Text -- Judges 7:22 (NET)

7:22 When the three hundred men blew their trumpets, the Lord caused the Midianites to attack one another with their swords throughout the camp. The army fled to Beth Shittah on the way to Zererah. They went to the border of Abel Meholah near Tabbath.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jdg 7:22

They slew one another, because they suspected treachery, and so fell upon those they first met with; which they might more easily do, because they consisted of several nations, because the darkness of the night made them unable to distinguish friends from foes, because the suddenness of the thing struck them with horror and amazement; and because God had infatuated them, as he had done many others.

JFB: Jdg 7:16-22

The object of dividing his forces was, that they might seem to be surrounding the enemy. The pitchers were empty to conceal the torches, and made of earthenware, so as to be easily broken; and the sudden blaze of the held-up lights--the loud echo of the trumpets, and the shouts of Israel, always terrifying (Num 23:21), and now more terrible than ever by the use of such striking words, broke through the stillness of the midnight air. The sleepers started from their rest; not a blow was dealt by the Israelites; but the enemy ran tumultuously, uttering the wild, discordant cries peculiar to the Arab race. They fought indiscriminately, not knowing friend from foe. The panic being universal, they soon precipitately fled, directing their flight down to the Jordan, by the foot of the mountains of Ephraim, to places known as the "house of the acacia" [Beth-shittah], and "the meadow of the dance" [Abel-meholah].

Clarke: Jdg 7:22

Fled to Beth-shittah - This is no where else mentioned in Scripture

Clarke: Jdg 7:22

Zererath - This and Tabbath are nowhere else to be found

Clarke: Jdg 7:22

Abel-meholah - This was the birth-place of the prophet Elisha, 1Ki 19:16. It was beyond Jordan, in the tribe of Manasseh, 1Ki 4:12. The Zartanah, mentioned in this last quoted verse, was probably the same as Zererath. Its situation corresponds well with Abel-meholah.

TSK: Jdg 7:22

blew : Jos 6:4, Jos 6:16, Jos 6:20; 2Co 4:7

the Lord : 1Sa 14:16-20; 2Ch 20:23; Psa 83:9; Isa 9:4, Isa 19:2

in : or, toward

Zererath : Probably the same as Zartanah. 1Ki 4:12

border : Heb. lip

Abelmeholah : Situated, according to Eusebius 16 miles south from Scythopolis, or Bethshan. 1Ki 4:12, 1Ki 19:16

Tabbath : Probably the town of Οηβης , mentioned by Eusebius, 13 miles from Neapolis, or Shechem, towards Scythopolis.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jdg 7:22

Beth-shittah - - "House of the acacias,"the same trees which gave their name to "Shittim"Num 33:49 in the plains of Maab, and which grew plentifully also, in the peninsula of Sinai Exo 25:5 perhaps "Shuttah", in the valley of Jezreel; or it may be another name of Scythopolis, or Beth-shan (compare 1Ki 4:12). "Zererath or Zeredath", near Succoth Jdg 8:5, the same as "Zeredah"in Ephraim the birth-place of Jeroboam 1Ki 11:26, and "Zartauah"1Ki 4:12. "Abel-meholah"(field of the dance), the birth-place of Elisha 1Ki 19:16 is in the Jordan valley, 10 miles from Scythopolis, if identified with Bethmaela: if the same as Abelmea, it lay between Nablous and Scythopolis. (But see 1Ki 19:16 note.) "Tabbath"was apparently lower down the Jordan valley, i. e. further south.

Poole: Jdg 7:22

They slew one another, either because they suspected treachery, and so fell upon those they first met with; which they might more easily do, because they consisted of several nations, as may be gathered from Jud 6:3 , and Josephus affirms; or because the darkness of the night made them unable to distinguish friends from foes; or because the suddenness of the thing struck them with horror and amazement; or because God infatuated them, as he hath done many others. Compare 1Sa 14:20 2Ch 20:23 .

Abel-meholah of which see 1Ki 4:12 19:16 .

Gill: Jdg 7:22

And the three hundred men blew the trumpets,.... Kept blowing them to continue and increase the terror of the enemy, and still held the lamps in their hands, and stood as torch bearers to light the Midianites and their associates to destroy one another, as follows:

and the Lord set every man's sword against his fellow throughout the host; and so slew one another; either suspecting treachery, as Grotius, and so in revenge, wrath, and indignation, drew their swords on each other; or through the terror and amazement they were in at the sounds they heard, and the blazing torches dazzling their eyes, they knew not what they did, or who they fell upon, taking their friends for foes, supposing the Israelites were got into their camp; and the rather they might be led into this mistake, since there were people of different languages among them, as Josephus ^m observes; but the thing was of God, it was he that took away their reason and judgment from them, and infatuated them, and filled their imaginations with such strange apprehensions of things; and threw into their minds such terror and amazement, and directed them to point their swords at one another:

and the host fled to Bethshittah in Zererath; that is, which was left of it, which had not destroyed each other; the first of these places should be read Bethhashittah; and perhaps had its name from the "shittah" or "shittim" trees which might grow near it in plenty, or the houses in it might be built of shittim wood; or it may be here stood a temple formerly dedicated to some deity of this name, and near it a grove of the above trees. Zererath, Kimchi observes, is written with two "reshes", or R's, to distinguish it from another place called Tzeredah; but where either of these places mentioned were cannot be particularly said; though it is highly probable they were in the tribe of Manasseh, and in the way to Jordan, whither in all probability the Midianites would steer their course to escape to their own land:

and to the border of Abelmeholah unto Tabbath; the former of these was the birth place of Elisha the prophet, 1Ki 19:16 and it appears very plainly that it was in the tribe of Manasseh, being mentioned with other places in that tribe, 1Ki 4:12. Jerome ⁿ under this word says, there was in his time a village in Aulon, or the plain, ten miles from Scythopolis to the south, which was called Bethahula; and the Targum is,"to the border of the plain of Abelmeholah;''but of Tabbath we nowhere else read.

