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BIBLE STUDY --- BOOKS OF THE TANAKH {NEVI’IM}

BOOK OF JUDGES --- PART 2

THE JUDGES OF ISRAEL {3:7–16:31}

OTHNIEL {3:7-11}

Othniel is a transitional figure, linking the Conquest and the judges. He had involved himself in the conquest of Kiriath-Sepher and was related to Caleb as his cousin and son-in-Law {1:13}. He repelled the Arameans led by Cushan-rishathaim, so that the land enjoyed peace for some 40 years.

EHUD {3:12-30}

The Moabites, allied with the Ammonites and Amalekites, came against Israel from the east and oppressed them for 18 years under the leadership of Eglon. Ehud led the mission to bring tribute to Eglon at his palace, located probably by Jericho {the City of Palms}. Ehud was uniquely qualified for this mission; being left-handed, he was able to use his double-edged sword in an unsuspecting manner to stab the king. Ehud’s success was the result of careful plotting and the element of surprise. He paid the tribute and left, only to return with a supposed oracle from the gods. The king fell for the deception and was murdered. The delay at the Moabite court gave the Israelites an opportunity to bring their forces together at the fords of the Jordan. Ehud’s success was complete; no Moabite escaped, and Israel enjoyed peace for 80 years.

SHAMGAR {3:31}

Shamgar’s exploits were against the Philistines in the coastal plains. He had a non-Israelite name but was probably an Israelite by birth. Like Samson he fought the Philistines with an unconventional weapon {an ox goad}. His name is also mentioned in the song of Deborah {5:6}.

DEBORAH AND BARAK {4:1–5:31}

The narrative now turns to the Canaanite aggressors in the north under the leadership of Jabin, king of Hazor, and Sisera, of Harosheth-Haggoyim {4:1-3}. The ruins of Hazor {Joshua 11:13} had been rebuilt, and another Jabin {cf. verse 1} ruled over the region. He had regained his military power, as he had as many as 900 chariots of iron. He oppressed Israel for 20 years {Judges 4:3}. YHVH had a prophetess in Israel who led His people during this dark time {4:4}. She rendered judgments under a palm tree in southern Ephraim near Benjamin {verse 5}. She called on Barak to muster the armies of Naphtali and Zebulun, the tribes affected by the Canaanite raids, and to engage Sisera in a surprise attack by the Kishon River {verses 6-7}. Barak’s hesitancy led him to request Deborah’s presence, which resulted in his forfeiture of the honour of killing Sisera, the commander of the Canaanite forces {verses 8-10}. Adonai gave success to the surprise attack from Mount Tabor, so that the Canaanites were routed, unable to use their heavy chariots, which were mired down in the swamps of the Jezreel Valley {5:20-22}. The Canaanites were routed, and Sisera was killed by Jael, the wife of Heber, a Kenite who had separated from the Kenites around Arad {4:17-18; cf. 1:16}. She offered him hospitality, as her family had friendly relations with the Canaanites, but heroically put him to death with a tent peg {4:18-21; 5:26-27}. In successive campaigns the Israelites gained freedom from Jabin, until they destroyed his power {4:24}. The song of Deborah {chapter 5} celebrates, in poetic fashion, the victory over Jabin. It is one of the oldest poems in the Bible. It praises the YHVH of Israel as the King who comes to protect His Covenant people, and before whom the mountains move {5:2-3}. He is the YHVH of Mount Sinai {‘; cf. Deuteronomy 33:2; Psalm 68:7-8; Habakkuk 3:3-4}. Though the oppressors had despoiled Israel and had made the roads unsafe for travel, and Israel was unable to defend itself {Judges 5:6-8}, Adonai raised up Deborah and Barak to lead the nobles to war {verses 9-13}. They came from Ephraim, Benjamin, Zebulun, Issachar, and Naphtali {verses 14-15a, 18}, but the Transjordan tribes and Asher did not want to get involved {verses 15b-17}. The song then moves to the battle scene, where torrential rains bogged the chariots down {verses 19-23}. Jael is celebrated as “most blessed of women,” who used her simple way of life to bring an end to Sisera {verses 24-27}. She stands in contrast to Sisera’s mother, who is portrayed with all her culture waiting in vain for Sisera’s return with all of his spoils {verses 28-30}. Adonai has used the simple to confound the powerful. The conclusion is a prayer for YHVH’s judgment on all of Israel’s enemies {Judges 5:31a; cf. Psalm 68:1-3}.

