The Book of
JUDGES
Author: Unknown
Date: About 1050–1000 B.C.
Theme: Apostasy, Oppression, Repentance, Deliverance
Key Words: Did Evil, Cried Out, Delivered, Judged,Spirit of the Lord
Author. The author of Judges is unknown. The Talmud ascribes the Book of Judges to Samuel. He may have written portions of the book for it is recorded that he was a writer (1 Sam. 10:25). The inspired author carefully selected oral and written sources to provide a history of Israel with theological import.
Date. The Book of Judges covers the period between Joshua’s death and the rise of the monarchy. The actual date of composition is unknown. Internal evidence, however, indicates that it was written during the early part of the monarchy following Saul’s coronation but prior to David’s conquest of Jerusalem, about 1050 to 1000 B.C. This date is supported by two facts: 1) The words “In those days there was no king in Israel” (17:6) were penned from a period when Israel did have a king. 2) The declaration that “the Jebusites dwell with the children of Benjamin in Jerusalem to this day” (1:21) points to a time before David conquered the city (2 Sam. 5:6, 7).
Background. The Book of Judges covers a chaotic period in Israel’s history from about 1380 to 1050 B.C. Under the leadership of Joshua, Israel had generally conquered and occupied the land of Canaan, but large areas remained yet to be possessed by the individual tribes. Israel did evil in the sight of the Lord continually and “there was no king in Israel; everyone did what was right in his own eyes” (21:25). By deliberately serving foreign gods, the people of Israel broke their covenant with the Lord. As a result, the Lord delivered them into the hands of various oppressors. Each time the people cried out to the Lord, He faithfully raised up a judge to bring deliverance to His people. These judges whom the Lord chose and anointed with His Spirit were military and civil leaders. The Book of Judges not only looks back to the conquest of Canaan led by Joshua and records the conditions in Canaan during the period of the judges but it also anticipates the establishment of the monarchy in Israel.
Purpose. The purpose of the Book of Judges is threefold: 1) historical, 2) theological, and 3) spiritual. Historically, the book describes the events that transpired during a specific period in Israel’s history and provides a link between the conquest of Canaan and the monarchy. Theologically, the book underscores the principle established in the Law that obedience to the Law brings peace and life, and disobedience brings oppression and death. Moreover, the book points to the need for a centralized hereditary monarchy in Israel. Israel’s disobedience of the Lord’s kingship throughout the time of the inspired leadership of the judges resulted in apostasy and anarchy, which consequently demonstrated the need for a permanent, centralized, hereditary monarchy through which the Lord would continue to exert His kingship over the nation of Israel. Spiritually, the book serves to show the faithfulness of the Lord to His covenant. Whenever His people repented and turned from their evil ways, the Lord always forgave them and raised up Spirit-empowered leaders to deliver them from their oppressors.
Content. The Book of Judges is divided into three main sections: 1) a prologue (1:1–3:6); 2) a main body (3:7–16:31); and 3) an epilogue (17:1–21:25). The first part of the prologue (1:1–2:5) establishes the historical scene for the narratives that follow. It describes Israel’s incomplete conquest of the Promised Land (1:1–36) and the Lord’s rebuke for her unfaithfulness to His covenant (2:1–5). The second part of the prologue (2:6–3:6) provides an overview of the main body of the book. It portrays Israel’s rebellious ways during the first centuries in the Promised Land and shows how the Lord dealt with her in that period, a time characterized by a recurring cycle of apostasy, oppression, repentance, and deliverance.
The main body of the book (3:7–16:31) illustrates this recurring pattern within Israel’s early history. The Israelites did evil in the sight of the Lord (apostasy); the Lord delivered them into the hands of enemies (oppression); the people of Israel cried out to the Lord (repentance); and in response to their cry, the Lord raised up deliverers whom He empowered with His Spirit (deliverance). Six individuals—Othniel, Ehud, Deborah, Gideon, Jephthah, and Samson—whose role as deliverers is related in some detail are classified as the “major” judges. Six others who are only briefly mentioned—Shamgar, Tola, Jair, Ibzan, Elon, and Abdon—are referred to as the “minor” judges. The thirteenth individual, Abimelech, is supplemental to the story of Gideon.