Commentary -- Verse Notes / Footnotes

NET Notes: Jdg 7:22

¹ tn Heb “the Lord set the sword of each one against his friend.”

² tc MT has “and throughout the camp,” but the conjunction (“and”) is due to dittography and should be dropped. Compare the ancient versions, which lack the conjunction here.

³ tn The words “they went” are supplied in the translation for clarification.

Geneva Bible: Jdg 7:22

And the three hundred blew the trumpets, and the LORD set every man's sword against his ^{( l )} fellow, even throughout all the host: and the host fled to Bethshittah in Zererath, [and] to the border of Abelmeholah, unto Tabbath.

^{( l )} The Lord caused the Midianites to kill one another.

Commentary -- Verse Range Notes

TSK Synopsis: Jdg 7:1-25

1 Gideon's army of two and thirty thousand is brought to three hundred.

9 He is encouraged by the dream and interpretation of the burley cake.

16 His stratagem of trumpets and lamps in pitchers.

24 The Ephraimites take Oreb and Zeeb.

Maclaren: Jdg 7:13-23

Judges 7:13-23

To reduce thirty-two thousand to three hundred was a strange way of preparing for a fight; and, no doubt, the handful left felt some sinking of their courage when they looked on their own small number and then on the widespread Midianite host. Gideon, too, would need heartening. So the first thing to be noted is the encouragement given him. God strengthens faith when it needs strengthening, and He has many ways of doing so. Note that Gideon's visit to the Midianite camp was on the same night' on which his little band was left alone after the ordeal by water. How punctually to meet our need, when it begins to be felt, does God's help come I It was by God's command that he undertook the daring adventure of stealing down to the camp. We can fancy how silently he and Phurah crept down the hillside, and, with hushed breath and wary steps, lest they should stumble on and wake some sleeper, or even rouse some tethered camel, picked their way among the tents. But they had God's command and promise, and these make men brave, and turn what would else be foolhardy into prudence. He put his ear to the black camel's-hair wall of one tent, and heard what his faith could not but recognize as God's message to him.

The soldier's dream was just such as such a man would dream in such circumstances. A round loaf of barley (the commonest kind of bread) was dreamed of as rolling down from a height and upsetting the tent.' The use of the definite article seems to point to some particular tent, perhaps simply the one in which the dreamer lay, or perhaps the general's; but the noun may be used as a collective, and what is meant may be that the loaf went through the camp, overturning all the tents in its way. The interpretation needed no Daniel, but the immediate explanation given, shows not only the transparency of the symbol, but the dread in the Midianite ranks of Gideon's prowess. A nameless awe, which goes far to produce the defeat it dreads, was beginning to creep over them. It finds utterance both in the dream and in its translation. The tiny loaf worked effects disproportioned to its size. A rock thundering down the hillside might have mass and momentum enough to level a line of tents, but one poor loaf to do it! Some mightier than human hand must have set it going on its career. So the soldier interprets that God had delivered the army into Gideon's hand.

This dream suggests two or three considerations. In several instances we find God speaking to those outside Israel by dreams; for example, to Pharaoh and his two officers, Nebuchadnezzar, Pilate's wife. It is the lowest form of divine communication, and, like other lower forms, is not to be looked for when the higher teaching of the Spirit of Christ is open to us all.

Again, while both dream and interpretation might be accounted for on simply natural grounds, a deeper insight into the so-called natural' brings us to see it as all penetrated by the operations of the ever-present God. And the coincidences which brought Gideon to just that tent among the thousands along the valley at just the moment when the two startled sleepers were talking, might well strike Gideon, as they did, as being God's own fulfillment of the promise that what they say' would strengthen his hands for the attack (Judges 7:11).

Further, Gideon had already had the sign of the fleece and the dew; but God does not disdain to let him have an additional encouragement, and to let him draw confirmation of his own token from the talk of two Midianites. Faith may be buttressed by men's words, albeit its only foundation is God's.

Gideon has a place in the muster-roll of heroes of faith in Hebrews 11., and his whole conduct in this incident proves his right to stand there. He worshipped,' for his soul went out in trust to God, whose voice he heard through the two Midianites, and bowed in thankfulness and submissive obedience. There could be no outward worship there, with an army of sleepers close by, but the silent uplifting of confidence and desire reaches God and strengthens the man. So he went back with new assurance of victory, and roused his sleeping band.

Mark his words as another token of his faith. The Midianite interpreter had said, God has delivered'; Gideon says, The Lord has delivered.' The former name is the more general, and is natural on the lips of a heathen; the latter is the covenant name, and to use it implies reliance on the Jehovah revealed by His acts to Israel. The Midianite had said that the host was delivered into Gideon's hand; he says that it is delivered into the hands of the three hundred, suppressing himself and honoring them. God's soldiers must be willing to esteem others better than themselves,' and to fight for God's glory, not their own. The Midianite had said, This is … the sword of Gideon'; he bid his men cry the sword of the Lord, and of Gideon.' It was God's cause for which they were contending, not his; and yet it was his, inasmuch as he was God's instrument. Excellent mixture,' says Thomas Fuller, both joined together; admirable method, God put in the first place. Where divine blessing leads up the van, and man's valor brings up the battle, must not victory needs follow in the rear?'