GIDEON {6:1–8:35}

Israel’s rest for 40 years {Judges 5:31b} was disturbed by the invasion of Midianites and Amalekites from the East {6:1-3}. They destroyed the economy by invading the country at harvesttime {verses 4-6}. In response to Israel’s cry, YHVH sent a prophet with a message similar to that of the Angel of Adonai {2:1-5}. Then an angel appeared to Gideon and called him to lead the people in battle {6:11-14}. Adonai assured him of His presence {verse 16} by a sign {verses 17-22}. Gideon knew that he had been visited by Adonai and built an altar called “Adonai Isaiah Peace” in Ophrah {verse 24}. He responded by destroying the cultic site dedicated to Baal and Asherah at Ophrah {verses 25-28} and by initiating worship at the new altar {verse 28}. Baal did not protect his own altar {verses 29-32}, even when challenged by Gideon’s father {verse 31}. Consequently, Gideon was known as Jerubbaal {meaning, “let Baal contend with him,” verse 32}. Next, Gideon mustered an army of 32,000 men from Asher, Zebulun, and Naphtali {6:35; cf. 7:3}. In order to assure himself of Adonai’s presence, he asked for another sign: the sign of the fleece {6:36-40}. It must be kept in mind that Gideon lived in an area in which the wonders of YHVH had been scarce {verse 13} and that he, like Moses, needed reassurance that YHVH was with him. YHVH responded to his growing faith. Gideon went forth with a greatly reduced army of 300 against the enemy. Of his original army, 22,000 had left because they were afraid {7:2-3; cf. Deuteronomy 20:8}. Another 9,700 were sent home, though they were valiant men {7:4-8}. After assuring Gideon by a dream of an enemy soldier, YHVH used the 300 in a marvellous way to confound the Midianites {verses 9-15}. YHVH gave Israel victory over the Midianite leaders Oreb, Zeeb, Zebah, and Zalmunna {7:16–8:21}. Gideon wisely avoided a possible military confrontation with Ephraim {8:1-3}, pursued the enemy deep into the Transjordan, and punished the leaders of Succoth and Penuel, who did not assist him {verses 4-9, 13-16}. This glorious victory created a new wave of interest in the idea of kingship. The men of Israel wished to establish the family of Gideon as their royal dynasty {8:22}. Gideon refused, and instead wrongly set up an ephod, cast from the gold taken in battle {verses 23-27}. The ephod was probably used for cultic practices, possibly divination {cf. 17:5}. Gideon’s era also came to an end. He was YHVH’s instrument, giving Israel rest for 40 years. He fathered 70 sons and died in old age. YHVH had richly blessed him, even though he had led Israel astray with his ephod. Thereafter, Israel returned to Baal worship {8:33-35}. In the wake of Gideon’s era, his son Abimelech attempted to establish dynastic continuity by having himself installed as king at Shechem {9:1-6}. With the support of his relatives at Shechem, Abimelech had all his brothers killed except Jotham {verses 4-5}. After Abimelech’s coronation, Jotham set forth his opposition to his brother in a proverbial manner {verses 7-20}, and went into hiding. Three years later Abimelech’s evil schemes entrapped him when the citizens of Shechem rebelled. He furiously attacked the city and destroyed it. A short time later however, he was wounded at Thebez by a millstone dropped by a woman from the tower in which she had sought refuge from him. His servant put him out of his misery as per his request. This episode demonstrates how bad a despotic king may be. Again, YHVH’s justice prevailed.

TOLA {10:1-2}

Tola was a minor judge from Issachar who judged Israel for 23 years.

JAIR {10:3-5}

Jair was a minor judge from Gilead who judged Israel for 22 years.

JEPHTHAH {10:6–12:7}

A recapitulation {10:6-16} of the cycle {idolatry, enemies, cry for help, momentary repentance} sets the introduction to the Jephthah narrative. Under attack from the Ammonites, the elders of Gilead requested help from Jephthah {10:17–11:8}, who promised to help them on the condition that he remain their leader even after the war {verses 9-10}. At a solemn ceremony he becomes their “head” at Mizpah {verse 11}. Jephthah opened up correspondence with the Ammonite king, in which he argued for Israel’s rights on the basis of the Israelites’ historic claim to the land as granted to them by Adonai {verses 12–27}. Instead of going out immediately to war, he hoped that “Adonai, the Judge” would settle the dispute {verse 27}; but the Ammonite king was unimpressed. When the Spirit of YHVH came over him, Jephthah led Israel into battle, but only after making a rash vow. He was victorious but found out that his vow to sacrifice whatever came first out of his house required him to sacrifice his daughter. Debate continues as to whether he offered her up as a human sacrifice or whether she sacrificed marriage. The Ephraimites seemed to have had an insatiable desire for war. Earlier they had complained to Gideon, who successfully defused their threats {8:1-3}. Jephthah fought them however, because the Israelites living in Transjordan had been reviled as “renegades” {12:1-4}. Forty-two thousand Ephraimites were killed by the fords of the Jordan in this civil war. Thereafter, Jephthah ruled for only six years.

