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

BOOK OF JUDGES --- PART 1

Old Testament book named after the prominent leaders raised up by Adonai to deliver His people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers {or major judges} and local judicial sages {minor judges}. It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail.

AUTHOR

The book reflects a final editing of the material in the period of the early monarchy. It may well be a polemic for the righteous rule of David over against the kingship of Saul, which was moulded by a secular, Canaanite conception of kingship rather than by the Law of YHVH. The author was almost certainly not Samuel, as traditionally thought, but a later compiler who relied on ancient written materials.

DATE

Though the judges succeeded in giving the tribes some rest from the incursions of surrounding enemies, the Israelites were continually harassed over long periods of time. Scholarly opinion differs on the duration of the period of the judges. The dating of the exodus affects the dating of the beginning of the judges. Those who take an early date for the exodus put the beginning around 1370–1360 BC, whereas others propose a date close to the end of the 13th century BC. A related issue pertains to the chronology of the judges. Does Judges give a chronological, sequential account of the period, or is the book a representative account of judges from various parts of Canaan and Transjordan who “judged” a region, a tribe, or several tribes simultaneously?

LITERARY FRAMEWORK

There is no doubt that the stories in the book bear the marks of literary creativity. The stories are classics in their own right. The poetry of Deborah’s song {Judges 5} is very moving, and the fable of Jotham {9:8-15} is a fine example of figurative speech. The care given to the stories is also reflected in the construction of the book. There are two introductions: a political one {Judges 1:1–2:5} and a socioreligious one {2:6–3:6}. The political introduction connects Judges with the story of the Conquest, when the tribes attempted to occupy the land. It prepares the reader for the political and military problems of the era of the judges. The socioreligious introduction explains why Israel had so many adversities, why the institution of the judges arose, and why Adonai never gave Israel the promised lasting rest from its enemies. The main body of the book is the story of the judges {3:7–16:31}. References to the minor judges {six in all} are set within the stories of the major judges in increasing frequency. As is evident from the schema, the number of minor judges increased in frequency in proportion to the decrease in number of major judges: two major, one minor; two major, two minor; one major, three minor; one major. There is a total of 12 judges, representative of the 12 tribes of Israel. The purpose of the listing of 12 judges, representative of the various parts of Canaan and Transjordan, is to demonstrate that all tribes throughout the conquered territories experienced grave difficulties from a variety of enemies: Arameans, Moabites, Ammonites, Amalekites, Canaanites, and Philistines. Israel was hard pressed on nearly all its frontiers. The appendixes {chapters 17–21}, together with the two introductions, form the framework of the book. The political and socioreligious problems {1:1–3:6} are presented by way of several stories in the last chapters. The final editor who gave the book its canonical shape purposefully framed the stories of the judges so as to show lack of movement. The successes of the previous stages in redemptive history came to a standstill in the ebb and flow of the judges. Though Adonai delivered His people in many ways, they returned to the problems described in {1:1–3:6}. The appendixes describe Israel’s problems representative of the period of the judges, when “there was no king in Israel” {17:6; 18:1; 19:1; 21:25}.

PURPOSE AND THEOLOGICAL TEACHING

The cycle of apostasy, judgment, cry for deliverance, and YHVH’s raising up of a judge reflects a Deuteronomic perspective with its warnings concerning disobedience and judgment. The repetitiveness of the cycle supports the contention of the anonymous narrator that Israel remained unchanged by the grace of YHVH. However, in spite of the moral, religious, and political anarchy as well as the civil wars, the last chapter shows that the tribes are still concerned with each other’s welfare. Though the unity of YHVH’s people has been gravely challenged, the situation is not hopeless. The book ends on a note of hope -- hope for a king who may deliver Israel. Thus, there are several purposes of the book:

1 -- to demonstrate the meaninglessness of this stage in Israel’s development;
2 -- to explain why the tribes did not occupy all the land promised to the patriarchs;
3 -- to justify the way of YHVH, who was gracious and patient with Israel’s repeated acts of disobedience;
4 -- to set forth the legitimacy of a “shepherd” king in contrast to a despotic form of kingship; and
5 -- to explain the urgent need for a new momentum, lest Israel succumb to the Philistines and intertribal warfare.

