee, and deliver thee into the hand of the Philistines. "Samson replied, " Swear to me that ye will not fall upon me yourselves ." פּגע with בּ , to thrust at a person, fall upon him, including in this case, according to Jdg 15:13, the intention of killing.

Jdg 15:13

When they promised him this, he let them bind him with two new cords and lead him up (into the camp of the Philistines) out of the rock (i.e., the cleft of the rock).

Jdg 15:14

But when he came to Lechi, and the Philistines shouted with joy as they came to meet him, the Spirit of Jehovah came upon him, "and the cords on his arms became like two that had been burnt with fire, and his fetters melted from his hands." The description rises up to a poetical parallelism, to depict the triumph which Samson celebrated over the Philistines in the power of the Spirit of Jehovah.

Jdg 15:15-16

As soon as he was relieved of his bands, he seized upon a fresh jaw-bone of an ass, which he found there, and smote therewith a thousand men. He himself commemorated this victory in a short poetical strain (Jdg 15:16): " With the ass's jaw-bone a heap, two heaps; with the ass's jaw-bone I smote a thousand men. "The form of the word חמור = חמר is chosen on account of the resemblance to חמור , and is found again at 1Sa 16:20. How Samson achieved this victory is not minutely described. But the words "a heap, two heaps,"point to the conclusion that it did not take place in one encounter, but in several. The supernatural strength with which Samson rent asunder the fetters bound upon him, when the Philistines thought they had him safely in their power, filled them with fear and awe as before a superior being, so that they fled, and he pursued them, smiting one heap after another, as he overtook them, with an ass's jaw-bone which he found in the way. The number given, viz., a thousand, is of course a round number signifying a very great multitude, and has been adopted from the song into the historical account.

Jdg 15:17

When he had given utterance to his saying, he threw the jaw-bone away, and called the place Ramath-lechi , i.e., the jaw-bone height. This seems to indicate that the name Lechi in Jdg 15:9 is used proleptically, and that the place first received its name from this deed of Samson.

Constable: Jdg 3:7--17:1

II. THE RECORD OF ISRAEL'S APOSTASY 3:7--16:31

Israel's Judges
Judge	Scripture	Israel's Oppressors		Length in Years
		Nation(s)	King(s)	Oppression	Judgeship	Peace
Othniel	3:7-11	Mesopotamia	Cushan-rishathaim	8(ca. 1358-1350 B.C.)		40(ca. 1350-1310 B.C.)
Ehud	3:12-30	Moab (with Ammon & Amalek)	Eglon	18		80
Shamgar	3:31	Philistia
Deborah	Chs. 4-5	Canaan	Jabin	20(ca. 1250-1230 B.C.)		40(ca. 1230-1190 B.C.)
Gideon	Chs. 6-8	Midian (with Amalek & Arabia)	Zebah & Zalmunna	7		40(ca. 1180-1140 B.C.)
Tola	10:1-2				23(ca. 1117-1094 B.C.)
Jair	10:3-5				22(ca. 1115-1093 B.C.)
Jephthah	10:8-12:7	Ammon		18(ca. 1123-1105 B.C.)	6
Ibzan	12:8-10				7
Elon	12:11-12				10
Abdon	12:13-15				8
Samson	Chs. 13-16	Philistia		40(ca. 1124-1084 B.C.)	20(ca. 1105-1085 B.C.)

"The judges are twelve in number, reckoning either Deborah or Barek as a judge and omitting Abimelech, whose status in fact depended wholly on his descent from Gideon, and who was in effect not a deliverer', and a judge' only in the sense of a local ruler on his own account."⁶⁰

Notice that the writer recorded seven examples of oppression and deliverance (by Othniel, Ehud, Shamgar, Deborah, Gideon, Jephthah, and Samson). This sevenfold scheme gives the impression of totality to Israel's degeneration. It also suggests that the writer viewed these disasters as fulfillments of the curses in Leviticus 26 where the number seven occurs four times (Lev. 26:18, 21, 24, and 28; cf. Deut. 28:25).⁶¹

The total number of judges cited is 12. By selecting 12 judges the writer may also have been suggesting that all 12 tribes of Israel had apostatized. One writer argued that these 12 judges each did their work in a different month, thus adding another impression of completeness to the record.⁶²