Gideon does not seem to have been divinely directed to the stratagem by which the Midianites were thrown into panic. He had been promised victory, but that does not lead him to idle waiting for fulfillment of the promise. To wait for God's performance in doing nothing is to abuse that divine providence, which will so work that it will not allow us to idle' (Bishop Hall).True faith will wisely adopt means to reach promised ends, and, having used brain and hand as if all depended on ourselves, will look to Him, as if nothing depended on us, but all on Him.

There was strong faith as well as daring and skilful generalship in leading down the three hundred, with no weapons but trumpets and pitchers, to close quarters with an armed enemy so superior in numbers. And did it not need some faith, too, not only in Gideon but in God, on the part of his band, to plunge down the hill on such an errand, each man with both his hands full, and so unable to strike a blow? The other three hundred at Thermopylae have been wept over and sung; were not these three hundred as true heroes? Let us not count heads when we are called on to take God's side. His soldiers are always in the minority, but, if He is reckoned in, the minority becomes the majority. They that be with us are more than they that be with them.'

One can fancy the sleepers starting up dazed by the sudden bray of the trumpets and the wild shout of that war-cry yelled from every side. As they stumbled out of their tents, without leaders, without knowledge of the numbers of their foe, and saw all around the flaring torches, and heard the trumpet-blasts, which seemed to speak of an immense attacking force, no wonder that panic shook them, and they fled. Huge mobs of undisciplined men, as Eastern armies are, and these eminently were, are especially liable to such infectious alarms; and the larger the force, the faster does panic spread, the more unmanageable does the army become, and the more fatal are the results. Each man reflects, and so increases, his neighbor's fear. Great armies, once struck with amazement, are like wounded whales. Give them but line enough, and the fishes will be the fishermen to catch themselves.'

So the host broke up in wild disorder, and hurried in fragments towards the Jordan fords, trampling each other down as they raced through the darkness, and each man, as he ran, dreading to feel the enemy's sword in his back next moment. The wicked flee when no man pursueth: but the righteous is bold as a lion.' Thus without stroke of weapon was the victory won. The battle was the Lord's.

And the story is not antiquated in substance, however the form of the contests which God's soldiers have to-day to fight has changed. Still it is true that we shall only wage war aright when we feel that it is His cause for which we contend, and His sword which wins the victory. If Gideon had put himself first in his war cry, or had put his own name only in it, the issue would have been different.

May we not also venture to apply the peculiar accoutrements of the victorious three hundred to ourselves? Christ's men have no weapons to wield but the sounding out from them, as from a trumpet, of the word of the Lord, and the light of a Christian life shining through earthen vessels. If we boldly lift up our voices in the ancient war-cry, and let that word peal forth from us, and flash the light of holy lives on a dark world, we may break the sleeper's slumbers to a glad waking, and win the noblest of victories by leading them to enlist in the army of our Captain, and to become partakers of His conquests by letting Him conquer, and thereby save them.

MHCC: Jdg 7:16-22

This method of defeating the Midianites may be alluded to, as exemplifying the destruction of the devil's kingdom in the world, by the preaching of the everlasting gospel, the sounding that trumpet, and the holding forth that light out of earthen vessels, for such are the ministers of the gospel, 2Co 4:6, 2Co 4:7. God chose the foolish things of the world to confound the wise, a barley-cake to overthrow the tents of Midian, that the excellency of the power might be of God only. The gospel is a sword, not in the hand, but in the mouth: the sword of the Lord and of Gideon; of God and Jesus Christ, of Him that sits on the throne and the Lamb. The wicked are often led to avenge the cause of God upon each other, under the power of their delusions, and the fury of their passions. See also how God often makes the enemies of the church instruments to destroy one another; it is a pity that the church's friends should ever act like them.

Matthew Henry: Jdg 7:16-22

Here is, I. The alarm which Gideon gave to the hosts of Midian in the dead time of the night; for it was intended that those who had so long been a terror to Israel, and had so often frightened them, should themselves be routed and ruined purely by terror.

