Part I<\/p>\n\n\n\n
The Book of Judges<\/p>\n\n\n\n
Dedication<\/p>\n\n\n\n
It seems only fitting to dedicate a commentary on the book called Judges to two lawyers who have played a major role in the history of Ariel Ministries.<\/p>\n\n\n\n
The first is Ariel\u2019s Texas lawyer<\/p>\n\n\n\n
BEN WALLIS<\/p>\n\n\n\n
whom the Lord used to have the ministry incorporated in record time (eight days) and has remained a friend of this ministry ever since and presently serves on Ariel\u2019s Board of Directors.<\/p>\n\n\n\n
The second is Ariel\u2019s California lawyer<\/p>\n\n\n\n
TOM ANDERSON<\/p>\n\n\n\n
who for eighteen years served on Ariel\u2019s Board of Directors when the ministry was based in California.<\/p>\n\n\n\n
My most grateful thanks go out to both of these men for all they have done.<\/p>\n\n\n\n
ONE<\/p>\n\n\n\n
Introduction<\/p>\n\n\n\n
A. Title<\/p>\n\n\n\n
The Hebrew title Shophtim means \u201cjudges.\u201d The Hebrew root is from the word shaphat, and it has three basic meanings: first, \u201cto judge,\u201d second, \u201cto govern,\u201d and, third, \u201cto exercise leadership.\u201d In the Book of Judges, the word Shophtim is used in a double sense. One usage is \u201cto deliver,\u201d and this refers to the judge\u2019s leading in external affairs. The second usage is \u201cto judge,\u201d which deals with the ability to lead in internal affairs. The Hebrew title is based upon the type of leadership that Israel experienced between the times of Joshua and King Saul; during this interim period, judges were the leaders of the nation of Israel; their external policy was to deliver, and their internal policy was to judge.
\nThe office of judge was first mentioned by Moses (Deut. 16:18, 17:9, and 19:17). The shophet, the judge, was to stand by the side of the High Priest as the supreme judge or leader in Israel. The judge\u2019s function included much more than just civil services. It also included responsibilities of leadership, in both military and religious affairs. The office of judge carried the judicial sense of administrating justice but also included assuming the role of a military leader. The shophet was imbued by the Holy Spirit and summoned directly for his work by divine appointment (3:15, 4:6, and 6:12).
\nThe nature of a judge in the Book of Judges, then, was not just civil, but military and religious as well. The usual order as found in this book is as follows: A judge would first serve as a military leader and deliver Israel from some foreign occupation. Only after the military deliverance would the judge then serve as a civil leader. These judges, therefore, should not be confused with those appointed by Moses in Exodus 18:21\u201326. Those were civil judges, appointed to decide issues of case law. However, the ones in the Book of Judges were to deliver Israel from foreign oppression, usually by war, and then to rule the people in the following era of peace.
\nThe Greek title, as found in the Septuagint, is Kritai, meaning \u201cjudges.\u201d The Greek name is simply a Greek translation of the Hebrew word.
\nThe Latin Vulgate gave the book the title Judicum, which is the Latin word for \u201cjudges.\u201d Also in Latin, there is a secondary name, Liber Iudicum, meaning the \u201cBook of Judges.\u201d
\nThe English title, Judges, is based upon the Hebrew title and the meaning of the word.<\/p>\n\n\n\n
B. Author<\/p>\n\n\n\n
The actual author of this book is unknown. In rabbinic tradition, the talmudic tractate Babba Bathra 14b\u201315a states that Samuel wrote the book that bears his name and also the Books of Judges and Ruth. It is certainly possible that Samuel did write portions of the book. But outside these indications, which are a late tradition, the actual writer of the Book of Judges is unknown.<\/p>\n\n\n\n
C. Date<\/p>\n\n\n\n
A total of twelve judges are identified in the Book of Judges, thirteen counting Deborah (Abimelech was not actually a judge; Eli and Samuel do not appear in this book). The dates of the Judges run from the death of Joshua until the rise of Saul; i.e. from 1380 to 1043 B.C. Table 1 shows a basic chronology:<\/p>\n\n\n\n
Table 1. The Judges of Israel in the Land: Between Joshua and King Saul<\/p>\n\n\n\n
*
\nJudges\/Leaders
\nDates (B.C.)
\nNotes
\nDeliverer?
\n1
\nOthniel
\n(1373\u20131334)
\nYes
\n2
\nEhud
\n(1316\u20131237)
\nYes
\n3
\nShamgar
\n(1265\u20131252)
\nHe falls within the period of Ehud.
\nYes
\n4
\n5
\nBarak and
\nDeborah
\n(1237\u20131198)
\nConcurrent
\nYes
\nYes
\n6
\nGideon
\n(1198\u20131151)
\nYes
\nAbimelech
\n(1151\u20131149)
\nSelf-appointed over a tribe. Not actually a judge.
\nN\/A
\n7
\nTola
\n(1149\u20131126)
\nNo
\n8
\nJair
\n(1126\u20131105)
\nNo
\nEli
\n(1107\u20131067)
\nNot included in the Book of Judges
\nN\/A
\n9
\nJephthah
\n(1087\u20131081)
\nYes
\n10
\nIbzan
\n(1081\u20131075)
\nNo
\n11
\nElon
\n(1075\u20131065)
\nNo
\n12
\nSamson
\n(1069\u20131049)
\nYes
\nSamuel
\n(1067\u20131020)
\nHe overlaps with the period of Samson; but he is not included in the Book of Judges.
\nN\/A
\n13
\nAbdon
\n(1065\u20131058)
\nHe falls within the period of Samuel.
\nNo<\/p>\n\n\n\n
Under seven of these twelve judges, a deliverance is recorded: Othniel, Ehud, Shamgar, Barak, Gideon, Jephthah, and Samson. The other five (Tola, Jair, Ibzan, Elon, and Abdon) are said to have judged Israel for so many years, but no actual record was made of deliverance.
\nThe Book of Judges covers the period of transition, archaeologically speaking, from the Bronze Age to the Iron Age\u2014the period of the arrival and the settlement of the Sea Peoples, or the Philistines. The actual period of the Judges includes not only what is found in the Book of Judges, but also what is found in the Book of Ruth, and in the first twelve chapters of First Samuel.<\/p>\n\n\n\n
The question is: What was the date of the composition of the Book of Judges itself? When was all of this finally written in the form as it now exists? The history within the book covers a period of 350 years, and so whoever wrote the book in its final form had to put together a history that covered three and one-half centuries.
\nThe first clue in dealing with the date of the book is the phrase: In those days there was no king in Israel, which appears four times in the last five chapters: Judges 17:6, 18:1, 19:1, and 21:25. What this phrase shows is that the Book of Judges was written when there was a king in Israel. Each case contextually tends to give a different reason why a king was necessary. But by the time the book was written, there was a king in Israel; hence the contrast with those days.
\nThe second clue concerning the date of the composition is that, according to 1:29, the city of Gezer was still in Canaanite hands. This shows that this book was written before the time of Solomon, because Solomon received Gezer in 1 Kings 9:16.
\nThe third clue, according to Judges 1:21, is that Jerusalem was still in Jebusite hands. This shows that the book was written before David\u2019s capture of Jerusalem.
\nThe fourth clue is the statement that Sidon was the chief city of the Phoenicians. Before the twelfth century B.C., Sidon had priority over Tyre; after the twelfth century, Tyre had priority over Sidon.
\nThe fifth clue is that the Book of Judges contains a series of explanatory parenthetical notes showing that the final form derives from a time chronologically distant from the event described. In other words, several times in this book the author makes a statement, but then the statement has to be explained for his audience, who might not understand how things were done in earlier times. These special notes show that the book in its final form was written much later than when the particular statements would have been common knowledge (cf. Judges 1:11, 1:23, 3:1\u20132, 19:10, and 20:27\u201328).
\nThe sixth clue is that the book contains seven chronological notes that conclude unto this day, meaning until the time of the writing. It does not mean any particular statement was still true after the writing of the book, but at the time the Book of Judges was being written down, these things were still true (1:21, 1:26, 6:24, 10:4, 15:19, 18:12, and 19:30).
\nThe last clue is that it had to have been written after the year 1051 B.C. because that was the year Samson died. Samson is the last person named and dealt with in the chronological sequence of the Book of Judges.
\nPutting all those clues together, the Book of Judges was written approximately 1000 B.C. It was written in the early days of David, when he was king over the Tribe of Judah only, before he became the king over all Israel.<\/p>\n\n\n\n
D. Place in the Canon<\/p>\n\n\n\n
The Jewish Bible has three main divisions\u2014the Law, the Prophets, and the Writings\u2014as shown in table 2. Judges is the second book of the second division, known as the Neviim or the Prophets. It is also part of the subdivision known as the Neviim Rishonim, meaning \u201cThe Former Prophets.\u201d<\/p>\n\n\n\n
In the English Bible, Judges is the seventh book of the Old Testament. It is the second of the Historical Books, which follow the five books of the Law and run from Joshua to Esther.<\/p>\n\n\n\n
E. Historical Setting<\/p>\n\n\n\n
The history described within the Book of Judges shows the progressively chaotic state of the national life of Israel. Moreover, it makes a contrast between the political organization of Israel and its pagan neighbors. Israel was organized on the basis of tribes that descended from Jacob. These tribes were held together by loyalty to the covenant tradition of Sinai (the Mosaic Law) and the existence of a central shrine in Shiloh, to which each tribe could send representatives. As to the political structure, it was similar to that of the Greek amphictony, a loose confederation without a central government.<\/p>\n\n\n\n
Table 2. The Place of Judges in the Hebrew Bible<\/p>\n\n\n\n
Authority in Israel is seen on two levels. First, it is seen in the primitive democracy of the elders, secular rather than religious in nature, which had its roots in the tribal council of the elders first formulated in the days of Moses and Joshua. Second, a religious level of authority overshadowed what was a loose confederation of tribes, who, while fond of their freedom, were bound together in loyalty to the Mosaic Covenant\u2014a unique arrangement in the ancient world. The Judges themselves exercised inspired leadership in the nation and combined both religious and military authority.<\/p>\n\n\n\n
During the early period of the Judges, Egypt remained under the weak leadership of the last few kings of the eighteenth dynasty (Akhenaton, Tutankhamun, and Ay) who were active during the period from 1377 to 1345 B.C. Eventually, Horenheb was able to consolidate some of Egypt\u2019s forces, and the real military revival took place during the nineteenth dynasty (1318 to 1222 B.C.), especially during the Ramesside Period.
\nThe pharaohs of the nineteenth dynasty reestablished Egyptian garrisons in Canaan that were lost during the latter days of the eighteenth dynasty. Three Egyptian archaeological findings, all three in the form of writings, relate to the Book of Judges because they are from the same period. The first one is from the Pharaoh Merneptah (1234 to 1222 B.C.), in which he describes an invasion he made in the Land of Canaan. He is the first known writer outside of Scripture to mention Israel, and he states in his inscription, \u201cIsrael is laid waste. His seed is not.\u201d While not literally true, of course, the reference clearly shows that Israel was in the Land by 1222 B.C.<\/p>\n\n\n\n
Table 3. The Tribes of Israel and Their Territories in the Land During the Time of Judges<\/p>\n\n\n\n
Tribe Names
\nSettled West of the Jordan
\nSettled East of the Jordan
\nReuben
\nFrom the north end of the Dead Sea southward.
\nSimeon
\nIn the South (Negev).
\nLevi
\nAs the priestly tribe, did not receive an allotment of land in Canaan, although they were allowed to live in forty-eight cities of other tribes and pasture their flocks.
\nJudah
\nSoutherly location, including the hill-country and going as far north as Bethlehem, almost to Jerusalem.
\nZebulun
\nSouth of Asher, north of Manasseh.
\nIssachar
\nSouth of Asher, north of Manasseh.
\nDan
\nBegins in the Books of Judges to the west of Benjamin\u2019s inheritance in a small tract towards the seacoast, but east of Philistia.
\nJudges 18 records the northward migration of the Danites to the north of the Sea of Galilee.
\nGad
\nSouth of the half-tribe of Manasseh, to the north end of the Dead Sea.
\nAsher
\nAlong the Mediterranean to the far north from Carmel.
\nNaphtali
\nA northern tract east of Asher.
\nManasseh*
\n(a half-tribe, part of the Tribe of Joseph)
\nA large tract north of the inheritance of Ephraim, extending from the Mediterranean Sea to the Jordan River and to Megiddo in the north.
\nSouth of the Sea of Galilee and above the territory of Gad; the territory of Manasseh spanned the Jordan River.
\nEphraim*
\n(a half-tribe, part of the Tribe of Joseph)
\nTerritory above Dan and Benjamin\u2019s inheritance reaching north to the River Kanah and Shechem.
\nBenjamin
\nA narrow tract immediately north of Judah\u2019s territory bordering the Jordan River on the east.<\/p>\n\n\n\n
Figure. Map of the Tribes of Israel in the Land
\nDuring the Time of the Judges<\/p>\n\n\n\n
Israel Map \u00a9 by Joan Prinjinski 2007; used by permission.
\nHand-drawn tribal boundaries \u00a9 Dr. Arnold G. Fruchtenbaum.<\/p>\n\n\n\n
The second archaeological artifact is called Papyrus Anastasia I. This satirical letter, which dates from the second half of the thirteenth century B.C., describes the journey of an Egyptian envoy through Syria and Canaan. It describes the roads of Canaan as being overgrown with cypresses, oaks, and cedars that were very tall and thereby made travel difficult. The letter mentions the fact that lions were numerous in the Land, indirectly confirming some of the details in the Samson account. The envoy in this letter twice encounters thieves, showing the likelihood of hindered travel, as described in Judges 5:5\u20137. The envoy details how thieves stole his horse and clothing one night, and stole sheath, knife, and quivers on another. The letter also evidences knowledge of the geography of the Land, and the unsettled conditions in the Land. All this reflects the stories in the Book of Judges, including the fact that \u201cevery man did that which was right in his own eyes.\u201d
\nThe third archaeological source from Egypt is the story of the Journey of Wen Amon. Wen Amon was an Egyptian official sent to Biblos in Phoenicia, or modern-day Lebanon, to purchase cedar for the barge, Bark of Amon. He received orders from Heri-Hor, who was the priest-king of Thebes. Upon arrival on the Canaanite coastline, Wen Amon was robbed before reaching his destination. He received no cooperation from the local kings he encountered and was even humiliated on several occasions. This shows that the Egyptians did not command much respect in the Land at this time. The document is dated from the first half of the eleventh century and reflects well the general political and social climate of the period of the Judges. The most significant element is the mention of \u201cthe Chief of Asher,\u201d showing that this tribe was settled in the northern part of the Land, further verifying the picture found in both the Book of Joshua and the Book of Judges.
\nOne more factor concerning Egyptian history is that the Philistines invaded during the reign of Ramses II and settled along the Mediterranean coast somewhere between 1190 and 1164 B.C., the time during which Ramses ruled. Consequently, the Philistines began to play a major role in the latter history of the Book of Judges.<\/p>\n\n\n\n
a. Canaanite Pantheon<\/p>\n\n\n\n
(1) El<\/code><\/pre>\n\n\n\nEl was the head of the Canaanite pantheon, and the father of the gods and mortals. However, he tended to be weak in comparison to Baal.<\/p>\n\n\n\n
(2) Asherah<\/code><\/pre>\n\n\n\nAsherah was the wife of El, and the mother of the gods, and the Goddess of the Sea. Her role in the Bible is mentioned in 1 Kings 15:13 and 18:19; 2 Kings 21:7 and 23:4; and 2 Chronicles 15:16. Also mentioned are the wooden Asherah poles (Deut. 16:21; 2 Kg. 23:6; and Judg. 6:25 and 18:30).<\/p>\n\n\n\n
(3) Baal<\/code><\/pre>\n\n\n\nBaal, the Storm God, became the most powerful god in the pantheon because of his connection with fertility. He was the dying and rising god of the Canaanites and is mentioned frequently throughout the Bible.<\/p>\n\n\n\n
(4) Astarte or Ashtoreth<\/code><\/pre>\n\n\n\nAstarte was the female Goddess of Fertility, and the Goddess of Love and War, closely associated with Baal and becoming his female consort. References to her are found in Judges 10:6 and 1 Samuel 7:4 and 12:10.<\/p>\n\n\n\n
(5) Anath<\/code><\/pre>\n\n\n\nAnath was Baal\u2019s sister and wife, and the Goddess of Love and War, and she tended to be rather bloodthirsty. She does not appear in the Bible, except in a person\u2019s name (3:31).<\/p>\n\n\n\n
b. Attraction and Danger for Israel<\/code><\/pre>\n\n\n\nThe fertility of the land still held by the Canaanites compared with the less productive part of the land held by Israel would give the impression that the gods of the Canaanites were better to their worshippers than the God of Israel. In the Book of Judges, the Jewish people hold the high ground, the mountainous rocky regions, but the soil was a lot less productive. The Canaanites were able to hold on to the fertile valleys because of their chariot force. The Jewish people looked upon the fertility of the holdings and could logically conclude that the gods of the Canaanites were better to their people than the God of Israel was to His.
\nA second attraction was the practice of temple prostitution, which provided a very strong temptation. Prostitution as part of worship contrasted sharply with the sexual strictness of the Law of Moses.<\/p>\n\n\n\n
- Continuity Between Joshua and Judges<\/li><\/ol>\n\n\n\n
The continuity between Joshua and Judges is evident in five ways. First: the Tribe of Benjamin was unable to conquer Jerusalem (Josh. 15:63; Judg. 1:21). Second: Caleb gave his daughter to Othniel (Josh. 15:15\u201319; Judg. 1:11\u201315). Third: Caleb drove out the sons of Anak (Josh. 15:14; Judg. 1:20). Fourth: Ephraim was unable to drive out the Canaanites (Josh. 16:10; Judg. 1:29). Fifth: both record the death of Joshua (Josh. 24:28\u201331; Judg. 2:6\u201310).<\/p>\n\n\n\n
- Chronology<\/li><\/ol>\n\n\n\n
The basic chronology, both sequential and contemporaneous, can be charted out as shown in table 4 on the next page.
\nAll this corresponds nicely with the 480 years given in 1 Kings 6:1. Judges 11:26 states that 300 years passed from the capture of Heshbon to the judgeship of Jephthah.<\/p>\n\n\n\n
Table 4. Chronology of Rulers of Israel from Exodus to Solomon\u2019s Temple<\/p>\n\n\n\n
Period of Israel\u2019s History\/Ruler<\/p>\n\n\n\n
Years<\/h1>\n\n\n\n
From the Exodus and the Wilderness Wanderings
\n40
\nThe Conquest
\n7
\nFrom the Division of the Land to the Conquest by Cushan
\n10
\nThe Oppression by Cushan
\n8
\nOthniel and Rest
\n40
\nOppression by Moab
\n18
\nEhud and Rest
\n80
\nOppression by Jabin
\n20
\nBarak and Rest
\n40
\nOppression by Midian
\n7
\nGideon and Rest
\n40
\nThe Rule of Abimelech
\n3
\nTola
\n23
\nJair
\n22
\nTWO SIDES OF THE JORDAN RIVER*
\nTHE WEST\u2014The Philistines
\nTHE EAST
\n(1) Loss of the Ark
\n(2) Samson\u2019s deeds and Samuel
\n(3) Defeat of the Philistines; rule of Samuel
\n(1) Ammonite oppression
\n(2) Jephthah
\n(3) Ibzan
\n(4) Elon
\n(5) Abdon
\n59
\nThe Reign of Saul
\n20
\nDavid in Hebron
\n7
\nDavid in Jerusalem
\n33
\nSolomon until the Temple is begun
\n3
\nTotal # of years (compare with 1 Kings 6:1)
\n480<\/p>\n\n\n\n
The chronological figures given in the Book of Judges add up to a total of 410 years. However, when balanced out between the co-judgeships, plus the forty years of the Wilderness Wanderings, twenty-five years for Joshua, forty years for Eli, forty years for both Samuel and Saul, forty years for David, and four years for Solomon, the adjusted figure would be 480, right in line with 1 Kings 6:1: And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon\u2019s reign over Israel, in the month Ziv, which is the second month, that he [Solomon] began to build the house of Jehovah.<\/p>\n\n\n\n
F. Structure<\/p>\n\n\n\n
- Prelude<\/li><\/ol>\n\n\n\n
The Prelude covers 1:1 to 3:6. It is a summary record of the incomplete conquest of the Land.<\/p>\n\n\n\n
- Cycles<\/li><\/ol>\n\n\n\n
The cycles of oppression and deliverance under the Judges cover the section of 3:7 to 16:31. This section is built around a five-part cycle as follows: rest, rebellion, retribution, repentance, and restoration.<\/p>\n\n\n\n
Rest: Consists of a period when Israel is obedient and enjoying rest, usually during the rule of a judge, beginning with the last years of Joshua.\n Rebellion: With the rise of a new generation, there is apostasy and disobedience to the Law, usually by means of idolatry.\n Retribution: A divine judgment comes to Israel by means of subjugation to their enemies.\n Repentance: Retribution is followed by Israel\u2019s cry to the Lord for help.\n Restoration: God raises up a judge to deliver Israel with a successful war. Restoration begins a new period of rest, and a new cycle begins.<\/code><\/pre>\n\n\n\nThe book describes a total of seven cycles, each with these five parts. (See table 5.) The first cycle is the oppression by the Mesopotamians under Cushan-Rishathaim, and deliverance through Othniel in 3:7\u201311. The second cycle is the oppression by Moab under Eglon, and deliverance by Ehud in 3:12\u201330. The third cycle is the oppression by the Philistines and deliverance by Shamgar in 3:31. The fourth cycle is the oppression by the Canaanites under Jabin, and deliverance through Deborah and Barak in chapters 4 to 5. The fifth cycle is the oppression of the Midianites and deliverance through Gideon, followed by the rule of Abimelech, with short notices of the judgeships of Tola and Jair in 6:1 to 10:5. The sixth cycle is the oppression of the Ammonites and deliverance through Jephthah, with brief notices about the judgeships of Ibzan, Elon, and Abdon in 10:6 to 12:15. The seventh cycle is the oppression by the Philistines and deliverance through Samson in chapters 13 to 16.<\/p>\n\n\n\n
- The Appendices<\/li><\/ol>\n\n\n\n
There are two appendices in chapters 17 to 21 that serve to illustrate the tribal disorder of the period covered by the Book of Judges. The first appendix describes the migration of the Tribe of Dan, and the second appendix describes Israel\u2019s war against the Tribe of Benjamin. The Book of Ruth serves as the third appendix to the book of Judges and is considered separately in Part II of this volume. However, the two appendices are not necessarily chronological. The events described in the appendices may have occurred much earlier within the Book of Judges. Probably the Danite migration occurred after the time of Samson, but the Benjamite war occurred much earlier in the book, especially if Judges 20:28 is compared with Joshua 22:13 and 24:33.<\/p>\n\n\n\n
G. Systematic Theology<\/p>\n\n\n\n
Every book of the Bible makes certain contributions to Systematic Theology, and the Book of Judges is no exception. The following are some examples.<\/p>\n\n\n\n
Table 5. Seven Cycles of Oppression and Deliverance in the Book of Judges<\/p>\n\n\n\n
Cycle
\nOppressing Nation
\nEnemy Leader
\nIsrael\u2019s Deliverer
\nScript. Ref.
\n1
\nMesopotamians
\nCushan-Rishathaim
\nOthniel
\n3:7\u201311
\n2
\nMoab
\nEglon
\nEhud
\n3:12\u201330
\n3
\nPhilistines
\n\u2014
\nShamgar
\n3:31
\n4
\nCanaanites
\nJabin
\nDeborah and Barak
\nChap. 4\u20135
\n5
\nMidianites
\n\u2014
\nGideon
\n6:1 to 10:5
\n6
\nAmmonites
\n\u2014
\nJephthah
\n10:6\u201312:15
\n7
\nPhilistines
\n\u2014
\nSamson
\nChap. 13\u201316<\/p>\n\n\n\n
- Theology Proper: Doctrine of God<\/li><\/ol>\n\n\n\n
First, there is no single hero in this book, as was the case in the Book of Joshua. God alone is the principle hero. Second, concerning the names of God, God\u2019s four-lettered name, the Tetragrammaton, YHVH, appears 178 times. The word Elohim, meaning \u201cGod,\u201d appears sixty-two times.<\/p>\n\n\n\n
- Christology: Doctrine of the Son<\/li><\/ol>\n\n\n\n
From the viewpoint of Messianic Christology, Malach YHVH, or the angel of Jehovah, appear a total of fifty-nine times in the Bible as a whole, with nineteen occurrences in the Book of Judges (2:1, 2:4, 5:23, 6:11, 6:12, 6:20, 6:21 [twice], 6:22 [twice], 13:3, 13:13, 15; 13:16 [twice], 13:18, 13:20, and 13:21 [twice]). Furthermore, the Malach Ha-Elohim, or the Angel of God, appears nine times in the Bible, three of those times in the Book of Judges (6:20, 13:6, and 13:9).<\/p>\n\n\n\n
- Pneumatology: Doctrine of the Holy Spirit<\/li><\/ol>\n\n\n\n
In Judges, the Holy Spirit came upon four people to accomplish various specific tasks. First, He came upon Othniel for the purpose of defeating Cushan (3:10). Second, He came upon Gideon to defeat the Midianites (6:34). Third, He came upon Jephthah to defeat the Ammonites (11:29). Fourth, He came upon Samson to defeat the Philistines: The Spirit of the Lord began to stir him in 13:25, and the Spirit of the Lord came upon him in power in 14:6 and 14:9.
\nIn each case, when the Spirit came upon these people, the purpose was to empower their physical activity. It was never in reference to salvation and never based upon the spiritual condition of the recipient. It was based upon the person accomplishing a specific task for the Lord.<\/p>\n\n\n\n
- Demonology: Doctrine of the Fallen Angels<\/li><\/ol>\n\n\n\n
This book has only one demonic reference, 9:23\u201324, where God sent an evil spirit to bring about the death of Abimelech.<\/p>\n\n\n\n
- Hamartiology: Doctrine of Sin<\/li><\/ol>\n\n\n\n
Six times Judges states that Israel did that which is evil in the sight of the Lord, which was followed by judgment and servitude. This shows the principle of the Mosaic Covenant: Curses for disobedience.<\/p>\n\n\n\n
- Soteriology: Doctrine of Salvation<\/li><\/ol>\n\n\n\n
The book reveals at least four lessons on the spiritual life: (1) God\u2019s people lived far below their privileges because of their failures, (2) God is the One who gives the victory, (3) God uses the weak things of the world to accomplish great things, and (4) God\u2019s people need to influence society and not be influenced by the rest of the world.<\/p>\n\n\n\n
- Israelology: Doctrine of Israel<\/li><\/ol>\n\n\n\n
Israel\u2019s conquest and inheritance of the Land was the result of the fulfillment of the promises of God in the Abrahamic Covenant, which made ownership of the Land unconditional. The failure to take all the Promised Land was a result of breaking the Mosaic Covenant, which taught that enjoyment of the Land was conditioned on obedience.<\/p>\n\n\n\n
H. Purpose<\/p>\n\n\n\n
There were two basic purposes at play in the compilation of Judges. The first purpose was to demonstrate that Israel was in need of a king, for reasons stated below. But more specifically, the second purpose was to support the claims of David against the claims of the House of Saul. Thus, in this book, Gibeah, which later became the home of Saul, is shown in a negative light, whereas Bethlehem, the home of David, is shown in a positive light. This comparison will be brought out as the exposition continues.<\/p>\n\n\n\n
I. Key Verses<\/p>\n\n\n\n
The three key verses of the Book of Judges are chapter 2, verses 16 to 17, and chapter 17, verse 6:<\/p>\n\n\n\n
2:16And Jehovah raised up judges, who saved them out of the hand of those that despoiled them. 2:17And yet they hearkened not unto their judges; for they played the harlot after other gods, and bowed themselves down unto them: they turned aside quickly out of the way wherein their fathers walked, obeying the commandments of Jehovah; but they did not so.\n17:6In those days there was no king in Israel: every man did that which was right in his own eyes.<\/code><\/pre>\n\n\n\nJ. Judges and the New Testament<\/p>\n\n\n\n
The only reference to the Book of Judges in the New Testament is found in Hebrews 11:32, which mentions four of the Judges: Gideon, Barak, Samson, and Jephthah.<\/p>\n\n\n\n
K. Theme<\/p>\n\n\n\n
There are at least three basic themes in the book: Israel\u2019s struggle, Israel\u2019s Canaanization, and God\u2019s faithfulness through it all. The first theme is that of the military and spiritual struggles of the people as they try to settle the Promised Land.
