Text -- Judges 2:21 (NET)

2:21 So I will no longer remove before them any of the nations that Joshua left unconquered when he died.

Commentary -- Word/Phrase Notes (per phrase)

Clarke: Jdg 2:21

I will not henceforth drive out - As a people, they never had personal courage, discipline, or hardihood, sufficient to stand before their enemies: the advantages they gained were by the peculiar interference of God. This they had while obedient; when they ceased to obey, his strong arm was no longer stretched out in their behalf; therefore their enemies continued to possess the land which God purposed to give them as their inheritance for ever.

TSK: Jdg 2:21

Jdg 2:3, Jdg 3:3; Jos 23:13; Eze 20:24

Commentary -- Word/Phrase Notes (per Verse)

Haydock: Jdg 2:21

Nations. Hebrew, "any." Septuagint, "a man of those nations," which must be understood, unless the Israelites return to a proper sense of their duty. For then he destroyed not only individuals, but whole armies, by the hand of the judges. Yet we do not find that such havoc was made among the infidels afterwards, as had been made in the days of Josue. They frequently rose up and harassed the Israelites; and God suffered them to do so, that the latter might learn to know themselves, and might perceive how dreadful a thing it is not to comply, at first, with his injunctions. (Haydock)

Gill: Jdg 2:21

I also henceforth will not drive out and from before them,.... At least not as yet, not very soon nor hastily, as in Jdg 2:23,

of the nations which Joshua left when he died; that is, unsubdued; which was owing either to the infirmities of old age coming upon him, which made him incapable of engaging further in war with the Canaanites; or to the sloth and indolence of the people, being weary of war, and not caring to prosecute it; or to want of men to cultivate any more land, and people other cities, than what they were possessed of; and chiefly this was owing to the providence of God, who had an end to answer hereby, as follows.

Commentary -- Verse Notes / Footnotes

Geneva Bible: Jdg 2:21

I also will not henceforth drive out any from before them of the ^{( l )} nations which Joshua left when he died:

^{( l )} As the Hivites, Jebusites, Amorites, etc.

Commentary -- Verse Range Notes

TSK Synopsis: Jdg 2:1-23

1 An angel rebukes the people at Bochim.

6 The wickedness of the new generation after Joshua.

14 God's anger and pity towards them.

20 The Canaanites left to prove Israel.

Maclaren: Jdg 2:11-23

Judges 2:11-23

This passage sums up the Book of Judges, and also the history of Israel for over four hundred years. Like the overture of an oratorio, it sounds the main themes of the story which follows. That story bas four chapters, repeated with dreary monotony over and over again. They are: Relapse into idolatry, retribution, respite and deliverance, and brief return to God. The last of these phases soon passes into fresh relapse, and then the old round is gone all over again, as regularly as the white and red lights and the darkness reappear in a revolving lighthouse lantern, or the figures recur in a circulating decimal fraction. That sad phrase which begins this lesson,' The children of Israel did evil in the sight of the Lord,' is repeated at the beginning of each new record of apostasy, on which duly follow, as outlined here, the oppression by the enemy, the raising up of a deliverer, the gleam of brightness which dies with him, and then, da cape, the children of Israel did evil,' and all the rest as before. The names change, but the incidents are the same. There is something extremely impressive in this uniformity of the plan of the book, which thus sets in so strong light the persistence through generations of the same bad strain in the nation's blood, and the unwearying patience of God. The story of these successive recurrences of the same sequence of events occupies the book to the end of chapter 16., and the remainder of it is taken up with two wild stories deeply stained with the lawlessness and moral laxity of these anarchic times. We may best bring out the force of this summary by considering in their order the four stages signalized.

I. The First Is The Continual Tendency To Relapse Into Idolatry.

The fact itself, and the frank prominence given to it in the Old Testament, are both remarkable. As to the latter, certainly, if the Old Testament histories have the same origin as the chronicles of other nations, they present most anomalous features. Where do we find any other people whose annals contain nothing that can minister to national vanity, and have for one of their chief themes the sins of the nation? The history of Israel, as told in Scripture, is one long indictment of Israel. The peculiarity is explicable, if we believe that, whoever or how numerous soever its authors, God was its true Author, as He is its true theme, and that the object of its histories is not to tell the deeds of Israel, but those of God for Israel.

As to the fact of the continual relapses into idolatry, nothing could be more natural than that the recently received and but imperfectly assimilated revelation of the one God, with its stringent requirements of purity, and its severe prohibition of idols, should easily slip off from these rude and merely outward worshippers. Joshua's death without a successor, the dispersion of the tribes, the difficulty of communication when much of the country was still in the hands of its former possessors, would all weaken the sense of unity, which was too recent to be firm, and would expose the isolated Israelites to the full force of the temptation to idolatry. It is difficult for us fairly to judge the immense strain required for resistance to it. The conception of one sole God was too high to be easily retained. A shrine without a deity seemed bare and empty. The Law stringently bridled passions which the hideous worship of the Canaanites stimulated. No wonder that, when the first generation of the conquerors had passed away, their successors lapsed into the universal polytheism, with its attendant idolatry and immorality. Instead of thinking of the Israelites as monsters of ingratitude and backsliding, we come nearer the truth, and make a better use of the history, when we see in it a mirror which shows us our own image. The strong earthward pull is ever acting on us, and, unless God hold us up, we too shall slide downwards. Hath a nation changed their gods, which yet are no gods? but My people hath changed their glory for that which doth not profit.' Idolatry and worldliness are persistent; for they are natural. Firm adherence to God is less common, because it goes against the strong forces, within and without, which bind us to earth.

Apparently the relapses into idolatry did not imply the entire abandonment of the worship of Jehovah, but the worship of Baalim and Ashtaroth along with it. Such illegitimate mixing up of deities was accordant with the very essence of polytheism, and repugnant to that of the true worship of God. The one may be tolerant, the other cannot be. To unite Baal with Jehovah was to forsake Jehovah.

These continual relapses have an important bearing on the question of the origin of the Jewish conception of God.' They are intelligible only if we take the old-fashioned explanation, that its origin was a divine revelation, given to a rude people. They are unintelligible if we take the new-fashioned explanation that the monotheism of Israel was the product of natural evolution, or was anything but a treasure put by God into their hands, which they did not appreciate, and would willingly have thrown away. The foul Canaanitish worship was the kind of thing in which, if left to themselves, they would have wallowed. How came such people by such thoughts as these? The history of Israel's idolatry is not the least conclusive proof of the supernatural revelation which made Israel's religion.