1. The attack here made was, in many circumstances, like that which Abraham made upon the army that had taken Lot captive. The number of men was much the same: Abraham had 318, Gideon 300; they both divided their forces, both made their attack by night, and were both victorious under great disadvantages (Gen 14:14, Gen 14:15); and Gideon is not only a son of Abraham (so were the Midianites by Keturah) but an heir of his faith. Gideon, (1.) Divided his army, small as it was, into three battalions (Jdg 7:16), one of which he himself commanded (Jdg 7:19), because great armies (and such a one he would make a show of) were usually divided into the right wing, and left wing, and the body of the army. (2.) He ordered them all to do as he did, Jdg 7:17. He told them now, it is very likely, what they must do, else the thing was so strange that they would scarcely have done it of a sudden, but he would, by doing it first, give notice to them when to do it, as officers exercise their soldiers with the word of command or by beat of drum: Look on me, and do likewise. Such is the word of command which our Lord Jesus, the captain of our salvation, gives his soldiers; for he has left us an example, with a charge to follow it: As I do, so shall you do. (3.) He made his descent in the night, when they were secure and least expected it, which would put them into great consternation, and when the smallness of his army would not be discovered. In the night all frights are most frightful, especially in the dead of the night, as this was, a little after midnight, when the middle watch began, and the alarm would wake them out of their sleep. We read of terror by night as very terrible (Psa 91:5), and fear in the night, Son 3:8. (4.) That which Gideon aimed at was to frighten this huge host, to give them not only a fatal rout, but a very shameful one. He accoutred his army with every man a trumpet in his right hand, and an earthen pitcher, with a torch in it, in his left, and he himself thought it no disparagement to him to march before them thus armed. He would make but a jest of conquering this army, and goes out against them rather as against a company of children than against a host of soldiers. The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn, Isa 37:22. The fewness of his men favoured his design; for, being so few, they marched to the camp with the greater secresy and expedition, so that they were not discovered till they were close by the camp; and he contrived to give the alarm when they had just mounted the guards (Jdg 7:19), that the sentinels, being then wakeful, might the sooner disperse the alarm through the camp, which was the best service they could do him. Three ways Gideon contrived to strike a terror upon this army, and so put them into confusion. [1.] With a great noise. Every man must blow his trumpet in the most terrible manner he could and clatter an earthen pitcher to pieces at the same time; probably each dashed his pitcher to his next man's, and so they were broken both together, which would not only make a great crash, but was a figure of what would be the effects of the fright, even the Midianites' killing one another. [2.] With a great blaze. The lighted torches were hid in the pitchers, like a candle under a bushel, until they came to the camp, and then, being taken out all together of a sudden, would make a glaring show, and run through the camp like a flash of lightning. Perhaps with these they set some of the tents on the outside of the camp on fire, which would very much increase the confusion. [3.] With a great shout. Every man must cry, For the Lord, and for Gideon, so some think it should be read in Jdg 7:18, for there the sword is not in the original, but it is in Jdg 7:20, The sword of the Lord, and of Gideon. It should seem, he borrowed the word from the Midianite's dream (Jdg 7:14): it is the sword of Gideon. Finding his name was a terror to them, he thus improves it against them, but prefixes the name of Jehovah, as the figure without which his own was but an insignificant cypher. This would put life into his own men, who might well take courage when they had such a God as Jehovah, and such a man as Gideon, both to fight for, and to fight for them; well might those follow who had such leaders. It would likewise put their enemies into a fright, who had of old heard of Jehovah's great name, and of late of Gideon's. The sword of the Lord is all in all to the success of the sword of Gideon, yet the sword of Gideon must be employed. Men the instruments, and God the principal agent, must both be considered in their places, but men, the greatest and best, always in subserviency and subordination to God. This army was to be defeated purely by terrors, and these are especially the sword of the Lord. These soldiers, if they had swords by their sides, that was all, they had none in their hands, but they gained the victory by shouting "The sword."So the church's enemies are routed by a sword out of the mouth, Rev 19:21. 2. These soldiers, if they had swords by their sides, that was all, they had none in their hands, but they gained the victory by shouting "The sword."So the church's enemies are routed by a sword out of the mouth, Rev 19:21.

2. This method here taken of defeating the Midianites may be alluded to, (1.) As typifying the destruction of the devil's kingdom in the world by the preaching of the everlasting gospel, the sounding of that trumpet, and the holding forth of that light out of earthen vessels, for such the ministers of the gospel are, in whom the treasure of that light is deposited, 2Co 4:6, 2Co 4:7. Thus God chose the foolish things of the world to confound the wise, a barley-cake to overthrow the tents of Midian, that the excellency of the power might be of God only; the gospel is a sword, not in the hand, but in the mouth, the sword of the Lord and of Gideon, of God and Jesus Christ, him that sits on the throne and the Lamb. (2.) As representing the terrors of the great day. So the excellent bishop Hall applies it; if these pitchers, trumpets, and firebrands, did so daunt and dismay the proud troops of Midian and Amalek, who shall be able to stand before the last terror, when the trumpet of the archangel shall sound, the elements shall be on a flame, the heavens pass away with a great noise, and the Lord himself shall descend with a shout!

II. The wonderful success of this alarm. The Midianites were shouted out of their lives, as the walls of Jericho were shouted down, that Gideon might see what he lately despaired of ever seeing, the wonders that their fathers told them of. Gideon's soldiers observed their orders, and stood every man in his place round about the camp (Jdg 7:21), sounding his trumpet to excite them to fight one another, and holding out his torch to light them to their ruin. They did not rush into the host of Midian, as greedy either of blood or spoil, but patiently stood still to see the salvation of the Lord, a salvation purely of his own working. Observe how the design took effect. 1. They feared the Israelites. All the host immediately took the alarm; it flew like lightning through all their lines, and they ran, and cried, and fled, Jdg 7:21. There was something natural in this fright. We may suppose they had not had intelligence of the great diminution of Gideon's army, but rather concluded that since their last advices it had been growing greater and greater; and therefore they had reason to suspect, knowing how odious and grievous they had made themselves and what bold steps had been taken towards the throwing off of their yoke, that it was a very great army which was to be ushered in with all those trumpeters and torch-bearers. But there was more of a supernatural power impressing this terror upon them. God himself gave it the setting on, to show how that promise should have been fulfilled if they had not forfeited it, One of you shall chase a thousand. See the power of imagination, and how much it may become a terror at some times, as at other times it is a pleasure. 2. They fell foul upon one another: The Lord set every man's sword against his fellow, Jdg 7:22. In this confusion, observing the trumpeters and torch-bearers to stand still without their camp, they concluded the body of the army had already entered and was in the midst of them, and therefore every one ran at the next he met, though a friend, supposing him an enemy, and one such mistake as this would occasion many, for then he that slew him would certainly be taken for an enemy, and would be dispatched immediately. It is our interest to preserve such a command of our own spirits as never to be afraid with any amazement, for we cannot conceive what mischiefs we thereby plunge ourselves into. See also how God often makes the enemies of his church instruments to destroy one another; it is a pity the church's friends should ever be thus infatuated. 3. They fled for their lives. Perhaps when day-light came they were sensible of their mistake in fighting with one another, and concluded that by this fatal error they had so weakened themselves that now it was impossible to make any head against Israel, and therefore made the best of their way towards their own country, though, for aught that appears, the 300 men kept their ground. The wicked flee when none pursueth, Pro 28:1. Terrors make him afraid on every side, and drive him to his feet, Job 18:11.

