Revised by Dennis Olson (10/25)
Angel of the Lord
Of the 59 occurrences of “the angel [messenger] of the Lord” in the Old Testament, 18 appear in Judges, or nearly one-third. Only Numbers 22, with 10 references, comes close to this concentration. These appearances cluster around four episodes: Judges 2:1, 4; 5:23; 6:11, 12, 21 (twice), 22 (twice); and 13:3, 13, 15, 16 (twice), 18, 20, 21 (twice). This being seems to be a liaison from God’s heavenly council (6:11; 13:3) whose primary purpose is to prepare for God’s immediate appearance. In the story of GideonJudge whose small force won a victory using jars, torches, and trumpets. More this being is referred to as both “the angel of the LORD” and “the LORD” (6:12-16).
Canaanization of Israel
Some modern biblical scholars have described one of the primary themes of Judges as the “Canaanization” of Israelite society during the period of the settlement. This suggestive phrase assumes the occupation of Israel to be one of settlement rather than conquest and presses the idea that Israel “conquered” the land by joining with the Canaanite inhabitants, intermarrying with them, and worshiping their gods (Judges 2:1-3; 3:5-6). As portrayed in the rest of the narrative, the people are seen participating in idolatry (for example, 6:25-32; 8:33–9:6), violence (for example, 8:13-17), and even murder (9:4-5). Especially telling in this regard is the description of Shiloh as still “in the land of Canaan” (21:12). There is much to commend this reading, though it probably depicts one theme in Judges rather than the theme.
God’s graceGrace is the unmerited gift of God’s love and acceptance. In Martin Luther’s favorite expression from the Apostle Paul, we are saved by grace through faith, which means that God showers grace upon us even though we do not deserve it. More
The sordid description of Israel in the Book of Judges tends to overshadow the theme of God’s provision for these obstinate people. Time after time, God raises up deliverers who rescue Israel from oppression because of God’s compassion and pity. Several times this is prompted by Israel’s cries for help, confession, or repentance (for example, 3:9; 4:3; 6:6; 10:10), but not always. Even when Israel fell back into idolatry, God’s angry response (though God’s “anger” is only mentioned in the overview and the account of the first judge, Othniel) was to turn them over to the various peoples of the land of Canaan, but always as a time of testing, never as abandonment (2:22–3:4). This theme of God’s grace in response to human failure will carry into SamuelThe judge who anointed the first two kings of Israel. More, continue throughout the Deuteronomistic historyDeuteronomistic history refers to the narrative contained in the books of Joshua, Judges, 1 and 2 Samuel, 1 and 2 Kings. This narrative, probably written in the age of Israel’s exile (mid-6th century B.C.E.), recounts Israel’s history prior to the exile. More and, indeed, into the New Testament and our own experience as well.
God’s relationship with Israel
All the segments of Deuteronomistic history struggle with the question of God’s relationship with Israel. Both unconditional promises of commitment and demands of obedience play prominent roles. Judges, perhaps more than any other segment, refuses to relax the tension between these seemingly paradoxical positions. Time and again, we see God sending deliverers to free Israel from oppressors. Yet the oppressors were sent by God in response to Israel’s failure to obey.
“Israel” as anachronism
The tribes that appear in the Book of Judges were not known by the name “Israel” at this time. That was a later designation that arose in the time of the monarchies of Israel and JudahJudah was the name of Jacob’s fourth son and one of the 12 tribes. More. Nevertheless, the name “Israel” appears anachronistically throughout the Book of Judges and will be used here as well. The meaning of the designation “Israel” varied and shifted over time as historical, political, and theological realities within Israel/Judah changed and conflicts arose over who the true people of “Israel” were.
Land
The Book of JoshuaThe successor of Moses, Joshua led the Israelites into Canaan. More presents the settlement of the land of Canaan as the fulfillment of God’s promises to AbrahamGod promised that Abraham would become the father of a great nation, receive a land, and bring blessing to all nations. More. Judges is more concerned with the problem of Israel’s failure to completely occupy the land God had promised to Abraham. The answer is clear: since Israel turned to the Canaanite gods and disobeyed by committing apostasy, God will not drive the Canaanites out of the land (2:1-3, 20-22).
Settlement of Canaan
Three models for the historical settlement of Canaan have been proposed.
