JUDGES 1-2

The time period is 1250-1050 BC.

Sopet is usually translated as “judge” even though, in considering the attributes of the major characters

in this book, the reader can be forgiven for thinking that a more appropriate translation might be poet 

(Deborah), army general (Gideon), assassin (Ehud), or strongman-riddler (Samson). Although the noun 

form of sopet occurs in 2:16 (“And the Lord raised up judges”), it is not applied to any individual in 

the book directly except God (11:27). God is truly Israel's “deliverer” (a good general translation for 

sopet) although he uses human instruments to accomplish this deliverance, as reflected in the use of the 

verb form sopet twelve times in conjunction with the “judges” of this book.

The books of Joshua and Judges bridge the time between Moses and a period of settled leadership 

under the kings and teachings of the prophets. In that way it is similar to the Book of Acts, which 

bridges the time of Jesus on earth and the established churches and the teachings of Paul.

Twelve Judges Of the candidates for this position, Abimelech is usually disqualified since he does not at all act in the character of a judge. Some would dismiss Shamgar as being a minor character in the book whereas most others count Deborah and Barak as one judge since they acted in concert. Whichever approach is taken, one arrives at the symbolic number of twelve. That this is not a complete listing of Israel's judges is demonstrated by the mention of Bedan with this title in I Samuel 12:11.

The success of Judah as outlined in 1:3-21 is followed by the failures in the north under the house of Joseph portrayed in 1:22-36, with 1:1-2 and 2:1-5 serving as a framework for the whole. Much of the material in Chapter 1 is an introduction to the whole Book of Joshua.

Judges 1:1-7

1:1a Chapter 1 starts out saying “after Joshua died,” but Judges 2:8 is where his death actually occurs chronologically. “After the death of Joshua” is taken by some to be a title for the whole book with everything in chronological order from that point on. (For another view, see note on 2:10.) As background to this book, look at the promises and conditions given in Joshua 1:2,7.

1:1b-2 When we see the direct communication from God to groups such as the people of Israel, do we assume one person is a conduit, or that God is speaking directly? Probably it is something like the use of the urim and thummin in this particular case. But in 2:1-5, it is probably through a prophet.

1:3 At an early date the tribe of Simeon was incorporated into that of Judah. See the correspondences between the “allotted territory” and “each to his own inheritance” in the final section of the book (Judges 21:24).

1:4-7 “Canaanites” is a general term for the inhabitants of the conquered lands. Perizzites probably refers to those who lived in unwalled villages. The story starts on a high note with completely victory. Some see this as a picture of how even the pagan king recognizes that God's justice demands this action of the Israelites. Donald Guthrie, however, points out that this passage shows that rather than obey God and kill the king, they follow pagan practices by taking him home humiliated as a personal trophy. Mutilation was a pagan practice to disqualify a person from warfare, civil office or priesthood. It sets the bloody tone for the stories that follow.

Judges 1:8-12

1:8 Why burn Jerusalem if they wanted to live there? See v. 17, which indicates that Jerusalem wasnot devoted to destruction. It was probably a temporary capture with an immediate recapture by the Jebusites (see v. 21).

1:12 This is the first of two stories in Chapter 1 that demonstrate shrewdness or trickery depending on one's point of view. It is a repeat of the same story in the Book of Joshua and characterizes many of the judges. This first mention of a woman in the book shows an empowered woman demanding and getting what she wants. The book will end with the nameless raped, murdered and dismembered Levite's concubine. This is one way in which the overall downward progress of the book is portrayed.

Judges 1:13-18

13 Othniel was either Caleb's nephew or younger brother. This incident provides a transition from Joshua (Caleb's companion) to the first judge.

14-15 Opportunism and shrewdness characterize most of the judges. The original Hebrew of these verses is somewhat confused. For example, NEB reads “she broke wind” in place of “she descended from her donkey.”

Judges 1:19-28

1:19 The Jews did not learn how to work iron until about 200 years later. In 1983, one commentator said, “It is highly improbable that the Canaanites were equipped with iron chariots,” but that fact was later proved by archeological findings. Iron plates were used to protect the basically wooden chariots.