Keil-Delitzsch: Jdg 7:22

Whilst the 300 men blew their trumpets, " Jehovah set the sword of one against the other, and against the whole camp, "i.e., caused one to turn his sword against the other and against all the camp, that is to say, not merely man against man, but against every one in the camp, so that there arose a terrible slaughter throughout the whole camp. The first clause, " and the three hundred blew the trumpets, "simply resumes the statement in Jdg 7:20, "the three companies blew the trumpets,"for the purpose of appending to it the further progress of the attack, and the result of the battle. Bertheau inserts in a very arbitrary manner the words, "the second time."His explanation of the next clause ("then the 300 fighting men of Gideon drew the sword at Jehovah's command, every man against his man") is still more erroneous, since it does violence to the constant usage of the expression בּרעהוּ אישׁ (see 1Sa 14:20; 2Ch 20:23; Isa 3:5; Zec 8:10). " And all the camp of the Midianites fled to Beth-shittah to Zeredah, to the shore of Abel-meholah, over Tabbath. "The situation of these places, which are only mentioned here, with the exception of Abel-meholah, the home of Elisha (1Ki 19:16; 1Ki 4:12), has not yet been determined. According to the Syriac, the Arabic, and some of the MSS, we should read Zeredathah instead of Zererathah , and Zeredathah is only another form for Zarthan (comp. 1Ki 7:46 with 2Ch 4:17). This is favoured by the situation of Zarthan in the valley of the Jordan, probably near the modern Kurn Sartabeh (see p. 35), inasmuch as in all probability Beth-shittah and Abel-meholah are to be sought for in the valley of the Jordan; and according to Jdg 7:24, the enemy fled to the Jordan. Beth-shittah , i.e., acacia-house, is not the same place as the village of Shutta mentioned by Robinson (iii. p. 219), since this village, according to Van de Velde's map, was to the north of Gilboa. For although Shutta is favoured by the circumstance, that from a very ancient time there was a road running from Jezreel along the valley, between the so-called Little Hermon (Duhy) and the mountains of Gilboa, and past Beisan to the Jordan; and the valley of Jalud, on the northern side of which Shutta was situated, may be regarded as the opening of the plain of Jezreel into the valley of the Jordan (see v. Raumer , Pal. p. 41, and Rob . iii. p. 176); and v. Raumer conjectures from this, that "the flight of the Midianites was apparently directed to Bethsean, on account of the nature of the ground,"- this assumption is rendered very questionable by the fact that the flying foe did not cross the Jordan in the neighbourhood of Beisan, but much farther to the south, viz., according to Jdg 8:4, in the neighbourhood of Succoth , which was on the south side of the Nahr Zerka (Jabbok). From this we are led to conjecture, that they were not encamped in the north-eastern part of the plain of Jezreel, in the neighbourhood of Jezreel (Zerin) and Shunem (Solam), but in the south-eastern part of this plain, and that after they had been beaten there they fled southwards from Gilboa, say from the district of Ginaea (Jenin) to the Jordan. In this case we have to seek for Abel-shittah on the south-east of the mountains of Gilboa, to the north of Zeredathah (Zarthan). From this point they fled on still farther to the "shore of Abel-meholah." שׂפה does not mean boundary, but brink; here the bank of the Jordan, like היּרדּן שׂפת in 2Ki 2:13. The bank or strand of Abel-meholah is that portion of the western bank of the Jordan or of the Ghor, above which Abel-meholah was situated. According to the Onom . ( s. v. Ἀβελμαελαί , Abelmaula ), this place was in the Aulon (or Ghor), ten Roman miles to the south of Scythopolis (Beisan), and was called at that time Βηθμαιελά or Bethaula . According to this statement, Abel-meholah would have to be sought for near Churbet es Shuk , in the neighbourhood of the Wady Maleh (see V. de Velde , Mem. p. 280). And lastly, Tabbath must have been situated somewhere to the south of Abel-meholah.

Constable: Jdg 3:7--17:1

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

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

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

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

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

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

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

Constable: Jdg 5:1--7:25

A. Previous Failures vv. 5-7

Jude cited three examples of failure from the past to warn his readers of the danger involved in departing from God's truth. Divine judgment on flagrant evildoers is no novelty.²⁹

Constable: Jdg 6:1--10:6

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

The writer of Judges structured this book so the story of Gideon would be its focal center.

"Within the main body of the book, seven major narrative blocks can be noted. Moreover, there are certain parallel features between these narratives so that the entire book reflects a carefully worked symmetrical pattern.¹³² Furthermore this pattern has as its focal point the Gideon narrative in 6:1-8:32.

"A Introduction, Part I (1:1-2:5)

B Introduction, Part II (2:6-3:6)

C Othniel Narrative (3:7-11)

D Ehud Narrative (3:12-31)

E Deborah-Barak Narrative (4:1-5:31)

F Gideon Narrative (6:1-8:32)

E' Abimelech Narrative (8:33-10:5)

D' Jephthah Narrative (10:6-12:15)

C' Samson Narrative (13:1-16:31)

B' Epilogue, Part I (17:1-18:31)

A' Epilogue, Part II (19:1-21:25)

"This arrangement suggests that the Gideon narrative has a unique contribution to make to the theological development of the book. As the nation went from one cycle of discipline to the next, there was a continual deterioration. Also there was a shift in the quality' of the judges themselves as the book advances. The Gideon narrative seems to mark a notable turning point."¹³³

Constable: Jdg 6:1--8:33

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

Tanner also pointed out that the Gideon narrative consists of five primary structural sections.