- The conquest model, most closely aligned with the Book of Joshua, defends the traditional view that the land of Canaan was settled through military force, by a united “Israel,” under the leadership of Joshua. From his headquarters in Gilgal, Joshua waged three successive campaigns, seizing first the central highlands (Joshua 6-9), then the south (Joshua 10), and finally the north (Joshua 11). Joshua 11:23 provides a succinct summary: “So Joshua took the whole land, according to all that the LORD had spoken to MosesProphet who led Israel out of Egypt to the Promised Land and received the law at Sinai. More; and Joshua gave it for an inheritance to Israel according to their tribal allotments.” Archaeological discoveries at some sites have proven problematic for this view, as scholars are unable to correlate their findings with widespread destruction and cultural innovation.
- The immigration model, most closely aligned with Judges, proposes a long and somewhat peaceful infiltration of the unoccupied areas of Canaan by a variety of seminomadic groups who eventually intermarry with the indigenous population, instead of the invasion of a united Israelite army under the leadership of Joshua. Only much later, in the time of the Judges, did fighting break out; even then the fighting was sporadic and not the unified invasion envisioned in Joshua.
- The revolt model rejects both the military-conquest and the peaceful-immigration models as inadequate. Rather, the small group of slaves who escaped from Egypt with Moses was soon joined by indigenous Canaanites who were attracted by their message of covenantal religion and social justice as an alternative to the oppressive rule of their kings.
There is probably some truth in all these views, as the different presentations in Joshua and Judges and the confusing archaeological evidence indicate.
God’s holyHoly is a term that originally meant set apart for the worship or service of God. While the term may refer to people, objects, time, or places, holiness in Judaism and Christianity primarily denotes the realm of the divine More war against the Canaanites as a failed strategy
Ancient Israelites shared with some other nations in their broader cultural environment the notion of a holy war (Hebrew herem). The holy war required that an enemy city or people, including animals and possessions, were to be totally destroyed and devoted to the deity alone. Soldiers were prohibited from taking any of the spoils of war for themselves. In the earlier laws of Deuteronomy, God commands a holy war against the Canaanites: “You must not let anything that breathes remain alive… just as the LORD your God has commanded” (Deuteronomy 20:16-17; see also Deuteronomy 7:1-2). However, the Israelites in the book of Joshua were not able to defeat all the Canaanites (Joshua 13:1-7, 13; 15:63; 16:10; 17:12-13; 23:4). Thus, in Judges 2:20, God recognizes the failure of the holy war strategy, changes course, and allows the Israelites to dwell among the Canaanites “in order to test Israel” whether they will be faithful and walk in the ways of God. The strategy of holy war in Canaan is consigned to the past, and God moves forward in a new way with God’s people.
The spirit of the Lord
Four of the judges experience the spirit of the Lord: Othniel (Judges 3:10); Gideon (6:34); JephthahJudge who sacrificed his daughter to keep a vow. More (11:29); and, most often, SamsonA judge noted for great physical strength. More (13:25; 14:6, 19; 15:14). Different verbs are employed (“come upon,” “take possession of,” “rush upon,” “stir”), but all imply that the spirit has somehow empowered the judge for leadership. With regard to the first three, this leadership involves military confrontation. Samson’s case is somewhat different, though the coming of the spirit upon him always results in confrontations with the Philistines. Whereas we might expect the coming of the spirit to result in a transformed life, quite the opposite appears in Judges. Gideon’s less-than-exemplary behavior begins after the coming of the spirit in Judges 6:34, and Jephthah’s tragic vowA vow is a promise or an oath. God promised to be Israel’s God, while in return the people vowed to be obedient to God’s commandments. In the book of 1 Samuel Hannah, the mother of Samuel, vowed to dedicate the life of her son… More is made immediately after the arrival of the spirit (11:29-30). Again, the realistic view of Judges refuses to leave us in our preconceived notions of what God’s spirit “does.” In Othniel’s case, a good man is empowered to do good (3:7-11). In the case of the other three, the coming of the spirit has brought out that which was in their hearts.
What would the judges do?
Very few would offer the catchphrase, “What Would the Judges Do?” (WWJD). Gideon and Samson, probably the best known of the judges, were hardly models to be emulated.
- Gideon’s promising start quickly devolved into ambivalence as seen in his repeated requests for a sign (6:36-40) and apostasy as seen in the making of an ephod that may have cloaked an idolIdolatry is the worship of something other than the true God. An idol may be a cult image, an idea, or an object made of wood or stone. Ome of the Ten Commandments specifically prohibits the worship of graven images or idols; this concern is… More (compare 17:4-5) and that eventually resulted in apostasy for him, his family, and all Israel (8:24-27).
- Samson, in having contact with corpses (14:8-9), feasting (including drinking wine) at his wedding (14:10), and being shorn of his hair (16:17-19), broke all of the Nazirite vows (13:7; compare Numbers 6).