II. Note The Swift-Following Retribution.

We have two sections in the context dealing with this, each introduced by that terrible phrase, which recurs so often in the subsequent parts of the book, The anger of the Lord was kindled against Israel.' That phrase is no sign of a lower conception of God than that which the gospel brings. Wrath is an integral part of love, when the lover is perfectly righteous and the loved are sinful. The most terrible anger is the anger of perfect gentleness, as expressed in that solemn paradox of the Apostle of love, when he speaks of the wrath of the Lamb.' God was angry with Israel because He loved them, and desired their love for their own good. The fact of His choice of the nation for His own and the intensity of His love were shown no less by the swift certainty with which suffering dogged sin, than by the blessings which crowned obedience. The first section, referring to the punishment, Is in Judges 14, 15, which seems to describe mainly the defeats and plundering which outside surrounding nations inflicted. The brief description is extraordinarily energetic. It ascribes all their miseries to God's direct act. He delivered' them over, or, as the next clause says still more strongly, sold' them, to plunderers, who stripped them bare. Their defeats were the result of His having thus ceased to regard them as His. But though He had sold' them, He had not done with them; for it was not only the foeman's hand that struck them, but God's hand was against them,' and its grip crushed them. His judgments were not occasional, but continuous, and went with them whithersoever they went out.' Everything went wrong with them; there were no gleams breaking the black thunder-cloud. God's anger darkened the whole sky, and blasted the whole earth. And the misery was the more miserable and awful because it had all been foretold, and in it God was but doing as He had said' and sworn. It is a dreadful picture of the all-withering effect of God's anger,--a picture which is repeated in inmost verity in many an outwardly prosperous life to-day.

The second section is in Judges 2:20-23, and describes the consequence of Israel's relapse in reference to the surviving Canaanite and other tribes in the land St-self. Note that nation' in Judges 2:20 is the term usually applied, not to Israel, but to the Gentile peoples; and that its use here seems equivalent to canceling the choice of Israel as God's special possession, and reducing them to the level of the other nations in Canaan, to whom the same term is applied in Judges 2:21. The stern words which are here put into the mouth of God may possibly refer to the actual message recorded in the first verses of the chapter; but, more probably, the Lord said' does not here mean any divine communication, but only the divine resolve, conceived as spoken to himself. It embodies the divine lex talionis. The punishment is analogous to the crime. Israel had broken the covenant; God would not keep His promise. That involves a great principle as to all God's promises,--that they are all conditional, and voidable by men's failure to fulfil their conditions. Observe, too, that the punishment is the retention of the occasions of the sin. Is not that, too, a law of the divine procedure to-day? Whips to scourge us are made of our pleasant vices. Sin is the punishment of sin. If we yield to some temptation, part of the avenging retribution is that the temptation abides by us, and has power over us. The Canaanites' whom we have allowed to lead us astray will stay beside us when their power to seduce us is done, and will pull off their masks and show themselves for what they are, our spoilers and foes.

The rate of Israel's conquest was determined by Israel's faithful adherence to God. That is a standing law. Victory for us in all the good fight of life depends on our cleaving to Him, and forsaking all other.

The divine motive, if we may so say, in leaving the unsubdued nations in the land, was to provide the means of proving Israel. Would it not have been better, since Israel was so weak, to secure for it an un-tempted period? Surely, it is a strange way of helping a man who has stumbled, to make provision that future occasions of stumbling shall lie in his path. But so the perfect wisdom which is perfect love ever ordains. There shall be no unnatural greenhouse shelter provided for weak plants. The liability to fall imposes the necessity of trial, but the trial does not impose the necessity of falling! The Devil tempts, because he hopes that we shall fall. God tries, in order that we may stand, and that our feet may be strengthened by the trial. I cannot praise a fugitive and cloistered virtue, unexercised and unbreathed, that never sallies out and sees her adversary, but slinks out of the race, where that immortal garland is to be run for,--not without dust and heat.'

III. Respite And Deliverance Are Described In Judges 2:16 And 18.

The Revised Version has wisely substituted a simple and' for nevertheless' at the beginning of Judges 2:16. The latter word implies that the raising up of the judges was a reversal of what had gone before; and' implies that it was a continuation. And its use here is not merely an instance of inartificial Hebrew style, but carries the lesson that God's judgment and deliverance come from the same source, and are barmonious parts of one educational process. Nor is this thought negative by the statement in Judges 2:18 that it repented the Lord.' That strong metaphorical ascription to Him of human emotion simply implies that His action, which of necessity is the expression of His will, was changed. The will of the moment before had been to punish; the will of the next moment was to deliver, because their groaning' showed that the punishment had done its work. But the two wills were one in ultimate purpose, and the two sets of acts were equally and harmoniously parts of one design. The surgeon is carrying out one plan when he cuts deep into the quivering flesh, and when he sews up the wounds which he himself has made. God's deliverance's are linked to His chastisements by and,' not by nevertheless.' We need not discuss that remarkable series of judges, who were champions rather than the peaceful functionaries whom we understand by the name. The vivid and stirring stories associated with their names make the bulk of this book, and move the most peace-loving among us like the sound of a trumpet. These wild warriors, with many a roughness and flaw in their characters, of whom no saintly traits are recorded, are yet treated in this section as directly inspired, and as continually upheld by God. The writer of the Epistle to the Hebrews claims lose of them as heroes of faith.' And one chief lesson for us to learn, as we look on the strange garb in which in them faith has arrayed itself, and the strange work which it does in nerving hands to strike with sharp swords, is the oneness of the principle amid the most diverse manifestations, and the nobleness and strength which the sense of belonging to God and reliance on His help breathe into the rudest life and shed over the wildest scenes.