"The first section (6:1-10) provides the introduction and setting before Gideon's debut, the second section (6:11-32) gives the commissioning of Gideon as deliverer of Israel, the third section (6:33-7:18) presents the preparation for the battle, the fourth section (7:19-8:21) recounts the defeat of the Midianite army, and the fifth section (8:22-32) records the conclusion to Gideon's life after the victory over Midian. Yet thematic parallels exist between the first and fifth sections and between the second and fourth sections, thus giving the whole narrative a symmetrical pattern:

A 6:1-10

B 6:11-32

C 6:33-7:18

B' 7:19-8:21

A' 8:22-32"¹³⁴

"The history of Gideon and his family is related very fully, because the working of the grace and righteousness of the faithful covenant God was so obviously displayed therein, that it contained a rich treasure of instruction and warning for the church of the Lord in all ages."¹³⁵

Other scholars divide the Gideon narrative into three parts: God's punishment and deliverance of Israel (6:1-8:3), Gideon's punishment and subjugation of Israel (8:4-28), and Gideon's legacy (8:29-9:57).¹³⁶

Constable: Jdg 7:1-25

3. The example of certain pagans v. 7

This example shows God's judgment on those who practice immorality and sexual perversion, which the false teachers of Jude's day evidently felt liberated to practice. The fire that burned up the cities of the plain was the instrument of God's punishment. That punishment will eternally burn against those who disregard God's will (Rev. 20:15). Here Jude seems to have had in view false teachers who were unsaved.

Each one of these illustrations highlights a particular aspect of the false teachers' error. It was a sin of rebellion by professing and perhaps genuine believers. It was a proud departure from a position of superior privilege. Moreover it involved immoral behavior, which the Gentile pagans practiced.

"No matter who may be the sinners, or what the circumstances of the sin, outrageous offences, such as impurity and rebellion, are certain of Divine chastisement."³⁶

"When we examine these examples of the past, we discover that they are not chronologically arranged. . . . Why this unchronological arrangement in this Epistle? . . . We believe the arrangement is made in the manner as it is to teach us the starting point and the goal of apostasy. It starts with unbelief. . . . Unbelief leads to rebellion against God. . . . The predicted lawlessness with which this age ends is the fruitage of infidelity. Such is the development of apostasy. Unbelief, rebellion against God and his revealed truth, immorality and anarchy. These steps may be traced in our own times."³⁷

Constable: Jdg 7:19-22

Gideon's initial victory 7:19-22

Gideon commenced his "attack" at the beginning of the middle watch, which was evidently midnight.¹⁶⁹ Many of the Midianites would have been sound asleep and upon awakening would have felt confused by the sights and sounds of their enemies. The movements of their own men milling around the camp as a result of the recent watch change would have disoriented them further. Perhaps the camels stampeded because of the torch fire and general confusion giving the waking Midianites the impression that mounted soldiers had invaded their camp.

The Midianites felt so bewildered by this "surprise attack" that they slaughtered their fellow soldiers in the confusion and fled for home as fast as they could go (cf. 4:15-16). The towns mentioned (v. 22) were at the southeast end of the Harod (lit. trembling) Valley.¹⁷⁰ They stood on either side of the Jordan River. Zererah (v. 22) was 10 miles south of Jabesh-Gilead.¹⁷¹

Guzik: Jdg 7:1-25

Judges 7 - The Battle Against Midian

A. Israel's small army is too big for God to use.

1. (1-3) God tells Gideon to tell all his soldiers who are afraid to go home.

Then Jerubbaal (that is, Gideon) and all the people who were with him rose early and encamped beside the well of Harod, so that the camp of the Midianites was on the north side of them by the hill of Moreh in the valley. And the LORD said to Gideon, "The people who are with you are too many for Me to give the Midianites into their hands, lest Israel claim glory for itself against Me, saying, 'My own hand has saved me.' "Now therefore, proclaim in the hearing of the people, saying, 'Whoever is fearful and afraid, let him turn and depart at once from Mount Gilead.' " And twenty-two thousand of the people returned, and ten thousand remained.

a. The people who are with you are too many for Me: This was a great test of Gideon's faith. His army of 32,000 men was already overmatched by 135,000 Midianites. Yet God thought his army was too big, and He commanded Gideon to invite all who were afraid to go home. He was left with only 10,000 men.

i. Gideon was probably surprised at the number of men who were afraid to fight, and hoped that only a few hundred would leave. But we are told that they assembled in a place where they could see the 135,000 Midianite troops (Judges 7:8). The sight of a huge opposing army made many Israelite soldiers afraid.

b. Lest Israel claim glory for itself against Me, saying "My own hand has saved me": This explains why the army of 32,000 was too large. Israel could still take credit for a victory if they had 32,000 troops. They could believe they were underdogs who triumphed through their own great bravery or strategy. God wanted the odds so bad that the victory would clearly be His alone.

i. If we really believe the principle, Not by might nor by power, but by My Spirit, says the LORD of hosts (Zechariah 4:6), then our smallness does not matter. If we really believe the principle, Some trust in chariots, and some in horses; but we will remember the name of the LORD our God (Psalm 20:7), then smallness does not matter.

2. (4-8) Gideon must separate the men according to a particular test.