Two stories are appended to the Book of Judges (17:1–21:25) in the form of an epilogue. The purpose of these appendices is not to establish an end to the period of the judges but to depict the religious and moral corruption that existed during this period. The first story illustrates the corruption in Israel’s religion. Micah established in Ephraim a paganized form of worship of the Lord, which was adopted by the Danites when they abandoned their appointed inheritance and migrated into northern Israel. The second story in the epilogue illustrates Israel’s moral corruption by relating the unfortunate experience of a Levite at Gibeah in Benjamin and the ensuing Benjamite War. Apparently, the purpose of this concluding section of the book is to illustrate the consequences of Israel’s apostasy and anarchy when “there was no king in Israel.”
Personal Application. The Book of Judges illustrates the disastrous consequences of breaking fellowship with God through idolatrous worship. Sin separates from God. The Lord requires commitment from His people. When we commit sin, the Lord in His love chastises us until we come to full repentance. When we cry out to Him, the Lord faithfully responds to us. He forgives us, brings deliverance to us, and restores fellowship with us.
The Lord is our Judge—our Deliverer. He is able to do impossible things. Just as He appointed deliverers and empowered them with His Spirit to do exploits, He is able to endue us with His Holy Spirit and to use us to bring deliverance to those who are bound in sin and despair. He responds to the cry of a penitent heart. The Lord is faithful and His love is constant.
Christ Revealed. The Book of Judges graphically portrays the character of the Lord in His dealings with the children of Israel. In righteousness, the Lord punished them for their sin; but, in His love and mercy, He delivered them in response to their penitent cry. Though the judges are called the deliverers or saviors of the people, God ultimately is their Savior. “God is the Judge” (Ps. 75:7). He is “a just God and a Savior” (Is. 45:21).
Humankind’s need of a divine deliverer or savior is emphasized in the Book of Judges. Throughout history, God’s people have sinned. God as the Lord of history has always delivered His people from oppression when they repented and turned their hearts toward Him. In the fullness of time, God in His love sent forth His Son Jesus Christ as our Deliverer, our Savior, to redeem us from the bondage of sin and death. Our Lord is a righteous Judge (2 Tim. 4:8) who will one day “judge the world in righteousness” (Acts 17:31).
The Holy Spirit at Work. The activity of the Spirit of the Lord in the Book of Judges is clearly portrayed in the charismatic leadership of the period. The following heroic deeds of Othniel, Gideon, Jephthah, and Samson are attributed to the Spirit of the Lord:
1. The Spirit of the Lord came upon Othniel (3:10) and enabled him to deliver the Israelites from the hand of Cushan-Rishathaim, king of Mesopotamia.
2. Through the personal presence of the Spirit of the Lord, Gideon (6:34) delivered God’s people from the oppression of the Midianites. Literally, the Spirit of the Lord clothed Himself with Gideon. The Spirit empowered this divinely appointed leader and acted through him to accomplish the Lord’s saving act on behalf of His people.
3. The Spirit of the Lord equipped Jephthah (11:29) with leadership skills in his military pursuit against the Ammonites. Jephthah’s victory over the Ammonites was the Lord’s act of deliverance on behalf of Israel.
4. The Spirit of the Lord empowered Samson to perform extraordinary deeds. He began to stir Samson (13:25). The Spirit of the Lord came mightily upon him on several occasions. He tore a lion apart with his bare hands (14:6). At one time he killed thirty Philistines (14:19) and at another time he freed himself from ropes that bound his hands and killed a thousand Philistines with the jawbone of a donkey (l5:14, 15).
The same Holy Spirit who enabled these deliverers to do exploits and fulfill the Lord’s plans and purposes is at work today. He desires to move upon His people so that they too can do impossible things. The Lord wants to bring deliverance to His people, and He is looking for consecrated men and women whom He can empower with His Holy Spirit.