\nThe second theme is \u201cthe Canaanization of Israelite society during the period of settlement,\u201d or how they became more and more Canaanized and less and less Israelite. The Book of Joshua ended on a positive note, when things were going well and there was rest for all the families of the nation settling in their inheritance. But the Book of Joshua also states that not all the Land had been taken. That failure now becomes a full-blown crisis, and the warnings against religious entanglements with the inhabitants of the Land and worshipping their gods are all ignored in the period of the Judges. The high spiritual level seen in Joshua collapses. Instead, the Book of Judges begins in the Land with conflict with enemies that already should have been destroyed and closes with Israel\u2019s apostasy and idolatry that already should have been obliterated.
\nA third theme is the contrast between God\u2019s covenantal faithfulness and Israel\u2019s covenantal unfaithfulness.<\/p>\n\n\n\n
TWO<\/p>\n\n\n\n
The Prelude: Israel\u2019s Failure to Conquer the Land\u20141:1\u20133:6<\/p>\n\n\n\n
A. Incomplete Conquest\u20141:1\u201336<\/p>\n\n\n\n
- Judah\u20141:1\u201320\na. War Against Adoni-Bezek\u20141:1\u20137\n1And it came to pass after the death of Joshua, that the children of Israel asked of Jehovah, saying, Who shall go up for us first against the Canaanites, to fight against them? 2And Jehovah said, Judah shall go up: behold, I have delivered the land into his hand. 3And Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with you into your lot. So Simeon went with him. 4And Judah went up; and Jehovah delivered the Canaanites and the Perizzites into their hand: and they smote of them in Bezek ten thousand men. 5And they found Adoni-bezek in Bezek; and they fought against him, and they smote the Canaanites and the Perizzites. 6But Adoni-bezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes. 7And Adoni-bezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered their food under my table: as I have done, so God has requited me. And they brought him to Jerusalem, and he died there.<\/li><\/ol>\n\n\n\n
Verse 1 begins with Israel\u2019s inquiry after the death of Joshua. This verse begins the very same way as Joshua 1:1, with the death of a great leader. The death of Joshua mentioned here is cited again in 2:6\u20139, which may indicate that the events of 1:1b to 2:5 actually took place during the lifetime of Joshua, verifying what the Book of Joshua itself says, that the conquest and occupation of the Land was still incomplete. These events helped to provide the background to the rest of the Book of Judges that took place after Joshua\u2019s death. Joshua began the conquest and assigned the tribal territories. Now each tribe had to finish the conquest of the territory assigned to them and settle in the Land allotted to them. The inquirers were the children of Israel. This was probably done through the Urim and Thummim. With the Tabernacle permanently erected in Shiloh, there was a place to have the inquiry. The inquiry is, Who shall go up for us first against the Canaanites, to fight against them? The question is a response to Joshua 24. It also presupposes Joshua 23:4\u20135, which states the territory is yet to be taken.
\nThe response by God to the inquiry is given in verse 2: And Jehovah said, Judah shall go up. The tribal wars against the Canaanites were responses to Joshua\u2019s last address, encouraging them to finish taking the Land. Judah was not merely to conquer the territory assigned to them, but they were to conquer the whole Land on behalf of the other tribes. This was why Judah took Jerusalem, a city that belonged to the Tribe of Benjamin, but Benjamin was unable to hang on to it. Judah was chosen to spearhead the attack because, in Jacob\u2019s blessings, Judah was appointed to be the champion of his brothers (Gen. 49:8\u201312). The promise the Lord makes is Behold, I have delivered the land into his hand.
\nJudges 1:3 deals with the alliance between Judah and Simeon: And Judah said unto Simeon his brother. Judah and Simeon were full brothers, who were both sons of Leah. The request is: Come up with me into my lot. The Tribe of Simeon was invited to join Judah since they shared the same territory. The Tribe of Simeon settled in the southern portion of the territory allotted to Judah. The purpose was: that we may fight against the Canaanites; and the promise was: And I likewise will go with you into your lot. This is a promise of mutual assistance. The result was agreement: So Simeon went with him.
\nVerses 4 to 7 give the description of the war. Verse 4 presents a summary statement. Judah\u2019s role was: And Judah went up. God\u2019s role was: and Jehovah delivered the Canaanites and the Perizzites into their hand. Judah had a role, which was to obey God by initiating the military campaign, which in turn caused God to fulfill His role with the result that they smote of them in Bezek ten thousand men. The only other mention of this town is in 1 Samuel 11:8. Following this summary statement, verses 5 to 7 (in Judges chapter 1) provide the details. Verse 5 describes the attack on Adoni-Bezek. It begins with the battle: And they found Adoni-bezek in Bezek. Since Adoni-Bezek means \u201cthe Lord of Bezek,\u201d the name was probably a dynastic title for the King of Bezek. They fought against him with the result that they smote the Canaanites and the Perizzites. Next, in verse 6, the flight of the enemy was followed by the capture: But Adoni-bezek fled; and they pursued after him, and caught him. The punishment was to cut off his thumbs and his great toes. This action would render him militarily useless; he would not be able to carry a weapon or to flee. Verse 7a records the response of Adoni-Bezek: And Adoni-bezek said, Threescore and ten [seventy] kings, having their thumbs and their great toes cut off, gathered their food under my table. This was a figurative phrase, representing some of the most shameful treatment and humiliation, like the dogs of Matthew 15:27. Now Adoni-Bezek recognizes God\u2019s justice: As I have done, so God has requited me. He recognized the principle of lex taliones: The cruelty he suffered was only due to the fact that he had committed this same cruelty to seventy other city-kings. Judges 1:7b concludes with Adoni-Bezek\u2019s disposition, which came in two stages. The first stage was his imprisonment: And they brought him to Jerusalem. Judah\u2019s capture of Jerusalem at this time will be discussed in the very next verse, but the point for now is this: Letting Adoni-Bezek live out his life in Jerusalem violated God\u2019s command as found in Deuteronomy 7:1\u20132 and 20:16\u201317. The second stage was his death, not due to execution but from natural causes.<\/p>\n\n\n\n
b. War for Jerusalem\u20141:8\n\nAnd the children of Judah fought against Jerusalem, and took it, and smote it with the edge of the sword, and set the city on fire.<\/code><\/pre>\n\n\n\nHowever, this capture of Jerusalem was temporary, because it was lost again according to verse 21, and later in 19:11\u201312, Jerusalem was considered a foreign city. In Joshua 10, Joshua had killed the king of Jerusalem, but he did not capture the city. It was Judah who took the city, but since Jerusalem belonged to Benjamin, Judah did not settle there. However, Benjamin failed to settle there; and the Jebusites came back and rebuilt Jerusalem, and it remained Jebusite until the days of David.
\nHere is one of the early distinctions made in the book between the Tribe of Judah, from which David would arise, and the Tribe of Benjamin, from which Saul would arise. Judah is successful against the Canaanites, but Benjamin is not.<\/p>\n\n\n\n
c. War for the Judean Territory\u20141:9\u201310\n\n9And afterward the children of Judah went down to fight against the Canaanites that dwelt in the hill-country, and in the South, and in the lowland. 10And Judah went against the Canaanites that dwelt in Hebron (now the name of Hebron beforetime was Kiriath-arba); and they smote Sheshai, and Ahiman, and Talmai.<\/code><\/pre>\n\n\n\nVerse 9 deals with the three basic regions that Judah conquered: in the hill-country, meaning the hill-country of Judah in the north; in the south, meaning the Negev, and in the lowlands, meaning the Shephelah in the west.
\nVerse 10 focuses on the war for Hebron, a key city in the hill-country of Judah: And Judah went against the Canaanites that dwelt in Hebron (now the name of Hebron beforetime was Kiriath-arba). Hebron was actually taken by means of Caleb according to Joshua 15:13\u201314; but Caleb was part of the Tribe of Judah; and so the author credits the conquest of Hebron to the Tribe of Judah. The result was: and they smote Sheshai, and Ahiman, and Talmai, three prominent members of the Anakim.<\/p>\n\n\n\n
d. Conquest by Caleb and Othniel\u20141:11\u201315\n\n11And from thence he went against the inhabitants of Debir. (Now the name of Debir beforetime was Kiriath-sepher.) 12And Caleb said, He that smites Kiriath-sepher, and takes it, to him will I give Achsah my daughter to wife. 13And Othniel the son of Kenaz, Caleb\u2019s younger brother, took it: and he gave him Achsah his daughter to wife. 14And it came to pass, when she came unto him, that she moved him to ask of her father a field: and she alighted from off her ass; and Caleb said unto her, What would you? 15And she said unto him, Give me a blessing; for that you have set me in the land of the South, give me also springs of water. And Caleb gave her the upper springs and the nether springs.<\/code><\/pre>\n\n\n\nVerse 11 gives the goal of the war, which was Debir: And from thence he went against the inhabitants of Debir, a city that was previously known as Kiriath-sepher. While Caleb took the City of Hebron directly, he chose not to do so with Debir, but in verse 12, he made an offer: And Caleb said, He that smites Kiriath-sepher, and takes it, the reward will be: to him will I give Achsah my daughter to wife. In verse 13, a member of Caleb\u2019s own family responded: And Othniel the son of Kenaz, Caleb\u2019s younger brother, took it: and he gave him Achsah his daughter to wife.
\nVerses 14 to 15 record the request of Achsah after the marriage, a request that came in two stages. First, Achsah approached her new husband, Othniel. The timing is given: And it came to pass, when she came unto him, meaning at the time of the marriage. The content was: that she moved him to ask of her father a field. Apparently Othniel for one reason or another did not follow through; and so she made the request directly to Caleb. When she went to see her father, Caleb initiated the inquiry: and Caleb said unto her, What would you? Her request was: she said unto him, Give me a blessing; meaning, give me a material gift. The problem was: for that you have set me in the land of the South, or the Negev. She does not mean that the City of Debir was in the Negev, for it was in the hill-country of Judah, directly south of Hebron. What she meant was that the land had Negev-type qualities in that the soil was good, but it lacked water. She was not asking for more fertile land\u2014the land itself could be fertile\u2014but the water necessary to make it fertile. And so she said: give me also springs of water. He granted the request and gave Achsah two springs, the upper springs and the nether [lower] springs.<\/p>\n\n\n\n
e. Migration of the Kenites\u20141:16\n\nAnd the children of the Kenite, Moses\u2019 brother-in-law, went up out of the city of palm-trees with the children of Judah into the wilderness of Judah, which is in the south of Arad; and they went and dwelt with the people.<\/code><\/pre>\n\n\n\nThe Kenites were descendants of the father-in-law and the brother-in-law of Moses. The city of palm-trees refers to Jericho (Deut. 34:3; Josh. 3:13; and 2 Chron. 28:15). This did not violate the curse of Joshua (Joshua 6:26), which had to do with the refortification of the city, not with habitation of the city. They moved farther south: which is in the south of Arad, or the Negev of Arad, in the southeast section of the Negev Desert. And the result was: and they went and dwelt with the people. So the Tribe of the Kenites, who were a branch of the family of the Midianites, now settles in this particular area. They will reappear in the war of Deborah and Barak.<\/p>\n\n\n\n
f. War of the Cities\u20141:17\u201320\n\n17And Judah went with Simeon his brother, and they smote the Canaanites that inhabited Zephath, and utterly destroyed it. And the name of the city was called Hormah. 18Also Judah took Gaza with the border thereof, and Ashkelon with the border thereof, and Ekron with the border thereof. 19And Jehovah was with Judah; and drove out the inhabitants of the hill-country; for he could not drive out the inhabitants of the valley, because they had chariots of iron. 20And they gave Hebron unto Caleb, as Moses had spoken: and he drove out thence the three sons of Anak.<\/code><\/pre>\n\n\n\nVerse 17 records the destruction of Hormah. It begins with the alliance: And Judah went with Simeon his brother. The alliance is mentioned here since Hormah was in that part of the tribal territory of Judah that would be settled by the Tribe of Simeon. This fulfills the promise of Judges 1:3. First came the destruction: and they smote the Canaanites that inhabited Zephath, and utterly destroyed it. Then came the naming: And the name of the city was called Hormah, meaning, \u201ca city destined for destruction.\u201d
\nVerse 18 deals with the Philistine Plain: Also Judah took Gaza with the border thereof, and Ashkelon with the border thereof, and Ekron with the border thereof. At this time, the inhabitants had been Canaanites; but with the Philistine invasion, Israel would again lose these territories.
\nVerse 19 deals with the hill-country. There was initial success because of divine aid: And Jehovah was with Judah. As a result of God\u2019s being with Judah, he drove out the inhabitants of the hill-country. Then, there came a point of failure: for he [Judah] could not drive out the inhabitants of the valley. The reason was because they [the Canaanites] had chariots of iron. This shows that Judah had sufficient faith to fight the Canaanites in those places where Judah had the military advantage but not when the advantage was on the side of the enemy.
\nVerse 20 concludes with the account of Judah acquiring the City of Hebron. The inheritance was: they gave Hebron unto Caleb. The basis was: as Moses had spoken. Then the accomplishment was: and he drove out thence the three sons of Anak. These were the three sons previously named in 1:10.<\/p>\n\n\n\n
- Benjamin\u20141:21\nAnd the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem; but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day.<\/li><\/ol>\n\n\n\n
With the Tribe of Benjamin comes a statement of failure: And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem. In Judges 1:8, Judah had captured Jerusalem for Benjamin, but Benjamin failed to settle it or to keep the Jebusites from returning to it. This is a continuation of the contrast mentioned earlier between Judah and Benjamin. Judah took Jerusalem, but Benjamin could not hang on to it, and the result was that the Jebusites dwell with the children of Benjamin in Jerusalem unto this day. The Canaanites dwell with the Benjamites because Jerusalem belonged to Benjamin, and it is located within Benjamin\u2019s tribal territory. This co-inhabitation, in turn, influenced Benjamin both morally and religiously, thus setting the stage for the role of the Tribe of Benjamin at the end of the Book of Judges. As mentioned earlier, this statement also shows that the book was written before David\u2019s capture of Jerusalem, because at the time it was written, Jerusalem was still under Jebusite control.<\/p>\n\n\n\n
- House of Joseph\u20141:22\u201329\na. Conquest of Bethel\u20141:22\u201326\n22And the house of Joseph, they also went up against Beth-el; and Jehovah was with them. 23And the house of Joseph sent to spy out Beth-el. (Now the name of the city beforetime was Luz.) 24And the watchers saw a man come forth out of the city, and they said unto him, Show us, we pray you, the entrance into the city, and we will deal kindly with you. 25And he showed them the entrance into the city; and they smote the city with the edge of the sword; but they let the man go and all his family. 26And the man went into the land of the Hittites, and built a city, and called the name thereof Luz, which is the name thereof unto this day.<\/li><\/ol>\n\n\n\n
Verse 22 provides a summary statement of the conquest. It begins with the human role: And the house of Joseph, they also went up against Beth-el. The house of Joseph could refer to both the Tribes of Ephraim and Manasseh, Joseph\u2019s two sons, or to one son specifically. Since Beth-el was on the southern border with Ephraim, it could mean that only Ephraim is meant. Beth-el was actually given to Benjamin, according to Joshua 18:22, but since Beth-el was situated on the southern border of Ephraim, Ephraim could not tolerate the Canaanites in this border town, especially considering that Ephraim was to defend its own territory against the Canaanites. So, just as Judah took Jerusalem for Benjamin, Ephraim took Beth-el for Benjamin. Thus, the author again shows Benjamin\u2019s failure to do what other tribes succeeded in doing. Then comes the statement of the divine role: and Jehovah was with them [Ephraim].
\nVerses 23 to 26 proceed to give the details of the deliverance following the summary statement in verse 22. Verse 23 begins with the sending of the spies: And the house of Joseph sent to spy out Beth-el. (Now the name of the city beforetime was Luz). Verses 24 to 25 record the account of the betrayal of the city. Verse 24 describes the circumstance and the spies\u2019 offer. The circumstance was: And the watchers saw a man come forth out of the city, apparently from a secret entry, which the spies could not see. The spies then made this man who was exiting the city an offer. The condition is: Show us, we pray you, the entrance into the city. The reward is: and we will deal kindly with you. In return for the information, the man is going to be allowed to live in much the same way that Rahab was.
\nAs a result of the spies gaining information from recruiting this man, in verse 25 the capture of Beth-el comes in three stages. The first stage: And he showed them the entrance into the city. The second stage: and they smote the city with the edge of the sword. The third stage: but they let the man go and all his family. Verse 26 goes on to give the rest of the story of the man: And the man went into the land of the Hittites. The Hittites were a people of Indo-European origin based in what is now Turkey. They established a great empire that ruled from the period of 1800 until 1200 B.C. But even after it declined as an empire, many remnants of Hittites persisted throughout the Middle East, including in the Land of Canaan. So Abraham, for example, bought the cave in which to bury Sarah from a Hittite. There the Hittite man built a city, and called the name thereof Luz, which is the name thereof unto this day. So, once again, a Canaanite escapes the sword by helping the Jews. The difference is that Rahab had already become a believer in the God of Israel. There is no indication that this man became a believer. He betrayed his city only to survive, and there is nothing spiritual about that.<\/p>\n\n\n\n
b. Failures of Manasseh\u20141:27\u201328\n\n27And Manasseh did not drive out the inhabitants of Beth-shean and its towns, nor of Taanach and its towns, nor the inhabitants of Dor and its towns, nor the inhabitants of Ibleam and its towns, nor the inhabitants of Megiddo and its towns; but the Canaanites would dwell in that land. 28And it came to pass, when Israel was waxed strong, that they put the Canaanites to taskwork, and did not utterly drive them out.<\/code><\/pre>\n\n\n\nHere the author points out two failures on the part of Manasseh. First, the tribe failed to drive the Canaanites out of the Land (v. 27). This meant that the fertile Jezreel Valley stayed in Canaanite hands. Second, they failed to destroy the Canaanites within the Land (v. 28). What they did instead was: they put the Canaanites to taskwork. What they did not do is: and did not utterly drive them out. The Hebrew is more intensive, \u201cAnd drive them out, they surely did not drive them out,\u201d because this is the key problem that sets the stage for the whole book.<\/p>\n\n\n\n
c. Failure of Ephraim\u20141:29\n\nAnd Ephraim drove not out the Canaanites that dwelt in Gezer; but the Canaanites dwelt in Gezer among them.<\/code><\/pre>\n\n\n\nThis same failure to drive out and destroy the Canaanites in the Land was also noted back in Joshua 16:10. The phrase but the Canaanites dwelt in Gezer among them shows the Book of Judges was written before the time of Solomon, when this statement was no longer true.<\/p>\n\n\n\n
- Zebulun\u20141:30\nZebulun drove not out the inhabitants of Kitron, nor the inhabitants of Nahalol; but the Canaanites dwelt among them, and became subject to taskwork.<\/li><\/ol>\n\n\n\n
Again, failure to conquer the Land is followed by the same result: but the Canaanites dwelt among them, and became subject to taskwork. Instead of destroying the Canaanites or driving them out, the House of Zebulum allowed them to remain in the Land of Israel.<\/p>\n\n\n\n
- Asher\u20141:31\u201332\n31Asher drove not out the inhabitants of Acco, nor the inhabitants of Sidon, nor of Ahlab, nor of Achzib, nor of Helbah, nor of Aphik, nor of Rehob; 32but the Asherites dwelt among the Canaanites, the inhabitants of the land; for they did not drive them out.<\/li><\/ol>\n\n\n\n
Verse 31 again records failure; but when stating the result in verse 32, there is a change in the wording. In 1:29\u201330, it stated that the Canaanites lived among the Israelites, but here it is the Asherites who lived among the Canaanites. This statement reveals that the Canaanites had the upper hand; and for that reason the phrase \u201cand became subject to taskwork\u201d is omitted from this verse.<\/p>\n\n\n\n
- Naphtali\u20141:33\nNaphtali drove not out the inhabitants of Beth-shemesh, nor the inhabitants of Beth-anath; but he dwelt among the Canaanites, the inhabitants of the land: nevertheless the inhabitants of Beth-shemesh and of Beth-anath became subject to taskwork.<\/li><\/ol>\n\n\n\n
The failure of Naphtali is followed by two results. First, he dwelt among the Canaanites, the inhabitants of the land. So what was true about Asher was also true of Naphtali; the Canaanites had the upper hand. Second, nevertheless the inhabitants of Beth-shemesh and of Beth-anath became subject to taskwork, implying that eventually things did go the opposite way.<\/p>\n\n\n\n
- Dan\u20141:34\u201336\n34And the Amorites forced the children of Dan into the hill-country; for they would not suffer them to come down to the valley; 35but the Amorites would dwell in mount Heres, in Aijalon, and in Shaalbim: yet the hand of the house of Joseph prevailed, so that they became subject to taskwork. 36And the border of the Amorites was from the ascent of Akrabbim, from the rock, and upward.<\/li><\/ol>\n\n\n\n
Verses 34 to 35a show failure on the part of Dan to conquer the fertile valleys. Three valleys existed in Danite territory: the Valley of Sorek, the Valley of Ayalon, and the Valley of Elah. These were fertile valleys, but the Danites could not take them. This verse sets the stage for the migration of Dan reported later in this same book. In contrast to Dan\u2019s failure, verse 35b records the success of the House of Joseph: yet the hand of the house of Joseph prevailed, in the same territory in which Dan had failed. As a result, much of the territory allotted to Dan was taken over by Ephraim, the House of one of Joseph\u2019s sons, after Dan left the territory. Verse 36 concludes the story by describing the border of the Amorites. The ascent of Akrabbim or Maaleh Akrabbim marks the southern border. The Hebrew word for rock means \u201ccliff,\u201d which fits the geography of the area. The phrase and upward means northward, describing the gradual rise of the land in the hill-country.<\/p>\n\n\n\n
- Observations on Chapter One<\/li><\/ol>\n\n\n\n
Chapter 1 of Judges can be summarized in four points concerning the practical outcomes of Israel\u2019s failure to secure the Land:<\/p>\n\n\n\n
(1) The Canaanites firmly remained in the Land because Israel could not drive them out; and as a result, Israel moved from attempting conquest and destruction of the Canaanites to co-existing with them.
\n (2) Because of Canaanite strongholds throughout the Land of Israel, Israel could not move freely.
\n (3) Canaanite idolatry remained intact, which would serve to tempt Israel into apostasy.
\n (4) Instead of rejecting and removing the Canaanites from the Land, Israel began to develop relationships with them.<\/p>\n\n\n\n
The second level of observations concerns the divine reasons for Israel\u2019s failure to conquer the Land. Originally God allowed some of the Canaanite tribes, as city-states, to escape the conquest, in order that the Land in those parts would not suddenly be left unattended and become desolate, as Israel was to drive the enemy out only little by little (Deut. 7:20\u201324). The presence of the enemy was a daily test for Israel as to whether they would obey the commands of the Lord to drive them out and have nothing to do with them and their gods, or whether they would choose the way of least resistance and yield to the temptation of intermarriage and syncretism (Judg. 2:21\u201323 and 3:4). Every time Israel disobeyed concerning these nations, God used those same nations to punish and plunder Israel. Even here there is a good by-product, namely that Israel learns the art of warfare to prepare them for the kingdom conquests under Saul and David. There were more reasons than one from God\u2019s perspective for Israel\u2019s failure to conquer the Land.<\/p>\n\n\n\n
B. The Divine Rebuke\u20142:1\u20135<\/p>\n\n\n\n
Verses 1 to 5 contain the story of the first of three confrontations between God and Israel found in Judges\u2014the second one is found in 6:7\u201310, and the last one is in 10:1\u201316. They all show that Israel\u2019s failure to take the Land, as described in chapter 1, was not God\u2019s fault, but Israel\u2019s own fault due to disobedience.<\/p>\n\n\n\n
- Rebuke\u20142:1\u20133\n1And the angel of Jehovah came up from Gilgal to Bochim. And he said, I made you to go up out of Egypt, and have brought you unto the land which I swore unto your fathers; and I said, I will never break my covenant with you: 2and ye shall make no covenant with the inhabitants of this land; ye shall break down their altars. But ye have not hearkened unto my voice: why have ye done this? 3Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare unto you.<\/li><\/ol>\n\n\n\n
The Rebuker is named in verse 1a: And the angel of Jehovah came up from Gilgal to Bochim. The angel of Jehovah is always the Second Person of the Trinity, and Gilgal was the last place He appeared historically, in Joshua 5:13\u201315, before this passage. But now, He went up from Gilgal to Bochim. This was not merely a geographical migration but also a spiritual one. Gilgal was where He appeared to Joshua, where God was with the Israelites due to their obedience in circumcision and keeping of the Passover. Bochim is not an actual place name, but a commemorative name based upon a specific event. It may even be a pseudonym for Beth-el, since that is where the Tribes of Israel were going to inquire of the Lord (Judg. 4:5). It was also the place of the Oak of Weeping (Gen. 35:4), which is what Bochim means. The rabbis, trying to get around the obvious problem here, claim that the term malach (translated angel) should be translated here as \u201cmessenger,\u201d and that the messenger was really Phinehas, the High Priest. However, that is not what the text literally means.
\nThe words of the rebuke itself are found in verses 1b to 3. Verse 1b deals with what God did for Israel, which included three things. First: I made you to go up out of Egypt. Second: and have brought you unto the land which I swore unto your fathers. Third: and I said, I will never break my covenant with you. This is possibly a reference to the Land promise in the Abrahamic Covenant, but it could also be in reference to the Mosaic Covenant, which stated that enjoyment of the Land was conditioned on obedience. The angel of Jehovah is clearly speaking as if He were God, because He was God.