But the LORD said to Gideon, "The people are still too many; bring them down to the water, and I will test them for you there. Then it will be, that of whom I say to you, 'This one shall go with you,' the same shall go with you; and of whomever I say to you, 'This one shall not go with you,' the same shall not go." So he brought the people down to the water. And the LORD said to Gideon, "Everyone who laps from the water with his tongue, as a dog laps, you shall set apart by himself; likewise everyone who gets down on his knees to drink." And the number of those who lapped, putting their hand to their mouth, was three hundred men; but all the rest of the people got down on their knees to drink water. Then the LORD said to Gideon, "By the three hundred men who lapped I will save you, and deliver the Midianites into your hand. Let all the other people go, every man to his place." So the people took provisions and their trumpets in their hands. And he sent away all the rest of Israel, every man to his tent, and retained those three hundred men. Now the camp of Midian was below him in the valley.

a. The people are still too many: God already reduced Gideon's army from 32,000 to 10,000. Here He reduced it from 10,000 to 300. He did this because 10,000 were still too many for God's purpose.

i. We rarely think that bigness can be a hindrance to the work of God. Yet it is harder to truly rely on God when we have many wonderful resources at hand. Though it certainly can be done, it is hard to be big and to rely only on the LORD. When we are big, it is possible to do a lot in human resources and "give the credit" to God.

ii. Paul was in danger of being too strong for his own good - so God brought a weakness into his life, so that Paul would keep relying on the LORD's strength - and be stronger than ever (2 Corinthians 12:7-10).

b. Bring them down to the water, and I will test them for you there: This seems a strange test, and there are different ideas as to why God used this to separate the soldiers. Perhaps it was because those who cupped the water in their hands and brought it to their mouth were be better soldiers, because they kept their eyes on their surroundings even when taking a drink.

i. As a dog laps: The ancient Hebrew word for laps is yalok, used to imitate the sound a dog makes when lapping water.

ii. We might say that God eliminated the fearful and those who thought first only of convenience, the easy way. "The thought is disturbing, but it may well be true, that the composition of God's army to fight Satan's hosts in any day is really little different. How many Christians are so fearful of the enemy that they are of no real use in this warfare, and how many of the remainder are so self-centered, rather than God centered, that they find little place for effective ministry." (Wood)

c. By the three hundred men who lapped I will save you, and deliver the Midianites into your hand: God assured Gideon that victory was certain, even through only 300 men. Now the Israeli army was less than 1% of its original size and the proportion was 400 Midianite soldiers to each Israeli soldier. Gideon could only trust in God because there was nothing else to trust.

3. (9-11) Gideon must spy on the camp of the Midianites and find encouragement.

It happened on the same night that the LORD said to him, "Arise, go down against the camp, for I have delivered it into your hand. But if you are afraid to go down, go down to the camp with Purah your servant, and you shall hear what they say; and afterward your hands shall be strengthened to go down against the camp." Then he went down with Purah his servant to the outpost of the armed men who were in the camp.

a. Arise, go down against the camp: God wanted Gideon to find encouragement in this visit to the enemy's camp. This shows that when God asks us to do hard things for Him, He doesn't fold His arms and sit back and expect us to do it on our own. He is there to guide us and keep us and encourage us all the way.

b. Afterward your hands shall be strengthened to go down against the camp: This is the tender mercy of God. He dealt with the doubts and fears of Gideon, and wanted to assure him.

4. (12-15) God reassures Gideon through the Midianites.

Now the Midianites and Amalekites, all the people of the East, were lying in the valley as numerous as locusts; and their camels were without number, as the sand by the seashore in multitude. And when Gideon had come, there was a man telling a dream to his companion. He said, "I have had a dream: To my surprise, a loaf of barley bread tumbled into the camp of Midian; it came to a tent and struck it so that it fell and overturned, and the tent collapsed." Then his companion answered and said, "This is nothing else but the sword of Gideon the son of Joash, a man of Israel! Into his hand God has delivered Midian and the whole camp." And so it was, when Gideon heard the telling of the dream and its interpretation, that he worshiped. He returned to the camp of Israel, and said, "Arise, for the LORD has delivered the camp of Midian into your hand."

a. A loaf of barley bread tumbled into the campl of Midian: Only the very poor are barley bread. The vision meant that the camp of the Midianites would be knocked over by a humble nobody.

b. This is nothing else but the sword of Gideon: God allowed Gideon to see a great confirmation of His future work. This was obviously no coincidence and no display of luck. God used this situation to build the faith of Gideon, and it worked so well that all Gideon could do was worship God.

i. It was no accident that the man dreamed the dream that night; no accident that he told his friend about it at just that moment; no accident that Gideon came the exact place where he overheared the man telling the dream.

ii. It must have built the faith of Gideon to know that his enemies were afraid of him. When we are weak in faith we often make our enemies stronger than they really are. We could say that the devil is afraid of the normal Christian - or at least afraid of what they could be.

d. Arise, for the LORD has delivered the camp of Midian into your hand: Gideon's encouragement was contagious. Having received encouragement, he could not help but spread that encouragement to others and his encouragement built their faith.

B. The army is small enough to be used by God to win the battle.

1. (16-18) Gideon announces a strange battle plan.

Then he divided the three hundred men into three companies, and he put a trumpet into every man's hand, with empty pitchers, and torches inside the pitchers. And he said to them, "Look at me and do likewise; watch, and when I come to the edge of the camp you shall do as I do: When I blow the trumpet, I and all who are with me, then you also blow the trumpets on every side of the whole camp, and say, 'The sword of the LORD and of Gideon!'"

a. He divided the three hundred men into three companies: There is no specific mention that God gave Gideon this plan through supernatural revelation. Yet, because Gideon is a Spirit-filled man (Judges 6:34), the supernatural can operate very naturally in his life.

b. Look at me and do likewise: This plan probably came very naturally to Gideon, but upon reflection he clearly saw how the Holy Spirit prompted him.

2. (19-23) God strikes the army of Midian with a surprise attack.