Jack W. Hayford, Spirit Filled Life Study Bible
JUDGES
Author: Unknown
Date: About 1050–1000 B.C.
Theme: Apostasy, Oppression, Repentance, Deliverance
Key Words: Did Evil, Cried Out, Delivered, Judged,Spirit of the Lord
Author. The author of Judges is unknown. The Talmud ascribes the Book of Judges to Samuel. He may have written portions of the book for it is recorded that he was a writer (1 Sam. 10:25). The inspired author carefully selected oral and written sources to provide a history of Israel with theological import.
Date. The Book of Judges covers the period between Joshua’s death and the rise of the monarchy. The actual date of composition is unknown. Internal evidence, however, indicates that it was written during the early part of the monarchy following Saul’s coronation but prior to David’s conquest of Jerusalem, about 1050 to 1000 B.C. This date is supported by two facts: 1) The words “In those days there was no king in Israel” (17:6) were penned from a period when Israel did have a king. 2) The declaration that “the Jebusites dwell with the children of Benjamin in Jerusalem to this day” (1:21) points to a time before David conquered the city (2 Sam. 5:6, 7).
Background. The Book of Judges covers a chaotic period in Israel’s history from about 1380 to 1050 B.C. Under the leadership of Joshua, Israel had generally conquered and occupied the land of Canaan, but large areas remained yet to be possessed by the individual tribes. Israel did evil in the sight of the Lord continually and “there was no king in Israel; everyone did what was right in his own eyes” (21:25). By deliberately serving foreign gods, the people of Israel broke their covenant with the Lord. As a result, the Lord delivered them into the hands of various oppressors. Each time the people cried out to the Lord, He faithfully raised up a judge to bring deliverance to His people. These judges whom the Lord chose and anointed with His Spirit were military and civil leaders. The Book of Judges not only looks back to the conquest of Canaan led by Joshua and records the conditions in Canaan during the period of the judges but it also anticipates the establishment of the monarchy in Israel.
Purpose. The purpose of the Book of Judges is threefold: 1) historical, 2) theological, and 3) spiritual. Historically, the book describes the events that transpired during a specific period in Israel’s history and provides a link between the conquest of Canaan and the monarchy. Theologically, the book underscores the principle established in the Law that obedience to the Law brings peace and life, and disobedience brings oppression and death. Moreover, the book points to the need for a centralized hereditary monarchy in Israel. Israel’s disobedience of the Lord’s kingship throughout the time of the inspired leadership of the judges resulted in apostasy and anarchy, which consequently demonstrated the need for a permanent, centralized, hereditary monarchy through which the Lord would continue to exert His kingship over the nation of Israel. Spiritually, the book serves to show the faithfulness of the Lord to His covenant. Whenever His people repented and turned from their evil ways, the Lord always forgave them and raised up Spirit-empowered leaders to deliver them from their oppressors.
Content. The Book of Judges is divided into three main sections: 1) a prologue (1:1–3:6); 2) a main body (3:7–16:31); and 3) an epilogue (17:1–21:25). The first part of the prologue (1:1–2:5) establishes the historical scene for the narratives that follow. It describes Israel’s incomplete conquest of the Promised Land (1:1–36) and the Lord’s rebuke for her unfaithfulness to His covenant (2:1–5). The second part of the prologue (2:6–3:6) provides an overview of the main body of the book. It portrays Israel’s rebellious ways during the first centuries in the Promised Land and shows how the Lord dealt with her in that period, a time characterized by a recurring cycle of apostasy, oppression, repentance, and deliverance.
The main body of the book (3:7–16:31) illustrates this recurring pattern within Israel’s early history. The Israelites did evil in the sight of the Lord (apostasy); the Lord delivered them into the hands of enemies (oppression); the people of Israel cried out to the Lord (repentance); and in response to their cry, the Lord raised up deliverers whom He empowered with His Spirit (deliverance). Six individuals—Othniel, Ehud, Deborah, Gideon, Jephthah, and Samson—whose role as deliverers is related in some detail are classified as the “major” judges. Six others who are only briefly mentioned—Shamgar, Tola, Jair, Ibzan, Elon, and Abdon—are referred to as the “minor” judges. The thirteenth individual, Abimelech, is supplemental to the story of Gideon.