The judges were not models to be emulated; rather, they were human beings raised up by God to deal with the oppression of the surrounding peoples. At times, they did display faithful obedience to God (Gideon, for example, in 6:23-28), and this probably accounts for the positive view of Gideon, Barak, Samson, and Jephthah found in Hebrews 11:32. But the general portrait of the judges lifts up their sinful character as illustrative of this period in Israel’s history.
Women
Judges is surprisingly rich in women. At least 22 women (or groups of women) appear in these pages–far more than any other book of the Bible:
Achsah (1:12-15); DeborahAn Israelite prophetess and influential judge. More (chapters 4-5); JaelWoman who killed Sisera in the days of Deborah. More (4:17-22; 5:6, 24-27); Sisera’s mother (5:28-30); Sisera’s mother’s “wisest ladies” (5:29-30); Gideon’s concubine (8:31); the “certain woman” who murders Abimelech (9:53); Jephthah’s mother (11:1); Gilead’s wife (11:2); Jephthah’s daughter (11:34-40); her “companions” in mourning (11:37-38); the “daughters of Israel” (11:40); Samson’s mother (13:2-24); Samson’s wife (14:1–15:8); Samson’s Gaza prostitute (16:1-3); DelilahA Philistine woman who enticed Samson to reveal the secret of his great strength and then betrayed him to the Philistine leaders. More (16:4-22); the Philistine women (16:27); Micah’s mother (17:1-6); the Levite’s concubine (19:1-30); the “virgin daughter” of the Levite’s host (19:24); the “four hundred young virgins” of Jabesh-gilead (21:12); and the “young women of Shiloh” (21:21). The majority of these women participate fully in their passages, either through action or dialogue. The fact that many of their actions consist of treachery, deceit, and even murder, simply reflects the treacherous realities within which the women (and the men) of Judges are portrayed.
Notably, the fate of the numerous women of Judges follows a parallel track similar to that of the judges period as a whole. The judge narratives, on one hand, and the portraits of women, on the other, begin as healthy, strong, and faithful. The first women we encounter all are named (Achsah, Deborah, Jael). But increasingly, as Israel and the judges begin their decline, the fate of women declines as well. The many women characters become nameless (except for Delilah in the Samson story). Women gradually lose their independent power and become objects and victims, first inadvertently and willingly (Jephthah’s daughter and his foolish vow in chapter 11), but then more intentionally and unwillingly (the women with whom Samson interacts in chapters 14-16, the Levite’s concubine in chapter 19, the 400 young virgins of Jabesh-Gilead and the women dancers at Shiloh in chapter 21). The Book of Judges offers a wide spectrum of the experiences of women, both positive and negative. Judges invites us to consider how the health and well-being of women may provide an important barometer by which to measure the well-being and values of a society or community.
The complex and jagged road to decline and disintegration in Judges
The broad sweep of the narratives of Judges moves from the judges’ initial successes in delivering Israel (e.g., Othniel, Ehud, Deborah) to partial successes mixed with internal violence and dissension within Israel (Gideon and Abimelech, Jephthah and the Ephraimites). The narrative then moves to Samson’s chaotic acts of personal revenge and other entanglements with the Philistines in which Samson leads no one except himself. Judges concludes with the unraveling of Israel’s religious and social fabric through two appalling episodes containing idolatry, violence, greed, rape, murder, and civil war involving no outside enemies but only occurring among the tribes of IsraelThe patriarch Jacob fathered twelve sons who became the ancestors the Twelve Tribes of Israel. Divisive political conditions led to a separation of these united tribes into the Northern and Southern Kingdoms after the death of Solomon in 931 B.C.E More. Yet this downhill movement and decline is not a straight, consistent line of disintegration. More realistically, the Book of Judges portrays both some success but also missteps and internal intra-Israelite conflict in the early judges’ story from the beginning. The Israelites had failed to conquer all the Canaanite cities as commanded by God (1:27-36). Deborah and Barak, though victorious against the Canaanites, also experienced disappointment with Israelite tribes who refused to join them (5:15-18). Gideon was successful against the Midianites. But Gideon also had disputes with some fellow Israelites (8:1-3) and unnecessarily took personal revenge against other neighboring peoples (8:4-9, 13-17). After his victory, Gideon also stole for himself the royal wealth, garments, and insignia of the enemy and formed and worshipped a false idol. Moreover, several years of relative peace and security interrupted the gradual decline during the reigns of the so-called “minor judges” in 10:1-5 and 12:8-15. As often in the Bible, God’s people do not always experience a simple straight line, whether of progress or decline, success or failure, unity or division, hope or despair. The road of faith and the ways of God are often more complex, mixed, partial, and hidden than we might wish.