So Gideon and the hundred men who were with him came to the outpost of the camp at the beginning of the middle watch, just as they had posted the watch; and they blew the trumpets and broke the pitchers that were in their hands. Then the three companies blew the trumpets and broke the pitchers; they held the torches in their left hands and the trumpets in their right hands for blowing; and they cried, "The sword of the LORD and of Gideon!" And every man stood in his place all around the camp; and the whole army ran and cried out and fled. When the three hundred blew the trumpets, the LORD set every man's sword against his companion throughout the whole camp; and the army fled to Beth Acacia, toward Zererah, as far as the border of Abel Meholah, by Tabbath. And the men of Israel gathered together from Naphtali, Asher, and all Manasseh, and pursued the Midianites.

a. Then the three companies blew the trumpets and broke the pitchers: The Midianite soldiers awoke to an explosion of noise, light, and movement coming down on them from all directions. No wonder they thought they were being attacked by an army even bigger than they were.

b. And they cried, "The sword of the LORD and of Gideon!" This cry was not the result of pride on Gideon's part. Instead, it showed wisdom in the attack because clearly the Midianites were already afraid of the sword of Gideon (Judges 7:14), and shouting

helped to send them into panic.

i. Perhaps the Midianites did not know who the LORD was, but they knew there was a man from the LORD named Gideon. It was appropriate for Gideon to take this leadership role.

c. The LORD set every man's sword against his companion throughout the whole camp: The first phase of the battle wasn't between Israel and Midian, but the Midianites fought themselves. This is a good example of how we can be more than conquerors through Him who loved us (Romans 8:37). We get the spoils of victory though Jesus won the battle for us.

i. The early Christian writer Origen often emphasized elaborate spiritual meanings to Biblical accounts. In this story he made the 300 men types of preachers of the gospel. Their trumpets were a picture of preaching Christ crucified. Their torchlights represented the holy conduct of the preachers.

3. (24-25) Working towards total defeat of Midian.

Then Gideon sent messengers throughout all the mountains of Ephraim, saying, "Come down against the Midianites, and seize from them the watering places as far as Beth Barah and the Jordan." Then all the men of Ephraim gathered together and seized the watering places as far as Beth Barah and the Jordan. And they captured two princes of the Midianites, Oreb and Zeeb. They killed Oreb at the rock of Oreb, and Zeeb they killed at the winepress of Zeeb. They pursued Midian and brought the heads of Oreb and Zeeb to Gideon on the other side of the Jordan.

a. Come down against the Midianites: This was not unbelief on Gideon's part. Though God started the work with a small number of soldiers, once the work began, Gideon wanted many to get involved in the work.

b. They pursued Midian: God blessed the effort of people of Ephraim, and they made good success against the enemy and their leaders.

© 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 7 (Chapter Introduction)

Overview

Jdg 7:1, Gideon’s army of two and thirty thousand is brought to three hundred; Jdg 7:9, He is encouraged by the dream and interpretation of the burley cake; Jdg 7:16, His stratagem of trumpets and lamps in pitchers; Jdg 7:24, The Ephraimites take Oreb and Zeeb.

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 7 (Chapter Introduction)

CHAPTER 7

Gideon with two and thirty thousand men encamps against the Midianites; they, by God’ s command and token, are lessened to three hundred, Jud 7:1-8 . He is encouraged by a dream, and its interpretation, Jud 7:9-15 ; divideth; , his army companies; who all with one accord blow the trumpets, and break the pitchers, wherein the lamps were, in pieces, Jud 7:16-20 . The Midianites are terrified, flee and destroy one another, Jud 7:21,22 . The next adjoining Israelites pursue them to stop their passage over Jordan: two princes of the Midianites are taken by the Ephraimites, Jud 7:23-25 .

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 7 (Chapter Introduction)

(Jdg 7:1-8) Gideon's army reduced.

(Jdg 7:9-15) Gideon is encouraged.

(Jdg 7:16-22) The defeat of the Midianites.

(Jdg 7:23-25) The Ephraimites take Oreb and Zeeb.

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 7 (Chapter Introduction)

This chapter presents us with Gideon in the field, commanding the army of Israel, and routing the army of the Midianites, for which great exploit we found in the former chapter how he was prepared by his converse with God and his conquest of Baal. We are here told, I. What direction God gave to Gideon for the modelling of his army, by which it was reduced to 300 men (Jdg 7:1, Jdg 7:8). II. What encouragement God gave to Gideon to attack the enemy, by sending him secretly into their camp to hear a Midianite tell his dream (Jdg 7:9-15). III. How he formed his attack upon the enemy's camp with his 300 men, not to fight them, but to frighten them (Jdg 7:16-20). IV. The success of this attack; it put them to flight, and gave them a total rout, the disbanded forces, and their other neighbours, then coming in to his assistance (Jdg 7:21-25). It is a story that shines very brightly in the book of the wars of the Lord.

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

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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.

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

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

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

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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 7 (Chapter Introduction)

INTRODUCTION TO JUDGES 7

In this chapter we have an account of the army under Gideon gathered out of several tribes, which from 32,000 were reduced to three hundred, and we are told by what means this was done, Jdg 7:1 and how he was directed to go into the host of the Midianites, where he heard one of them telling his dream to his fellow, which greatly encouraged him to believe he should succeed, Jdg 7:9 also we are told the form and manner in which he disposed of his little army to attack the Midianites, and the orders he gave them to observe, which had the desired effect, and issued in the total rout of that large body of people, Jdg 7:16 and those that were not destroyed were pursued by persons gathered out of several tribes, and the passages of Jordan were taken by the Ephraimites, so that those that attempted their escape into their own country, there fell into their hands, Jdg 7:23.