CONTENT

THE POLITICAL INTRODUCTION {1:1–2:5}

In Joshua 1–12 the warfare under Joshua is portrayed as a mobilization of Canaanite forces against Israel. By the intervention of Adonai, the Canaanite resistance was put down and the land was occupied by the tribes {chapters 13–21}. Joshua 13–21 however, clearly shows that each tribe had problems ridding its territory of pockets of Canaanite resistance, which were usually centred around heavily guarded and well-fortified cities {cf. 13:2-6, 13; 15:63; 16:10; 17:12-18}. The book of Joshua emphasizes the successes and minimizes the problems, whereas the prologue to Judges sets the stage for the whole book by openly addressing Israel’s problems and failures. As the book unfolds, it is precisely these problems and failures that in due time bring Israel to the brink of disaster. The period of the judges began with the death of Joshua {Judges 1:1; 2:8-9}. The Israelites had inherited a legacy from Joshua: The Law of Adonai {Joshua 23:6; 24:26}, the land, a challenge to obey Adonai {24:14-27}, and a promise of YHVH’s presence and help in subduing the Canaanites {23:5, 10}.

JUDAH AND SIMEON {JUDGES 1:2-20}

The prominence of Judah and Caleb parallels the position of Judah in Joshua {Joshua 14:6–15:63; cf. also the house of Joseph, Judges 1:22-29; cf. Joshua 16–17}. Judah was victorious over the cruel Adoni-bezek, who ruled over Bezek, a town of uncertain location. Judah successfully occupied the hill country, the Negev, and the western foothills. They even took Jerusalem, or an outlying suburb identified with Jerusalem {Joshua 1:8}, but could not retain control there {verse 21} until David’s conquest of the city {2 Samuel 5:6-9}. Judah was victorious over the Canaanites in the region of Hebron, already conquered under Joshua {Joshua 10:36}. Hebron, also known as Kiriath-arba {“city of four” or “tetra polis”}, was a powerful ally of Jerusalem {verse 3} and had been able to rally military support for a new assault on Israel, even after its first defeat. Caleb received Hebron, as Moses had promised {Judges 1:20; cf. Joshua 15:13}. After the victory over Hebron, Judah extended its control over the southern hill country by an attack on Debir {Judges 1:11-15; cf. Joshua 15:14-19}. The Kenites {Judges 1:16}, descendants of Jethro and therefore related to Moses by marriage, settled in the Negev around Arad and the City of Palms, which here probably refers to Tamar rather than Jericho. Judah secured the southern border by a victory over the Canaanites at Hormah {Judges 1:17; cf. Numbers 14:45; 21:3; Deuteronomy 1:44} and the coastal plain by victories at Gaza, Ashkelon, and Ekron. However, Judah’s successes in the coastal plain were resisted by a well-armed Canaanite force {Judges 1:18-19}. It occupied the Judean hill country and the Negev, but could not retain control over the plains. The Philistines were soon to take control over Gaza, Ashkelon, and Ekron, and incorporate them into their pentapolis.

BENJAMIN {1:21}

Jerusalem was situated on the border between Judah and Benjamin. Judah took the city or a suburb {Joshua 1:8} but was too far removed to retain control over it. Benjamin was too weak to subdue the Jebusites. Only David succeeded in this {2 Samuel 5:6-9}; he incorporated it into Judah {cf. Joshua 15:63}, even though it originally was allotted to Benjamin {Joshua 18:28}.