\nIn verse 2a, in light of what God had just said, Israel had two obligations: first, to make no covenant with the inhabitants of this land; second, to break down their altars. But as verse 2b shows, Israel failed in these obligations. Hence, the accusation is: But ye have not hearkened unto my voice, which is followed by the question, why have ye done this? The question is a rhetorical question, with a note of indignation. The sense is, \u201cHow could you have done this after everything I have done for you?\u201d
\nThe result in verse 3 was the judgment: Wherefore I also said, I will not drive them out from before you. This judgment will lead to two results: they shall be as thorns in your sides; and their gods shall be a snare unto you. Israel failed to rid themselves of two things that will now become a problem to them. They failed to get rid of the Canaanites, and now the Canaanites will become thorns to their sides. Moreover, since they failed to break down the pagan altars, these will become snares to draw them into idolatry. As a result of this judgment, God will first cease working on Israel\u2019s behalf to drive out the Canaanites, and, second, He will allow the Canaanites and their gods to have their way with Israel. This judgment was a fulfillment of the threat found in Exodus 23:20\u201333 and 34:1\u201311. Here God warned Israel that, if they did not obey God, He would not drive out the Canaanites. Instead, they would face an increasingly hostile Canaanite population.<\/p>\n\n\n\n
- Response\u20142:4\u20135\n4And it came to pass, when the angel of Jehovah spoke these words unto all the children of Israel, that the people lifted up their voice, and wept. 5And they called the name of that place Bochim: and they sacrificed there unto Jehovah.<\/li><\/ol>\n\n\n\n
Israel responded in three ways. The first response was that of the weeping (v. 4). The second response was naming the place (2:5). They named the place Bochim, which means, \u201cweeping.\u201d Third, they responded with sacrifices. The fact that they sacrificed unto God at Bochim does not mean that is where the Tabernacle was at this time. Normally the Tabernacle would have been the place of sacrifices. However, since the angel of Jehovah was a Theophany, the Shechinah Glory, the visible manifestation of God\u2019s presence, it was permissible to sacrifice here. This action will be repeated in Judges later (6:20, 6:26, 6:28, and 13:16\u201320), and also in 2 Samuel 24:25. Any place where a Theophany, a visible manifestation of God appeared, it was permissible to perform a sacrifice at that place. This further shows that the angel of Jehovah is indeed God Himself. However, Israel\u2019s revival was very short-lived.<\/p>\n\n\n\n
C. The Joshua Generation\u20142:6\u201310<\/p>\n\n\n\n
6Now when Joshua had sent the people away, the children of Israel went every man unto his inheritance to possess the land. 7And the people served Jehovah all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great work of Jehovah that he had wrought for Israel. 8And Joshua the son of Nun, the servant of Jehovah, died, being a hundred and ten years old. 9And they buried him in the border of his inheritance in Timnath-heres, in the hill-country of Ephraim, on the north of the mountain of Gaash. 10And also all that generation were gathered unto their fathers: and there arose another generation after them, that knew not Jehovah, nor yet the work which he had wrought for Israel.<\/code><\/pre>\n\n\n\nVerses 6 to 10 are a repetition of the closing verses of Joshua 24:28\u201331. This passage forms a link between Joshua 24 and Judges 2:11, and thus resumes the history from Joshua, which was interrupted by Judges 1:1 to 2:5. The purpose of the interruption was to provide a summary of the results of the wars with the Canaanites, and to make a sharp contrast with the age that had just passed with the one that was about to come. From the high spiritual content of the Book of Joshua, things progress to the apostasy evident throughout the Book of Judges; from the generation of Joshua and the elders who knew the Lord, things move to the generation that did not know the Lord, either in a salvation sense or the sense of seeing His mighty works.
\nIn verse 6 of Judges chapter 2, Joshua dismisses the people to begin possessing the Land. Verse 7 reports on the faithfulness of the Joshua generation; and so the faithfulness to God continued through a second generation.
\nThen verses 8 to 9 record the death and burial of Joshua. Verse 8 gives the age of Joshua at his death: being a hundred and ten years old. This was the same age at which Joseph died. Verse 9 states the burial of Joshua, noting that he was buried in his own tribal and family inheritance.
\nVerse 10 then contrasts two generations. As for the old generation, all that generation were gathered unto their fathers. This statement denotes a reunion in Sheol with those who have gone on before. Then came the new generation: and there arose another generation after them, that knew not Jehovah, nor yet the work which he had wrought for Israel.
\nAll together then, this section (Judg. 2:6\u201310) deals with three specific generations. The first generation is that of Joshua, from the days of Joshua, the time of God\u2019s great works. They served God. The second was the generation of the elders, the days of the elders, who had at least a memory of God\u2019s great works. They continued serving God. But then came the new, third, generation, during the days after the surviving witnesses. They did not know the great works of God, and they did not serve God.<\/p>\n\n\n\n
D. Introduction to the Cycles of Apostasy and Deliverance\u20142:11\u20133:6<\/p>\n\n\n\n
- Sin: Idolatry\u20142:11\u201313\n11And the children of Israel did that which was evil in the sight of Jehovah, and served the Baalim; 12and they forsook Jehovah, the God of their fathers, who brought them out of the land of Egypt, and followed other gods, of the gods of the peoples that were round about them, and bowed themselves down unto them: and they provoked Jehovah to anger. 13And they forsook Jehovah, and served Baal and the Ashtaroth.<\/li><\/ol>\n\n\n\n
In verse 11, Baalim, a plural form, is used because it is a general term to denote all the Canaanite deities. It is synonymous with the expression other gods. The term Baal in its basic secular sense means \u201clord,\u201d \u201cmaster,\u201d or \u201cowner.\u201d It has a derived meaning of \u201chusband.\u201d But, when it is applied to a god, it functions as a title meaning, \u201cdivine lord\u201d or \u201cmaster.\u201d Baal appears as a divine title more than seventy times in the Old Testament. It refers to the storm weather god who, in the Canaanite mythology, goes by the name of Hadad and several other titles, such as the Victor Baal, the Rider of the Clouds, the Son of Dagon, the Prince, and the Lord of the Earth. In Canaanite mythology, he was one of the seventy children of El and Asherah along with his (Baal\u2019s) opposites, including Mot, the god of death and the netherworld, and Yam, the god of the sea. For the Canaanites, Baal was the sun god and the fertility god, who rode upon the clouds and was responsible for the rains, which brought life. In Ugaritic mythology, Baal was the son of Dagon. Hence, when the plural Baalim is used, it does not necessarily refer to a multiplicity of gods but, sometimes, to numerous manifestations of the one weather god, upon whose blessing the fertility of the land depends. So, sometimes it is equivalent to \u201cother gods,\u201d but sometimes it is used of the various expressions of the one god, Baal. Here, Baalim takes the former meaning of \u201cother gods.\u201d
\nVerse 12 records the Israelites\u2019 forsaking God and following after other gods. The expression following other gods is derived from the context of cultic processions, in which the devotees of a divinity would follow the image of the deity, carried by priests to a place of religious celebration. Here it is used more generally as any expression of spiritual commitment: They followed other gods, of the gods of the peoples that were round about them, and bowed themselves down unto them. The verse refers to the physical gesture of prostration before a superior and thus expresses the posture of the Israelites bowing down before foreign gods, expressing subjection to them. They ceased to be servants of the God of Israel as Joshua had been. They became servants of these other gods and: they provoked Jehovah to anger.
\nVerse 13 specifies their sin: And they forsook Jehovah by serving other gods. Whereas earlier they served Jehovah, they now directed the same activity towards these other gods: Baal and the Ashtaroth. The name of the latter appears in both the singular and plural forms. The singular is Ashtoreth; the plural is Ashtaroth. She was the Athtart of Ugaritic mythology, and the Sidonian Astharte, the female deity of Baal and the moon goddess. She entered Greek mythology by way of Cypress and became known as Astarte. She was the Ishtar of Assyrian and Babylonian mythologies. She was the Canaanite goddess of generation and fertility and war. She resembles the Aphrodite of classical mythology. The worship of both Baal and Ashtaroth would have included temple prostitution but did not require the rejection of Jehovah. It was an addition of Canaanite nature worship to the worship of Jehovah. It was a syncretism that would naturally lead to idolatry. In Canaanite fertility cults, Baal was represented by an upright stone, the Matzeibah, and Ashtaroth was represented by carved female figurines with exaggerated female breasts and prominent genitals. The two appear together in four passages: Judges 2:13 and 10:6, and 1 Samuel 7:4 and 12:10.
\nAll this worship of other gods was in violation of the Israelites\u2019 commitment recorded in Joshua 24:14\u201324. This passage (Judg. 2:11\u201313) shows the beginnings of the process of Canaanization. It is described as a chiasm using an A B C C B A format:<\/p>\n\n\n\n
A: They served the Baalim
\n B: They forsook Jehovah
\n C: They pursued other gods
\n C: They worshipped other gods
\n B: They forsook Jehovah
\n A: They served the Baalim and Ashtaroth.<\/p>\n\n\n\n
- Result: The Divine Judgment\u20142:14\u201315\n14And the anger of Jehovah was kindled against Israel, and he delivered them into the hands of spoilers that despoiled them; and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies. 15Whithersoever they went out, the hand of Jehovah was against them for evil, as Jehovah had spoken, and as Jehovah had sworn unto them: and they were sore distressed.<\/li><\/ol>\n\n\n\n
On the divine side, the result for God was: And the anger of Jehovah was kindled against Israel. Literally, the Hebrew means, \u201chis nose burned.\u201d It is an expression of divine fury.
\nOn the human side, apostasy led to two results for Israel. First: God gave them over into the powers of the plunderers. Second: God sold them into the power of their enemies, and Israel could no longer stand strong against them as they did in the days of Joshua.
\nFrom the divine side, the key reason for the events of verses 14 to 15 is that God had become Israel\u2019s enemy. On the human side, there are five reasons for the recorded religious failure. First, the fragmentation of the tribes led to an abandonment of Shiloh as the only center of worship. Second, as the tribes moved into new territories, rather than defeating and destroying their enemies, they tried to establish peaceful coexistence with them, thus exposing themselves to Canaanite religions and cultural influences. Third, worshiping Baal, the god of fertility, began to look increasingly attractive as Israel tried to farm the rocky mountains while the Canaanites retained the fertile valleys (cf. Jer. 44:17\u201319). Fourth, proximity empowered the always-sensuous appeal of temple prostitution. And finally, fifth, political association led to religious syncretism.<\/p>\n\n\n\n
- Deliverance: By the Judges\u20142:16\u201318\n16And Jehovah raised up judges, who saved them out of the hand of those that despoiled them. 17And yet they hearkened not unto their judges; for they played the harlot after other gods, and bowed themselves down unto them: they turned aside quickly out of the way wherein their fathers walked, obeying the commandments of Jehovah; but they did not so. 18And when Jehovah raised them up judges, then Jehovah was with the judge, and saved them out of the hand of their enemies all the days of the judge: for it repented Jehovah because of their groaning by reason of them that oppressed them and vexed them.<\/li><\/ol>\n\n\n\n
Verse 16 correlates the divine and the human in the role of the judges. God was the One who raised up judges. A judge was one who saved them out of the hand of those that despoiled them. The word saved, in this context, refers to physical salvation, not spiritual.
\nVerse 17 then records the response of Israel to these divine provisions of human rescuers. First, they refused to listen to their judges. In the context of the Book of Judges, Israel tended to respond when the judge first appears but they quickly fell into apostasy and idolatry when the judge died. Second, Israel acted like a prostitute. This is a valid metaphor for two reasons: Israel is the Wife of Jehovah; and the gods of their new worship were lusty fertility gods, whose worship included erotic, cultic rituals. Israel\u2019s enthusiasm is portrayed in that they turned aside quickly, as if they could hardly wait to settle in the Land so that they could attach themselves to these exciting gods.
\nVerse 18 describes the deliverance of the judges. Rescuing the people was not only the beginning of the judge\u2019s role, for as long as the judge judged, God kept Israel safe. The reason was: for it repented Jehovah because of their groaning by reason of them that oppressed them. The Hebrew word for oppressed is lachatz, which means \u201cto squeeze\u201d or \u201cto pressure.\u201d The Israelites were squeezed and pressed upon, and hence oppressed. Then the text adds, and [the oppressor] vexed them. The Hebrew word is dachak, used only here and in Joel 2:8, where it describes a crowd jostling for space. But here it has the meaning of being vexed.<\/p>\n\n\n\n
- Reversion to Idolatry\u20142:19\nBut it came to pass, when the judge was dead, that they turned back, and dealt more corruptly than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their doings, nor from their stubborn way.<\/li><\/ol>\n\n\n\n
With the death of the judge, they turned back, from the previous repentance and commitment, and dealt more corruptly than their fathers. Each generation outdid the previous generation in their sinfulness.
\nThis verse sets the stage for interpreting the following narratives. Israel is depicted as increasingly Canaanized, spiraling downward into ever worsening apostasy. There is indeed a cyclical pattern in the period of the judges of decline and rise, but the cycles themselves devolve on a downward pattern. The patterns repeat themselves, but, the behavior of the Israelites intensifies so that each new repentance does not reach the spiritual level of the previous ones. Over the course of time, the apostasy grew worse until the judges, such as Jephthah and Samson, themselves become part of the problem if not the cause of the problem, as with Gideon. The judges, then, represent a stop-gap intervention by God into the unending process of Canaanization. They temporarily put up a dam to stop the apostasy, but each time the dam breaks and the iniquity rushes forth with greater force than before. For the author of Judges, the ultimate solution is a good king and a central government.<\/p>\n\n\n\n
- Result: The Wrath of God\u20142:20a\nAnd the anger of Jehovah was kindled against Israel; \u2026<\/li><\/ol>\n\n\n\n
This completes the full cycle that began with verse 14.<\/p>\n\n\n\n
- Means of God\u2019s Wrath: The Canaanites and Other Nations\u20142:20b\u20133:6\n\u2026 2:20band he said, Because this nation have transgressed my covenant which I commanded their fathers, and have not hearkened unto my voice; 2:21I also will not henceforth drive out any from before them of the nations that Joshua left when he died; 2:22that by them I may prove Israel, whether they will keep the way of Jehovah to walk therein, as their fathers did keep it, or not. 2:23So Jehovah left those nations, without driving them out hastily; neither delivered he them into the hand of Joshua.
\n3:1Now these are the nations which Jehovah left, to prove Israel by them, even as many of Israel as had not known all the wars of Canaan; 3:2only that the generations of the children of Israel might know, to teach them war, at the least such as beforetime knew nothing thereof: 3:3namely, the five lords of the Philistines, and all the Canaanites, and the Sidonians, and the Hivites that dwelt in mount Lebanon, from mount Baal-hermon unto the entrance of Hamath. 3:4And they were left, to prove Israel by them, to know whether they would hearken unto the commandments of Jehovah, which he commanded their fathers by Moses. 3:5And the children of Israel dwelt among the Canaanites, the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites: 3:6and they took their daughters to be their wives, and gave their own daughters to their sons and served their gods.<\/li><\/ol>\n\n\n\nVerses 20b to 22 record the divine declaration: and he said. Verse 20b points out Israel\u2019s sin. The accused is this nation. Here, God calls Israel ha-goy ha-zeh, a term that shows God\u2019s alienation from Israel. The term goy, (nation, Gentile) is seldom used of Israel, but when it is, it often (not always) carries the concept of reprimand for becoming like a Gentile nation. God accuses Israel of violating the Law of Moses: they have transgressed my covenant (i.e. the Mosaic Covenant), which I commanded their fathers. So, verse 21 notes the cessation of God\u2019s preemptive assault on Israel\u2019s enemies: I also will not henceforth drive out any from before them of the nations that Joshua left when he died. God has now placed a moratorium on His own involvement in the execution of the holy war against the Canaanites. Hence, in none of the wars in the Book of Judges is there a conquest of totally new territory. With the overthrow of an oppressor or the occupation of territory, there is a regaining of an area Joshua had already gained. Any \u201cnew territory\u201d taken is only a part within a denoted tribal territory, which the tribe had failed to capture, like the Jezreel Valley. But there is no expansion of Israel\u2019s borders anywhere in this whole book. This is not a contradiction of Exodus 23:29\u201330 or Deuteronomy 7:22. There is a difference between not exterminating the Canaanites all in one year and not exterminating them at all. Earlier, God said He would not clear the land right away, but step by step, so the land would not become despoiled. So one motive has to do with the well-being of the land; but the other has to do with the provision of divine discipline. All this shows the conditional nature of the Mosaic Covenant. In verse 22, the reasoning articulated for God\u2019s moratorium is that by them (enemy nations) I may prove Israel, whether they will keep the way of Jehovah to walk therein, as their fathers did keep it, or not. Thus, there were two reasons for God\u2019s not driving the Canaanites out. The first reason was to punish Israel for her sin. And the second reason was to test Israel: Will they repudiate idolatry and keep the Law of Moses?
\nVerse 23 gives the result of God\u2019s judgment of Israel: So Jehovah left those nations, without driving them out hastily. The threat of verse 21 was not the suspension of wrath, but of any further extermination. The implication here is that the Lord will not exterminate any more of these nations in the Land, as long as Israel persists in idolatry. But, if Israel repents, the program of extermination will continue. It reaffirms the fact that the enjoyment of the Land was conditioned on obedience. Neither delivered he them into the hand of Joshua. This shows God\u2019s control over the destiny of nations. If Joshua did not finish the task of driving out the enemy, it was because God had not delivered them into his hand. And the reason for this was given back in verse 22, that by them [God] may prove Israel.
\nIn Judges 3:1\u20133, the author lists the nations left behind: Now these are the nations which Jehovah left. Judges 3:1\u20132 reiterates the two reasons given above. The first reason listed here is to prove Israel by them, even as many of Israel as had not known all the wars of Canaan. Again, the third generation occupying the Land did not know about these things experientially. The new reason is to learn the art of war (3:2): only that the generations of the children of Israel might know, to teach them war, at the least such as beforetime knew nothing thereof. This does not contradict 2:22. The distinction is between learning the art of war for the future and the wars of Canaan. During the wars of Canaan, Israel, under Joshua, had experienced and learned the power to conquer its foes. This power did not consist in multitudes or bravery of the fighting men, but solely in the might of its God, which was available only when Israel was obedient. Joshua did not win by his own strength, but by the works of God. Success was based on keeping the terms of the Mosaic Covenant. That is what is meant by the wars of Canaan. But now there is a second segment called \u201clearning war,\u201d specifically by those who were not living in the days of Joshua and who therefore had not learned to make war upon the nations of the Canaanites. The new generation had forgotten the true basis for victory, and so it was necessary to teach the Israelites that they cannot defeat the Canaanites by their own strength, but only by obedience to God. God left the Canaanites in the Land to teach them how to fight a holy war. The people of Jehovah could only fight and conquer in the power of their God. Disobedience would not only bring defeat, but also subjugation by those same Canaanites. In 3:3, God names the specific nations, beginning with the five lords of the Philistines that will be left in the Land. The Hebrew word for lords is seren. This Hebrew word is only used of the kings of the Philistines, except once. Seren corresponds to the Greek word tyrannos, well known in Greek classical writings. This shows that the Philistines had a Greek-Aegean origin. This declaration also shows that the Philistines had recaptured the cities that they lost in 1:18. Though it might be that in 1:18, Judah drove out the Canaanites from these cities, with the Philistine conquest, these now became Philistine cities. The statement about the Philistines remaining refers to the southwest part of the Promised Land. Then God adds, all the Canaanites, and this would cover the southeast part of the Promised Land; next the Sidonians, who correspond with the Phoenician coastline and the northwest part of the Promised Land; and finally the Hivites that dwelt in mount Lebanon. The borders for this area are identified as from mount Baal-hermon unto the entrance of Hamath, Mevo-Hamath, and contain the northeast part of the Promised Land.
\nThe divine purpose for the continued presence of these opposing people groups is reiterated in Judges 3:4: And they were left, to prove (to test) Israel by them, to know whether they would hearken unto the commandments of Jehovah, which he commanded their fathers by Moses, i.e. the Law of Moses. The test was not for God, Who sees all things, but rather for Israel to give them an objective standard that would measure the level of their obedience or the depth of their disobedience, which deserved the justice of God. The question for the new generation of Israelites was whether they would obey the commandments of God given by the hand of Moses. This presumes the availability of the knowledge of the Law of Moses, knowledge that was obtained through the priesthood, and which included the command to drive out all the Canaanites. Learning how the congregation of the Lord was to fight against the enemies of God and of His kingdom was one of the means appointed by God to test whether Israel would listen to the commandments of God and would walk in the ways of the Lord. If Israel was to learn the art of war successfully, they would, at the same time, have to learn to keep the commandments of God.
\nHowever, verses 5 to 6 record Israel\u2019s failure. First, in verse 5, there was a failure of social interaction: And the children of Israel dwelt among the Canaanites, the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. The only Canaanite tribe not mentioned here is the Girgashites. No reason is given for why they are missing. In the rabbinic tradition, this Canaanite tribe had moved to Africa in response to Joshua\u2019s threat. But what 3:5 does show is a failure to obey Deuteronomy 7:1\u20132, the command to conquer and destroy these enemies. The second failure, in Judges 3:6, was intermarriage: and they took their daughters to be their wives, and gave their own daughters to their sons, and served their gods. This was a failure to obey Deuteronomy 7:3\u20135. The result of intermarriage was that they served their gods. Judges 3:5\u20136 provides the theme of the whole Book of Judges: the Canaanization of Israelite society in the areas of religion, ethics, and morality.
\nBefore moving on to the next major division, four introductory observations are in order. First, the definition of apostasy in the Book of Judges is \u201cabandoning Jehovah in favor of other gods\u201d; that is, they claim to be the people of Jehovah while acting as if they belonged to Baal. The apostasy is described in several ways, such as, transgressing the terms of the covenant, not walking in God\u2019s ways, not listening to His voice, not heeding His commands\u2014especially the one of exclusive allegiance since, unlike other gods, Israel\u2019s God tolerates no rivals. Second, in turn Israel\u2019s failures teach two lessons. The first lesson is that seeing miracles is not a guarantee against apostasy. These people saw miracles and they apostatized anyway. The second lesson is that spiritual and theological apostasy is a subtle process; merely being in possession of a correct theology does not guarantee freedom from apostasy. Third, the seven cycles now begin, and the cycles are described on two levels. The first level is Israel\u2019s cycle, involving four basic steps of spiritual apostasy: foreign oppression, groaning, Israel\u2019s repentance, and deliverance by divinely appointed judges. The second level is God\u2019s cycle, which is anger, punishment, change of mind, and deliverance. Fourth, the author picks seven cycles to illustrate his historical record. This may be for the purpose of corresponding with the seven waves of judgment in Leviticus 26. The basic formula for the seven cycles is sevenfold. First was the evaluation: Israel had done that which was evil, a statement that appears six times (3:7, 3:12, 4:1, 6:1, 10:6, and 13:1). Second came the divine judgment: The Lord gave, or sold, them into the hand of the enemy, which also appears six times in the six passages just listed. Third came the cry for help: Israel cries out to the Lord, found five times (3:9, 3:15, 4:3, 6:6, and 10:10). Fourth comes the raising up of the judge: The Lord raised up, He delivered to save them, found twice (3:9 and 3:15). Fifth comes the subjugation of the enemy: The oppressing nation was made subject to Israel, found in 4:23 and implied in 3:30 and 8:28. Sixth comes the time of rest: The Land had rest of a number of years, found four times (3:11, 3:30, 5:31, and 8:28). Seventh comes the death of the judge, found four times (3:11, 4:1, 8:33, and 12:7).<\/p>\n\n\n\n
THREE<\/p>\n\n\n\n
The Twelve Judges and the Seven Cycles\u20143:7\u201316:31<\/p>\n\n\n\n
Earlier, seven cycles were mentioned, but actually, a total of twelve judges are dealt with in this book. Seven are detailed, while five are mentioned only in passing. With a total of twelve judges, there were actually twelve cycles, but the author does not detail all twelve cycles; he details only seven cycles.<\/p>\n\n\n\n
A. First Cycle: Othniel\u20143:7\u201311<\/p>\n\n\n\n
- Sin\u20143:7\nAnd the children of Israel did that which was evil in the sight of Jehovah, and forgot Jehovah their God, and served the Baalim and the Asheroth.<\/li><\/ol>\n\n\n\n
The first cycle begins with the negative fact: And the children of Israel did that which was evil in the sight of Jehovah, and forgot Jehovah their God. The means of Israel\u2019s abandonment follows: and [they] served the Baalim and the Asheroth. The Asheroth is the plural of Asherah and is equivalent to the Ashtaroth mentioned earlier. There is more than one way that this particular name is spelled or referred to (cf. Judg. 10:6; 1 Sam. 7:4 and 12:10). These Asherah groves (Deut. 16:21; Judg. 6:26; 2 Kg. 13:6, 17:10, 23:6, and 23:15) were probably regarded as a dwelling place of the deity. The name was transferred to the deity itself from the idols of this goddess, which consisted of wooden columns called the Asherim, hence Asherah or the Asherah Poles or the Asherah Groves\u2014wooden poles, or tree trunks\u2014which were set up beside the pagan altar, and used as an object of worship.<\/p>\n\n\n\n
- Oppression: Cushan-Rishathaim of Mesopotamia\u20143:8\nTherefore the anger of Jehovah was kindled against Israel, and he sold them into the hand of Cushan-rishathaim king of Mesopotamia: and the children of Israel served Cushan-rishathaim eight years.<\/li><\/ol>\n\n\n\n
The author begins with the cause of Israel\u2019s oppression, the divine attitude: Therefore the anger of Jehovah was kindled against Israel. Then came the result: and he sold them into the hand of Cushan-rishathaim king of Mesopotamia: The name, Cushan-rishathaim, means \u201cdoubly-wicked Cushan.\u201d This title was probably given to him by Israel on account of their experience with him. The name Cushan itself implies that he was a Cushite, a Mesopotamian one.
\nAs for the identity of Cushan, there were two groups of Cushites: Mesopotamian and Ethiopian. The name Cushan corresponds to the ancient Kassites, mentioned in ancient documents, who overran Babylon and ruled for four centuries, until the twelfth century B.C. Two of the Kassite kings had the name of Kashtiliash, a name that very closely corresponds to the name here in the Hebrew text.
\nAs for Cushan\u2019s king\u2019s domain, the Hebrew name for Mesopotamia is Aram Naharayim, literally, \u201cSyria of the Two Rivers,\u201d and it refers to the very fertile land that lies between the Orontes River and the Euphrates River. More specifically, it refers to the fertile land east of the Orontes River, covering the upper and middle Euphrates, and lands watered by the Habur and the Tigris Rivers. Only after the fourth century B.C. was the name Aram Naharayim used for the whole Tigris-Euphrates River or valley. Before that, it was limited to that portion just described. The duration of the oppression under Cushan was: and the children of Israel served Cushan-rishathaim eight years.<\/p>\n\n\n\n
- Israel\u2019s Cry\u20143:9a\nAnd when the children of Israel cried unto Jehovah, \u2026<\/li><\/ol>\n\n\n\n
It took eight years before Israel realized that continuing to worship Baal and Asherah was of no benefit to them and would not free them from the oppression.<\/p>\n\n\n\n
- Deliverance\u20143:9b\u201310\n9bJehovah raised up a savior to the children of Israel, who saved them, even Othniel the son of Kenaz, Caleb\u2019s younger brother. 10And the Spirit of Jehovah came upon him, and he judged Israel; and he went out to war, and Jehovah delivered Cushan-rishathaim king of Mesopotamia into his hand: and his hand prevailed against Cushan-rishathaim.<\/li><\/ol>\n\n\n\n
The Hebrew word for savior is moshia, a word used in three different ways. In the Book of Judges, it is used of heroic men who save the nation in time of war. They were saviors, because they saved the nation in times of war. Second, moshia is used of God (Isa. 43:11; 45:15 and 45:21). And finally, it was also used by Isaiah of the Messiah in Isaiah 19:20. The name of the savior-judge here was: Othniel the son of Kenaz, Caleb\u2019s younger brother.