Certain formulaic expressions appear in 2:11-23 and then recur in the record of Israel's apostasy (3:7-16:31). However, as noted in the table below, they appear with less frequency as the narrative proceeds. Having established the pattern, the writer did not feel compelled to repeat these expressions as frequently since the reader learns to anticipate them as the narrative unfolds. The breakdown of these expressions is a rhetorical device that parallels and reflects the general moral and spiritual disintegration in Israel as a whole.⁶³

Expression	Othniel	Ehud	Deborah	Gideon	Jephthah	Samson
The Israelites did evil (2:11-13).	3:7	3:12	4:1	6:1	10:6	13:1
Yahweh gave them over (2:14).	3:8	3:12	4:2	6:1	10:7	13:1
The Israelites cried out (2:15, 18).	3:9	3:15	4:3	6:7	10:10
Yahweh raised up a deliverer (2:16, 18).	3:9	3:15
Yahweh gave the oppressor to the deliverer (2:18).	3:10	3:28
The land had rest.	3:11	3:30		5:31	8:28

Constable: Jdg 8:1--16:31

B. Present Failures vv. 8-16

Jude next expounded the errors of the false teachers in his day to warn his readers even more strongly. A feature of Jude's style is that he referred to certain Old Testament types (vv. 5-7 and 11) or prophecies (vv. 14-15 and 17-18) and then proceeded to interpret them as fulfilled by the false teachers (vv. 8-10, 12-13, 16, and 19).³⁸

"Following his illustrations of the past fate of apostates (vv. 5-7), Jude turns to a direct attack upon the apostates who are invading the churches being addressed."³⁹

Constable: Jdg 13:1--16:31

F. The sixth apostasy chs. 13-16

"From chapters 13 to 18, the author concentrates on the tribe of Dan, which had been one of the largest and most prominent tribes during the wilderness march (Num 2:25-31). In the period of the judges, however, Dan seemed helpless against the Amorites (1:34) and moved northward to find new territory (chs. 17-18). Contrasted with these failures are the exploits of Samson, whose personal achievements are detailed in four chapters. Yet his own life was a strange mixture of the strength and weakness that epitomized the tragic conditions within the tribe itself."²³⁸

Constable: Jdg 14:1--16:31

3. The consequences of the error vv. 14-16

vv. 14-15 Jude quoted loosely from a prophecy Enoch gave recorded in the Book of 1 Enoch.⁶² Though God had not inspired that book, He led Jude to quote Enoch's prophecy.⁶³ This was a prophecy of God's judgment as it will take place at the second coming of Christ (cf. Matt. 24:30; 2 Thess. 1:7-10). The unbelievers among the false teachers would be the objects of God's judgment then if they were living then.

Jude's reference to Enoch as the seventh (generation) from Adam seems to support the idea that Genesis 5 records all the generations (i.e., it is a closed genealogy). However, critics of this view contend that Jude simply meant that Enoch was the seventh generation from Adam in the biblical genealogy. They assume there were additional intervening generations that Moses did not mention in Genesis. Nevertheless a careful reading of that genealogy shows that Moses left no room for omitted generations.

"Ungodly deeds may be performed by persons who have a form of godliness. Every action that proceeds from an unholy, unrepentant heart is an ungodly deed."⁶⁴

"Satan in Eden and Judas in Gethsemane clothed ungodly deeds in soft words."⁶⁵

v. 16 Enoch spoke of the words and the deeds of the ungodly in the quotation just cited. Jude commented further on the words and deeds of the contemporary false teachers in this verse. As the former grumblers, the false teachers in his day grumbled primarily against God.

"He who is out of touch with God is prone to grumble about anything."⁶⁶

They pursued their lusts for sensuality and gain (cf. vv. 4, 8, 10-11). Their arrogant words probably refer to what they claimed was true about God that contradicted apostolic revelation (cf. Dan. 11:36). Furthermore they flattered people to obtain personal advantage (cf. James 2:1-13).

"As the fear of God drives out the fear of man, so defiance of God tends to put man in His place, as the chief source of good or evil to his fellows."⁶⁷

Constable: Jdg 15:1-20

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

Samson's weaknesses dominate chapter 14, but his strengths shine forth in chapter 15.