Two stories are appended to the Book of Judges (17:1–21:25) in the form of an epilogue. The purpose of these appendices is not to establish an end to the period of the judges but to depict the religious and moral corruption that existed during this period. The first story illustrates the corruption in Israel’s religion. Micah established in Ephraim a paganized form of worship of the Lord, which was adopted by the Danites when they abandoned their appointed inheritance and migrated into northern Israel. The second story in the epilogue illustrates Israel’s moral corruption by relating the unfortunate experience of a Levite at Gibeah in Benjamin and the ensuing Benjamite War. Apparently, the purpose of this concluding section of the book is to illustrate the consequences of Israel’s apostasy and anarchy when “there was no king in Israel.”
Personal Application. The Book of Judges illustrates the disastrous consequences of breaking fellowship with God through idolatrous worship. Sin separates from God. The Lord requires commitment from His people. When we commit sin, the Lord in His love chastises us until we come to full repentance. When we cry out to Him, the Lord faithfully responds to us. He forgives us, brings deliverance to us, and restores fellowship with us.
The Lord is our Judge—our Deliverer. He is able to do impossible things. Just as He appointed deliverers and empowered them with His Spirit to do exploits, He is able to endue us with His Holy Spirit and to use us to bring deliverance to those who are bound in sin and despair. He responds to the cry of a penitent heart. The Lord is faithful and His love is constant.
Christ Revealed. The Book of Judges graphically portrays the character of the Lord in His dealings with the children of Israel. In righteousness, the Lord punished them for their sin; but, in His love and mercy, He delivered them in response to their penitent cry. Though the judges are called the deliverers or saviors of the people, God ultimately is their Savior. “God is the Judge” (Ps. 75:7). He is “a just God and a Savior” (Is. 45:21).
Humankind’s need of a divine deliverer or savior is emphasized in the Book of Judges. Throughout history, God’s people have sinned. God as the Lord of history has always delivered His people from oppression when they repented and turned their hearts toward Him. In the fullness of time, God in His love sent forth His Son Jesus Christ as our Deliverer, our Savior, to redeem us from the bondage of sin and death. Our Lord is a righteous Judge (2 Tim. 4:8) who will one day “judge the world in righteousness” (Acts 17:31).
The Holy Spirit at Work. The activity of the Spirit of the Lord in the Book of Judges is clearly portrayed in the charismatic leadership of the period. The following heroic deeds of Othniel, Gideon, Jephthah, and Samson are attributed to the Spirit of the Lord:
1. The Spirit of the Lord came upon Othniel (3:10) and enabled him to deliver the Israelites from the hand of Cushan-Rishathaim, king of Mesopotamia.
2. Through the personal presence of the Spirit of the Lord, Gideon (6:34) delivered God’s people from the oppression of the Midianites. Literally, the Spirit of the Lord clothed Himself with Gideon. The Spirit empowered this divinely appointed leader and acted through him to accomplish the Lord’s saving act on behalf of His people.
3. The Spirit of the Lord equipped Jephthah (11:29) with leadership skills in his military pursuit against the Ammonites. Jephthah’s victory over the Ammonites was the Lord’s act of deliverance on behalf of Israel.
4. The Spirit of the Lord empowered Samson to perform extraordinary deeds. He began to stir Samson (13:25). The Spirit of the Lord came mightily upon him on several occasions. He tore a lion apart with his bare hands (14:6). At one time he killed thirty Philistines (14:19) and at another time he freed himself from ropes that bound his hands and killed a thousand Philistines with the jawbone of a donkey (l5:14, 15).
The same Holy Spirit who enabled these deliverers to do exploits and fulfill the Lord’s plans and purposes is at work today. He desires to move upon His people so that they too can do impossible things. The Lord wants to bring deliverance to His people, and He is looking for consecrated men and women whom He can empower with His Holy Spirit.
Jack W. Hayford, Spirit Filled Life Study Bible