These judges were raised up indiscriminately from different tribes. They belonged to different ranks, and were of different occupations. One of them was a woman. The when and the where and the how of their appearance were incalculable. They authenticated their commission by no miracles except victory. For a time they started to the front, and then passed, leaving no successors, and founding no dynasty. They were an entirely unique order, plainly raised up by God, and drawing all their power from Him. Let us be thankful for the weaknesses, and even sins, recorded of some of them, and for the boldness with which the book traces the physical strength of a Samson, in spite of his wild animalism, and the bravery of a Jephthah, notwithstanding his savage vow and subsequent lapse into idolatry, to God's inspiration. Their faith was limited, and acted but imperfectly on their moral nature; but it was true faith, in the judgment of the Epistle to the Hebrews. Their work was rough and bloody, and they were rough tools, as such work needed; but it was God's work, and He had made them for His instruments, in the judgment of the Book of Judges. If we try to understand the reasons for such judgments, we may learn some useful lessons.

IV. A Word Only Can Be Given To The Last Stage In The Dreary Round.

It comes back to the first. The religion of the delivered people lasted as long as the judge's life. When he died, it died. There is intense bitterness in the remark to that effect in Judges 2:19. Did God then die with the judge? Was it Samson, or Jehovah, that had delivered? Why should the death of the instrument affect gratitude to the hand that gave it its edge? What a lurid light is thrown back on the unreality of the people's return to God by their swift relapse! If it needed a human hand to keep them from departing, had they ever come near? We may press the questions on ourselves; for none of us knows how much of our religion is owing to the influence of men upon us, or how much of it would drop away if we were left to ourselves.

This miserable repetition of the same weary round of sin, punishment, respite, and renewed sin, sets in a strong light the two great wonders of man's obstinate persistency in unfaithfulness and sin, and of God's unwearied persistency in discipline and patient forgiveness. His charity suffers long and is kind, is not easily provoked.' We can weary out all forbearance but His, which is endless. We weary Him indeed, but we do not weary Him out, with our iniquities. Man's sin stretches far; but God's patient love overlaps it. It lasts long; but God's love is eternal. It resists miracles of chastisement and love; but He does not cease His use of the rod and the staff. We can tire out all other forbearance, but not His. And however old and obstinate our rebellion, He waits to pardon, and smites but to heal.

MHCC: Jdg 2:6-23

We have a general idea of the course of things in Israel, during the time of the Judges. The nation made themselves as mean and miserable by forsaking God, as they would have been great and happy if they had continued faithful to him. Their punishment answered to the evil they had done. They served the gods of the nations round about them, even the meanest, and God made them serve the princes of the nations round about them, even the meanest. Those who have found God true to his promises, may be sure that he will be as true to his threatenings. He might in justice have abandoned them, but he could not for pity do it. The Lord was with the judges when he raised them up, and so they became saviours. In the days of the greatest distress of the church, there shall be some whom God will find or make fit to help it. The Israelites were not thoroughly reformed; so mad were they upon their idols, and so obstinately bent to backslide. Thus those who have forsaken the good ways of God, which they have once known and professed, commonly grow most daring and desperate in sin, and have their hearts hardened. Their punishment was, that the Canaanites were spared, and so they were beaten with their own rod. Men cherish and indulge their corrupt appetites and passions; therefore God justly leaves them to themselves, under the power of their sins, which will be their ruin. God has told us how deceitful and desperately wicked our hearts are, but we are not willing to believe it, until by making bold with temptation we find it true by sad experience. We need to examine how matters stand with ourselves, and to pray without ceasing, that we may be rooted and grounded in love, and that Christ may dwell in our hearts by faith. Let us declare war against every sin, and follow after holiness all our days.

Matthew Henry: Jdg 2:6-23

The beginning of this paragraph is only a repetition of what account we had before of the people's good character during the government of Joshua, and of his death and burial (Jos 24:29, Jos 24:30), which comes in here again only to make way for the following account, which this chapter gives, of their degeneracy and apostasy. The angel had foretold that the Canaanites and their idols would be a snare to Israel; now the historian undertakes to show that they were so, and, that this may appear the more clear, he looks back a little, and takes notice, 1. Of their happy settlement in the land of Canaan. Joshua, having distributed this land among them, dismissed them to the quiet and comfortable possession of it (Jdg 2:6): He sent them away, not only every tribe, but every man to his inheritance, no doubt giving them his blessing. 2. Of their continuance in the faith and fear of God's holy name as long as Joshua lived, Jdg 2:7. As they went to their possessions with good resolutions to cleave to God, so they persisted for some time in these good resolutions, as long as they had good rulers that set them good examples, gave them good instructions, and reproved and restrained the corruptions that crept in among them, and as long as they had fresh in remembrance the great things God did for them when he brought them into Canaan: those that had seen these wonders had so much sense as to believe their own eyes, and so much reason as to serve that God who had appeared so gloriously on their behalf; but those that followed, because they had not seen, believed not. 3. Of the death and burial of Joshua, which gave a fatal stroke to the interests of religion among the people, Jdg 2:8, Jdg 2:9. Yet so much sense they had of their obligations to him that they did him honour at his death, and buried him in Timnath-heres; so it is called here, not, as in Joshua, Timnath-serah. Heres signifies the sun, a representation of which, some think, was set upon his sepulchre, and gave name to it, in remembrance of the sun's standing still at his word. So divers of the Jewish writers say; but I much question whether an image of the sun would be allowed to the honour of Joshua at that time, when, by reason of men's general proneness to worship the sun, it would be in danger of being abused to the dishonour of God. 4. Of the rising of a new generation, Jdg 2:10. All that generation in a few years wore off, their good instructions and examples died and were buried with them, and there arose another generation of Israelites who had so little sense of religion, and were in so little care about it, that, notwithstanding all the advantages of their education, one might truly say that they knew not the Lord, knew him not aright, knew him not as he had revealed himself, else they would not have forsaken him. They were so entirely devoted to the world, so intent upon the business of it or so indulgent of the flesh in ease and luxury, that they never minded the true God and his holy religion, and so were easily drawn aside to false gods and their abominable superstitions.

And so he comes to give us a general idea of the series of things in Israel during the time of the judges, the same repeated in the same order.