\nOthniel\u2019s ability to be a savior was the result of the Spirit of Jehovah, which came upon him. This phrase is used several times in this book (6:34, 11:29, 13:25, 14:6, 14:19, and 15:14). It is always used in the context of being empowered to accomplish a specific task or mission. The result of Othniel\u2019s empowerment and mission was twofold. First, he judged Israel; and second, and he went out to war, and Jehovah delivered Cushan-rishathaim king of Mesopotamia into his hand: and his hand prevailed against Cushan-rishathaim.<\/p>\n\n\n\n
- Rest\u20143:11\nAnd the land had rest forty years. And Othniel the son of Kenaz died.<\/li><\/ol>\n\n\n\n
The rest lasted just about a generation. What is obvious is that the repentance of the generation failed to transmit to the next generation. Only once did peace last for eighty years, and in that instance, the peace extended for two generations. Otherwise, peace lasted for either forty years or even less: in 3:11, forty years; 3:30, eighty years; 5:31, forty years; 8:28, forty years; 10:2\u20133, forty-five years; 12:7\u201314, thirty-one years; and 16:31, twenty years.
\nThe cycle ends with death: And Othniel the son of Kenaz died.<\/p>\n\n\n\n
B. Second Cycle: Ehud\u20143:12\u201330<\/p>\n\n\n\n
- Sin\u20143:12a\nAnd the children of Israel again did that which was evil in the sight of Jehovah: \u2026<\/li>
- Oppression: Eglon of Moab\u20143:12b\u201314\n\u2026 12band Jehovah strengthened Eglon the king of Moab against Israel, because they had done that which was evil in the sight of Jehovah. 13And he gathered unto him the children of Ammon and Amalek; and he went and smote Israel, and they possessed the city of palm-trees. 14And the children of Israel served Eglon the king of Moab eighteen years.<\/li><\/ol>\n\n\n\n
Verse 12b introduces Israel\u2019s new oppressor: And Jehovah strengthened Eglon the king of Moab against Israel. It was God who energized Eglon to be the oppressor against Israel even though they were His people. The reason was: because they had done that which was evil in the sight of Jehovah. Verse 13a lists the allies of the oppressor: he [Eglon] gathered unto him the children of Ammon and Amalek. Verse 13b records the conquest: and he went and smote Israel, and they possessed the city of palm-trees, a reference to Jericho (1:16). Jericho had been destroyed by Joshua about sixty years earlier, and had been rebuilt, but not as a fortified city, and therefore it did not violate the curse of Joshua (Joshua 6:26). Verse 14 states the duration of the oppression: And the children of Israel served Eglon the king of Moab eighteen years.<\/p>\n\n\n\n
- Israel\u2019s Cry\u20143:15a\nBut when the children of Israel cried unto Jehovah, \u2026<\/li>
- Deliverance\u20143:15b\u201329<\/li><\/ol>\n\n\n\n
Israel\u2019s deliverance comes in the two stages.<\/p>\n\n\n\n
a. Assassination of Eglon\u20143:15b\u201326\n\n\u2026 15bJehovah raised them up a savior, Ehud the son of Gera, the Benjamite, a man left-handed. And the children of Israel sent tribute by him unto Eglon the king of Moab. 16And Ehud made him a sword which had two edges, a cubit in length; and he girded it under his raiment upon his right thigh. 17And he offered the tribute unto Eglon king of Moab: now Eglon was a very fat man. 18And when he had made an end of offering the tribute, he sent away the people that bore the tribute. 19But he himself turned back from the quarries that were by Gilgal, and said, I have a secret errand unto you, O king. And he said, Keep silence. And all that stood by him went out from him. 20And Ehud came unto him; and he was sitting by himself alone in the cool upper room. And Ehud said, I have a message from God unto you. And he arose out of his seat. 21And Ehud put forth his left hand, and took the sword from his right thigh, and thrust it into his body: 22and the haft also went in after the blade; and the fat closed upon the blade, for he drew not the sword out of his body; and it came out behind. 23Then Ehud went forth into the porch, and shut the doors of the upper room upon him, and locked them.\n24Now when he was gone out, his servants came; and they saw, and, behold, the doors of the upper room were locked; and they said, Surely he is covering his feet in the upper chamber. 25And they tarried till they were ashamed; and, behold, he opened not the doors of the upper room: therefore they took the key, and opened them; and, behold, their lord was fallen down dead on the earth.\n26And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirah.<\/code><\/pre>\n\n\n\nVerse 15b introduces the savior: Jehovah raised them up a savior, Ehud the son of Gera, the Benjamite. He is described as a man left-handed. The Hebrew literally reads, \u201ca man bound in his right hand,\u201d because he was only able to freely use his left hand. This idiom is used only here and in Judges 20:16, which makes the same point about the Benjamites being left-handed and notes left-handedness seemed to be rather common among the Benjamites, which is rather ironic, since the name itself means \u201cthe son of my right hand.\u201d According to 1 Chronicles 12:2, the Benjamites were also known to be ambidextrous. So, they tended to be left-handed and often ambidextrous as well, good in both hands. The advantage to Ehud is that he would bind his dagger on the opposite side to that on which it was usually carried, therefore concealing the weapon. They would have searched the left side rather than the right side, which is where they would have expected the sword or knife to be. The verse concludes by providing the occasion for deliverance: and the children of Israel sent tribute by him unto Eglon the king of Moab.
\nJudges 3:16 describes the dagger-sword: And Ehud made him a sword which had two edges, a cubit in length. If cubit is correct, it would be about eighteen inches long. The Hebrew word is gomed, which is a hapax-legomenon, meaning it is a term used only here and nowhere else in the Hebrew Bible. A gomed would be about a foot long. This dagger was without a cross-shaft, which is why it would disappear into the fat of the body. Then the text describes Ehud\u2019s concealment of the weapon: and he girded it under his raiment upon his right thigh.
\nVerses 17 to 18 describe Ehud\u2019s occasion for deliverance: And he offered the tribute unto Eglon king of Moab. Three things should be noted here. First, the occasion of paying tribute provided the timing. In such circumstances, seeing strangers in the palace would not be abnormal. Second, the text notes that now Eglon was a very fat man, which provides the explanation for the account that follows. Third, the text states, And when he had made an end of offering the tribute, he sent away the people that bore the tribute. All the other tribute-bearers were sent back to their homes, leaving Ehud alone to carry out his plan.
\nVerses 19 to 22 give the details of the assassination. Verse 19 deals with the return of Ehud: But he himself turned back from the quarries that were by Gilgal. The Hebrew word for quarries is psillim, which means, \u201csculptured statues.\u201d In this case, they were sculptured statues of Canaanite gods, which illustrates the spiritual problem that Israel had, and why the servitude came in the first place. These sculptured statues of Canaanite gods were in Gilgal, which means they were erected in the very same place where Joshua erected the memorial stones in honor of what the true God had done for Israel. They were also erected in the place from whence the Angel of Jehovah had already departed, and may have been the cause of His departure from Gilgal. Ehud, after leaving Jericho, went as far as Gilgal, and then returned. Then comes the trap: and [he] said, I have a secret errand unto you, O king. The king responded: And he said, Keep silence. Obviously believing Ehud, the king dismisses his attendants: And all that stood by him went out from him. By so doing, the king set the trap for himself. Verse 20 describes the circumstance further: and he [Eglon] was sitting by himself alone in the cool upper room. The Hebrew is aliyah, and literally reads \u201cthe upper chamber of cooling.\u201d This was the higher room that would allow the cool afternoon breezes to come through. This would have been a one-room apartment built on the corner of a flat roof, fitted on all sides with latticed windows, which shut out the sun in the heat of the day, but allowed for free ventilation during the cool breezes of the afternoon. So it allowed for some privacy. In the heat of the summer, it would be the coolest part of the house. This kind of upper room also tended to serve as a guest room of a private house (1 Kg. 17:19 and 17:23; 2 Kg. 4:10\u201311) or as a guest room of a palace (2 Kg. 1:2). Often it was a very large room (Jer. 22:13\u201314). When Ehud said, I have a message from God, he used the generic term Elohim, and so it is not known what exactly the king understood. However, according to rabbinic tradition, the Moabite king understood Ehud to be speaking of the God of Israel, and so he stood up as a mark of respect. As reward for this action, God gave him a daughter, Ruth, who became a mother of Jewish kings. But because of his wickedness, he also had another daughter, Orpah, who became the mother of Goliath. This is rather imaginary rabbinic exegesis, and there is no real foundation for these teachings.
\nJudges 3:21\u201322 describes the Moabite king\u2019s execution. Verse 21 details the stabbing, spelled out in three specific stages: first, And Ehud put forth his left hand; second, and took the sword from his right thigh; and third, and thrust it into his body. Then verse 22 describes what happened with the sword, also in three stages. First: and the haft also went in after the blade; since there was no cross-shaft to stop it, the whole dagger went into his body. Second: and the fat closed upon the blade; since the king was so very fat, it took in the whole sword, including the handle. Third: and it came out behind. The Hebrew word is parshedona, another hapax-legomenon (word used only once in the Hebrew Bible). In other cognate, Semitic languages, it is used of the cavity or the opening of the anus. So the downward motion of the dagger was with such force that it passed completely through the abdomen and projected from the anus. The very one whom God had earlier strengthened against Israel now became reduced to a pile of fat and excrement.
\nVerse 23 describes Ehud\u2019s escape: Then Ehud went forth into the porch. The Hebrew word for porch is misderonah, another hapax-legomenon (word used only once in the Hebrew Bible), and it is not really clear what it means, but it was the way by which Ehud escaped from the palace. Before leaving, Ehud shut the doors of the upper room upon him, and locked them. The doors could be locked from the inside without a key, but not from the outside without a key. This would cause a delay in discovering the body.
\nThen in verses 24 to 25, the assassination is discovered. The timing was: Now when he was gone out, his servants came; and they saw, and, behold, the doors of the upper room were locked; and they said, Surely he is covering his feet in the upper chamber. To cover your feet was a euphemism for responding to the call of nature. In essence, they were saying, \u201cHe must be sitting on the toilet, and that is why everything is closed.\u201d Thus, they tarried until they were ashamed; and behold, he opened not the doors of the upper room: therefore, they took the key. The key was a flat piece of wood that was fitted with pins corresponding to the holes in a hollow bolt. The hole in the door gave access to the bolt, which was on the inside. The insertion of the key into the bolt pushed out the pins of the lock and enabled the bolt to be withdrawn from its sockets in the doorpost. The door could be locked without a key, but it could not be unlocked without a key. Having done all this, the servants opened them; and then came the discovery, and behold, their lord was fallen down dead on the earth.
\nVerse 26 further details Ehud\u2019s escape: And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirah. This was the same route he took earlier but this time he went beyond the quarries.<\/p>\n\n\n\n
b. Defeat of Moab\u20143:27\u201329\n\n27And it came to pass, when he was come, that he blew a trumpet in the hill-country of Ephraim; and the children of Israel went down with him from the hill-country, and he before them. 28And he said unto them, Follow after me; for Jehovah has delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of the Jordan against the Moabites, and suffered not a man to pass over. 29And they smote of Moab at that time about ten thousand men, every lusty man, and every man of valor; and there escaped not a man.<\/code><\/pre>\n\n\n\nIn verses 27 to 28a, there is the call to arms, with verse 27 being the call of the trumpet: he blew a trumpet in the hill-country of Ephraim. The Hebrew word for trumpet is shofar, often referring to the horn of an animal, particularly a ram\u2019s horn. The geography is the hill-country of Ephraim, which included the tribal territory of Benjamin. The people of Israel recognized that it was the time to rebel against the Moabites.
\nIn verse 28b, the Israelites also recognized Ehud\u2019s leadership. Under Ehud\u2019s leadership, they captured the fords of the Jordan which accomplished two strategic things: It prevented the enemy from escaping into their own territory on the east side of the Jordan to find sanctuary or to regroup; and it also created a wedge within the Moabite army so that no reinforcements could come from Moab to help the army now trapped on the west bank of the Jordan.
\nVerse 29 summarizes the slaughter of the Moabites: And they smote of Moab at that time about ten thousand men, every lusty man, and every man of valor; and there escaped not a man.<\/p>\n\n\n\n
- Rest\u20143:30\nSo Moab was subdued that day under the hand of Israel. And the land had rest eighty years.<\/li><\/ol>\n\n\n\n
This was the longest period of rest found in the entire Book of Judges.<\/p>\n\n\n\n
C. Third Cycle: Shamgar\u20143:31<\/p>\n\n\n\n
And after him was Shamgar the son of Anath, who smote of the Philistines six hundred men with an ox-goad: and he also saved Israel.<\/code><\/pre>\n\n\n\nThis is one of the five cycles that is not detailed, but spells out three basic facts. The first concerns the person: And after him was Shamgar the son of Anath. Shamgar is a Hurrian name, used of a people known in the Bible as the Horites. The name shows Canaanite influence on the Jews. Furthermore, Shamgar was a Jew who was the son of Anath, a name dedicated to the goddess Anath. Among the Canaanite deities, Anath was the Canaanite goddess of sex and war.
\nThe second fact is Shamgar\u2019s action: who smote of the Philistines six hundred men with an ox-goad. The six hundred may be Shamgar\u2019s lifetime total, and not the result of a one-time battle. The Hebrew for ox-goad is malmad, another hapax-legomenon (word used only once in the Hebrew Bible), used to urge oxen to move forward, and was as much as eight feet long. It was pointed at one end with a metal tip, and had a chisel-shaped blade on the other end for scrapping a plowshare, and so it could effectively be used in place of a spear.
\nThe third fact concerns Shamgar\u2019s judgeship: he also saved Israel. The word also connects Shamgar with Ehud. He is referred to as a moshia and not as a shophet: a savior, not a judge. His judgeship may have transpired after Ehud\u2019s deliverance, but before Ehud\u2019s death, which is why the historical notation in Judges 4:1 continues after the death of Ehud, not Shamgar. So it might very well be that Shamgar\u2019s actions occurred within the period of Ehud\u2019s judgeship. The next section shows that he was a contemporary of Barak and Deborah and so may have appeared about the same time that the Philistines were beginning to settle in the coastal plain. Thus, Deborah and Barak are viewed as following Ehud, not Shamgar.<\/p>\n\n\n\n
D. Fourth Cycle: Barak and Deborah\u20144:1\u20135:31<\/p>\n\n\n\n
- Sin\u20144:1\nAnd the children of Israel again did that which was evil in the sight of Jehovah, when Ehud was dead.<\/li><\/ol>\n\n\n\n
Not when Shamgar was dead, but when Ehud was dead, again implying that the Shamgar \u201csaviorhood\u201d was within the period of Ehud. This circumstantial clause means that it was Ehud who kept them from idolatry, but now that he was dead, all restraints were gone.<\/p>\n\n\n\n
- Oppression: Jabin the King of Hazor\u20144:2\nAnd Jehovah sold them into the hand of Jabin king of Canaan, that reigned in Hazor; the captain of whose host was Sisera, who dwelt in Harosheth of the Gentiles.<\/li><\/ol>\n\n\n\n
Jabin was a dynastic name for the king of Hazor; and, for that reason, the same name appears in the Book of Joshua. Hazor was located north of the Sea of Galilee at the south end of the Hulah Valley, a strategic city along the Via Maris, which was the most important trade route of ancient times. Hazor was the leader of the northern alliance against Joshua (Josh. 11:1\u201315). Joshua had destroyed the city, but Israel did not occupy it. Consequently, the Canaanites had come back and rebuilt this very strategic city.
\nWhile Jabin was the king, the Commander-in-Chief was Sisera, the captain of his host. Sisera is not a Canaanite name, but a Hurrian or a Hittite name. Either he was a Canaanite with a Hurrian or a Hittite name, or he was a mercenary of that nationality in the service of Hazor. His palatial residence was in Harosheth of the Gentiles, located in the Galilee.<\/p>\n\n\n\n
- Israel\u2019s Cry\u20144:3\nAnd the children of Israel cried unto Jehovah: for he had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel.<\/li><\/ol>\n\n\n\n
Eventually, the children of Israel cried unto Jehovah, and the reason was due to the strength of the Canaanites: for he [Sisera] had nine hundred chariots of iron. The mention of nine hundred chariots is not out of character for, in the inscriptions of Thutmose III, he states that he captured nine hundred twenty-four chariots from the Canaanites in the Battle of Megiddo, and Megiddo plays a role in the battle of Judges as recorded in chapters 4 and 5. The duration of the oppression is recorded: twenty years he mightily oppressed the children of Israel. On the human side, the Canaanite ability to oppress Israel for so long was due to their chariot strength. On the divine side, it was God\u2019s discipline due to Israel\u2019s apostasy.<\/p>\n\n\n\n
- Deliverance\u20144:4\u201324\na. Calling of Deborah and Barak\u20144:4\u201310\n4Now Deborah, a prophetess, the wife of Lappidoth, she judged Israel at that time. 5And she dwelt under the palm-tree of Deborah between Ramah and Beth-el in the hill-country of Ephraim: and the children of Israel came up to her for judgment. 6And she sent and called Barak the son of Abinoam out of Kedesh-naphtali, and said unto him, Has not Jehovah, the God of Israel, commanded, saying, Go and draw unto mount Tabor, and take with you ten thousand men of the children of Naphtali and of the children of Zebulun? 7And I will draw unto you, to the river Kishon, Sisera, the captain of Jabin\u2019s army, with his chariots and his multitude; and I will deliver him into your hand. 8And Barak said unto her, If you will go with me, then I will go; but if you will not go with me, I will not go. 9And she said, I will surely go with you: notwithstanding, the journey that you take shall not be for your honor; for Jehovah will sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh. 10And Barak called Zebulun and Naphtali together to Kedesh; and there went up ten thousand men at his feet: and Deborah went up with him.<\/li><\/ol>\n\n\n\n
Verse 4 introduces the key person: Now Deborah, a prophetess. The Hebrew ishah neviah literally means \u201ca woman of prophecy.\u201d It is used of two other women: Miriam, the sister of Moses (Exod. 15:20) and Huldah the prophetess (2 Kg. 22:14). Deborah was the wife of Lappidoth, meaning \u201clamps.\u201d In rabbinic tradition, she was the wife of Barak, which means \u201clightning,\u201d and is analogous to Lappidoth. She was so called because of her inflammatory speeches and war-like spirit. Her degree of divine inspiration was so intense as to create sparks and flames during the moments of its reception, and she earned this designation by preparing wicks for the lamps of the Tabernacle. Again, it is purely rabbinic tradition, and not actually found in history or in the text of Scripture. Her role was: she judged Israel at that time, but this raises the question: Who was the one who delivered Israel? Was she a judge in that sense? Is the word judge here being used in the sense of being the one who delivered Israel?
\nThere are five possible arguments in favor of Deborah (rather than Barak) being the one who delivered Israel. First, the text says that she judged Israel, and that should be taken as Deborah having led Israel, or delivered Israel, or saved Israel. Second, in Judges 5:6\u20138, she is connected with the security of Israel. Third, she is involved in marshaling the troops. Fourth, in 5:1, her name appears before Barak\u2019s, which suggests the primary credit for victory goes to her. Fifth, the parallels with Sisera, who sits or rules, (in Hebrew, yashav), with Deborah who sits and rules, (again yashav), under a palm tree suggests that she is the counterpart to Sisera. These five arguments may support the fact that she was actually delivering Israel; and, in that sense, she was the judge.
\nBut there are some arguments against the view that Deborah was Israel\u2019s deliverer. First, the word shophet, as noted in the introduction, allows for a variety of meanings and even within the Book of Judges, it is used more than one way. Second, Deborah is not introduced as the one \u201cwhom God raised up.\u201d Third, there is no reference to her being empowered by the Holy Spirit. Fourth, she needed Barak to accomplish the deliverance. Fifth, the verb yashav is never really applied to her in the sense of ruling. Sixth, she states that God will deliver Sisera into the hand of a woman, but she does not say \u201cinto my hands.\u201d Seventh, the text states that she went up with Barak, but does not state that she was the head of the troops. Eighth, she states that \u201cthis day God has delivered Sisera into your hands (meaning Barak\u2019s), not into \u201cmy\u201d hands (meaning Deborah\u2019s). Ninth, she is totally absent from the description of the actual battle, and she never meets up with Jabin or Sisera. Tenth, she is referred to as the mother in Israel, never as the \u201csavior\u201d of Israel. Eleventh, the author does not use the term kum (to raise up) or state that God is the cause of the subject when it talks about Deborah\u2019s rise. Twelfth, in later lists of deliverers of Israel, it is Barak\u2019s name that appears, not Deborah\u2019s name (1 Sam. 12:9\u201311; Heb. 11:32). Finally, in this passage, she functions in the traditional role of a judge in settling disputes, not in the sense of delivering Israel. The word is lamishpat, which was not a role assigned to the other judges where the role is defined as \u201cdeliverers.\u201d For them, the word carries the meaning of to govern. She does not function in the same role as the other judges, and so no duration of her judgeship is given. It does not say she judged Israel for so many years as it does with all the other judges. The forty years in Judges 5:31 is attributed to God and Israel\u2019s collective power in Judges 4:23\u201324, not to Deborah. So, Deborah is a judge in its traditional role of helping to settle disputes. She was a prophetess, and so received direct revelation from God, but she was not the moshia; she was not the savior of Israel, as was the case with the other judges. The savior, in this case, was actually Barak.
\nJudges 4:5 reveals Deborah\u2019s location and role. As to her home: she dwelt under the palm-tree of Deborah between Ramah and Beth-el in the hill-country of Ephraim. As to her role: the children of Israel came up to her for judgment. Here the Israelites come to her for judgment, hamishpat. They were not coming to her asking her to save Israel from the enemy; they were coming to her asking her to solve their legal disputes. They were asking for divine answers to their cries, which are described in the following verses. They came to her because she was a prophetess, not because she was a judge. This shows that people had lost confidence in the priesthood to provide spiritual direction and answers. So while she was in the role of a judge in the traditional sense of settling disputes, in their specific case they did not come to her merely to settle their legal disputes between fellow Israelites, but they also came asking for divine answers, because they recognized her to be a prophetess. Again, this shows that instead of going to the priesthood to receive a divine answer, they went to her.
\nVerses 6 to 7 present the call to arms. The call is in verse 6a: And she sent and called Barak the son of Abinoam. The focus now shifts away from Deborah, the medium through whom the divine response to the Israelites\u2019 distress was sought and received, to Barak to solve the crisis. Barak is both commissioned to attack and is promised success. He came out of Kedesh-naphtali, and there are two possible options as to where this was. One option is that this is Kedesh-Naphtali in Upper Galilee, which was in close geographical proximity to Hazor, the Canaanite capital of Jabin. However, he could have been from Khirbet-quedish, which is one mile west of the southern end of the Sea of Galilee and which has a close geographical proximity to Mount Tabor. Among historical geographers, there is a debate as to which one of these two localities is meant. Either location has arguments both pro and con.
\nVerses 6b to 7 go on to give the content of Barak\u2019s calling: Has not Jehovah, the God of Israel, commanded, saying, Go and draw unto mount Tabor, and take with you ten thousand men of the children of Naphtali.\u2026 Naphtali was Barak\u2019s tribe and was the tribe in whose tribal territory the City of Hazor was located. Then Deborah adds: and of the children of Zebulun. The Valley of Jezreel is located in the tribal territory of Zebulun, and it was the key valley they were fighting for in this battle. When Barak fulfills the human condition of responding to the call to arms, then God\u2019s role will be: And I will draw unto you, to the river Kishon, Sisera, the captain of Jabin\u2019s army, with his chariots and his multitude; and I will deliver him into your hand. This is God\u2019s sovereignty in action without eliminating human responsibility.
\nVerse 8 records Barak\u2019s response: If you will go with me, then I will go; but if you will not go with me, I will not go. The plea of Barak is not due to cowardice, for he was not a coward as the context proves. The plea of Barak is due to his desire to be assured of the presence of God in the war; Barak also recognizes Deborah\u2019s prophetic status.
\nVerse 9 gives Deborah\u2019s twofold response. First, her verbal response is given, which contains both a promise and a prophecy. The promise was: I will surely go with you. But then comes the prophecy: notwithstanding, the journey that you take shall not be for your honor; for Jehovah will sell Sisera into the hand of a woman. The assumption may have been that Deborah was that woman, but it will turn out to be another woman altogether. Second, we see Deborah\u2019s physical response: And Deborah arose, and went with Barak to Kedesh.
\nVerse 10 describes the gathering of the army. Barak\u2019s role is mentioned first: And Barak called Zebulun and Naphtali together to Kedesh, and there went up ten thousand men at his feet. Then Deborah\u2019s role is described: and Deborah went up with him. She will be present as promised though she does not take part in the battle nor lead the troops.<\/p>\n\n\n\n
b. Movement of Heber the Kenite\u20144:11\n\nNow Heber the Kenite had separated himself from the Kenites, even from the children of Hobab the brother-in-law of Moses, and had pitched his tent as far as the oak in Zaanannim, which is by Kedesh.<\/code><\/pre>\n\n\n\nThe Kenites were a branch of the Midianites that had sided with the Israelites. From that tribe came Moses\u2019 wife, brother-in-law, and father-in-law; and this was the clan that had settled in Arad in the Negev in Judges 1:16. The Kenites were normally pro-Israel, but Heber, himself, had become pro-Canaanite. Therefore, he separated himself from the rest of the Kenites. He moved to the oak in Zaanannim, which the author states is by Kedesh, and this will put him in close proximity with Hazor. The purpose of this verse is to set the stage for the death of Sisera. But the point is that Heber had separated himself from the rest of the Kenites. He moved far north, and while the others were pro-Israel, he became pro-Canaanite. His position would allow him to both observe the troop movements of Barak and report them to Jabin and Sisera of Hazor. Heber would have assumed he was doing the Canaanites a favor; whereas, in reality, he was, by God\u2019s working, to bring about the Canaanites\u2019 defeat.<\/p>\n\n\n\n
c. Defeat of the Canaanites\u20144:12\u201316\n\n12And they told Sisera that Barak the son of Abinoam was gone up to mount Tabor. 13And Sisera gathered together all his chariots, even nine hundred chariots of iron, and all the people that were with him, from Harosheth of the Gentiles, unto the river Kishon. 14And Deborah said unto Barak, Up; for this is the day in which Jehovah has delivered Sisera into your hand; is not Jehovah gone out before you? So Barak went down from mount Tabor, and ten thousand men after him. 15And Jehovah discomfited Sisera, and all his chariots, and all his host, with the edge of the sword before Barak; and Sisera alighted from his chariot, and fled away on his feet. 16But Barak pursued after the chariots, and after the host, unto Harosheth of the Gentiles: and all the host of Sisera fell by the edge of the sword; there was not a man left.<\/code><\/pre>\n\n\n\nVerse 12 records the report that came to Sisera concerning Israel\u2019s troop movement. The connection with verse 11 indicates that the report came from Heber, since his tent was near enough to Kedesh to know the movement of Barak\u2019s army.