IBZAN {12:8-10}

Ibzan was a minor judge from Bethlehem who ruled Israel for seven years.

ELON {12:11}

A minor judge from Zebulun, Elon ruled Israel for ten years.

ABDON {12:13-15}

Abdon was a minor judge from Pirathon, the location of which is uncertain. He ruled for eight years.

SAMSON {13:1–16:31}

Samson’s greatness in the history of redemption is due to his miraculous birth {13:1-24}, his service as a Nazirite {13:7; cf. Numbers 6:1-21}, the repeated overpowering by the Spirit of Adonai {Judges 13:25; 14:6, 19; 15:14}, the single-handed exploits against the Philistines {Ashkelon, 14:19; the fields, 15:1-6; Ramath Etam, 15:7-17; Gaza, 16:1-3, 23-30}, and his occasional dependence on Adonai {15:18-19; 16:28-30}. However, his personal life was flawed because of his weakness for Philistine women {chapters 14, 16}. Having been seduced by Delilah, he was imprisoned at Gaza. He died in the collapse of Dagon’s temple, praying that Adonai would permit him to get revenge {16:28-30}. He was buried in his father’s tomb in the territory of Dan {16:31}.

EPILOGUE {17–21}

The cyclical nature of Israel’s existence was without movement. Rest from enemies was always temporary. Israel was not yet ready for dynastic kingship, and whatever one may say of the three years of Abimelech, it was a kingship of the worst sort. Israel vacillated between idolatry and belief in the true Adonai. The period of the judges was unstable, marked by petty individualism and provincialism. Yet YHVH remained sovereign in the affairs of His people. The epilogue contains two stories: the story of Micah and the Danite migration {chapters 17–18} and the civil war {chapters 19–21}. The epilogue is bound together by the phrase “In those days Israel had no king; everyone did as he saw fit” {17:6; 18:1; 19:1; 21:25}. The symmetric recurrence {two times in each narrative} emphasizes the anarchy and inability of the tribes to unite together to serve YHVH as a Covenant people.

MICAH AND THE DANITES {17–18}

Micah was an Ephraimite who established a shrine and hired one of his own sons, and then a Levite from Bethlehem, to serve as its priests {chapter 17}. Unable to keep their patrimony, the Danites left to establish themselves at the foot of Mount Hermon. They took the idols and the Levite from Micah’s shrine and set up a cultic city at the newly established city of Dan, built on the ruins of Laish {chapter 18}. Thus, they set up a cultic centre that rivalled the tabernacle at Shiloh {18:31}.

THE CIVIL WAR {19–21}

The people of Gibeah, which belonged to Benjamin, sexually abused the concubine of a Levite so that she died. Like the Levite of chapters 17 and 18, she was from Bethlehem {19:1}. Dramatically, the Levite sent pieces of her corpse to all the tribes, which assembled against the Benjamites because they protected the criminals of Gibeah {19:29–20:19}. In the ensuing battle the population of Benjamin was decimated {20:20-48}. The 11 tribes gave them 400 virgins taken in a civil war against Jabesh-gilead {21:6-15}. These were not enough, however. Because of the threat of the extinction of Benjamin and the vow not to give their daughters in marriage to any Benjamite, the Israelites devised a plan by which the Benjamites could take Israelite virgins dancing in the festival at Shiloh. Benjamin thus was able to rebuild its towns and settlements.

Comment

Is the word translated in Lev 19 truly "tattoo"? I understand it as markings made in the skin specifically to remember the dead.

We don't often see it any more, but some native tribes made cuts in their skin and then rubbed ash into it so that it makes a raised scar. They did this to remember their victims or other memorable events.

I personally am always thinking whether I am putting a modern "twist" on something of old when I come across a passage like this.

As example, trousers aren't mentioned in the Bible so if a new temple is built, will the clothing instructions be changed to have trousers or will it remain cloaks as the instructions were given?

Or, must all toilets be communal and outside the "camp" and have a trowel placed somewhere to cover all the instructions in Deut 23:12-14? I know this isn't a great example, but it shows how time/technology has moved on and we can't directly implement all the instructions on our daily lives; not even when it seems to be an inplace replacement of one action with another.

· Reply · 1761221457

I have seen some genealogies broken down into the meanings of the name to make a story; I'm sure you have come across these as well.

Have you personally looked at the translations whether it was done true? I don't have the Hebrew knowledge to do it and am always dubious of things when it is so clear but at the same time so hidden.

· Reply · 1761221697

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