I. The people of Israel forsook the God of Israel, and gave that worship and honour to the dunghill deities of the Canaanites which was due to him alone. Be astonished, O heavens! at this, and wonder, O earth! Hath a nation, such a nation, so well fed, so well taught, changed its God, such a God, a God of infinite power, unspotted purity, inexhaustible goodness, and so very jealous of a competitor, for stocks and stones that could do neither good nor evil? Jer 2:11, Jer 2:12. Never was there such an instance of folly, ingratitude, and perfidiousness. Observe how it is described here, Jdg 2:11-13. In general, they did evil, nothing could be more evil, that is, more provoking to God, nor more prejudicial to themselves, and it was in the sight of the Lord; all evil is before him, but he takes special notice of the sin of having any other god. In particular, 1. They forsook the Lord (Jdg 2:12, and again Jdg 2:13); this was one of the two great evils they were guilty of, Jer 2:13. They had been joined to the Lord in covenant, but now they forsook him, as a wife treacherously departs from her husband. "They forsook the worship of the Lord,"so the Chaldee: for those that forsake the worship of God do in effect forsake God himself. It aggravated this that he was the God of their fathers, so that they were born in his house, and therefore bound to serve him; and that he brought them out of the land of Egypt, he loosed their bonds, and upon that account also they were obliged to serve him. 2. When they forsook the only true God they did not turn atheists, nor were they such fools as to say, There is no God; but they followed other gods: so much remained of pure nature as to own a God, yet so much appeared of corrupt nature as to multiply gods, and take up with any, and to follow the fashion, not the rule, in religious worship. Israel had the honour of being a peculiar people and dignified above all others, and yet so false were they to their own privileges that they were fond of the gods of the people that were round about them. Baal and Ashtaroth, he-gods and she-gods; they made their court to sun and moon, Jupiter and Juno. Baalim signifies lords, and Ashtaroth blessed ones, both plural, for when they forsook Jehovah, who is one, they had gods many and lords many, as a luxuriant fancy pleased to multiply them. Whatever they took for their gods, they served them and bowed down to them, gave honour to them and begged favours from them.

II. The God of Israel was hereby provoked to anger, and delivered them up into the hand of their enemies, Jdg 2:14, Jdg 2:15. He was wroth with them, for he is a jealous God and true to the honour of his own name; and the way he took to punish them for their apostasy was to make those their tormentors whom they yielded to as their tempters. They made themselves as mean and miserable by forsaking God as they would have been great and happy if they had continued faithful to him. 1. The scale of victory turned against them. After they forsook God, whenever they took the sword in hand they were as sure to be beaten as before they had been sure to conquer. Formerly their enemies could not stand before them, but, wherever they went, the hand of the Lord was for them; when they began to cool in their religion, God suspended his favour, stopped the progress of their successes, and would not drive out their enemies any more (Jdg 2:3), only suffered them to keep their ground; but now, when they had quite revolted to idolatry, the war turned directly against them, and they could not any longer stand before their enemies. God would rather give the success to those that had never known nor owned him than to those that had done both, but had now deserted him. Wherever they went, they might perceive that God himself had turned to be their enemy, and fought against them, Isa 63:10. 2. The balance of power then turned against them of course. Whoever would might spoil them, whoever would might oppress them. God sold them into the hands of their enemies; not only he delivered them up freely, as we do that which we have sold, but he did it upon a valuable consideration, that he might get himself honour as a jealous God, who would not spare even his own peculiar people when they provoked him. He sold them as insolvent debtors are sold (Mat 18:25), by their sufferings to make some sort of reparation to his glory for the injury it sustained by their apostasy. Observe how their punishment, (1.) Answered what they had done. They served the gods of the nations that were round about them, even the meanest, and God made then serve the princes of the nations that were round about them, even the meanest. He that is company for every fool is justly made a fool of by every company. (2.) How it answered what God has spoken. The hand of heaven was thus turned against them, as the Lord had said, and as the Lord had sworn (Jdg 2:15), referring to the curse and death set before them in the covenant, with the blessing and life. Those that have found God true to his promises may thence infer that he will be as true to his threatenings.

III. The God of infinite mercy took pity on them in their distresses, though they had brought themselves into them by their own sin and folly, and wrought deliverance for them. Nevertheless, though their trouble was the punishment of their sin and the accomplishment of God's word, yet they were in process of time saved out of their trouble, Jdg 2:16-18. Here observe, 1. The inducement of their deliverance. It came purely from God's pity and tender compassion; the reason was fetched from within himself. It is not said, It repented them because of their iniquities (for it appears, Jdg 2:17, that many of them continued unreformed), but, It repented the Lord because of their groanings; though it is not so much the burden of sin as the burden of affliction that they are said to groan under. It is true they deserved to perish for ever under his curse, yet, this being the day of his patience and our probation, he does not stir up all his wrath. He might in justice have abandoned them, but he could not for pity do it. 2. The instruments of their deliverance. God did not send angels from heaven to rescue them, nor bring in any foreign power to their aid, but raised up judges from among themselves, as there was occasion, men to whom God gave extraordinary qualifications for, and calls to, that special service for which they were designed, which was to reform and deliver Israel, and whose great attempts he crowned with wonderful success: The Lord was with the judges when he raised them up, and so they became saviours. Observe, (1.) In the days of the greatest degeneracy and distress of the church there shall be some whom God will either find or make to redress its grievances and set things to rights. (2.) God must be acknowledged in the seasonable rising up of useful men for public service. He endues men with wisdom and courage, gives them hearts to act and venture. All that are in any way the blessings of their country must be looked upon as the gifts of God. (3.) Whom God calls he will own, and give them his presence; whom he raises up he will be with. (4.) The judges of a land are its saviours.

IV. The degenerate Israelites were not effectually and thoroughly reformed, no, not by their judges, Jdg 2:17-19. 1. Even while their judges were with them, and active in the work of reformation, there were those that would not hearken to their judges, but at that very time went a whoring after other gods, so mad were they upon their idols, and so obstinately bent to backslide. They had been espoused to God, but broke the marriage-covenant, and went a whoring after these gods. Idolatry is spiritual adultery, so vile, and base, and perfidious a thing is it, and so hardly are those reclaimed that are addicted to it. 2. Those that in the times of reformation began to amend yet turned quickly out of the way again, and became as bad as ever. The way they turned out of was that which their godly ancestors walked in, and set them out in; but they soon started from under the influence both of their fathers' good example and of their own good education. The wicked children of godly parents do so, and will therefore have a great deal to answer for. However, when the judge was dead, they looked upon the dam which checked the stream of their idolatry as removed, and then it flowed down again with so much the more fury, and the next age seemed to be rather the worse for the attempts that had been made towards reformation, Jdg 2:19. They corrupted themselves more than their fathers, strove to outdo them in multiplying strange gods and inventing profane and impious rites of worship, as it were in contradiction to their reformers. They ceased not from, or, as the word is, they would not let fall, any of their own doings, grew not ashamed of those idolatrous services that were most odious nor weary of those that were most barbarous, would not so much as diminish one step of their hard and stubborn way. Thus those that have forsaken the good ways of God, which they have once known and professed, commonly grow most daring and desperate in sin, and have their hearts most hardened.