Constable: Jdg 15:14-20

Samson's victory at Ramath-lehi 15:14-20

Note again that the Spirit of God gave Samson his supernatural strength (v. 14). He slew 1,000 of the enemy (or one unit) on this occasion (v. 15). The unlikely instrument Samson used, a dead donkey's dentures, proved more than adequate for this slaughter (cf. 3:31).

The Hebrew words translated "donkey" and "heaps" constitute a word play. Samson loved riddles and rhymes. Moffatt rendered the first part of Samson's poem, "With the jawbone of an ass, I have piled them in a mass." Samson named the place where he defeated these Philistines "Jawbone Hill."²⁷³

Samson's prayer, his first in the text, reveals that he knew he was participating in holy war as God's deliverer (v. 18). He gave God the credit for his victory. The word translated "thou" or "you" is in the emphatic position in the Hebrew text. He cried out to the Lord for water after his strenuous fight.

God provided water for His servant in a very unusual way, and Samson's strength revived (v. 19; cf. Exod. 17:6; Num. 20:11). Samson named that place "Suppliant's Spring."

The summary statement that concludes the record of Samson's victories thus far (v. 20) separates his story into two parts. The writer recorded Samson's acts that gradually increased in severity and significance against the Philistines first. Samson continued to serve as Israel's judge for 20 years. Then the writer gave us the chain of events that followed in which Samson brought his own destruction on himself (ch. 16).

Chapter 15 contrasts Samson's radical commitment with Judah's wretched compromise. Samson's actions and motives were not always the best, but he carried out God's will. He treated the compromisers among whom he lived graciously since they were God's people. However, he alone did what God had called him to do when he defeated the Philistines. Today many Christians compromise with the world as the Judahites did. Samson's example encourages us to radical obedience even if we have to stand for God alone.

Guzik: Jdg 15:1-20

Judges 15 - Samson Takes on the Philistines

A. Retaliation back and forth.

1. (1-3) Samson's rage at discovering that his wife is given to another.

After a while, in the time of wheat harvest, it happened that Samson visited his wife with a young goat. And he said, "Let me go in to my wife, into her room." But her father would not permit him to go in. Her father said, "I really thought that you thoroughly hated her; therefore I gave her to your companion. Is not her younger sister better than she? Please, take her instead." And Samson said to them, "This time I shall be blameless regarding the Philistines if I harm them!"

a. I really thought that you thoroughly hated her: It's hard to know why Samson's father-in-law thought that Samson hated his wife. Perhaps this was just an excuse to explain why he did what he did; or perhaps Samson's Philistine wife poisoned her father's opinion of Samson (Judges 14:16).

b. Samson said to them: Even though Samson was angry with his wife's father, the real root of the problem was the bad choices Samson made in love. He had no business allowing himself to fall in love with an ungodly, pagan woman.

i. No wonder Proverbs 4:23 tells us: Keep (literally, guard or protect) your heart with all diligence, For out of it spring the issues of life. Failure to guard our heart can result in great trouble.

c. This time I shall be blameless regarding the Philistines if I harm them! God used Samson's ungodly anger for His purposes. As Psalm 76:10 says, Surely the wrath of man shall praise You. This doesn't justify Samson's anger, but it shows the glory and power of God to use all things to His purposes.

2. (4-5) Samson strikes out against the Philistines by burning their crops.

Then Samson went and caught three hundred foxes; and he took torches, turned the foxes tail to tail, and put a torch between each pair of tails. When he had set the torches on fire, he let the foxes go into the standing grain of the Philistines, and burned up both the shocks and the standing grain, as well as the vineyards and olive groves.

a. Samson went and caught three hundred foxes: Samson seems to act like a juvenile delinquent. Yet God used it all for His purpose of fighting against the Philistines.

b. Put a torch between each pair of tails: Some object that Samson could not have captured 300 foxes. Yet the word translated foxes probably refers to a jackal, not a fox, and jackals are known to run in large packs, sometimes up to 200. Second, there is nothing that says Samson did this all by himself. Third, there is nothing that says he did it all in one day.

3. (6-7) The Philistines retaliate by killing Samson's wife and family.