\nVerse 13 describes the gathering of the Canaanite army and the armory of nine hundred chariots of iron. They proceeded: from Harosheth of the Gentiles, the exact location unknown, and arrived at the destination: unto the river Kishon. The movement was from north to south. Sisera was totally unconscious of the fact that it was God who was bringing him to the River Kishon.
\nVerse 14a records Deborah\u2019s admonition: Up; for this is the day in which Jehovah has delivered Sisera into your hand. The rhetorical prophetic declaration was intended to give Barak the encouragement: is not Jehovah gone out before you? The answer obviously was \u201cYes.\u201d
\nVerses 14b to 16 describe the battle. Sisera and the Canaanites were by the River Kishon, located at the western end of the Valley of Jezreel. Mount Tabor, where Barak and Israel mustered, was at the eastern end of the same valley. God\u2019s role is then spelled out: And Jehovah discomfited Sisera, and all his chariots, and all his host; and the means God employed was the edge of the sword before Barak. What else God did and what other means He used will be revealed in chapter 5. The effect on Sisera was that he alighted from his chariot, and fled away on his feet. The result for the Canaanite Army was: But Barak pursued after the chariots, and after the host, unto Harosheth of the Gentiles. They were pursued to the very place from whence the army came to fight Israel. The victory was total: and all the host of Sisera fell by the edge of the sword; there was not a man left. Chapter 5, however, will point out a couple of minor exceptions.<\/p>\n\n\n\n
d. Flight and Death of Sisera\u20144:17\u201322\n\n17Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite; for there was peace between Jabin the king of Hazor and the house of Heber the Kenite. 18And Jael went out to meet Sisera, and said unto him, Turn in, my lord, turn in to me; fear not. And he turned in unto her into the tent, and she covered him with a rug. 19And he said unto her, Give me, I pray you, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him. 20And he said unto her, Stand in the door of the tent, and it shall be, when any man does come and inquire of you, and say, Is there any man here? that you shall say, No. 21Then Jael Heber\u2019s wife took a tent-pin, and took a hammer in her hand, and went softly unto him, and smote the pin into his temples, and it pierced through into the ground; for he was in a deep sleep; so he swooned and died. 22And, behold, as Barak pursued Sisera, Jael came out to meet him, and said unto him, Come, and I will show you the man whom you seek. And he came unto her; and, behold, Sisera lay dead, and the tent-pin was in his temples.<\/code><\/pre>\n\n\n\nVerse 17 picks up from where verse 15 left off: Howbeit Sisera fled away on his feet. He was obviously on his way back to Hazor, and on the way would pass by the place where Heber had pitched his tent: the tent of Jael the wife of Heber the Kenite. The Kenites were nomadic, and the nomadic tradition was that whenever a stranger was admitted into the tent as a guest, his claim to be defended or concealed from his pursuers was established. This would be one reason why Sisera would seek access into her tent specifically. Another reason Sisera felt safe in her tent was that there was peace between Jabin the king of Hazor, and the house of Heber the Kenite (4:18). There was apparently a covenant of peace between Jabin and Heber. These statements reinforced that Heber actually posed a double threat to Israel: First, he separated himself from the main body of the Kenite clan that was pro-Israel; and second, he had bound himself by treaty to Jabin.
\nVerse 18 records Jael\u2019s actions. She took the initiative: And Jael went out to meet Sisera, and then issued an invitation: and said unto him, Turn in, my lord, turn in to me; fear not. Sisera\u2019s response was: And he turned in unto her into the tent. Then came her action: and she covered him with a rug. The Hebrew word for rug is smichah, a hapax-legomenon (word used only once in the Hebrew Bible).
\nVerse 19 records Sisera\u2019s request: And he said unto her, Give me, I pray you, a little water to drink; for I am thirsty. Another point concerning nomadic tradition is that, whoever has eaten or drunk anything in the tent is received into the peace of the tent; therefore, he is secure in the tent. Sisera may have asked for just a little water in order to establish this bond. Jael\u2019s response was twofold. First, she opened a bottle of milk, and gave him drink. Second, she covered him. According to rabbinic tradition, she seduced him seven times, and after seven seductions, he finally fell into a very deep sleep. This is, again, purely rabbinic imagination.
\nIn verse 20, Sisera made a further request: And he said unto her, Stand in the door of the tent, and it shall be, when any man does come and inquire of you, and say, Is there any man here? that you shall say, No. With all the nomadic customary rituals in place and this added request, Sisera felt secure enough to fall asleep.
\nVerse 21 records the death of Sisera: Then Jael Heber\u2019s wife took a tent-pin, and took a hammer in her hand, and went softly unto him, and smote the pin into his temples, and it pierced through into the ground. Her ability to do this deed corresponds with the fact that, among the nomads, the erection of tents was work done by the tribal women. So she was well-trained in the use of the hammer and the tent peg. Thus Deborah\u2019s prophecy about Sisera\u2019s falling at the hands of a woman was fulfilled. Because Sisera was in a deep sleep, he therefore never realized what was happening until the very last minute. First, he swooned; there was initial consciousness, which was followed by his death.
\nVerse 22 records Barak\u2019s discovery. The circumstance was as Barak pursued Sisera. Barak\u2019s pursuit ended with Jael\u2019s invitation: Jael came out to meet him, and said unto him, Come, and I will show you the man whom you seek. What Barak saw is described: behold, Sisera lay dead, and the tent-pin was in his temples.<\/p>\n\n\n\n
e. Defeat of Jabin\u20144:23\u201324\n\n23So God subdued on that day Jabin the king of Canaan before the children of Israel. 24And the hand of the children of Israel prevailed more and more against Jabin the king of Canaan, until they had destroyed Jabin king of Canaan.<\/code><\/pre>\n\n\n\nVerse 23 presents God\u2019s role: So God subdued on that day Jabin the king of Canaan before the children of Israel. Verse 24 gives Israel\u2019s role: And the hand of the children of Israel prevailed more and more against Jabin the king of Canaan. The defeat of Sisera in the Valley of Jezreel did not mean the immediate defeat of Hazor or the other cities still held by the Canaanites. There were several smaller victories. Israel grew stronger and stronger, the Canaanites grew weaker and weaker, and finally the Israelites accomplished the whole conquest: until they had destroyed Jabin king of Canaan.<\/p>\n\n\n\n
- Deborah\u2019s Song of Deliverance\u20145:1\u201331a\na. Singers\u20145:1\nThen sang Deborah and Barak the son of Abinoam on that day, saying, \u2026<\/li><\/ol>\n\n\n\n
This phrase does not mean that they composed the song together; it means only that they sang it together. The song they sang was composed by Deborah, as verses 3, 7, and 12 in chapter 5 clearly show. The phrase on that day links the song chronologically with the defeat of Sisera and suggests that it was composed as a spontaneous and instantaneous response to the victory. The word saying in 5:1 is an historical introduction that takes the place of the song\u2019s heading. Basically, this verse is the song\u2019s preamble. The song itself has nine specific stanzas.<\/p>\n\n\n\n
b. First Stanza: The Praising of God\u20145:2\u20133\n\n 2For that the leaders took the lead in Israel,\n For that the people offered themselves willingly,\n Bless ye Jehovah.\n 3Hear, O ye kings; give ear, O ye princes;\n I, even I, will sing unto Jehovah;\n I will sing praise to Jehovah, the God of Israel.<\/code><\/pre>\n\n\n\nVerse 2 focuses on the role of the leaders and the people: the leaders took the lead in Israel: and the people offered themselves willingly. When leaders were willing to lead, and people were willing to follow their lead, then there was victory along with the resultant opportunity to praise God: Bless ye Jehovah. This verse is a summons to praise God for the willingness and the joyful rise of His people. Hence, God is to be praised because both the leaders and the common people took up weapons to fight this war, and the call to praise God is expressed in the plural imperative.
\nVerse 3 issues a call to the Gentile rulers, both kings and princes. The content of what the men heard was: I, even I, will sing unto Jehovah; I will sing praise to Jehovah, the God of Israel. Four things should be noted here. First, this is a call to kings and princes of the earth to hear what Deborah has to proclaim to the praise of the true God. Second, these kings and princes would be Gentiles, since Israel had neither kings nor princes at this point of her history. Third, this verse is the response of the lyricist (Deborah), and thus it is expressed in the first person. Fourth, this is a praise to God, and not a praise of any particular human hero.<\/p>\n\n\n\n
c. Second Stanza: Jehovah\u2014Commander-in-Chief\u20145:4\u20135\n\n 4Jehovah, when you went forth out of Seir,\n When you marched out of the field of Edom,\n The earth trembled, the heavens also dropped,\n Yea, the clouds dropped water.\n 5The mountains quaked at the presence of Jehovah,\n Even yon Sinai at the presence of Jehovah, the God of Israel.<\/code><\/pre>\n\n\n\nVerse 4a portrays God as a divine warrior, marching forth from Mount Seir in Edom to the aid of His people. Then verses 4b to 5 picture the results of the presence of God among His people: the result on the earth: The earth trembled; the results in the heavens: the heavens also dropped; and the result in the weather: Yea, the clouds dropped water. Keeping in mind that Baal was viewed as the storm god, here the God of Israel was using what should have been Baal\u2019s strongest weapons. The storm imagery emphasizes that it is Jehovah who is God, not Baal. The following mention of Sinai and Edom recalls the beginning and the end of the Wilderness Wanderings, both portrayed as witnesses to the mighty acts of God: The mountains quaked at the presence of Jehovah, Even yon Sinai at the presence of Jehovah, the God of Israel.<\/p>\n\n\n\n
d. Third Stanza: Emergence of Deborah\u20145:6\u20138\n\n 6In the days of Shamgar the son of Anath,\n In the days of Jael, the highways were unoccupied,\n And the travelers walked through byways.\n 7The rulers ceased in Israel, they ceased,\n Until that I Deborah arose,\n That I arose a mother in Israel.\n 8They chose new gods;\n Then was war in the gates:\n Was there a shield or spear seen\n Among forty thousand in Israel?<\/code><\/pre>\n\n\n\nVerse 6 describes the situation in the Land prior to the battle. The timing was: In the days of Shamgar the son of Anath, In the days of Jael. Shamgar and Jael are viewed as contemporaries, which further demonstrates that Shamgar\u2019s judgeship came within the period of Ehud. From this verse, the rabbis conclude that Jael also judged Israel, but being a non-Jewish Kenite, that is hardly likely. The situation was that of a total destruction of communication and trade: the highways were unoccupied, And the travelers walked through byways.
\nVerse 7 then describes the total lack of leadership in Israel: The rulers ceased in Israel, they ceased. But a change came with the rise of Deborah: Until that I Deborah arose, That I arose a mother in Israel. The use of the singular shows that Deborah was the composer of the song.
\nVerse 8a describes the religious situation: They chose new gods. In violation of the Law of Moses, Israel again degenerated into idolatry.
\nVerse 8b describes the military situation: Then was war in the gates; implying that Israel had lost control of the countryside and, therefore, that agricultural production was disrupted. The question: Was there a shield or spear seen among forty thousand in Israel? shows that there was a total lack of weaponry among the Jewish people.
\nThree observations can be made concerning this particular stanza on Israel\u2019s status before Deborah\u2019s judgeship.
\nFirst, as Deborah describes the context of her own rise as God\u2019s agent, she reveals the prevailing state of Israel at the time in six statements:<\/p>\n\n\n\n
(1) The roads were deserted, and the caravan routes that crisscrossed the country, especially across the Jezreel Valley, linking the Jews of the north with the Jews of the south, were disrupted so that the Jewish caravaners ceased to travel on their normal trade routes for fear of attack by Canaanites or to avoid the heavy tolls that they would have to pay to the Canaanites.
\n (2) Instead of taking direct routes to their destinations, they had to take evasive side roads that were much harder to travel.
\n (3) The villagers in Israel held back because they were afraid of attack by the enemy; and therefore they would not go out to the fields, with the result that trade among the tribes of Israel came to a complete standstill.
\n (4) With the arrival of Deborah there was a break in the crisis, for she was a mother in Israel; if this was a technical term, it refers to her status as a prophetess; if this was a non-technical term, it means that she was a Jewish mother, in contrast to the Canaanite mother of Sisera, who plays a role in this song.
\n (5) With the rise of new leaders, it was time to go on the offensive.
\n (6) Finally, Israel lacked all the necessary weapons of war; and this lack of arms was another sign of their depressed state.<\/p>\n\n\n\n
Second, this third stanza of Deborah\u2019s song reminds that as greatly as Israel had been exalted at Mount Sinai by God, nevertheless, Israel just as deeply fell into bondage because of sin until she, Deborah, rose up.
\nThird, by way of summary, the third stanza of Deborah\u2019s song shows that Israel had forsaken the true God and chosen new gods, and the results were war, weakness, and servitude.<\/p>\n\n\n\n
e. Fourth Stanza: Praise of God\u20145:9\u201311\n\n 9My heart is toward the governors of Israel,\n That offered themselves willingly among the people: Bless ye Jehovah.\n 10Tell of it, ye that ride on white asses,\n Ye that sit on rich carpets,\n And ye that walk by the way.\n 11Far from the noise of archers, in the places of drawing water,\n There shall they rehearse the righteous acts of Jehovah,\n Even the righteous acts of his rule in Israel.\n Then the people of Jehovah went down to the gates.<\/code><\/pre>\n\n\n\nVerse 9 extols the response of the new leaders: My heart is toward the governors of Israel, that offered themselves willingly among the people. The result was: Bless ye Jehovah. The focus now is on the glorious change that took place in the situation in Israel just after Deborah appeared. As in verse 2, she praises the leaders and the people for their response despite all the disadvantages.
\nVerse 10 issues the call to all classes of Israelite society: the wealthy class\u2014ye that ride on white asses, ye that sit on rich carpets; and the poor classes\u2014ye that walk by the way. In 5:3, she had called upon the Canaanite kings to hear, but now she calls upon the whole of Jewish society to hear as well.
\nIn verse 11, Deborah looks forward to recounting the righteous acts of God. The location for such a recounting is Far from the noise of archers, meaning away from the battlefield, at a time when the war was over. It is in the places of drawing water, meaning at the watering places, where travelers gather for news and information. Then will come the act of recounting: There shall they rehearse the righteous acts of Jehovah, even the righteous acts of his rule in Israel. The introduction to the act of recounting is: Then the people of Jehovah went down to the gates. This was the first step in actions taken by the people that showed the change. Initially they were afraid to go out to the gates, but now they go down to the gates. This serves as introduction to the more detailed account in the following verses. Only here in Judges is Israel called the people of Jehovah.<\/p>\n\n\n\n
f. Fifth Stanza: Response of the Tribes\u20145:12\u201318\n\n 12Awake, awake, Deborah;\n Awake, awake, utter a song:\n Arise, Barak, and lead away your captives, you son of Abinoam.\n 13Then came down a remnant of the nobles and the people;\n Jehovah came down for me against the mighty.\n 14Out of Ephraim came down they whose root is in Amalek;\n After you, Benjamin, among your peoples;\n Out of Machir came down governors,\n And out of Zebulun they that handle the marshal\u2019s staff.\n 15And the princes of Issachar were with Deborah;\n As was Issachar, so was Barak;\n Into the valley they rushed forth at his feet.\n By the watercourses of Reuben\n There were great resolves of heart.\n 16Why sat you among the sheepfolds,\n To hear the pipings for the flocks?\n At the watercourses of Reuben\n There were great searchings of heart.\n 17Gilead abode beyond the Jordan:\n And Dan, why did he remain in ships?\n Asher sat still at the haven of the sea,\n And abode by his creeks.\n 18Zebulun was a people that jeoparded their lives unto the death,\n And Naphtali, upon the high places of the field.<\/code><\/pre>\n\n\n\nVerse 12 introduces the two leaders: Deborah, Awake, awake, Deborah; Awake, awake, utter a song; and Barak, Arise, Barak, and lead away your captives, you son of Abinoam. This verse serves as an introduction to the second part of the song. Deborah calls upon herself to strike up a song and calls upon Barak to lead away his prisoners of war. It is Barak who is called to arise because he is the deliverer. But Deborah plays the most important role, not as the deliverer, but as the prophetess; for as the prophetess, she represents the presence of the voice of God.
\nVerse 13 records the response of Israel and of God to the call to war. Concerning Israel: Then came down a remnant of the nobles and the people. Concerning God: Jehovah came down for me against the mighty. God is viewed here as summoning the enemies of Israel for this war. This marks the turning point in the struggle with the oppressor.
\nIn verses 14 to 18, Deborah describes the specific tribal responses both positively and negatively. She begins with Ephraim: Out of Ephraim came down they whose root is in Amalek. The Masoretic Hebrew Text literally reads, \u201cFrom Ephraim their root in Amalek,\u201d and as such would carry the meaning, \u201cFrom Ephraim came those whose root was in Amalek.\u201d This does not coincide with the rest of Scripture. This may have been a scribal error. Perhaps Amalek should read Emek, meaning \u201cvalley,\u201d which would make the most sense in this context. The intent of the Hebrew, then, would be that from Ephraim they sprang forth into the valley. It is a reference to the brave descent of the Ephraimites into the Valley of Jezreel to engage the forces of Sisera. Ephraim was Deborah\u2019s own tribe.
\nThe recounting of the tribes continues in verses 14 to 18. Benjamin is mentioned next: After you, Benjamin, among your peoples; followed by Manasseh: Out of Machir came down governors. Machir here does not just stand for the family of Machir, but for the Tribe of Manasseh, because Machir was Manasseh\u2019s only son. More specifically, Machir stands for that part of the Tribe of Manasseh located on the west side of the Jordan. Zebulun: And out of Zebulun they that handle the marshal\u2019s staff. This tribe contributed the military leaders and was assigned territory in the Jezreel Valley where the battle took place. Then Issachar is mentioned: And the princes of Issachar were with Deborah. The leaders of this tribe were a protective escort for Deborah. As was Issachar, so was Barak: Into the valley they rushed forth at his feet. The soldiers of this tribe stayed close to Barak in the attack. The Tribe of Issachar had also been given territory in the Jezreel Valley. Deborah then comments on Reuben: By the watercourses of Reuben There were great resolves of heart. Why did you sit among the sheepfolds, to hear the pipings for the flocks? At the watercourses of Reuben There were great searchings of heart. Reuben was resolute, but resolute in his refusal to participate. He is pictured as sitting around the campfire entertained by musicians, indifferent to the plight of his brethren. Toward the end, Reuben\u2019s tribe had second thoughts but still ended up doing nothing. Similarly: Gilead abode beyond the Jordan; they did not participate either. This might be a reference to Eastern Manasseh, or it might be a reference to the Tribe of Gad, or both. Regarding Dan, the text asks, And Dan, why did he remain in ships? This may imply that the migration of Dan took place before Deborah, and the Danites had amalgamated somewhat with the sea-faring Phoenicians. But more likely Dan was still in the south, too entrenched in the shipping industry with the Phoenicians, as their clients, to participate in an anti-Canaanite war, since the Phoenicians were Canaanites. Of Asher it is recorded: Asher sat still at the haven of the sea, and abode by his creeks. Asher preferred the beaches and harbors to the battlefields. Regarding Zebulun, Zebulun was a people that jeoparded their lives unto the death. This tribe is now mentioned for the second time in Deborah\u2019s song and is given a special place of honor for their bravery. Zebulun had the most to gain since their territory was in the Jezreel Valley. Naphtali concludes Deborah\u2019s roll call: And Naphtali, upon the high places of the field. This was Barak\u2019s tribe, and they did participate in the battle.
\nThe Tribes of Judah and Simeon are not mentioned as participants in the war or chastised for staying away. This might imply that they were busy fighting the Philistines and therefore could not send a fighting force for Barak. If so, since they were already fighting the enemies of Israel, they would not be chastised for not sending a force.<\/p>\n\n\n\n
g. Sixth Stanza: Defeat of the Canaanites\u20145:19\u201323\n\n 19The kings came and fought;\n Then fought the kings of Canaan.\n In Taanach by the waters of Megiddo:\n They took no gain of money.\n 20From heaven fought the stars,\n From their courses they fought against Sisera.\n 21The river Kishon swept them away,\n That ancient river, the river Kishon.\n O my soul, march on with strength.\n 22Then did the horsehoofs stamp\n By reason of the prancings, the prancings of their strong ones.\n 23Curse ye Meroz, said the angel of Jehovah.\n Curse ye bitterly the inhabitants thereof,\n Because they came not to the help of Jehovah,\n To the help of Jehovah against the mighty.<\/code><\/pre>\n\n\n\nVerse 19 describes the Canaanite forces: The kings came and fought; Then fought the kings of Canaan. In Taanach by the waters of Megiddo: They took no gain of money. The text means that these were not mercenary troops, but ethnic Canaanite armies. The cities of Taanach and Megiddo were at the western end of the Jezreel Valley. This shows that Barak\u2019s forces crossed the whole valley from the eastern side. Also at the western end flowed the Kishon River, which would prove to be an enemy to the Canaanites.
\nVerse 20 describes the role of the stars: From heaven fought the stars, From their courses they fought against Sisera. If this refers literally to the heavens and to literal stars, it would mean that the weather was in Israel\u2019s favor. But, if the \u201cheaven\u201d and \u201cstars\u201d are being used symbolically, it would refer to angels engaged in a war on behalf of Israel in the heavenly realms. In context, both statements could be true.
\nDeborah\u2019s song continues (v. 21) by describing the role of the River Kishon: The river Kishon swept them away, That ancient river, the river Kishon. The likely meaning is that Kishon overflowed its banks, causing the field of battle to become muddy, and rendering the Canaanites\u2019 chariots useless. This flood neutralized the chariot force, which was the principle main military advantage the Canaanites had over Israel. The occurrence of a flood also would explain why Sisera fled on foot, since normally he could escape faster if he had a chariot but not if his chariot were stuck in the mud. Hence the refrain: O my soul, march on with strength.
\nVerse 22 describes the flight of the Canaanite cavalry: Then did the horsehoofs stamp By reason of the prancings, the prancings of their strong ones.
\nVerse 23 records the failure of Meroz, beginning with the curse: Curse ye Meroz, said the angel of Jehovah, Curse ye bitterly the inhabitants thereof. The reason given is: Because they came not to the help of Jehovah, To the help of Jehovah against the mighty. This is the only mention of the town of Meroz in Scripture. It was an Israelite city that failed to do its duty. They sided with the Canaanites and let those fleeing through Meroz escape when they should have blocked their path and put them to death. As mentioned earlier, they were all killed with a few exceptions, as detailed below.<\/p>\n\n\n\n
h. Seventh Stanza: Praise of Jael\u20145:24\u201327\n\n 24Blessed above women shall Jael be,\n The wife of Heber the Kenite;\n Blessed shall she be above women in the tent.\n 25He asked water, and she gave him milk;\n She brought him butter in a lordly dish.\n 26She put her hand to the tent-pin,\n And her right hand to the workmen\u2019s hammer;\n And with the hammer she smote Sisera, she smote through his head;\n Yea, she pierced and struck through his temples.\n 27At her feet he bowed, he fell, he lay;\n At her feet he bowed, he fell;\n Where he bowed, there he fell down dead.<\/code><\/pre>\n\n\n\nVerse 24 pronounces the blessing of Jael: Blessed above women shall Jael be, The wife of Heber the Kenite; Blessed shall she be above women in the tent. While the Israelite city Meroz failed to do its duty, the Gentile Jael did not fail. While the Israelite city Meroz took the side of the Canaanites, the Gentile Jael took the side of Israel, going against even her husband. It should be observed that there is no condemnation of Jael\u2019s actions whatsoever, only praise. There are many commentaries that condemn her for her actions of deception; totally ignoring that at wartime, deception of the enemy is part of the rules of war. However, there are no words of condemnation of her actions in the text. The text praises her, and one should not let his or her own subjective misjudgment color their thinking about certain biblical characters.
\nIn verse 25, Deborah describes the entrapment of Sisera: He asked water, and she gave him milk. The milk may have been yogurt or curds, but the word can refer to any milk product: She brought him butter in a lordly dish, a magnificent bowl, showing that she was treating him as royalty.
\nVerse 26 describes the slaying of Sisera: She put her hand to the tent-pin, And her right hand to the workmen\u2019s hammer; And with the hammer she smote Sisera, she smote through his head; Yea, she pierced and struck through his temples. The Hebrew text uses four different, but similar-sounding words for striking. In Hebrew they sound as follows: chalmah, machakah, (a hapax-legomenona, or word used only once in the Hebrew Bible), machatzah, and chalphah. The English reads \u201csmote, smote, pierced, and struck.\u201d
\nDeborah proclaims the death of Sisera in verse 27: At her feet he bowed, he fell, he lay; At her feet he bowed, he fell: Where he bowed, there he fell down dead.<\/p>\n\n\n\n
i. Eighth Stanza: Mother of Sisera\u20145:28\u201330\n\n 28Through the window she looked forth, and cried,\n The mother of Sisera cried through the lattice,\n Why is his chariot so long in coming?\n Why tarry the wheels of his chariots?\n 29Her wise ladies answered her,\n Yea, she returned answer to herself,\n 30Have they not found, have they not divided the spoil?\n A damsel, two damsels to every man;\n To Sisera a spoil of dyed garments,\n A spoil of dyed garments embroidered,\n Of dyed garments embroidered on both sides, on the necks of the spoil?<\/code><\/pre>\n\n\n\nVerse 28 describes the concern of Sisera\u2019s mother. Sisera was the Canaanites\u2019 Commander-in-Chief. His mother\u2019s sense of anxiety is pictured as follows: Through the window she looked forth, and cried, The mother of Sisera cried through the lattice. What follows is the content of her cry: Why is his chariot so long in coming? Why tarry the wheels of his chariots?