V. God's just resolution hereupon was still to continue the rod over them, 1. Their sin was sparing the Canaanites, and this in contempt and violation of the covenant God had made with them and the commands he had given them, Jdg 2:20. 2. Their punishment was that the Canaanites were spared, and so they were beaten with their own rod. They were not all delivered into the hand of Joshua while he lived, Jdg 2:23. Our Lord Jesus, though he spoiled principalities and powers, yet did not complete his victory at first. We see not yet all things put under him; there are remains of Satan's interest in the church, as there were of the Canaanites in the land; but our Joshua lives for ever, and will in the great day perfect his conquest. After Joshua's death, little was done for a long time against the Canaanites: Israel indulged them, and grew familiar with them, and therefore God would not drive them out any more, Jdg 2:21. If they will have such inmates as these among them, let them take them, and see what will come of it. God chose their delusions, Isa 66:4. Thus men cherish and indulge their own corrupt appetites and passions, and, instead of mortifying them, make provision for them, and therefore God justly leaves them to themselves under the power of their sins, which will be their ruin. So shall their doom be; they themselves have decided it. These remnants of the Canaanites were left to prove Israel (Jdg 2:22), whether they would keep the way of the Lord or not; not that God might know them, but that they might know themselves. It was to try, (1.) Whether they could resist the temptations to idolatry which the Canaanites would lay before them. God had told them they could not, Deu 7:4. But they thought they could. "Well,"said God, "I will try you;"and, upon trial, it was found that the tempters' charms were far too strong for them. God has told us how deceitful and desperately wicked our hearts are, but we are not willing to believe it till by making bold with temptation we find it too true by sad experience. (2.) Whether they would make a good use of the vexations which the remaining natives would give them, and the many troubles they would occasion them, and would thereby be convinced of sin and humbled for it, reformed, and driven to God and their duty, whether by continual alarms from them they would be kept in awe and made afraid of provoking God.

Keil-Delitzsch: Jdg 2:20-21

Chastisement of the Rebellious Nation . - Jdg 2:20, Jdg 2:21. On account of this idolatry, which was not only constantly repeated, but continued to grow worse and worse, the anger of the Lord burned so fiercely against Israel, that He determined to destroy no more of the nations which Joshua had left when he died, before the people that had broken His covenant. In order to set forth this divine purpose most distinctly, it is thrown into the form of a sentence uttered by God through the expression וגו ויּאמר . The Lord said, "Because this people has transgressed my covenant, ... I also will no longer keep my covenant promise (Exo 23:23, Exo 23:27., Exo 34:10.), and will no more drive out any of the remaining Canaanites before them"(see Jos 23:13).

Constable: Jdg 1:1--3:7

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

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

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

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

Constable: Jdg 2:11-23

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

Having revealed the roots of Israel's apostasy (vv. 6-10), the writer proceeded to examine its character. In this section a cyclical pattern of Israel's history during this era becomes clear. Israel departed from Yahweh and served idols (vv. 11-13).⁴³ The Lord then disciplined His people by allowing them to fall under the domination of their enemies (vv. 14-15).⁴⁴ God then raised up judges to deliver Israel (v. 16). The people apostatized again (v. 17). God raised up another judge in response to His people's distress (v. 18). When that judge died, they wandered away again (v. 19). This continual rebellion resulted in God not driving Israel's enemies out of their land (vv. 20-21) but leaving them in Canaan to test Israel (vv. 22-23).⁴⁵

"This simple routine of events cannot be projected at will over all cultures and circumstances, yet it does provide some guidelines for the interpretation of history. No corrupt nation can presume upon the grace of God indefinitely; sooner or later its lawlessness will bring disaster, either from within or without."⁴⁶

2:11 The writer used "Baals" here to describe all false gods, the "other gods" of verse 12.

2:12 "The greatest sin a human being can commit is not murder or rape or other despicable acts of atrocity. It is to turn his back on the living God to serve man-made gods."⁴⁷

2:13 "Baal" was the sun-god. The Canaanites believed he was the source and communicator of physical life. They credited him with generating the reproductive powers of nature from his own being. This ability included human as well as animal and plant reproduction and fertility.

"Astarte" (Asherah) was the leading female Canaanite deity, a moon-goddess, whose symbol was originally an evergreen tree or grove. "Asherah" also denotes a cult object in the Hebrew Bible, specifically a wooden pole.⁴⁸

She was "worshipped as the feminine principle of nature embodied in the pure moon-light, and its influence upon terrestrial life."⁴⁹

"Essentially, the religion of Canaan was based on the assumption that the forces of nature are expressions of divine presence and activity and that the only way one could survive and prosper was to identify the gods responsible for each phenomenon and by proper ritual encourage them to bring to bear their respective powers. This is the mythological approach to reality. Ritual involves human enactments; particularly by cultic personnel such as priests, of the activity of the gods as described in the myths.

"Since Baal was not omnipresent in the strict sense, each cult center would have its own local Baal. Thus there could be Baal-Peor, Baal-Berith, Baal-Zebub, and so on. This explains why the gods of Canaan are sometimes called Baalim (the Baals') in the Old Testament. There was only one Baal theoretically, but he was lord of many places."⁵⁰

The worship of these idols did not involve or necessitate the abandonment of Yahweh. The Israelites worshipped both the idols and the true God. This practice constituted forsaking Yahweh because He demanded exclusive allegiance. The Israelites became syncretistic rather than exclusive in their worship. It is easier to understand why the Israelites apostatized so quickly and so frequently when we appreciate the syncretistic nature of Baal worship.

2:14-15 "Sin produces servitude. That is the fact of Judges."⁵¹

"Few books portray so complete a picture of human depravity as does Judges."⁵²

2:16 The structure of verses 11-23 points out the importance of verse 16.