JOSEPH: EPHRAIM AND MANASSEH {1:22-29}

Ephraim took Bethel, known from the patriarchal stories as a significant cultic site {Genesis 12:8; 13:3-4; 28:19; 31:13; 35:1-15}. However, Manasseh was unsuccessful in taking the fortified cities in the valley of Jezreel {Esdraelon}: Beth-Shan, Taanach, Dor, Ibleam, and Megiddo. These cities, controlled traffic along the east-west and north-south roads as well as the important passes through the Carmel range and the ford of the Jordan. Ephraim could not take full possession of the coastal plain, controlled by Gezer. The success of both Ephraim and Manasseh was limited.

THE OTHER FOUR TRIBES {1:30-36}

The other four tribes in Canaan receive brief mention. They too, were only partially successful. Zebulun, Asher, Naphtali, and especially Dan did not fully succeed in driving out the Canaanites. At best they later subjected most of them to forced labour.

THE FAILURE OF ISRAEL {2:1-5}

The failure to subdue the land and to wipe out the Canaanites and their culture led to intermarriage and idolatry {cf. Exodus 23:33; 34:12-16; Numbers 33:55; Deuteronomy 7:2-5, 16; Joshua 23:7, 12}.
The identity of “the Angel of Adonai” who appears at Bokim is far from certain. It may be a reference to Adonai Himself, to an angelic messenger, or to a prophet {cf. Judges 6:8}. He rebuked the people in the prophetic spirit and pronounced YHVH’s judgment as taking the form of continual confrontation between Israel and the Canaanites {2:3}. Their weeping and sacrificing were to no avail {2:4-5; cf. Malachi 2:13}. Israel stood condemned within a generation after Joshua’s death.

THE THEOLOGICAL INTRODUCTION {2:6–3:6}

The theological introduction begins where Joshua left off {Joshua 24:28-31}. The generation of Joshua was characterized by loyalty, but their loyalty to Adonai did not last long after the excitement of the Conquest and the demonstration of YHVH’s presence {Judges 2:10}. Israel served Canaanite gods {Baal and Astarte} instead. Baal was the storm god, symbolic of rain and fertility, and Astarte was his cohort. The plural {Baals and Ashtaroth, 2:11-13} signifies the many local ways in which the Canaanite gods were worshiped. The religious unity was broken up into a great diversity. Thus, Israel angered Adonai {verses 12-14}, who sent them enemies and plunderers. Israel was unsuccessful in dealing with them, as Moses and Joshua had forewarned {Deuteronomy 28:25, 33; Joshua 23:13, 16}. The cycle of apostasy, judgment, cry for mercy, and deliverance is found throughout Judges. The people were rooted in the apostasy of their forefathers, even though the previous generation had been sensitive to YHVH. Israel did not submit to the leadership of the judges, except to free itself from the oppressors. In fulfilment of the curses of the Covenant, YHVH swore not to give His people rest but to test them and to train them for warfare {Judges 3:1-4}, so that they might learn to respond to the challenges of a real world.

Thought for Today: Wednesday October 22

James did not say: “count it all joy when you fall into an easy chair.” He said: “Count it all joy when you when you fall into various trials” {James 1:2} Joy is not the same as happiness – although they may overlap. Happiness depends on circumstances; joy depends on YHVH. Happiness vanishes when life turns painful; Joy keeps going and may even grow. Joy comes from a living, vital relationship with YHVH. It comes from knowing this world is only temporary, and someday we will be with YHVH forever… It comes from a life of submission to the Holy Spirit – regardless the circumstances

Went to find one verse in Isaiah 25 and got sucked into reading chapters 25-27 because it's so good!