\nVerses 29 to 30 record the response of the ladies of the Canaanite court: Her wise ladies answered her (v. 29). The phrase: Yea, she returned answer to herself, means she convinced herself that what they said was true. The reason they gave her is expressed in the very next verse (v. 30): Have they not found, have they not divided the spoil? A damsel, two damsels to every man. The Hebrew literally reads: \u201cA womb, a pair of wombs for each man.\u201d These are sexual expressions. They reflect the realities of war for the victorious soldiers. The women of vanquished foes were used primarily for sexual gratification\u2014for rape or to become sex slaves. This woman\u2019s loyalty to her son and her people overshadowed her loyalty to her gender as a group. And then: To Sisera a spoil of dyed garments, A spoil of dyed garments embroidered, Of dyed garments embroidered on both sides, on the necks of the spoil? The Hebrew text has two different expressions for garments: first, a colorful garment as plunder, and second, a garment, double-embroidered, for the neck of the spoiler. The reason given to the mother as to why her son had not yet returned is that they are gathering the spoils, and they are gathering the women. She will eventually realize that the real reason is that her son is dead.<\/p>\n\n\n\n
j. Ninth Stanza: Conclusion\u20145:31a\n\n So let all your enemies perish, O Jehovah:\n But let them that love him be as the sun when he goes forth in his might.<\/code><\/pre>\n\n\n\nDeborah\u2019s song concludes with two petitions addressed to God. First: So let all your enemies perish, O Jehovah. This assumes that those who fight against Israel also fight against God and is in keeping with the cursing aspect of the Abrahamic Covenant, \u201cI will curse them that curse you.\u201d Second: But let them that love him be as the sun when he goes forth in his might. Deborah prays for vindication and victory for those who love God; that is, for those who are covenantally committed to God in keeping with Exodus 20:5\u20136 and who express their commitment by obedience. May they be like the sun when it rises in its full force.<\/p>\n\n\n\n
- Rest\u20145:31b<\/li><\/ol>\n\n\n\n
And the land had rest forty years.<\/p>\n\n\n\n
E. Fifth Cycle: Gideon\u20146:1\u20139:57<\/p>\n\n\n\n
- Sin\u20146:1a\nAnd the children of Israel did that which was evil in the sight of Jehovah: \u2026<\/li>
- Oppression: The Midianites\u20146:1b\u20136\n\u2026 1band Jehovah delivered them into the hand of Midian seven years. 2And the hand of Midian prevailed against Israel; and because of Midian the children of Israel made them the dens which are in the mountains, and the caves, and the strongholds. 3And so it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east; they came up against them; 4and they encamped against them, and destroyed the increase of the earth, till you come unto Gaza, and left no sustenance in Israel, neither sheep, nor ox, nor ass. 5For they came up with their cattle and their tents; they came in as locusts for multitude; both they and their camels were without number: and they came into the land to destroy it. 6And Israel was brought very low because of Midian; and the children of Israel cried unto Jehovah.<\/li><\/ol>\n\n\n\n
Verse 1b spells out the divine judgment against Israel and the means: and Jehovah delivered them into the hand of Midian. The Midianites were descendants of Abraham and Keturah (Gen. 25:2), and they were involved in the sale of Joseph to Egypt (Gen. 37:25\u201336). They were defeated by Israel in Numbers 25:6\u201318. But now, two centuries later, they had renewed their strength. One branch of the Midianites was the Kenites; Moses found shelter with them and married one of them; and the Kenites journeyed with Israel into the Promised Land. But the other clans of Midian were not pro-Israel. The duration of the oppression by Midian was seven years.
\nJudges 6:2 describes the severity of the oppression. The Hebrew word used is minharot, a hapax-legomenon (word used only once in the Hebrew Bible), of mountainous ravines, hollowed out by wadis, which Israel would use to hide themselves or their possessions and necessary supplies. The Midianites were more interested in plundering rather than exterminating the residents. Because the Midianites were nomadic, or Bedouin by nature, they had no desire for permanent settlement in the Land. They came after the produce of the land, not after the land itself or the inhabitants. In the face of these raids, the Israelites hid their produce in the caves and the strongholds.
\nVerses 3 to 5 detail the Midianites\u2019 method of oppression. Verse 3 gives the timing: And so it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east. With the Midianites came the Amalekites, who had already been a problem in 3:13, where they were also described as allied with Eglon. Another allied group is listed: the children of the east. These were Bedouin raiders whose use of camels enabled them to take waterless journeys of several days, which early nomads on donkeys simply could not do. Verse 4 describes their strategy: and they encamped against them, and destroyed the increase of the earth, till you come unto Gaza. Gaza marked the southern end of the Land. What they could not take with them as plunder, they destroyed: and [they] left no sustenance in Israel, neither sheep, nor ox, nor ass. Their method, according to verse 5, was to swarm the land: For they came up with their cattle and their tents; they came in as locusts for multitude; both they and their camels were without number. The purpose of the Midianite migration was clear: they came into the land to destroy it, by sheer force of numbers.
\nVerse 6 concludes with two results: Israel was brought very low because of Midian; and, the children of Israel cried unto Jehovah.<\/p>\n\n\n\n
- Israel\u2019s Cry and the Prophetic Response\u20146:7\u201310\n7And it came to pass, when the children of Israel cried unto Jehovah because of Midian, 8that Jehovah sent a prophet unto the children of Israel: and he said unto them, Thus says Jehovah, the God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage; 9and I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drove them out from before you, and gave you their land; 10and I said unto you, I am Jehovah your God; ye shall not fear the gods of the Amorites, in whose land ye dwell. But you have not hearkened unto my voice.<\/li><\/ol>\n\n\n\n
Following the cry of verse 7 came a prophetic response in verses 8 to 10. In rabbinic tradition, this prophet was Phinehas the High Priest, which, if true, would mean that he would have lived a very long time! The message of the unnamed prophet was a reminder of what God did for Israel in the Exodus and the Conquest. Israel\u2019s obligation was faith, loyalty, and obedience, but the prophet concluded by pointing out Israel\u2019s failure: But you have not hearkened unto my voice. The point of the prophet\u2019s message was this: In light of all that God did for Israel, it was simply not too much to ask for exclusive allegiance to this God. All this set the stage for the call of Gideon.<\/p>\n\n\n\n
- Deliverance\u20146:11\u20138:21\na. Call of Gideon\u20146:11\u201324\n11And the angel of Jehovah came, and sat under the oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon was beating out wheat in the winepress, to hide it from the Midianites. 12And the angel of Jehovah appeared unto him, and said unto him, Jehovah is with you, you mighty man of valor. 13And Gideon said unto him, Oh, my lord, if Jehovah is with us, why then is all this befallen us? and where are all his wondrous works which our fathers told us of, saying, Did not Jehovah bring us up from Egypt? but now Jehovah has cast us off, and delivered us into the hand of Midian. 14And Jehovah looked upon him, and said, Go in this your might, and save Israel from the hand of Midian: have not I sent you? 15And he said unto him, Oh, Lord, wherewith shall I save Israel? behold, my family is the poorest in Manasseh, and I am the least in my father\u2019s house. 16And Jehovah said unto him, Surely I will be with you, and you shall smite the Midianites as one man. 17And he said unto him, If now I have found favor in your sight, then show me a sign that it is you that speaks with me. 18Depart not hence, I pray you, until I come unto you, and bring forth my present, and lay it before you. And he said, I will tarry until you come again.
\n19And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of meal: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it. 20And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so. 21Then the angel of Jehovah put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there went up fire out of the rock, and consumed the flesh and the unleavened cakes; and the angel of Jehovah departed out of his sight. 22And Gideon saw that he was the angel of Jehovah; and Gideon said, Alas, O Lord Jehovah! forasmuch as I have seen the angel of Jehovah face to face. 23And Jehovah said unto him, Peace be unto you; fear not: you shall not die. 24Then Gideon built an altar there unto Jehovah, and called it Jehovah-shalom: unto this day it is yet in Ophrah of the Abiezrites.<\/li><\/ol>\n\n\n\nVerse 11 gives the circumstance: the appearance of the Angel of Jehovah: And the angel of Jehovah came, and sat under the oak, which was in Ophrah, that pertained unto Joash the Abiezrite. It was Ophrah, and not the oak, which pertained unto Joash. Abiezer was a small family of the Tribe of Manasseh (Josh. 17:2; Judg. 6:15; 1 Chron. 7:18). Joash was the head of the family at that time, and as such was the lord or the owner of Ophrah (Judges 6:24), called Ophrah of the Abiezrites to distinguish it from the Ophrah of Benjamin located further south (Josh. 18:25). After introducing the father and the clan, the text introduces the son, Gideon: and his son Gideon was beating out wheat in the winepress. The name Gideon means \u201chacker\u201d or \u201chewer.\u201d The purpose of his threshing in the winepress was: to hide it from the Midianites. Normally, wheat is threshed on a slightly elevated flat area, so that the wind can blow the chaff away. The fact that Gideon\u2019s threshing took place in a wine press illustrated two aspects of the context of Judges 6:2. First, threshing in a wine press would keep it out of view from the Midianites. Second, a wine press would provide very little room for a lot of wheat to be threshed, which shows the scarcity of the crop. Gideon also had a second name, which is revealed later.
\nJudges 6:12 reveals the angel\u2019s message: Jehovah is with you. In light of the context, how can the Theophany claim that God is with him? The Theophany at this point is speaking prophetically, for He describes Gideon as: you mighty man of valor. Calling Gideon a mighty warrior is paradoxical, since he is trying to hide his activity of threshing the grain. But, again, the Theophany here is speaking prophetically of what will be true of Gideon. He will prove to be a mighty man of valor, and thus it will be shown that God was with him. In the Book of Judges, this term mighty man of valor is used only of two people: Gideon, here, and Jephthah in 11:1.
\nVerse 13 reveals Gideon\u2019s response, which began with a denial: Oh, my lord, if Jehovah is with us, why then is all this befallen us? and where are all his wondrous works which our fathers told us of, saying, Did not Jehovah bring us up from Egypt? Gideon\u2019s perspective of the truth follows: but now Jehovah has cast us off, and delivered us into the hand of Midian. What Gideon said was true. God did deliver Israel into the Midianite hands; but he blames God for it, not Israel, to whom the blame belongs.
\nVerse 14 presents God\u2019s response and commission: And Jehovah looked upon him. This same Person, earlier, called the angel of Jehovah, is now called Jehovah, showing that this is a Theophany. The rabbis have had to deal with this, and the way they get around this obvious problem, for them, of this angel of Jehovah speaking as if he is indeed God, is as follows:<\/p>\n\n\n\n
The moment the angel uttered these words, the Spirit of God entered him. That is what is meant by the words, \u201cGod turned to him.\u201d Even though Gideon still did not realize that it was an angel standing in front of him, he knew the words he was hearing came from God.<\/p>\n\n\n\n
Gideon\u2019s response to God\u2019s commission is given in verse 15 and begins with a rejection: Oh, Lord, wherewith shall I save Israel? Only at this point did Gideon begin to perceive that the Speaker was really God, for he changed the way he addressed the Speaker. In verse 13, he called Him Adoni, which does not by itself imply deity. But, now in verse 15, Gideon called Him Adonai, which clearly does mean deity. Here again, the rabbis have to explain this away and do so as follows:<\/p>\n\n\n\n
Although Gideon still thought the angel was fully a prophet, he now realized that God was speaking through him. So he addressed his answer to God. He uses almost the same words he used earlier. But now he used the holy form of the word \u201cLord,\u201d rather than the common one.<\/p>\n\n\n\n
Gideon went on to give two reasons why he was not qualified to fulfill the commission. First, he states, behold, my family is the poorest in Manasseh; and, second, he notes, I am the least in my father\u2019s house. How then, he asks, could he be Israel\u2019s savior? It is bad enough that his family is the poorest family in the whole Tribe of Manasseh. But, to make it even worse, Gideon himself happens to be the least in his father\u2019s house.
\nVerse 16 presents God\u2019s answer to him. God\u2019s role is to be with Gideon: And Jehovah said unto him, Surely I will be with you. Gideon\u2019s role follows: and you shall smite the Midianites as one man; that is, as if he were facing an enemy of one, rather than a swarm of enemies.
\nVerses 17 to 18a record Gideon\u2019s request, which ends up being a request for a sign, the first of several such requests: then show me a sign that it is you that speaks with me. Gideon\u2019s request for a sign is driven by two things. The first is his desire to confirm God\u2019s favor on him, as expressed in the opening conditional clause. This request for confirmation reflects Gideon\u2019s uncertainty about his own relationship with the One speaking to him, the One Who is doing the commissioning. Second: Gideon wants to confirm God\u2019s presence with him in this venture. This relates to his commission, as he seeks confirmation that God will be with him and that he will receive the strength to defeat Midian as if they were one single man. The lack of confidence that Gideon displays here will continue until verses 36 to 40.
\nVerse 18b presents the speaker\u2019s agreement: And he said, I will tarry until you come again.
\nVerse 19 describes the offering: a kid, and unleavened cakes of an ephah of meal, which would make the weight of it somewhere between 34 and 45 pounds, depending on which ephah measure Gideon used. Either way, it is a rather large offering, more so since the context is a time of great scarcity. All this was presented to the Person: and brought it out unto him under the oak, and presented it.
\nIn verse 20, the Angel of Jehovah instructed Gideon what to do with the offering: And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. Gideon obeyed this command: And he did so.
\nIn verse 21, the angel of Jehovah fulfills the request for the sign: Then the angel of Jehovah put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes, and there went up fire out of the rock, and consumed the flesh and the unleavened cakes. That God consumed the meal that the worshipper brought shows that Gideon did find favor in the sight of the Lord, thus addressing his personal concern. At that point, the angel of Jehovah departed out of his sight.
\nVerse 22 records that these confirming events led to Gideon\u2019s fear. The basis of the fear was: And Gideon saw that he was the angel of Jehovah. He now realized that he had been talking to God. Consequently, Gideon said, Alas, O Lord Jehovah! forasmuch as I have seen the angel of Jehovah face to face. All this shows that Gideon recognized that Jehovah and the angel of Jehovah were the same Person, since merely seeing an angel would not cause this kind of response on the part of a Jew.
\nIn verse 23, Gideon received God\u2019s assurance: positively, Peace be unto you; and negatively, fear not. This was followed by a promise: you shall not die. In other words, Gideon had a commission to fulfill, and he was immortal until that commission was fulfilled.
\nThis section concludes in verse 24, with the memorial altar: Then Gideon built an altar there unto Jehovah, and called it Jehovah-shalom. (Adonai Shalom, meaning \u201cJehovah is Peace\u201d): unto this day it is yet in Ophrah of the Abiezrites. This means that it was still visible at the time the Book of Judges was written.<\/p>\n\n\n\n
b. Destruction of the Altar of Baal\u20146:25\u201332\n\n(1) Destruction\u20146:25\u201327\n\n25And it came to pass the same night, that Jehovah said unto him, Take your father\u2019s bullock, even the second bullock seven years old, and throw down the altar of Baal that your father has, and cut down the Asherah that is by it; 26and build an altar unto Jehovah your God upon the top of this stronghold, in the orderly manner, and take the second bullock, and offer a burnt-offering with the wood of the Asherah which you shall cut down. 27Then Gideon took ten men of his servants, and did as Jehovah had spoken unto him: and it came to pass, because he feared his father\u2019s household and the men of the city, so that he could not do it by day, that he did it by night.<\/code><\/pre>\n\n\n\nIn verses 25 to 26, Gideon was given a further command, which came to pass the same night, meaning, the first night after the call of Gideon. The divine command was to destroy the false altar. He was told: Take your father\u2019s bullock, even the second bullock seven years old. The question here is: Is this referring to a second animal, or the second-oldest animal in his father\u2019s possession, to account for the seven years of the subject? The Hebrew reads, \u201cThe bull of the bullocks,\u201d and this is an unusual construction in Hebrew, which may intend to express a superlative, and therefore the prime bullock. The phrase, the second bullock, comes from the root shanah, which has a secondary root, meaning \u201cto be exalted\u201d or \u201cto be of high rank.\u201d So, it is not that there are two animals here, but one animal, which is a very superior animal. The fact that it is seven years old means that it is a very mature bull, again showing that only one animal is involved. Gideon was to use the bull to tear down the altar, which means it would have to be a mature and strong bull. The mission stated in Judges 6:23, that the animal was to be sacrificed, meant the animal had to be of the highest quality, the prize bull. The fact that it was seven years old connects it with the seven years of oppression, since, normally for sacrificial purposes, no animal was more than three years old. Thus, he was told to take a bull whose age was the same length of time as the oppression. He was to use the bull to destroy two things: first, to throw down the altar of Baal that your father has, showing that his own family had become idolatrous; second, and [to] cut down the Asherah that is by it. If God was going to use Gideon to deliver Israel, he must first remove from his own house the very element that brought on the divine judgment to begin with, which was idolatry. Then after destroying the false altar, Gideon was to build an altar to the true God: and build an altar unto Jehovah your God upon the top of this stronghold, in the orderly manner, and take the second bullock, and offer a burnt-offering with the wood of the Asherah which you shall cut down. All together there were four indignities against Baal here: first, his altar was to be thrown down; second, an altar to the true God was to be built over the destroyed altar; third, a prime bull, the sacred animal in Baalism, was to be offered on this altar, being sacrificed, not to Baal, but to the God of Israel; and, fourth, the Asherah poles, which represent Baal\u2019s consort, were to be used as the firewood for the sacrifice.
\nVerse 27 records Gideon\u2019s obedience, which came in two stages: Then Gideon took ten men of his servants, and, did as Jehovah had spoken unto him. He thus fulfilled all the requirements of verses 25 to 26. He chose to do the deed by night: because he feared his own family, his father\u2019s household, and his own society, and the men of the city. For that reason, so that he could not do it by day, that he did it by night. He is still not the mighty man of valor predicted of him by the Angel of Jehovah. But that is coming.<\/p>\n\n\n\n
(2) Response\u20146:28\u201332\n\n28And when the men of the city arose early in the morning, behold, the altar of Baal was broken down, and the Asherah was cut down that was by it, and the second bullock was offered upon the altar that was built. 29And they said one to another, Who has done this thing? And when they inquired and asked, they said, Gideon the son of Joash has done this thing. 30Then the men of the city said unto Joash, Bring out your son, that he may die, because he has broken down the altar of Baal, and because he has cut down the Asherah that was by it. 31And Joash said unto all that stood against him, Will ye contend for Baal? Or will ye save him? he that will contend for him, let him be put to death while it is yet morning: if he be a god, let him contend for himself, because one has broken down his altar. 32Therefore on that day he called him Jerubbaal, saying, Let Baal contend against him, because he had broken down his altar.<\/code><\/pre>\n\n\n\nVerse 28 records the discovery of Gideon\u2019s actions. The men of the city arose early in the morning, and discovered three things: first, the altar of Baal was broken down; second, and the Asherah was cut down that was by it; third, and the second bullock was offered upon the altar that was built.
\nIn verse 29, this was followed by the discovery of the person responsible for the act. First came the investigation: And they said one to another, Who has done this thing? And then came the discovery: And when they inquired and asked, they said, Gideon the son of Joash had done this thing. Note that Gideon had taken ten of his servants to help him in the act. But a secret known to ten men does not stay a secret very long.
\nVerse 30 records the demand of the townsmen for Gideon to be put to death on two counts: first, because he has broken down the altar of Baal, and second, and because he has cut down the Asherah that was by it. The fact that it was Jews who wanted to execute Gideon for tearing down the altar of Baal shows how far the Canaanization process of the people had progressed.
\nVerse 31 presents Joash\u2019s refusal in two rhetorical questions he asks to show them the illogicality of their demand. First, he asked, Will you contend for Baal? That is, are you going to plead (riv) Baal\u2019s cause? Does Baal need a defense attorney? Second, Joash continues, or will you save him? Will you save (hoshia) or shield Baal? Joash used the very same word that is used in the Book of Judges of the judges who saved Israel. Men could save Israel, but this god could not even save his own altar. Instead of the people needing deliverance from a hostile god, this god (Baal) requires deliverance by the people. Joash\u2019s conclusion was: he that will contend for him, let him be put to death while it is yet morning. In other words, if Baal is truly a god, then he needs no human defense; but for one to defend a false god is to bring the death penalty upon himself: If he be a god, let him contend for himself, because one has broken down his altar. Joash seems to have been won over by his son\u2019s actions.
\nIn verse 32, Gideon\u2019s new reputation led to Gideon\u2019s new name: Therefore on that day he called him Jerubbaal. The new name was a combination of two Hebrew words, yariv and Baal, meaning \u201cLet Baal fight\u201d or \u201cLet Baal argue.\u201d It carried the meaning of \u201cThe Baal Fighter,\u201d since he fought against Baal. From this point on in the narrative, the narrator will refer to Gideon by both names. In 2 Samuel 11:21 he is called Jerubbesheth, since later, Bosheth, meaning \u201cshame,\u201d became a nickname for Baal. Another example is how Eshbaal in 3 Chronicles 8:33 and 9:39 became Ishbosheth in 2 Samuel 2:8. The reason Joash gave his son this name, Jerubbaal, is to reinforce his defense of his son against the men of the city. Basically Joash is saying, Let Baal contend against him, because he has broken down his altar.<\/p>\n\n\n\n
c. Call to Arms\u20146:33\u201335\n\n33Then all the Midianites and the Amalekites and the children of the east assembled themselves together; and they passed over, and encamped in the valley of Jezreel. 34But the Spirit of Jehovah came upon Gideon; and he blew a trumpet; and Abiezer was gathered together after him. 35And he sent messengers throughout all Manasseh; and they also were gathered together after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them.<\/code><\/pre>\n\n\n\nVerse 33 reveals the occasion, which is the next Midianite raid: Then all the Midianites and the Amalekites and the children of the east assembled themselves together. By stating that they passed over, the text means that they had crossed over the Jordan and encamped in the valley of Jezreel. This was the largest and the most fertile valley in Israel. Ophrah, the home of Gideon, was at the very edge of this valley.
\nVerse 34a describes the divine empowerment: But the Spirit of Jehovah came upon Gideon. The Hebrew word is lavash, which means \u201cto clothe.\u201d So literally, Gideon was \u201cclothed\u201d with the Holy Spirit. The Holy Spirit descended upon him and laid Himself around Gideon as if He were a coat of mail or armor, so that Gideon became invulnerable and invincible in his might (cf. 1 Chron. 12:18; 2 Chron. 24:20; Luke 24:49).
\nVerses 34b to 35 present Gideon\u2019s call to Israel, which came in two stages. The first stage was the sounding of the trumpet in verse 34b: and he blew a trumpet. In Hebrew, the trumpet is the shofar, the ram\u2019s horn. The result was that Abiezer was gathered together after him. Abiezer was Gideon\u2019s own clan. The second stage, in verse 35, was the sending of the messengers, of which he sent out two groups. The first group went to Gideon\u2019s own tribe: And he sent messengers throughout all Manasseh. The result was that they also were gathered together after him. The second group of messengers went to three more tribes of Israel: unto Asher, and unto Zebulun, and unto Naphtali. The result, again, was that they came up to meet them.<\/p>\n\n\n\n
d. Sign of the Fleece\u20146:36\u201340\n\n36And Gideon said unto God, If you will save Israel by my hand, as you have spoken, 37behold, I will put a fleece of wool on the threshing-floor; if there be dew on the fleece only, and it be dry upon all the ground, then shall I know that you will save Israel by my hand, as you have spoken. 38And it was so; for he rose up early on the morrow, and pressed the fleece together, and wrung the dew out of the fleece, a bowlful of water. 39And Gideon said unto God, Let not your anger be kindled against me, and I will speak but this once: let me make trial, I pray you, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew. 40And God did so that night: for it was dry upon the fleece only, and there was dew on all the ground.<\/code><\/pre>\n\n\n\nGideon actually requested two separate signs, with the first sign recorded in verses 36 to 38. The basis for the request for these signs was Gideon\u2019s need for assurance: If you will save Israel by my hand, as you have spoken. He was still not the mighty man of valor he had been prophesied to be. The first sign was to be as following: behold, I will put a fleece of wool on the threshing-floor; if there be dew on the fleece only, and it be dry upon all the ground. The result would then be: then shall I know that you will save Israel by my hand, as you have spoken. The miraculous nature of the sign lay in the fact that, normally, the moisture in the fleece would be absorbed into the ground beneath it. The presence of dew shows that the rain season had ended and the dew season had begun, with April being the month of change. The fact that Gideon was threshing wheat would put the event in the month of June. Gideon\u2019s request was fulfilled: And it was so. In fact, the evidence was abundant: for he rose up early on the morrow, and pressed the fleece together, and wrung the dew out of the fleece, a bowlful of water.
\nThe second sign is recorded in verses 39 to 40. After promising I will speak but this once, Gideon asked God for only one more sign of confirmation: let me make trial, I pray you, but this once with the fleece. Gideon was seeking further assurance from God in a moment of grave crisis. It may have occurred to him that since the threshing-floor was made up of bedrock, it therefore would not have absorbed the dew. Instead, he will now ask for a more striking sign: let it now be dry only upon the fleece, and upon all the ground let there be dew. The miracle here was that, under ordinary circumstances, the ground would dry up more quickly than the saturated wool. This request was also fulfilled: And God did so that night, for it was dry upon the fleece only, and there was dew on all the ground.
\nAlthough often used for that purpose, this passage is not an encouragement to use tests to find out the will of God. Believers often say that they had \u201cput out a fleece\u201d for the purpose of determining what the will of God is in their decision-making, but that is a faulty conclusion from this passage. Gideon did not put the fleece out to determine God\u2019s will, since he already knew it; God had already told him what He wanted him to do. Gideon\u2019s use of the fleece was not a sign of his spirituality, but a sign of his very weak faith. It was not the sign of a mature believer, but a mark of an immature believer who had trouble believing what God had already told him.<\/p>\n\n\n\n
e. Division of the Armies\u20147:1\n\nThen Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and encamped beside the spring of Harod: and the camp of Midian was on the north side of them, by the hill of Moreh, in the valley.<\/code><\/pre>\n\n\n\nThis verse shows the arrangement of the opposing armies. The army of Israel was to the south of a long pass, and the Midianites were located due north, by the Hill of Moreh. The army of Israel was located beside the spring of Harod, which bubbles out at the foot of Mount Gilboa. The Beth Shean Pass runs between the Hill of Moreh on the north and Mount Gilboa on the south, connecting the Jezreel Valley to the Jordan Valley. The phrase in the valley refers to the Valley of Jezreel that had been won for Israel by Barak.<\/p>\n\n\n\n
f. Reduction of Gideon\u2019s Army\u20147:2\u20138\n\n(1) First Reduction\u20147:2\u20133\n\n2And Jehovah said unto Gideon, The people that are with you are too many for me to give the Midianites into their hand, lest Israel vaunt themselves against me, saying, Mine own hand has saved me. 3Now therefore proclaim in the ears of the people, saying, Whosoever is fearful and trembling, let him return and depart from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand.<\/code><\/pre>\n\n\n\nWith the fleece, Gideon twice tested God; now God will test Gideon twice. The problem God identified was that: The people that are with you are too many for me to give the Midianites into their hand. The reason was: lest Israel vaunt themselves against me, saying, My own hand has saved me. As 1 Samuel 14:6 teaches, it is no problem for God to save by the many or by the few. So, in keeping with the law of Deuteronomy 20:8, Gideon was to make the following declaration: Whosoever is fearful and trembling, let him return and depart. The Hebrew word for depart is tzaphar, a hapax-legomenon (word used only once in the Hebrew Bible), and they were to depart from mount Gilead. This is probably a scribal error for Mount Gilboa, because that is actually where they were. Ein Harod is at the foot of Mount Gilboa. The result was that twenty and two thousand left and there remained ten thousand.<\/p>\n\n\n\n
(2) Second Reduction\u20147:4\u20136\n\n4And Jehovah said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for you there: and it shall be, that of whom I say unto you, This shall go with you, the same shall go with you; and of whomsoever I say unto you, This shall not go with you, the same shall not go. 5So he brought down the people unto the water: and Jehovah said unto Gideon, Every one that laps of the water with his tongue, as a dog laps, him shall you set by himself; likewise every one that bows down upon his knees to drink. 6And the number of them that lapped, putting their hand to their mouth, was three hundred men: but all the rest of the people bowed down upon their knees to drink water.<\/code><\/pre>\n\n\n\nAccording to verse 4, the remaining large numbers of men were still a problem. This led to the second test at the waters of Ein Harod, where God brought a separation between those who would stay to fight and those who would leave.