A Apostasy (vv. 11-13)

B Wrath (vv. 14-15)

C Grace (v. 16)

A' Apostasy (vv.17-19)

B' Wrath (vv. 20-23)⁵³

"The narrator begins to speak of divine mercy without any hint of prior repentance. In this book Yahweh's actions will not typically be bound to any mechanical formula of blessing and or retribution, based upon what human beings earn by their actions. Rather he intervenes on Israel's behalf solely on the basis of his compassion; the scene of Israelite distress moves the divine patron to action."⁵⁴

2:17-19 Each cycle of apostasy was worse than the former one.

"The Israelites were stiff-necked in the wilderness, but they were even more obstinate in the Promised Land. A new environment, alas, did not mean a new attitude."⁵⁵

2:20-23 None of the Israelites' conflicts in the Book of Judges involved the conquest of new territory; they all simply concerned throwing off the yoke of an oppressor. The writer explained the type of test that the continuation of the Canaanites among the Israelites constituted more fully in the next section.

Guzik: Jdg 2:1-23

Judges 2 - From Victory to Weeping

A. From Gilgal (a place of victory) to Bochim (a place of weeping).

1. (1-3) The Angel of the LORD preaches to Israel.

Then the Angel of the LORD came up from Gilgal to Bochim, and said: "I led you up from Egypt and brought you to the land of which I swore to your fathers; and I said, 'I will never break My covenant with you. And you shall make no covenant with the inhabitants of this land; you shall tear down their altars.' But you have not obeyed My voice. Why have you done this? Therefore I also said, 'I will not drive them out before you; but they shall be thorns in your side, and their gods shall be a snare to you.'"

a. The Angel of the LORD: This person here is clearly God Himself, appearing in a human form - Jesus Christ appearing to the people of Israel before His incarnation in Bethlehem.

i. We know this is Jesus for two reasons: first, because the Angel of the LORD here claims divinity by saying that He is the one who led Israel up from Egypt, made a covenant with Israel, and personally called Israel to obedience. Second, because this person, appearing in human form before Israel, cannot be the Father, because the Father is described as invisible (1 Timothy 1:17) and whom no man has seen or can see (1 Timothy 6:16).

ii. The idea of Jesus, the Second Person of the Trinity, appearing as a man before Bethlehem is provocative, but logical - we know that He existed before Bethlehem (Micah 5:2); why should He not, on isolated but important occasions, appear in bodily form? (see also passages like Genesis 18:16-33; 32:24-30; Judges 13:1-23).

iii. "Not in such a body as God had prepared for him when he took upon himself the form of a servant, but in such a form and fashion as seemed most congruous to his divine majesty, and to the circumstances of those he visited, this angel of the divine covenant whom we delight in came and spoke unto this people." (Spurgeon)

b. I led you up from Egypt and brought you to the land: The first thing Jesus does is remind Israel of His great love and faithfulness to them. He has delivered them from Egypt's bondage; He has given them an abundant land of promise; He has given them a covenant that He will never, ever, break.

i. Before God ever calls us to obedience or confronts our sin, He reminds us of His great love and faithfulness to us. We can only obey Him when we are walking in His love, and abiding in His covenant with us.

ii. Even though Israel never fully lived up to their end of the covenant, God promised that He would never forsake His end of the covenant.

c. You have not obeyed My voice. Why have you done this? Jesus confronts Israel in love. The question is stinging in its simplicity; there is never a good reason for our disobedience.

i. Israel's real problem was not one of military power or technology; it was a spiritual problem. "The deplorable spiritual condition of the Israelites, not their lack of chariots, lay behind their failure to dispossess the Canaanites." (Wolf)

d. I will not drive them out before you; but they shall be thorns in your side: Jesus announces that He will allow the work of possessing the land to go unfinished, as a means of correction to a disobedient Israel. If they had thought that God would do it all for them anyway, they were wrong.

i. God is forever finished judging the Christian. All the punishment you or I ever deserved was put upon Jesus at Calvary. Yet, we punish ourselves by settling for less than what God has for us, and God will allow us to experience the bitter harvest of settling for less than His best.

ii. We often wish that God would do the work of Christian maturity for us; that we would wake up one morning and a certain besetting sin will just be gone. Sometimes God grants such a miraculous deliverance, and we praise Him for it. But more commonly, He requires our partnership with Him in the process of Christian growth. Our partnership is important to God because it shows that our heart is where His heart is; that we are truly growing close to God.

e. They shall be thorns in your side, and their gods shall be a snare to you: The announcement that these people would remain as problems to the nation was promised beforehand to Israel if they would not faithfully drive out the Canaanites.

i. But if you do not drive out the inhabitants of the land from before you, then it shall be that those whom you let remain shall be irritants in your eyes and thorns in your sides, and they shall harass you in the land where you dwell. (Numbers 33:55)

2. (4-6) The people respond with weeping and sorrow.

So it was, when the Angel of the LORD spoke these words to all the children of Israel, that the people lifted up their voices and wept. Then they called the name of that place Bochim; and they sacrificed there to the LORD. And when Joshua had dismissed the people, the children of Israel went each to his own inheritance to possess the land.

a. The people lifted up their voices and wept: The response of the people, with all its emotion, was very hopeful. With all the weeping and wailing, there was reason to believe that God's word had really struck them, and they were on their way to a wonderful revival of God's work in their midst. But it was not the case.

i. Real repentance shows itself in action, not in necessarily in weeping. We can be sorry about the consequences of our sin without being sorry about the sin itself.

ii. You can weep and outwardly show repentance without ever inwardly repenting. This is why the LORD challenges Israel in Joel 2:13: So rend your heart, and not your garments; Return to the LORD your God, For He is gracious and merciful, Slow to anger, and of great kindness.

iii. It is wonderful indeed to see people truly weeping over their sin, and Christians should never discourage that. However, "the tear is the natural drop of moisture, and soon evaporates; the better thing is the inward torrent of grief within the soul, which leaves the indelible mark within. . . . One grain of faith is better than a gallon of tears. A drop of genuine repentance is more precious than a torrent of weeping." (Spurgeon)

b. They sacrificed there to the LORD: They did the right thing; any awareness of sin should drive us to God's appointed sacrifice. In their day, that meant sin offerings of bulls and rams; in our day, it means remembering God's sacrifice for us on the cross.

3. (7-10) The new generation in Israel.