Then the Philistines said, "Who has done this?" And they answered, "Samson, the son-in-law of the Timnite, because he has taken his wife and given her to his companion." So the Philistines came up and burned her and her father with fire. Samson said to them, "Since you would do a thing like this, I will surely take revenge on you, and after that I will cease."

a. So the Philistines came up and burned her and her father with fire: God was used all this to advance His plan for Israel and redemption. Yet because of Samson's disobedience, it all happened at great personal cost to Samson. It is fair to suppose that if Samson were obedient, God would have furthered His plan in a way that blessed Samson.

b. I will surely take revenge on you, and after that I will cease: We have here the bitter story of retaliation - of trying to avenge wrongs done to us. Retaliation is a never-ending story, and one that never wins in the end. Those who trust in God must be able to say, "Retaliation belongs to God. I'll let Him settle the score."

i. Much of the war, disaster, deep-seated hatred, and pain in our world come from this instinct to retaliate. But Jesus told us to not retaliate an eye for an eye, but to take control of the situation by giving even more (Matthew 5:38-42). When we do this, we act like God, who did not retaliate against man for his sin and rebellion, but instead gave His only Son to die for man.

4. (8) Samson repays the Philistines for the murder of his wife.

So he attacked them hip and thigh with a great slaughter; then he went down and dwelt in the cleft of the rock of Etam.

a. Hip and thigh is an expression for a cruel, unsparing slaughter. Samson was a one-man army against the Philistines.

b. Dwelt in the cleft of the rock of Etam: Samson has no more family and can trust virtually no one. He lives like a fugitive, alone in a cave.

B. Samson slays one thousand Philistines.

1. (9-13) Judah surrenders Samson to the Philistines.

Now the Philistines went up, encamped in Judah, and deployed themselves against Lehi. And the men of Judah said, "Why have you come up against us?" So they answered, "We have come up to arrest Samson, to do to him as he has done to us." Then three thousand men of Judah went down to the cleft of the rock of Etam, and said to Samson, "Do you not know that the Philistines rule over us? What is this you have done to us?" And he said to them, "As they did to me, so I have done to them." But they said to him, "We have come down to arrest you, that we may deliver you into the hand of the Philistines." Then Samson said to them, "Swear to me that you will not kill me yourselves." So they spoke to him, saying, "No, but we will tie you securely and deliver you into their hand; but we will surely not kill you." And they bound him with two new ropes and brought him up from the rock.

a. We have come up to arrest Samson, to do to him as he has done to us: The fact that soldiers from the tribe of Judah will give up Samson to the Philistines shows just how much they are under the oppression of the Philistines. They would rather please their oppressors than support their deliverer.

b. Do you not know that the Philistines rule over us? Samson didn't want to hear this or recognize it. As far as he was concerned, the Philistines should not rule over the people of God.

c. They bound him with two new ropes and brought him up from the rock: It seems that Samson submitted to this. Assuming this is true, it shows great faith on Samson' part. He was willing to put himself in a difficult position and to trust God to take care of him.

2. (14-17) Samson uses the jawbone of a donkey to kill a thousand Philistines.

When he came to Lehi, the Philistines came shouting against him. Then the Spirit of the LORD came mightily upon him; and the ropes that were on his arms became like flax that is burned with fire, and his bonds broke loose from his hands. He found a fresh jawbone of a donkey, reached out his hand and took it, and killed a thousand men with it. Then Samson said: "With the jawbone of a donkey, Heaps upon heaps, With the jawbone of a donkey I have slain a thousand men!" And so it was, when he had finished speaking, that he threw the jawbone from his hand, and called that place Ramath Lehi.

a. He found a fresh jawbone of a donkey, reached out his hand and took it, and killed a thousand men with it: Samson was unique among the judges because he was used as a "one-man army" against the Philistines. Other Judges of Israel led armies to against their enemies, but Samson fought alone.

b. With the jawbone of a donkey, heaps upon heaps: Samson's bold declaration of victory has a poetic touch that is difficult to render in translation. One effort goes like this: "With the jawbone of an ass I have piled them in a mass!"

c. And called that place Ramath Lehi: This name essentially means "Jawbone Hill." It was an obviously appropriate name for this place of Samson's great victory.

i. One preacher came up with a five point sermon on the jawbone of an ass, likening it to the weapon of the gospel:

· It was a novel weapon

· It was a most convenient weapon

· It was a simple weapon

· It was a ridiculous weapon

· It was a successful weapon

3. (18-20) God provides for Samson miraculously.