FROM THIS WEEK’S TORAH PORTION – NOACH:

“And Noach built an altar to YHWH, and took of every clean beast and of every clean bird, and offered ascending offerings on the altar. And YHWH smelled a soothing fragrance, and YHWH said in His heart, ‘Never again shall I curse the ground because of man, although the inclination of man’s heart is evil from his youth, and never again strike all living creatures, as I have done, as long as the earth remains, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.’ And Elohim blessed Noach and his sons, and said to them, ‘Be fruitful and increase, and fill the earth. And the fear of you and the dread of you is on every beast of the earth, on every bird of the heavens, on all that creeps on the ground, and on all the fish of the sea – into your hand they have been given. Every creeping creature that lives is food for you. I have given you all, as I gave the green plants. But do not eat flesh with its life, its blood. But only your blood for your lives I require, from the hand of every beast I require it, and from the hand of man. From the hand of every man’s brother I require the life of man. Whoever sheds man’s blood, by man his blood is shed, for in the image of Elohim has He made man. As for you, be fruitful and increase, bring forth teemingly in the earth and increase in it.’ And Elohim spoke to Noach and to his sons with him, saying, ‘And I, see, I establish My covenant with you and with your seed after you, and with every living being that is with you: of the birds, of the cattle, and of every beast of the earth with you, of all that go out of the ark, every beast of the earth. And I shall establish My covenant with you, and never again is all flesh cut off by the waters of the flood, and never again is there a flood to destroy the earth.’ And Elohim said, ‘This is the sign of the covenant which I make between Me and you, and every living being that is with you, for all generations to come: I shall set My rainbow in the cloud, and it shall be for the sign of the covenant between Me and the earth. And it shall be, when I bring a cloud over the earth, that the rainbow shall be seen in the cloud, and I shall remember My covenant which is between Me and you and every living being of all flesh, and never again let the waters become a flood to destroy all flesh. And the rainbow shall be in the cloud, and I shall see it, to remember the everlasting covenant between Elohim and every living being of all flesh that is on the earth.’ And Elohim said to Noach, ‘This is the sign of the covenant which I have established between Me and all flesh that is on the earth.’”

Around this time half of Christians scream about how evil Halloween is with full intention to celebrate Christmas in a couple months and Easter in the spring.

But Halloween is no more evil than the others and no less. It is infact just like Christmas and Easter simply “other”.

It belongs to other people in other places in other times and should be understood that way.

The only thing more evil about Halloween than Xmas and Easter is the physical appearance and decore.

In reality one is no worse or better than the other and each by our kind ought to be avoided. Not as if it were a satanic tradition or some form of devilry more dire than the rest but as the celebrations of foreign peoples and as with the others far removed from who we are as a holy people and who we are trying to be in Messiah.

The rumors should not be accepted that Halloween is a satanic holiday just because the satanists have adopted it in response to general Christian aversion of it. And no righteous person should be blindly believing the testinony of devil worshipers or supposedly former devil worshippers about what this holiday is and means.

Halloween came from the old Irish celebration of Samhein (Sah-win) named for the month it started. Christmas a merger of old roman Saturnalia and Norse Yule. And Easter came from the old british month of April.

Babylon was not involved. Belial was not involved. And Baal was not involved.

Each heathen holiday celebrated now as holy among Christians or arbitrarily avoided for bad appearance is no more than people remembering their own ancestral heritage and passing it on….and forgetting that we were called to leave behind those beliefs and practices leftover from the old days and to be set apart.

Being set apart is not what happens when we avoid Halloween as sinister and accept Christmas and Easter as saintly. Being set apart happens when we refuse to participate in any of the pagan ways of the nations even if the nation is our own or our ancestors’.
Being set apart happens when we keep the covenant as written in Scripture and it’s customs and commandments.

Second Guess First Assumptions

Question Everything

Get Biblical

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Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things.
Romans 2:1 ESV

This doesn't prohibit pointing out that something is sin. It's about being humble and recognizing that you are accountable to the same standards as everyone else and about not denigrating someone else because they are a sinner for doing the very same thing that you do.

We are required to make a distinction between right and wrong and to teach others to do what's right. Just be sure that you are doing so in humility and gentleness, with the full understanding that you are guilty of sin too.