\nThe test in verses 5 to 6 is not always understood correctly. The text does not assume two conditions that represent two different groups of men, those who lap water like a dog and those who kneel to drink. The second clause is epexegetical of the first (explains the first clause). When He says, Every one that laps of the water with his tongue, as a dog laps, him shall you set by himself; likewise every one that bows down on his knees to drink, He is speaking of the same group of people. When these men go down to the stream to drink, they will have to get down on their knees, since it is not possible to drink any other way. The issue is not who kneels and who stands, but who will cup his hands and bring water to his mouth, and who will not. Those who bowed down on their knees to drink, but did not cup their hands to bring the water into their mouth, but put their faces into the water, were sent home. Those who lapped with their tongues as a dog laps, stayed. Thus, Gideon was given instruction on how to select men for his special cutting-edge forces. Those who were kept appeared to be the ones who bowed on their knees, but cupped their hands to bring up and drink the water from their hands, showing they were ready for any sudden attack. So Gideon was to divide the people by putting all those who lick the water with their tongues, as a dog licks, into one class, and all those who faced down to drink into another class. Those who knelt down and lifted the water to their mouths with their hands numbered three hundred. The rest put their faces down to drink. Those who lifted the water to their mouths with their hands represented the good soldiers who, upon reaching a brook before the battle, did not allow themselves time to fall down and satisfy their thirst in the most convenient manner. These good soldiers simply knelt, took up some water with their hands as they remained upright in their military armor to strengthen themselves for the battle, and then proceeded without delay against the foe. They remained watchful and prepared for any emergency. In conclusion, everybody knelt at Ein Harod. The difference was, upon kneeling, three hundred of them scooped up water with their hands. The rest put their faces in the water, and the latter were sent home. The first test (of voluntary release) eliminated the fearful. The second test (of readiness at the stream) eliminated the careless.<\/p>\n\n\n\n
(3) The Three Hundred\u20147:7\u20138\n\n7And Jehovah said unto Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into your hand; and let all the people go every man unto his place. 8So the people took victuals in their hand, and their trumpets; and he sent all the men of Israel every man unto his tent, but retained the three hundred men: and the camp of Midian was beneath him in the valley.<\/code><\/pre>\n\n\n\nGod now declared: By the three hundred men that lapped will I save you, and deliver the Midianites into your hand. The rest were sent away: let all the people go every man unto his place. However, they were not sent home, but unto his tent, meaning back to their base camp. They will be called in later to participate in the fighting, even though they will not participate in the initial attack. This passage ends with the statement concerning the enemy: and the camp of Midian was beneath him in the valley. This is a transitional statement setting the stage for what was about to happen next.<\/p>\n\n\n\n
g. Spying Out of the Midianite Camp\u20147:9\u201314\n\n9And it came to pass the same night, that Jehovah said unto him, Arise, get you down into the camp; for I have delivered it into your hand. 10But if you fear to go down, go you with Purah your servant down to the camp: 11and you shall hear what they say; and afterward shall your hands be strengthened to go down into the camp. Then went he down with Purah his servant unto the outermost part of the armed men that were in the camp. 12And the Midianites and the Amalekites and all the children of the east lay along in the valley like locusts for multitude; and their camels were without number, as the sand which is upon the sea-shore for multitude. 13And when Gideon was come, behold, there was a man telling a dream unto his fellow; and he said, Behold, I dreamed a dream; and, lo, a cake of barley bread tumbled into the camp of Midian, and came unto the tent, and smote it so that it fell, and turned it upside down, so that the tent lay flat. 14And his fellow answered and said, This is nothing else save the sword of Gideon the son of Joash, a man of Israel: into his hand God has delivered Midian, and all the host.<\/code><\/pre>\n\n\n\nVerses 9 to 11 record the sign to Gideon that finally convinces him that he will defeat the Midianites. Here in verse 9, God gave him both a command and a promise. The command was: Arise, get you down into the camp. The promise was: for I have delivered it into your hand. Verses 10 to 11 provide for a circumstance: But if you fear to go down, go you with Purah your servant down to the camp. The reason for this visit was: and you shall hear what they say. The result of the spying would be: and afterward shall your hands be strengthened to go down into the camp. The fact that Gideon was fearful again shows that he was still not a mighty man of valor. He is told to take his servant into the Midianite camp, and what he will hear will finally encourage him. Since he was afraid, this was exactly what Gideon did: Then went he down with Purah his servant unto the outermost part of the armed men that were in the camp.
\nVerse 12 records two reasons why Gideon might feel discouraged. The first was the sheer number of his enemy: And the Midianites and the Amalekites and all the children of the east lay along in the valley like locusts for multitude. The second was the resources and provisions of his enemy: and their camels were without number, as the sand which is upon the sea-shore for multitude.
\nVerses 13 to 14 record the account of the dream. Generally speaking, when God communicated with or through pagans, He would do so by means of a dream. Only with Balaam did He use direct speech. But for people like Pharaoh, Nebuchadnezzar, and Abimelech, He used dreams. The basic content of this dream was: lo, a cake of barley bread tumbled into the camp of Midian. The Hebrew word for cake is tzilil, another hapax-legomenon. Barley was the poor man\u2019s bread, and it represented Israel made poor by famine and the Midianites. More specifically, it represented Gideon and his three hundred men. The cakes of barley came unto the tent, which is the nomadic home of the Midianites, and smote it so that it fell, and turned it upside down, so that the tent lay flat. This symbolized the defeat of the Midianites by Gideon. Then came the interpretation: This is nothing else save the sword of Gideon the son of Joash, a man of Israel: into his hand God has delivered Midian, and all the host. The host would also include the Amalekites and the Children of the East.<\/p>\n\n\n\n
h. Preparation for War\u20147:15\u201318\n\n15And it was so, when Gideon heard the telling of the dream, and the interpretation thereof, that he worshipped; and he returned into the camp of Israel, and said, Arise; for Jehovah has delivered into your hand the host of Midian. 16And he divided the three hundred men into three companies, and he put into the hands of all of them trumpets, and empty pitchers, with torches <\/code><\/pre>\n\n\n\nwithin the pitchers. 17And he said unto them, Look on me, and do likewise: and, behold, when I come to the outermost part of the camp, it shall be that, as I do, so shall ye do. 18When I blow the trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, For Jehovah and for Gideon.<\/code><\/pre>\n\n\n\nVerse 15 describes the change in Gideon brought about by hearing the dream of the Midianite: And it was so, when Gideon heard the telling of the dream, and the interpretation thereof, that he worshipped. He was now fully convinced that he would have victory over the Midianites. Only now does he finally become the mighty man of valor. So, after he returned into the camp of Israel, he issued the command: Arise; for Jehovah has delivered into your hand the host of Midian.
\nVerse 16 records the preparation for the attack. First came the division: And he divided the three hundred men into three companies. Second came the military supplies. The Jewish Army had to face the swarm of Midianites with just three things: trumpets, and empty pitchers, and torches. The trumpets were made of animal horns, which could be worn on the body, while the pitchers and torches had to be carried. At the time the trumpets were blown, the pitcher and the torch could be held temporarily in one hand. The empty pitchers would be used to hide the light of the torches. And finally, the men were to go with torches within the pitchers. The strategy was this: The sleeping enemy was to be surrounded on three sides, and the sudden exposure of light out of the darkness of the night, in conjunction with the loud sounds of three hundred trumpets, would spread consternation and panic in the camp.
\nVerses 17 to 18 begin: And he said unto them, and contains Gideon\u2019s instructions, which move from the general to the specific. The general instructions are in verse 17: Look on me, and do likewise: and, behold, when I come to the outermost part of the camp, it shall be that, as I do, so shall ye do. This led to the specific instructions in verse 18, of which there are two. The first was: When I blow the trumpet, I and all that are with me (i.e., the one hundred men with Gideon), then blow ye the trumpets also on every side of all the camp. This instruction is to the two hundred not with Gideon. The second specific instruction was: and say, For Jehovah and for Gideon. The basic purpose was to make as much noise as possible (the trumpets sounded in surprise would have continued to sound). The goal was to confuse the enemy and convince them that they were surrounded by a very large army. The basic sequence would be as follows: First, a blast of the trumpets; then, the crashing of the pitchers and exposing of the light in the darkness; followed by the battle cry; which was, in turn, followed by another blast of the trumpets; culminating with alternating shouts and trumpet blasts during the pursuit.<\/p>\n\n\n\n
i. Attack on Midian\u20147:19\u201323\n\n19So Gideon, and the hundred men that were with him, came unto the outermost part of the camp in the beginning of the middle watch, when they had but newly set the watch: and they blew the trumpets, and broke in pieces the pitchers that were in their hands. 20And the three companies blew the trumpets, and broke the pitchers, and held the torches in their left hands, and the trumpets in their right hands wherewith to blow; and they cried, The sword of Jehovah and of Gideon. 21And they stood every man in his place round about the camp; and all the host ran; and they shouted, and put them to flight. 22And they blew the three hundred trumpets, and Jehovah set every man\u2019s sword against his fellow, and against all the host; and the host fled as far as Beth-shittah toward Zererah, as far as the border of Abel-meholah, by Tabbath. 23And the men of Israel were gathered together out of Naphtali, and out of Asher, and out of all Manasseh, and pursued after Midian.<\/code><\/pre>\n\n\n\nVerse 19a describes the Israelite approach on the enemy: So Gideon, and the hundred men that were with him, came unto the outermost part of the camp. The timing of the attack was: in the beginning of the middle watch. The first watch went from 6:00 to 10:00 P.M. The third watch extended from 2:00 to 6:00 A.M. The middle watch, or second watch, went from 10:00 P.M. to 2:00 A.M. They arrived at the beginning of the middle watch, which would mean just about 10:00 P.M., at around the darkest time of the night. Furthermore, the Midianites had but newly set the watch, meaning the sentries would have just come on duty and their eyes were not fully adapted to the darkness as yet.
\nVerses 19b to 20 record the attack on the enemy, with verse 19b giving the basics that they blew the trumpets, and broke in pieces the pitchers that were in their hands, followed by the five details of the attack in verse 20. First, the three companies blew the trumpets; second, and broke the pitchers; and third, they held the torches in their left hands. Up to now, these torches had been hidden by the pitchers, but the torches are now revealed. Fourth, they held the trumpets in their right hands wherewith to blow. And, fifth, they cried, The sword of Jehovah and of Gideon. Sword here was used figuratively for the battle because Israel, at this point, did not have swords. Only the Midianites had swords, which they would now use against themselves. In this manner, when Israel comes upon the dead, they could take the swords from those who were slain. Adding his own name to God\u2019s Name: The sword of Jehovah and of Gideon, may have been the first step toward Gideon\u2019s own downfall, as will be seen as the story progresses.
\nVerses 21 to 22 describe the battle, going again from the general to the specific. Verse 21 contains the general description: And they stood every man in his place round about the camp, which concerns Israel. The Jewish Army stood still and did not enter the camp itself. There was no need because the confusion already caused was sufficient to win the battle. Hence, the text continues, concerning Midian, and all the host ran. Concerning Gideon\u2019s men, they shouted, and notes the resultant effect on Midian, i.e., this put them to flight.
\nVerse 22 then gives the detailed description of Israel\u2019s action: And they blew the three hundred trumpets; and the result for Midian: Jehovah set every man\u2019s sword against his fellow, and against all the host. The confusion and panic created by the surprise commotion from Gideon\u2019s men was divinely turned to massive infighting among Israel\u2019s enemies. This self-destruction was followed by the flight: and the host fled. They fled toward the southeast, down the Jordan Valley through the Beth Shean Pass, and eventually crossed to the east side of the Jordan River, as far as Beth-shittah toward Zererah, as far as the border of Abel-meholah, by Tabbath. This incident was a biblical use of psychological warfare, and it resulted in bedlam. In this bedlam the Midianites and their allies killed each other, ran, cried out, and fled.
\nIn verse 23, the flight of the enemy led to the general call of Israel to arms: And the men of Israel were gathered together, which included the three tribes of the original call: out of Naphtali, and out of Asher, and out of all Manasseh, and pursued after Midian. There was now a general call to arms that may have included the thousands who had left Gideon originally, since now this turned into a mopping-up operation, and so the fear was gone. Furthermore, the call definitely would have also included those who had recently been sent back to the camp\u2014those who, while not fearful, were not watchful.
\nThe account of the gathering of the other reinforcements is temporarily interrupted by a parenthetical interlude in Judges 7:24 to 8:3, and 8:4 will pick up from where 7:23 leaves off. So Judges 7:23 records the general call to arms, which calls back at least the men who were sent away earlier for drinking improperly, and perhaps all those who were fearful earlier as well. Now, the fighting Jewish Army will be more than just the three hundred. However, what follows this call to arms will not be spelled out until 8:4, which will continue the narrative. What immediately follows in 7:24 to 8:3 is a parenthetical interlude.<\/p>\n\n\n\n
j. Gideon\u2019s Call of Ephraim\u20147:24\u201325\n\n24And Gideon sent messengers throughout all the hill-country of Ephraim, saying, Come down against Midian, and take before them the waters, as far as Beth-barah, even the Jordan. So all the men of Ephraim were gathered together, and took the waters as far as Beth-barah, even the Jordan. 25And they took the two princes of Midian, Oreb and Zeeb; and they slew Oreb at the rock of Oreb, and Zeeb they slew at the winepress of Zeeb, and pursued Midian: and they brought the heads of Oreb and Zeeb to Gideon beyond the Jordan.<\/code><\/pre>\n\n\n\nVerse 24 records yet another call: And Gideon sent messengers throughout all the hill-country of Ephraim. The Tribe of Ephraim, which was not included in the original call, was now asked to join the fight, to Come down against Midian, and take before them the waters, as far as Beth-barah, even the Jordan, meaning the fords of the Jordan. The response was positive: So all the men of Ephraim were gathered together, and took the waters as far as Beth-barah, even the Jordan.
\nVerse 25 describes the slaughter of two Midianite princes. The first one was named Oreb, which means \u201craven.\u201d The second was Zeeb, which means \u201cwolf.\u201d They were executed in two different places: they slew Oreb at the rock of Oreb, and Zeeb they slew at the winepress of Zeeb. The place names were obviously given after the execution to commemorate the fate of the two Midianite leaders. This was still remembered many centuries later and mentioned in Psalm 83:11 and Isaiah 10:26. The Ephraimites then delivered the heads to Gideon: and pursued Midian: and they brought the heads of Oreb and Zeeb to Gideon beyond the Jordan. As they pursued after the Midianites, they caught up to Gideon in the Trans-Jordan.<\/p>\n\n\n\n
k. Complaint of Ephraim\u20148:1\u20133\n\n1And the men of Ephraim said unto him, Why have you served us thus, that you called us not, when you went to fight with Midian? And they did chide with him sharply. 2And he said unto them, What have I now done in comparison with you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer? 3God has delivered into your hand the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison with you? Then their anger was abated toward him, when he had said that.<\/code><\/pre>\n\n\n\nAccording to verse 1, the Ephraimites were angry about three things: First, they were not summoned in the original call of 6:35; second, they were not involved in the primary rout of the Midianites; and third, they were called in at the last minute, when it was obvious that the Midianites might escape through their territory. These actions were interpreted as a personal snub against the Tribe of Ephraim, which is why they complained so vehemently.
\nIn verses 2 to 3a, Gideon gave a soft answer: What have I now done in comparison with you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer? The contrast here is between the full grape harvest and the gleanings of Ephraim\u2019s grapes. The full grape harvest was the initial victory at the Camp of Midian. The gleanings of Ephraim\u2019s grapes meant the mopping-up operations and the slaying of the two Midianite princes. The point was this: The best that Abiezer can produce is less than the scraps of Ephraim\u2019s table. The part played by Ephraim, although less spectacular than the initial victory of Abiezer, was of decisive importance in the ultimate success of the campaign because if the fords of the Jordan had not been seized in time, the fruits of the initial success would have been lost. Not only did they make sure that the campaign ended in success, it was they, and not Gideon, who captured the two key princes of the Midianites.
\nVerse 3b records their response: Then their anger was abated toward him, when he had said that. This is a good example of Proverbs 15:1, which teaches: a soft answer turns away wrath. The irony of the Gideon account is this: Some are so fearful that they would rather not fight; while some are offended when they were not called to fight.
\nThe problem with Ephraim will arise again in Judges 12:1\u20136, but then things will end up with far more tragic consequences. In the Book of Judges, the Ephraimites are presented as self-centered, factious, easily offended, and having an inflated estimation of their own importance within the nation itself.<\/p>\n\n\n\n
l. Mockery of Succoth\u20148:4\u20137\n\n4And Gideon came to the Jordan, and passed over, he, and the three hundred men that were with him, faint, yet pursuing. 5And he said unto the men of Succoth, Give, I pray you, loaves of bread unto the people that follow me; for they are faint, and I am pursuing after Zebah and Zalmunna, the kings of Midian. 6And the princes of Succoth said, Are the hands of Zebah and Zalmunna now in your hand, that we should give bread unto your army? 7And Gideon said, Therefore when Jehovah has delivered Zebah and Zalmunna into my hand, then I will tear your flesh with the thorns of the wilderness and with briers.<\/code><\/pre>\n\n\n\nVerse 4 picks up the narrative from Judges 7:23, where there was the general call to arms: And Gideon came to the Jordan, and passed over, he, and the three hundred men that were with him, faint, yet pursuing. They were tired from the fight and the pursuit, but still moving.
\nVerse 5 records the request: And he said unto the men of Succoth, Give, I pray you, loaves of bread unto the people that follow me. Gideon gave two reasons. The first reason was, for they are faint; his men were war-weary from the fight so far. Second, I am pursuing after Zebah and Zalmunna, the kings of Midian; Gideon\u2019s troops needed strength for the pursuit still ahead.
\nVerse 6, in turn, records the response of Succoth: And the princes of Succoth said, Are the hands of Zebah and Zalmunna now in your hand, that we should give bread unto your army? In other words, they demand victory prior to providing the supplies, just in case Gideon fails and the Midianites would take vengeance on Succoth. This verse shows that the cohesiveness between the Cis-Jordanian and the Trans-Jordanian tribes found in the Book of Joshua has by now broken down; they do not see themselves as one people anymore.
\nIn verse 7, Gideon responds to the princes of Succoth with a threat: Therefore when Jehovah has delivered Zebah and Zalmunna into my hand, then I will tear your flesh. The Hebrew word for tear means, \u201cthresh,\u201d \u201cI will thresh your flesh\u201d with the thorns of the wilderness and with briers. The threat may mean one of two things. One possibility is that he threatens to drag them over thorns as a threshing sledge is dragged over grain. The second possibility is that Gideon intended to lay them upon thorns and thresh them by drawing threshing sledges over them. Either way, the result would be death.<\/p>\n\n\n\n
m. Mockery of Penuel\u20148:8\u20139\n\n8And he went up thence to Penuel, and spoke unto them in like manner; and the men of Penuel answered him as the men of Succoth had answered. 9And he spoke also unto the men of Penuel, saying, When I come again in peace, I will break down this tower.<\/code><\/pre>\n\n\n\nVerse 8 records another request by Gideon, followed by a refusal. He made the same request of Penuel as he did of Succoth for the same reasons, but this was followed by the same refusal for the same reason. As a result, there is another threat in verse 9: When I come again in peace, I will break down this tower. The tower was the stronghold, which formed a refuge in time of danger for the inhabitants of an unwalled town.<\/p>\n\n\n\n
n. Capture of Zebah and Zalmunna\u20148:10\u201312\n\n10Now Zebah and Zalmunna were in Karkor, and their hosts with them, about fifteen thousand men, all that were left of all the host of the children of the east; for there fell a hundred and twenty thousand men that drew sword. 11And Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host; for the host was secure. 12And Zebah and Zalmunna fled; and he pursued after them; and he took the two kings of Midian, Zebah and Zalmunna, and discomfited all the host.<\/code><\/pre>\n\n\n\nVerse 10 deals with the location and disposition of the Midianite Army. The place Zebah and Zalmunna had retreated to was Karkor, which is about one hundred miles east of the Dead Sea, very close to the Midianite homeland, and this shows just how far their pursuit went in spite of the lack of provisions from Succoth and Penuel. The number of the enemy was now about fifteen thousand men, all that were left of all the host of the children of the east. That there fell a hundred and twenty thousand men that drew the sword, shows how many were slaughtered by fighting, by Gideon\u2019s army, or by the other tribes like Ephraim. This also confirms where and how (that is, at the initial battle with the Midianites) that the three hundred and others were able to get the swords they now fight with.
\nVerse 11 records the defeat of the army by stating: And Gideon went up by the way of them that dwelt in tents. This means he went by the road used by the nomads and the caravans: on the east of Nobah and Jogbehah. This is followed by a statement of victory: and smote the host. The reason for success was, for the host was secure, showing that this too was a surprise attack, since the Midianites did not expect Israel\u2019s pursuit to extend this far south, so close to their own home territory.
\nVerse 12 concludes with Gideon\u2019s capture of the kings of Midian: and he took the two kings of Midian, Zebah and Zalmunna, and with the victory: and discomfited all the host. The Hebrew for discomfited means \u201cto terrify.\u201d All this inspired new panic among the enemy.<\/p>\n\n\n\n
o. Punishment of Succoth\u20148:13\u201316\n\n13And Gideon the son of Joash returned from the battle from the ascent of Heres. 14And he caught a young man of the men of Succoth, and inquired of him: and he described for him the princes of Succoth, and the elders thereof, seventy and seven men. 15And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, concerning whom ye did taunt me, saying, Are the hands of Zebah and Zalmunna now in your hand, that we should give bread unto your men that are weary? 16And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth.<\/code><\/pre>\n\n\n\nVerse 13 records the return of Gideon: And Gideon the son of Joash returned from the battle from the ascent of Heres or Maaleh-Heres.
\nVerse 14 explains how Gideon was able to get a list of all seventy-seven names of the elders of Succoth, the decision-making body of the city.
\nIn verse 15, Gideon reminds the elders of their own words: concerning whom ye did taunt me, saying, Are the hands of Zebah and Zalmunna now in your hand, that we should give bread unto your men that are weary?
\nGideon then fulfills the threat of Judges 8:7, the punishment of verse 16: And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth. It was a literally painful object lesson, for this action led to their very painful death.<\/p>\n\n\n\n
p. Punishment of Penuel\u20148:17\n\nAnd he broke down the tower of Penuel, and slew the men of the city.<\/code><\/pre>\n\n\n\nThen Gideon fulfilled his threat to Penuel in Judges 8:9 by doing two things. First: he broke down the tower of Penuel, which is what he originally threatened to do. Second: he slew the men of the city. Gideon\u2019s actions went beyond the original threat but would make it equal to what he did in Succoth. The irony is that Gideon does to a Jewish city what should have by now been done to all the Canaanites.<\/p>\n\n\n\n
q. Execution of Zebah and Zalmunna\u20148:18\u201321\n\n18Then said he unto Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor? And they answered, As you are, so were they; each one resembled the children of a king. 19And he said, They were my brethren, the sons of my mother: as Jehovah lives, if ye had saved them alive, I would not slay you. 20And he said unto Jether his first-born, Up, and slay them. But the youth drew not his sword; for he feared, because he was yet a youth. 21Then Zebah and Zalmunna said, Rise you, and fall upon us; for as the man is, so is his strength. And Gideon arose, and slew Zebah and Zalmunna, and took the crescents that were on their camels\u2019 necks.<\/code><\/pre>\n\n\n\nVerse 18 records Gideon\u2019s question to the kings of Midian: What manner of men were they whom ye slew at Tabor? What this question shows is that not only did the Midianites plunder Israel, they also committed murderous acts against the Jewish population. The kings\u2019 answer would lead to their execution: As you are, so were they; each one resembled the children of a king.
\nGideon\u2019s response is in verse 19, where he confirms the identity of the Mount Tabor victims, saying, They were my brethren, the sons of my mother. Therefore, Gideon must become the avenger of the blood. In verse 20, Gideon first offered the chance of vengeance to his firstborn son, since it would add to their humiliation to be killed by a youth, inexperienced in war. However, the son did not respond: But the youth drew not his sword; for he feared, because he was yet a youth.
\nIn verse 21a came the request of the kings: Rise you, and fall upon us, for as the man is, so is his strength. This shows that the kings of Midian were not afraid to die, but also that they wished to avoid the agony of a protracted death due to an inexperienced hand. So in verse 21b, Gideon takes the offensive in two ways. First, he himself executed them: And Gideon arose, and slew Zebah and Zalmunna. Second, he plundered them and took their crescents that were on their camels\u2019 necks. The Hebrew word for crescents is saharonim, a word used only in this chapter and in Isaiah 3:18. It refers to crescent-shaped jewelry, which adorned the necks of the camels. Gideon now takes these crescent, moon-shaped ornaments as spoils.<\/p>\n\n\n\n
- Rest and the Judgeship of Gideon\u20148:22\u201332\na. Rejection of Kingship\u20148:22\u201323\n22Then the men of Israel said unto Gideon, Rule you over us, both you, and your son, and your son\u2019s son also; for you have saved us out of the hand of Midian. 23And Gideon said unto them, I will not rule over you, neither shall my son rule over you: Jehovah shall rule over you.<\/li><\/ol>\n\n\n\n
Verse 22 records Israel\u2019s offer of kingship to Gideon. It was both a personal offer: Rule you over us, and a dynastic offer: both you, and your son, and your son\u2019s son also. The reason for the offer was you have saved us out of the hand of Midian. The people are now beginning to see the advantages of a king to provide a central, strong leadership to save them from their enemies.
\nBut in verse 23, Gideon rejected the offer: I will not rule over you, neither shall my son rule over you. Rather, he insisted, Jehovah shall rule over you. Nevertheless, Gideon will begin to act like a king, and, in fact, one of his sons will be crowned a city king.<\/p>\n\n\n\n
b. Gideon\u2019s Ephod\u20148:24\u201327\n\n24And Gideon said unto them, I would make a request of you, that ye would give me every man the ear-rings of his spoil. (For they had golden ear-rings, because they were Ishmaelites.) 25And they answered, We will willingly give them. And they spread a garment, and did cast therein every man the ear-rings of his spoil. 26And the weight of the golden ear-rings that he requested was a thousand and seven hundred shekels of gold, besides the crescents, and the pendants, and the purple raiment that was on the kings of Midian, and besides the chains that were about their camels\u2019 necks. 27And Gideon made an ephod thereof, and put it in his city, even in Ophrah: and all Israel played the harlot after it there; and it became a snare unto Gideon, and to his house.<\/code><\/pre>\n\n\n\nVerse 24 records Gideon\u2019s request to the men of Israel. In spite of his claims, Gideon increasingly took on the trappings of royalty. By requesting that each one give him a gold earring from their share of the spoils of the war, he was demanding a symbolic gesture of submission. The passage notes that they had golden ear-rings, because they were Ishmaelites. The defeated foes were Ishmaelites, but not because they were descendants of Ishmael, since the Midianites were descendants of Abraham and Keturah. They were Ishmaelites in the sense of being of the nomadic Children of the East, and it was characteristic of these nomads to wear gold earrings.