Military superiority is given as the reason. Is this a valid reason in light of what God had told Joshua? Other factors for the Israelites not possessing the land are given below (see note to 2:3 below):

a. making alliance with the Canaanites (2:1-5)

b. punishment for Israel's sins (2:20-21)

c. God was proving Israel's faithfulness (2:22-23; 3:4)

d. to instruct Israel in the ways of war (3:1-3)

1:21 See the warning by Joshua not to mix with the other nations (Joshua 23:7).

This verse is one of several repetitions of events described in the book:

1:21 // 15:63

1:11-15 // 15:15-19

1:20 // 15:14

1:27-28 // 17:11-13

1:29 // 16:10

2:6-10 // 24:28-31

1:23-25 This is the second story of shrewd/opportunistic behavior.

Judges 1:26 This verse says “that was its name to this day.” How much longer after the fact was this written? No one knows for sure. “In those days there was no king in Israel” means that the book was finished no earlier than David's time. Perhaps in Solomon's time (ca. 950 BC). Source critics treat Chapter 1 as Deuteronomist (about 500-600 BC) added to an earlier document and then further edited at later date to its final form.

1:27 Failure to occupy meant enemy control of key trade routes and valley passes of strategic importance. It helped to divide Israel physically.

1:28 So after escaping bondage themselves, the Israelites enslave the Canaanites? Yes, but there were strict rules governing the treatment of slaves, and in many ways they were to be treated the same as the Jews.

 Judges 1:29-36

1:32 One consequence was the later alliance of Sidon with Israel, including the marriage of King Ahab with Jezebel, who introduced Baal worship.

1:33 Beth Shemesh = house of the sun

Beth Anath = house of Anath, fertility goddess

1:34 Only nine of the 12 tribes are mentioned in this chapter. This indicates that the tribes were not acting together as the people of God. Parenthetically, the Jews consider ten to be a quorum.

Dale Ralph Davis proposes the following structure for the next section of the book:

Introduction: the generation of Joshua serves the LORD (2:6-10)

Apostasy (2:11-13)

Wrath (2:14-15)

Grace (2:16)

Apostasy (2:17-19)

Wrath (2:20-23)

Summary: the following generation is tested by the LORD (3:1-6)

Judges 2:1-3 We may wonder why the first section says the people were disobedient, but the second section says how the people followed the Lord until all the elders died, and then we go back to them being unfaithful in the third section. The first five verses show how God's speech to the people brought them to repentance, which lasted until that generation had died out. There are a number of such cycles described throughout the book of Judges (see note on 2:11-22 below).

2:1 This may be one of the occasions where “angel of the LORD” refers to a prophet; however, “the angel of the LORD” usually refers to a form of God himself. In two of the three other occurrences within Judges it clearly refers to a supernatural being since he suddenly vanishes in chapters 6 and 13. In chapter 6, an observer actually says that he saw God (believed by some commentators as the pre-incarnate Christ).

2:3 Four reasons are given as to why the other nations were left in the land: to punish Israel for its apostasy (2:3,20-21), to test their fidelity to God (2:22; 3:4), to provide Israel with experience for war (3:2); and to prevent the land from being a wilderness (Deuteronomy 7:20-24).

Judges 2:10-22

2:10 This begins the actual sequel to the events in the Book of Joshua. How did they not know the LORD; did their parents fail? They also did not know his works. In other words, they had not experienced them first-hand. The word “know” denotes a close personal relationship, not just facts about.

2:11 The following refrains appear throughout the book:

Religious refrains:

A. “And the people of Israel did what was evil in the sight of the Lord.”

            B. “In those days there was no king in Israel.” (sometimes adding “every man did what was right in his own eyes.”)

Political refrains:

C. “And the land had rest for x years.”

            D. “Y judged / led Israel for x years.”

“Every man did what was right in his own eyes” tends to have a positive connotation to today’s freedom-loving Americans until the parallel refrain is considered: “and the people did what was evil in the sight of the Lord.” An additional definition of “judge” can also be derived from a comparison of the political refrains “Y judged Israel for x years” and “The land had rest for x years.” A judge is apparently one who brings peace. Block remarks, “These refrains declare that during this time the Israelites needed no kings to lead them into evil.” We believe in the phrase “With Liberty and Justice for All,” but the two concepts are often at odds with one another.

2:11-22 describes the cycles, which include all or most of the following: sin, servitude, supplication, savior, salvation and silence. Regarding this recurring cycle, Cundall says, “As the reader observes the results of a nation's apostasy, he is warned rather than edified.”