So the people served the LORD all the days of Joshua, and all the days of the elders who outlived Joshua, who had seen all the great works of the LORD which He had done for Israel. Now Joshua the son of Nun, the servant of the LORD, died when he was one hundred and ten years old. And they buried him within the border of his inheritance at Timnath Heres, in the mountains of Ephraim, on the north side of Mount Gaash. When all that generation had been gathered to their fathers, another generation arose after them who did not know the LORD nor the work which He had done for Israel.

a. So the people served the LORD all the days of Joshua: Joshua's legacy is seen in the godliness of Israel during his leadership; he is truly one of history's great men of God.

i. The servant of the LORD as a title for Joshua really means something; it is a title applied only to great men of God like Moses (Deuteronomy 34:5) and David (Psalm 18:1, title), and the courageous prophets (2 Kings 9:7).

b. And all the days of the elders who outlived Joshua: Israel was also faithful to God in the days of Joshua's immediate successors. But afterward, there arose a generation who had not seen all the great works of the LORD which He had done for Israel.

c. Another generation arose after them who did not know the LORD nor the work which He had done for Israel: The new generation had no personal relationship with God, and no personal awareness of His power. God was someone who their parents related to, and did things for their parent's generation.

i. True Christianity is not biologically transmitted; it must be caught by each new generation, by the new generation having their own personal relationship with God and seeing His works on their behalf.

B. A summary of Israel's history during the time of the Judges.

1. (11-13) Israel falls into idolatry.

Then the children of Israel did evil in the sight of the LORD, and served the Baals; and they forsook the LORD God of their fathers, who had brought them out of the land of Egypt; and they followed other gods from among the gods of the people who were all around them, and they bowed down to them; and they provoked the LORD to anger. They forsook the LORD and served Baal and the Ashtoreths.

a. The children of Israel did evil in the sight of the LORD: Even in the days of Joshua, Israel did not fully possess what they could have in the promised land. But they remained faithful to God, and they did not worship the idolatrous gods of the Canaanites. But after Joshua's passing, they fall into the worship of these grotesque gods.

i. Why would anyone want to trade a personal, real, living God for a false god that is the figment of man's imagination? Because there is something within us that is afraid of the exact God we need; we would rather serve a god of our own creating than a real, living God we can't control. The gods we create are the gods we want in our own flesh.

b. And served the Baals: What was the attraction of Baal worship? Baal was the god over the weather and nature for the Canaanites; he was essentially the agricultural god. In an agricultural society, people served Baal because they wanted good weather for abundant crops and flocks; the bottom line with Baal was the bottom line - personal wealth.

i. "There were also 'Baals' associated with particular places, like the Ball of Peor (Numbers 25:3) or Baal-Berith (Judges 9:4); and this may account for the plural form." (Wolf)

c. They forsook the LORD and served Baal and the Ashtoreths: What was the attraction of Ashtoreth worship? Ashtoreth was the Canaanite goddess of love, sex, and fertility; she was usually "worshipped" by having sex with a "priestess" who was a prostitute. The bottom line with Ashtoreth was sex, love, and romance.

d. They forsook the LORD: God makes it clear that Israel's going after these gods was nothing less than forsaking the LORD God of their fathers. Yet, in all likelihood, Israel did not see their idolatry as forsaking God, they probably just thought they were adding a few gods along side of the God of their fathers - but we serve a very jealous God, who demands exclusive worship.

i. God isn't just something we add to our lives; He wants to become our life. And He will not have us adding other gods to our lives.

ii. We are said to be in a marriage type relationship with God, and we are not allowed to say "Well, I love you, but let me also add this lover and that lover. I can love you all!" God wants one spouse to meet all our marital needs; and He is the one God who can meet all our needs.

e. In the sight of the LORD: This implies that the sin was even more offensive to God. To give an extreme example, it is bad enough for a married person to commit adultery - but to commit adultery before the very eyes of one's spouse would be especially offensive. It is awesome to consider that all of our sin is done right before the eyes of God.

f. They followed other gods from among the gods of the people who were all around them: This shows another root cause for Israel's tragic idolatry. The influence of the Canaanites that they allowed to remain in their midst led them to idolatry. The result of not fully driving out the Canaanites was far worse than Israel imagined.

2. (14-15) God's wrath upon their sin of idolatry.

And the anger of the LORD was hot against Israel. So He delivered them into the hands of plunderers who despoiled them; and He sold them into the hands of their enemies all around, so that they could no longer stand before their enemies. Wherever they went out, the hand of the LORD was against them for calamity, as the LORD had said, and as the LORD had sworn to them. And they were greatly distressed.

a. And the anger of the LORD was hot against Israel: God's response to Israel's forsaking of Him is no surprise; He specifically promised that He would do this in the covenant He made with Israel, which was characterized by blessings for obedience and cursing for disobedience (Leviticus 26; Deuteronomy 28).

i. We serve God under the terms of a different covenant, a better covenant (Hebrews 8:6). When we forsake God, and are not abiding in Jesus Christ, things may - and often do -go badly for us, but not because God has actively set His hand against us as He did to Israel under the Old Covenant. When we are not abiding in Jesus, and things go badly for us, it is simply because our actions have consequences, and we reap the bitter fruit of not keeping ourselves in the love of God (Jude 21). For us, God doesn't need to set His hand against us; we usually hurt ourselves badly enough.

b. So He delivered them into the hands of plunderers who despoiled them: The purpose of all this, was so that when Israel was greatly distressed, they would turn their hearts back to LORD. God's goal wasn't punishment, but repentance.

i. Therefore, we can ask: is this a manifestation of God's love or hate for Israel? It is, of course, His love; the worst judgment God can bring upon a person is to leave them alone, to stop trying to bring them to repentance.

ii. We see the same principle in the relationship between parents and children; though children often wish their parents would just leave them alone, it is really their worst fear that no one would love them enough to correct them.

iii. Shannon Wilsey was a pornography star who went by the name Savannah. The 23 year old woman made a lot of movies and a lot of money, but she put a gun to her head and killed her self. Though a success by industry standards, the police detective investigating the case said, "I think her whole life caused this suicide." Shannon bragged about doing crazy things, yet she told a close friend that she wished her mother would have stopped her. The friend said, "She felt bad because her mother didn't say anything about her being in the business." After her suicide, an unmailed letter was found where she talked about what she wished her dad would have done. "Where were you when I was dating rock star Gregg Allman when he was twenty-five years older than me? Where were you when I was on heroin? Where were you when I stared doing porno movies?" The dad said her would have been there had she only asked.