Then he became very thirsty; so he cried out to the LORD and said, "You have given this great deliverance by the hand of Your servant; and now shall I die of thirst and fall into the hand of the uncircumcised?" So God split the hollow place that is in Lehi, and water came out, and he drank; and his spirit returned, and he revived. Therefore he called its name En Hakkore, which is in Lehi to this day. And he judged Israel twenty years in the days of the Philistines.

a. Then he became very thirsty: Samson needed this thirst to remind himself of his own weakness and need right after such a great victory. After a great victory we need to remember our mortality.

i. Matthew Poole comments on Samson's great thirst: it was "partly sent by God, that by the experience of his own impotency he might be forced to ascribe the victory to God only, and not to himself."

b. God split the hollow place that is in Lehi, and water came out, and he drank; and his spirit returned, and he revived: This is an example of the principle that God's work, done God's way, will always be provided for by God. Here the LORD showed His faithfulness to Samson by supplying the needs of His servant.

© 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 15 (Chapter Introduction)

Overview

Jdg 15:1, Samson is denied his wife; Jdg 15:3, He burns the Philistines’ corn with foxes and firebrands; Jdg 15:6, His wife and her father are burnt by the Philistines; Jdg 15:7, Samson smites them hip and thigh; Jdg 15:9, He is bound by the men of Judah, and delivered to the Philistines; Jdg 15:14, He kills them with a jawbone; Jdg 15:18, God makes the fountain En-hakkore for him in Lehi.

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 15 (Chapter Introduction)

CHAPTER 15

Samson desireth to visit his wife; is denied her; wherefore he tieth firebrands to three hundred foxes’ tails, and sets the corn on fire, Jud 15:1-5 ; for which they burn his wife and her father, Jud 15:6 . Samson’ s revenge, Jud 15:7,8 . The Philistines pitch in Judah, and demand Samson: the men of Judah bind and deliver him, Jud 15:9-13 . He breaketh his bands, and slayeth one thousand Philistines with the jawbone of an ass, Jud 15:14-17 . He is athirst; prays; obtains water out of it, Jud 15:18-20 .

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 15 (Chapter Introduction)

(Jdg 15:1-8) Samson is denied his wife, He smites the Philistines.

(Jdg 15:9-17) Samson kills a thousand of the Philistines with a jaw-bone.

(Jdg 15:18-20) His distress from thirst.

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 15 (Chapter Introduction)

Samson, when he courted an alliance with the Philistines, did but seek an occasion against them, Jdg 14:4. Now here we have a further account of the occasions he took to weaken them, and to avenge, not his own, but Israel's quarrels, upon them. Everything here is surprising; if any thing be thought incredible, because impossible, it must be remembered that with God nothing is impossible, and it was by the Spirit of the Lord coming upon him that he was both directed to and strengthened for those unusual ways of making war. I. From the perfidiousness of his wife and her father, he took occasion to burn their corn (Jdg 15:1-5). II. From the Philistines' barbarous cruelty to his wife and her father, he took occasion to smite them with a great slaughter (Jdg 15:6-8). III. From the treachery of his countrymen, who delivered him bound to the Philistines, he took occasion to kill 1000 of them with the jaw-bone of an ass (Jdg 15:9-17). IV. From the distress he was then in for want of water, God took occasion to show him favour in a seasonable supply (Jdg 15:18-20).

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 15 (Chapter Introduction)

INTRODUCTION TO JUDGES 15

This chapter relates, that Samson being denied his wife, did by a strange stratagem burn the corn fields, vineyards, and olives of the Philistines, Jdg 15:1, and that because of their burning her and her father, he made a great slaughter of them, Jdg 15:6, which brought the Philistines against the men of Judah, who took Samson and bound him, to deliver him to the Philistines, when he, loosing himself, slew a thousand of them with the jaw bone of an ass, Jdg 15:9 and being athirst, God in a wonderful manner supplied him with water, Jdg 15:18.