3. (16-19) The pattern of sin and bondage, deliverance, blessing, followed by sin and bondage again in the days of the Judges.

Nevertheless, the LORD raised up judges who delivered them out of the hand of those who plundered them. Yet they would not listen to their judges, but they played the harlot with other gods, and bowed down to them. They turned quickly from the way in which their fathers walked, in obeying the commandments of the LORD; they did not do so. And when the LORD raised up judges for them, the LORD was with the judge and delivered them out of the hand of their enemies all the days of the judge; for the LORD was moved to pity by their groaning because of those who oppressed them and harassed them. And it came to pass, when the judge was dead, that they reverted and behaved more corruptly than their fathers, by following other gods, to serve them and bow down to them. They did not cease from their own doings nor from their stubborn way.

a. Nevertheless, the LORD raised up judges who delivered them: God, because of His great love for His people, would raise up a judge - a hero - to rescue them from their calamity. God did this nevertheless - not because Israel got to a place where they deserved such a deliverer from God, but in spite of the fact that they were undeserving.

b. The LORD was moved to pity by their groaning: During the time of the Judges, Israel would only cry out to God and really depend on Him in a time of emergency; this is why many people are in a constant state of crisis - God knows that is the only way they can be kept trusting in Him.

i. God's desire is that we be in a constant relationship of dependence on Him. The ultimate example of this is Jesus, who said: Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner. (John 5:19)

c. When the judge was dead, that they reverted and behaved more corruptly than their fathers: The pattern of bondage, deliverance, and blessing, followed by sin and bondage again, may be as depressing as it is characteristic of many Christian lives today. However, we must remember that we live with the indwelling presence of the Holy Spirit, and under a new covenant, where we are made new creatures in Jesus - privileges that Israel, in the days of the Judges, knew nothing of.

d. They did not cease from their own doings: Their sin was their own doings; they couldn't blame it on anyone or anything else. In the same way, their sin was their own - they didn't learn it from God, but came from their own corrupt natures.

i. Sometimes when one of my children is doing something wrong, I will ask them: "Did you learn that from me? Do you see mommy or daddy doing that?" Of course, my children do learn some bad things from me; but other things they get from their own corrupt selves, or other influences. If we just stick to what the LORD teaches us, we'll always be on the right track.

e. Nor from their stubborn way: Stubborn (also translated as stiff-necked) is a word that was also applied to Israel many time during the Exodus (Exodus 32:9; 33:3, 5). A change of location - even coming into the Promised Land - didn't necessarily mean a change of heart for Israel. We should never count on sanctification by relocation; wherever you go, you take you with you. A new environment doesn't always mean a new attitude.

i. The ancient Hebrew word for stubborn (kawsheh) comes from the idea of being hard or severe. The way of stubbornness against the LORD is indeed a hard way to live.

4. (20-23) God gives them over to their sinful compromise.

Then the anger of the LORD was hot against Israel; and He said, "Because this nation has transgressed My covenant which I commanded their fathers, and has not heeded My voice, I also will no longer drive out before them any of the nations which Joshua left when he died, so that through them I may test Israel, whether they will keep the ways of the LORD, to walk in them as their fathers kept them, or not." Therefore the LORD left those nations, without driving them out immediately; nor did He deliver them into the hand of Joshua.

a. Because this nation has transgressed My covenant: When God said, "this nation" instead of "My nation" it showed that Israel wasn't abiding in their relationship with God.

b. I also will no longer drive out before them any of the nations which Joshua left: Israel wanted these Canaanite nations around, so God will give them the worst punishment He can think of: He will allow it.

c. Therefore the LORD left those nations: We must guard constantly against setting our hearts on sinful things; we may get to the point where God may allow us to have them - thus bringing sin, bondage, and pain into our lives.

© 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 2 (Chapter Introduction)

Overview

Jdg 2:1, An angel rebukes the people at Bochim; Jdg 2:6, The wickedness of the new generation after Joshua; Jdg 2:14, God’s anger and pity towards them; Jdg 2:20, The Canaanites left to prove Israel.

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 2 (Chapter Introduction)

CHAPTER 2

An angel reproveth Israel at Bochim; they bewail their sins, Jud 2:1-5 . The wickedness of the new generation after Joshua; their frequent idolatry, Jud 2:6-13 ; for which they are often punished of God by the enemy; and being delivered by the judges grow worse, Jud 2:14-19 ; wherefore God will leave the Canaanite to prove and vex them, Jud 2:20-23 .

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 2 (Chapter Introduction)

(Jdg 2:1-5) The angel of the Lord rebukes the people.

(v. 6-23) The wickedness of the new generation after Joshua.

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 2 (Chapter Introduction)

In this chapter we have, I. A particular message which God sent to Israel by an angel, and the impression it made upon them (Jdg 2:1-5). II. A general idea of the state of Israel during the government of the judges, in which observe, 1. Their adherence to God while Joshua and the elders lived (Jdg 2:6-10). 2. Their revolt afterwards to idolatry (Jdg 2:11-13). 3. God's displeasure against them, and his judgments upon them for it (Jdg 2:14, Jdg 2:15). 4. His pity towards them, shown in raising them up deliverers (Jdg 2:16-18). 5. Their relapse into idolatry after the judgment was over (Jdg 2:17-19). 6. The full stop God in anger put to their successes (Jdg 2:20-23). These are the contents, not only of this chapter, but of the whole book.

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 2 (Chapter Introduction)

INTRODUCTION TO JUDGES 2

This chapter gives an account of an angel of the Lord appearing and rebuking the children of Israel for their present misconduct, Jdg 2:1; of their good behaviour under Joshua, and the elders that outlived him, Jdg 2:6; and of their idolatries they fell into afterwards, which greatly provoked the Lord to anger, Jdg 2:11; and of the goodness of God to them nevertheless, in raising up judges to deliver them out of the hands of their enemies, of which there are many instances in the following chapter, Jdg 2:16; and yet that how, upon the demise of such persons, they relapsed into idolatry which caused the anger of God to be hot against them, and to determine not to drive out the Canaanites utterly from them, but to leave them among them to try them, Jdg 2:19.