\nIn verses 25 to 26, the people give their agreement, and do so willingly. By gladly giving of their spoils to him, they acknowledged themselves to be his vassals: And they spread a garment, and did cast therein every man the ear-rings of his spoil. The total weight was: a thousand and seven hundred shekels of gold. The amount of gold taken in had the character of a royal treasury. Even that was not the total, for the uncounted included the crescents, and the pendants, and the purple raiment that was on the kings of Midian, and besides the chains that were about their camels\u2019 necks.
\nVerse 27 deals with the ephod: And Gideon made an ephod thereof. There are three possibilities of what this may have been. First, it may have been a garment, after the pattern of the high-priestly ephod, with an unusual degree of gold ornamentation. Second, it may have been a pure gold replica of the high-priestly garment. Third, it may have been a free-standing image draped with the gold ephod. Regardless of which of these three options it was, one thing is clear: For the first time in the Book of Judges, it was a judge who began to foster idolatry. Furthermore, Gideon put it in his city, even in Ophrah with two disastrous results. First, the text states, all Israel played the harlot after it there; Ophrah became the center of idolatrous worship. Second, the ephod became a snare unto Gideon, and to his house. It became a snare because his sin consisted of two things: First, he took upon himself the role of a priest; and second, he established a worship center away from the Tabernacle, which was in Shiloh. His sin consisted in his encroaching on the prerogatives of the Aaronic Priesthood and drawing the people away from the one chosen sanctuary. Gideon thereby not only undermined the theocratic unity of Israel, but also provided occasion for the relapse into the worship of Baal after his death. Gideon may have put on the ephod and worn it as a priest when he wished to inquire and learn the will of God, or perhaps when he sacrificed on the altar that was built in Ophrah back in 6:24. The ephod became a snare unto Gideon, for the above reasons, and to his house, because it would ultimately result in the slaughter of all of his sons, but two, with one dying in battle later.<\/p>\n\n\n\n
c. Rest\u20148:28\n\nSo Midian was subdued before the children of Israel, and they lifted up their heads no more. And the land had rest forty years in the days of Gideon.<\/code><\/pre>\n\n\n\nThe subduing of Midian was such that they lifted up their heads no more. This shows the severity of their defeat. They never again play a major role in the biblical record. The duration of the rest was: And the land had rest forty years in the days of Gideon.<\/p>\n\n\n\n
d. Judgeship of Gideon\u20148:29\u201332\n\n29And Jerubbaal the son of Joash went and dwelt in his own house. 30And Gideon had threescore and ten sons of his body begotten; for he had many wives. 31And his concubine that was in Shechem, she also bore him a son, and he called his name Abimelech. 32And Gideon the son of Joash died in a good old age, and was buried in the sepulchre of Joash his father, in Ophrah of the Abiezrites.\n33And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and played the harlot after the Baalim, and made Baal-berith their god.<\/code><\/pre>\n\n\n\nVerse 29 records the return of Gideon to his own house, which now became the base of his judgeship.
\nVerse 30 describes Gideon\u2019s family: And Gideon had threescore and ten sons of his body begotten; for he had many wives. This also indicates that he took on the prerogatives of a king.
\nBesides those many wives, verse 31 adds a concubine to the legal wives: And his concubine that was in Shechem, she also bore him a son, and he called his name Abimelech. Abimelech will play a major role in the next segment.
\nVerse 32 records the death of Gideon: And Gideon the son of Joash died in a good old age, and was buried in the sepulchre of Joash his father, in Ophrah of the Abiezrites. Gideon died and was buried where he had been born. Gideon went from poverty, to prosperity, to corruption. He rejected kingship, but he lived like a wealthy king, with many wives, including a concubine in Shechem. He even named the son of the concubine Abimelech, which means, \u201cMy father is king.\u201d<\/p>\n\n\n\n
- Dictatorship of Abimelech\u20148:33\u20139:57\na. Prelude to Abimelech\u20148:33\u201335\n33And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and played the harlot after the Baalim, and made Baal-berith their god. 34And the children of Israel remembered not Jehovah their God, who had delivered them out of the hand of all their enemies on every side; 35neither showed they kindness to the house of Jerubbaal, who is Gideon, according to all the goodness which he had showed unto Israel.<\/li><\/ol>\n\n\n\n
Verse 33 reveals Israel\u2019s reversion to idolatry. The timing for this was that it came to pass, as soon as Gideon was dead. The act was: the children of Israel turned again away from Jehovah. They did so as they played the harlot after the Baalim, and made Baal-berith their god. The meaning of Baal-berith is \u201cthe Covenant Baal,\u201d and it is equivalent to the El-Berith mentioned later in 9:46. It does not signify Baal as the god of the covenants, but rather Baal in the covenant, that is, the god with whom they made the covenant. Baal, now, became the covenant-god instead of Jehovah. This may imply that several Canaanite cities united in a league to worship Baal in a central shrine, which would have been in Shechem, with the Israelites in the area also joining in this worship.
\nThus they forgot God and also forgot Jerubbaal, the Baal Fighter, as can be seen in 8:34: And the children of Israel remembered not Jehovah their God, who had delivered them out of the hand of all their enemies on every side. And in verse 35, the forgetting of God also led to the forgetting of Gideon: neither showed they kindness to the house of Jerubbaal, who is Gideon. The Hebrew word for kindness is chesed, which carries the concept of covenant-loyalty. They failed to show covenant-loyalty to the House of Gideon. It implies that although Gideon had formally rejected kingship, they had formalized some kind of official relationship with him, which was to extend to the entire household. This lack of covenant-loyalty will be detailed in the very next chapter. In that chapter, Gideon is only called by the name Jerubbaal, the Baal Fighter, while his son goes back to the worship of Baal.
\nAt least four lessons can be deduced from the Gideon Cycle. First, if anything positive happens in the lives of the people of God, it is because of God\u2019s grace. Second, with God on Israel\u2019s side, no enemy is invincible, and so, three hundred could defeat 135,000. Third, the greatest obstacle to the work of God is the faithlessness of His own people. Fourth, those called to leadership in the divine program will face temptation to exchange the divine agenda for personal ambition. This happened to Gideon who rejected kingship but lived like a king and not only sinned by building a worship center in competition to Shiloh, he also caused and led Israel into sin.<\/p>\n\n\n\n
b. Conspiracy of Abimelech\u20149:1\u20136\n\n1And Abimelech the son of Jerubbaal went to Shechem unto his mother\u2019s brethren, and spoke with them, and with all the family of the house of his mother\u2019s father, saying, 2Speak, I pray you, in the ears of all the men of Shechem, Whether is better for you, that all the sons of Jerubbaal, who are threescore and ten persons, rule over you, or that one rule over you? Remember also that I am your bone and your flesh. 3And his mother\u2019s brethren spoke of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, He is our brother. 4And they gave him threescore and ten pieces of silver out of the house of Baal-berith, wherewith Abimelech hired vain and light fellows, who followed him. 5And he went unto his father\u2019s house at Ophrah, and slew his brethren the sons of Jerubbaal, being threescore and ten persons, upon one stone: but Jotham the youngest son of Jerubbaal was left; for he hid himself. 6And all the men of Shechem assembled themselves together, and all the house of Millo, and went and made Abimelech king, by the oak of the pillar that was in Shechem.<\/code><\/pre>\n\n\n\nVerses 1 to 2 record the offer of Abimelech to Shechem. The first stage in verse 1, was Abimilech\u2019s approach to his mother\u2019s family. It began when Abimelech the son of Jerubbaal went to Shechem. Jerubbaal is the name used throughout this chapter for Gideon, because Jerubbaal was the \u201cBaal Fighter.\u201d In contrast, Abimelech would gain power by both worshipping Baal and by using funds taken from the Baal-Berith Sanctuary. Besides the mention of Jerubbaal, there is also the mention of Shechem. The Shechemites may have still have been primarily Canaanite, because the Book of Joshua does not mention a national conquest of Shechem, merely that there is no opposition to his arrival there. This may also account for the worship of Baal-Berith. Later, in 9:28, they are also called the men of Hamor\u2014and Hamor was the Canaanite king of Shechem, previously mentioned in Genesis 34. Being a Canaanite city and having a history of city-statehood may account for Shechem\u2019s acceptance of Abimelech as the king of their city-state. Abimilech\u2019s first step in verse 1 was to secure the support of his mother\u2019s relatives: [He went] unto his mother\u2019s brethren, and spoke with them, and with all the family of the house of his mother\u2019s father. Abimelech\u2019s mother may have been a Canaanite herself, and therefore provided the blood tie. Verse 2 deals with the second stage of the offer: Speak, I pray you, in the ears of all the men of Shechem. Abimelech enlisted his relatives to secure the support of the aristocracy of Shechem. The phrase men of Shechem in Hebrew is baalei shechem, and for the first time, the term baal is used in a non-theological sense. Yet it will still be connected with Baal-Berith. In his address, Abimelech presented two arguments. First, he asked, Whether is better for you, that all the sons of Jerubbaal, who are threescore and ten persons, rule over you, or that one rule over you? In other words, one ruler is better than seventy rulers. However, there was no indication that any of the other sons had any such ambition. Thus far in the Book of Judges, no Judge was succeeded by a son. Furthermore, Gideon himself had rejected such a dynastic rule. Second, Abimelech asked the men of Succoth to remember also that I am your bone and your flesh. In other words, it is better to be ruled by an insider than an outsider. Through his mother he was half-Canaanite, and so, he was related to the men of Shechem by blood through his mother. This was not true of any of the other seventy sons that Gideon had.
\nVerse 3 records the agreement of the Shechemites. At the instigation of his mother\u2019s brethren, the Shechemites were convinced: and their hearts inclined to follow Abimelech; for they said, He is our brother. The Canaanite blood-tie was the most convincing argument, and Abimelech indeed will act more like a Canaanite than a Jew.
\nVerse 4 describes the gathering of Abimelech\u2019s mercenary army. The funds came from the Shechemites: And they gave him threescore and ten pieces of silver, the same number as the sons of Gideon intended for execution. For Abimelech, the life of each of his half-brothers was worth only one piece of silver. The funds came out of the house of Baal-berith, out of a sanctuary dedicated to Baal. Now this money will be used to kill the sons of the Baal Fighter, Abimilech\u2019s half-brothers. With these funds, Abimelech hired vain and light fellows, who followed him. Two descriptions are used of the men he hired. The first one is vain. The Hebrew word means \u201cempty,\u201d and denotes men with idle hands and empty stomachs, but with no desire to work or earn an honest living. These men were without possessions, willing to sell themselves for any task. The same word will be used of the men that Jephthah will gather around him later in 11:3. The second word used to describe these men is light. The Hebrew word means \u201cto boil up\u201d or \u201cto be violent,\u201d and implies that these were reckless, licentious men. The type of men who followed him were idle and worthless and were devoid of wisdom and moral understanding.
\nVerse 5 summarizes Abimelech\u2019s assassination of the sixty-nine sons of Gideon: And he went unto his father\u2019s house at Ophrah, and slew his brethren. The verse goes on to specify that the slaughter was all upon one stone. The fact that they are all killed on one stone would have required the killing to take place one by one. This was not a quick slaughter of unsuspecting victims, but a calculated brutal act of murder trying to foster terror. The stone may be a reference to a sacrificial stone, as in 1 Samuel 14:33\u201335, and if so, this would allow for the easy disposal of the blood, since the matter of disposal of blood was of great consequence. In this ritual slaughter of his half-brothers, he may have been seeking to avoid any adverse consequences by carefully disposing of their blood. However, one half-brother escaped: Jotham, the youngest son of Jerubbaal was left; for he hid himself.
\nVerse 6 describes Abimelech\u2019s coronation. As for the king-makers: And all the men of Shechem assembled themselves together. These are the baalei shechem, the aristocracy of Shechem; and all the house of Millo or Beth-Millo, which was another segment of the nobility. The two groups went and made Abimelech king. Abimelech was thus proclaimed king by the aristocracy of Shechem. The kingdom of Abimelech, however, would be limited to four basic cities: Shechem, Beth-Millo, Arumah, and Thebez. His three-year rule was secured by gall, maintained by force, and did not survive his death. He was never a judge, and never much of a king. The place of the coronation was by the oak of the pillar that was in Shechem. In Joshua 24:26, this was the place of the renewal of the covenant ceremony. Now it became an idolatrous place, representing Baal in a Canaanite-cultic installation. The oak was a sacred tree in the sanctuary area, and this reference to it highlights the religious significance of the event of Abimelech\u2019s coronation.<\/p>\n\n\n\n
c. Parable of Jotham\u20149:7\u201321\n\n7And when they told it to Jotham, he went and stood on the top of mount Gerizim, and lifted up his voice, and cried, and said unto them, Hearken unto me, ye men of Shechem, that God may hearken unto you. 8The trees went forth on a time to anoint a king over them; and they said unto the olive-tree, Reign over us. 9But the olive-tree said unto them, Should I leave my fatness, wherewith by me they honor God and man, and go to wave to and fro over the trees? 10And the trees said to the fig-tree, Come you, and reign over us. 11But the fig-tree said unto them, Should I leave my sweetness, and my good fruit, and go to wave to and fro over the trees? 12And the trees said unto the vine, Come you, and reign over us. 13And the vine said unto them, Should I leave my new wine, which cheers God and man, and go to wave to and fro over the trees? 14Then said all the trees unto the bramble, Come you, and reign over us. 15And the bramble said unto the trees, If in truth ye anoint me king over you, then come and take refuge in my shade; and if not, let fire come out of the bramble, and devour the cedars of Lebanon. 16Now therefore, if ye have dealt truly and uprightly, in that ye have made Abimelech king, and if ye have dealt well with Jerubbaal and his house, and have done unto him according to the deserving of his hands 17(for my father fought for you, and adventured his life, and delivered you out of the hand of Midian: 18and ye are risen up against my father\u2019s house this day, and have slain his sons, threescore and ten persons, upon one stone, and have made Abimelech, the son of his maid-servant, king over the men of Shechem, because he is your brother); 19if ye then have dealt truly and uprightly with Jerubbaal and with his house this day, then rejoice ye in Abimelech, and let him also rejoice in you: 20but if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech. 21And Jotham ran away, and fled, and went to Beer, and dwelt there, for fear of Abimelech his brother.<\/code><\/pre>\n\n\n\nVerse 7 describes the circumstance surrounding Jotham\u2019s pronouncement concerning Abimelech\u2019s self-appointed kingship: And when they told it to Jotham, he went and stood on the top of mount Gerizim. From the top of that mountain, it is easier to look down on Shechem. There is to this day a triangular platform projecting from the mountainside, which overlooks the city in the valley, and this would make a natural pulpit to proclaim the message. From this point Jotham issued a call: Hearken unto me, ye men of Shechem, that God may hearken unto you. This verse serves as a preamble to the speech itself, which is a fable, a short story told in poetic or prose form, which teaches a moral lesson and uses people, animals, plants, or inanimate objects that act like people.
\nThe fable is recorded in verses 8 to 15. Verse 8a provides the background: The trees went forth on a time to anoint a king over them. And in verses 8b to 9, these trees first come to the olive tree and they said unto the olive-tree, Reign over us. But the olive-tree rejected the offer by making a distinction between the greater and the lesser. The greater was represented in the statement: Should I leave my fatness, wherewith by me they honor God and man? The olive tree honors God and man. It honors God because olive oil was used for anointing the priesthood and used for the lampstand. It honors man since its oil was used for anointing, as a refreshment of the skin and for food. The lesser course would be to go to wave to and fro over the trees. In other words, why should the olive tree become king, reigning over the trees, and abandon the more useful purpose it already had? In verses 10 to 11, the same offer is made to the fig tree. But the fig tree also rejected the offer, making a distinction between the greater and lesser. The greater was represented in the question: Should I leave my sweetness, and my good fruit? The fig maintains its sweetness either when fresh or dried. The Hebrew word for good fruit means \u201cproduce.\u201d The yield of a fig tree is two or three crops a year, not just one as with most other trees. The lesser course would be to go to wave to and fro over the trees. In verses 12 to 13, they made the same offer to the vine, which also rejected the offer with a difference between the greater and the lesser. The greater was represented in the question: Should I leave my new wine, which cheers God and man? The wine cheers God because of the wine offerings and oblations of the Mosaic Law. It cheers man because, as Psalm 104:15 reveals, \u201cWine gladdens the heart of man.\u201d This is the greater course. So, why choose the lesser course and go to wave to and fro over the trees? So, the olive tree, the fig tree, and the vine all rejected the offer of being king because they felt they had a more useful purpose.
\nFinally, in Judges 9:14\u201315, the searching trees made the same offer to the bramble: Then said all the trees unto the bramble, Come you, and reign over us. The bramble produces nothing of value and is worthless even as timber. Furthermore, it is dangerous and a menace to the farmer if it catches fire, because it can destroy the whole crop. Moreover, by catching fire, it would be a danger to the lofty trees all around it. Finally, it casts virtually no shadow, and lies very close to the ground, and therefore is of no value for shade. Thus, the trees, having failed to tempt the useful trees to leave their usefulness for the sake of status, as a last resort, offered the kingship to the lowest grade of plant life, and therefore any other position would be an elevation to the bramble. And in verse 15 came the acceptance. And the bramble said unto the trees, If in truth ye anoint me king over you, then come and take refuge in my shade. But the bramble offers almost no shade, and the little that it does produce cannot provide needed shade for lofty trees. The story continues, if not, let fire come out of the bramble, for the bramble easily catches fire, and devour the cedars of Lebanon. Although the bramble is so lowly, it can destroy the most noble tree of all, the cedar of Lebanon. The point of all this is that Abimelech can offer no security or comfort to Shechem, and, in fact, he will be the source and cause of its destruction.
\nIn verses 16 to 20, Jotham made the application of the parable. First, in verses 16 to 19, he made the application in case of righteousness: Now therefore, if ye have dealt truly and uprightly. If Shechem has done righteously in all that they did to Gideon, who had adventured his life for them, then well and good. The literal reading of the Hebrew text is, \u201cMy father cast away his soul at a distance,\u201d meaning he did not consider his own life of any consequence to himself if it meant the saving of Israel, and delivered you out of the hand of Midian. Even the Canaanite population still in the land, who also had suffered from the Midianite raids, benefited from Gideon\u2019s campaign. Jotham declares, if ye then have dealt truly and uprightly with Jerubbaal and with his house this day, then the positive result should be: then rejoice [ye] in Abimelech, and let him also rejoice in you. There is a tone of sarcasm here: \u201cMay you find much happiness in this bramble king of yours.\u201d But, of course, the caveat is, they are wished happiness if they have acted rightly in what they did. In verse 20 comes the application in case of unrighteousness: but if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech. If they have not done well, may this result in their judgment.
\nVerse 21 records Jotham\u2019s escape: And Jotham ran away, and fled, and went to Beer, and dwelt there, for fear of Abimelech his brother. Jotham went into hiding; probably for the three years that Abimelech was still living.<\/p>\n\n\n\n
d. Conflict of Shechem\u20149:22\u201325\n\n22And Abimelech was prince over Israel three years. 23And God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech: 24that the violence done to the threescore and ten sons of Jerubbaal might come, and that their blood might be laid upon Abimelech their brother, who slew them, and upon the men of Shechem, who strengthened his hands to slay his brethren. 25And the men of Shechem set liers-in-wait for him on the tops of the mountains, and they robbed all that came along that way by them: and it was told Abimelech.<\/code><\/pre>\n\n\n\nVerse 22 gives the duration of Abimelech\u2019s rule: And Abimelech was prince over Israel three years. The author used the Hebrew word sar, which means prince, captain, or official, and not the word melech, which means king. By using this word, the author states that Abimelech governed, but the narrator does not accept him as a king, showing therefore that Abimelech did not fulfill Israel\u2019s need for a king. The term Israel is not always used of the whole nation, but sometimes used more locally, as it is here. In this case, Israel refers to Greater Shechem, with those four cities mentioned earlier. In this case, the length of his rule is announced at the beginning rather than at the end, which is the norm in this book. This signified that his attempt to be king would not last as long as any of the oppressions or any of the periods of rest in the book.
\nIn verses 23 to 24, the divine vindication of Jotham\u2019s judgment begins with the divine action: And God sent an evil spirit between Abimelech and the men of Shechem. God uses a demon to bring about the death of Abimelech, showing God is able to use demons to carry out His own purposes. God will do this again in the case of Ahab. As a result of the demonic attack the men of Shechem dealt treacherously with Abimelech, as was predicted by Jotham three years earlier. This action is then justified, first against Abimelech: that the violence done to the threescore and ten sons of Jerubbaal might come, and that their blood might be laid upon Abimelech their brother, who slew them; and second, against the men of Shechem, who strengthened his hands to slay his brethren.
\nVerse 25 describes Shechem\u2019s treachery: And the men of Shechem set liers-in-wait for him on the tops of the mountains, to warn others when Abimelech was approaching, and they robbed all that came along that way by them. As the caravans were coming to pay tribute to Abimelech, the men of Shechem robbed them. This highway robbery would bring the government of Abimelech into disrepute. The fact that it was told Abimelech shows that the seat of government was not in Shechem, a point made again in 9:31. The actions of the men of Shechem achieved two ends. First, they showed that Abimelech could not guarantee the safety of travelers in his own domain. Second, they deprived him of the tribute (duties) he would have reaped from the caravans.<\/p>\n\n\n\n
e. Challenge of Gaal\u20149:26\u201341\n\n(1) Defiance of Gaal\u20149:26\u201329\n\n26And Gaal the son of Ebed came with his brethren, and went over to Shechem; and the men of Shechem put their trust in him. 27And they went out into the field, and gathered their vineyards, and trod the grapes, and held festival, and went into the house of their god, and did eat and drink, and cursed Abimelech. 28And Gaal the son of Ebed said, Who is Abimelech, and who is Shechem, that we should serve him? is not he the son of Jerubbaal? and Zebul his officer? Serve ye the men of Hamor the father of Shechem: but why should we serve him? 29And would that this people were under my hand! then would I remove Abimelech. And he said to Abimelech, Increase your army, and come out.<\/code><\/pre>\n\n\n\nThe person who defies Abimelech in verse 26 was: Gaal the son of Ebed, whose name means \u201cto loathe\u201d or \u201cto abhor.\u201d The name of his father, Ebed, means \u201cslave.\u201d Hence, he was \u201cthe abhorred one, the son of a slave,\u201d which may have been his nickname. He went over to Shechem, resulting in the change of allegiance: and the men of Shechem put their trust in him, to help them in their revolt against Abimelech.
\nVerse 27 gives the occasion for these events; that is, harvest time: And they went out into the field, and gathered their vineyards, and trod the grapes. This was followed by the harvest feast: and [they] held festival. The Hebrew word here is hillulim, used only twice, here and in Leviticus 19:24. The place of celebration was the house of their god, which would have been Baal-Berith. During the feast they: did eat and drink, and cursed Abimelech.
\nJudges 9:28\u201329 records Gaal\u2019s boasting. He made two separate boasts. First, he asked, Who is Abimelech, and who is Shechem, that we should serve him? Shechem here does not refer to the city, but to Abimelech, the leader of the city. Gaal continued, is not he the son of Jerubbaal? Whereas Abimelech connected himself with his Canaanite mother, Gaal connected Abimelech with his Jewish father. Gaal thus reminds the people that Abimelech was the son of the Baal Fighter, and therefore would have been opposed to the sanctuary of Baal-Berith in Shechem. Gaal set himself up as the defender of Baal, and of Shechem, against the son of the Baal Fighter. Gaal argued that Abimelech should be regarded, not as flesh and blood, but as a contemptible person because he was the son of Jerubbaal, the son of the man who destroyed the altar of Baal and restored the worship of Jehovah, for which the Shechemites themselves would have desired to destroy him. Gaal then chides, is Zebul his officer? The might of Shechem did not consist of the authority of its prefect, Zebul, since he had been appointed by Abimelech. Hence, there is no need for the Shechemites to serve him either. Gaal added: serve ye the men of Hamor the father of Shechem: but why should we serve him [Abimelech]? Hamor was the Hivite prince who had founded Shechem (Gen. 33:19; 34:2; Josh. 24:32). The men of Hamor were the patricians of the city, who had origins from the noblest and most ancient stock of the city\u2019s founder. Gaal placed the men of Hamor in opposition to Zebul. So the Shechemites should be serving the men of Hamor, not Abimelech or his appointee, Zebul. Gaal concludes in Judges 9:29 with his boastful call to reject Israelite rule and reinsert Canaanite rule by saying, And would that this people were under my hand! then would I remove Abimelech. Then came his second boast: And he said to Abimelech, Increase your army, and come out. This was pure defiance.<\/p>\n\n\n\n
(2) The Report to Abimelech\u20149:30\u201333\n\n30And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled. 31And he sent messengers unto Abimelech craftily, saying, Behold, Gaal the son of Ebed and his brethren are come to Shechem; and, behold, they constrain the city to take part against you. 32Now therefore, up by night, you and the people that are with you, and lie in wait in the field: 33and it shall be, that in the morning, as soon as the sun is up, you shall rise early, and rush upon the city; and, behold, when he and the people that are with him come out against you, then may you do to them as you shall find occasion.<\/code><\/pre>\n\n\n\nVerses 30 to 31a give Zebul\u2019s report to Abimelech: And he sent messengers unto Abimelech craftily, so that Gaal (the boaster) had no knowledge of what was happening. Zebul\u2019s message is recorded in verse 31b, reporting on the rebellion, saying, Behold Gaal the son of Ebed and his brethren are come to Shechem; and on the conspiracy, behold, they constrain the city to take part against you. Verses 32 to 33 record Zebul\u2019s advice on arranging a surprise attack on Gaal and his men.<\/p>\n\n\n\n
(3) Defeat of Gaal\u20149:34\u201341\n\n34And Abimelech rose up, and all the people that were with him, by night, and they laid wait against Shechem in four companies. 35And Gaal the son of Ebed went out, and stood in the entrance of the gate of the city: and Abimelech rose up, and the people that were with him, from the ambushment. 36And when Gaal saw the people, he said to Zebul, Behold, there come people down from the tops of the mountains. And Zebul said unto him, You see the shadow of the mountains as if they were men. 37And Gaal spoke again and said, See, there come people down by the middle of the land, and one company comes by the way of the oak of Meonenim. 38Then said Zebul unto him, Where is now your mouth, that you said, Who is Abimelech, that we should serve him? is not this the people that you have despised? go out now, I pray, and fight with them. 39And Gaal went out before the men of Shechem, and fought with Abimelech. 40And Abimelech chased him, and he fled before him, and there fell many wounded, even unto the entrance of the gate.\n41And Abimelech dwelt at Arumah: and Zebul drove out Gaal and his brethren, that they should not dwell in Shechem.<\/code><\/pre>\n\n\n\nVerse 34 describes Abimelech\u2019s deployment against Gaal\u2019s attack: And Abimelech rose up, and all the people that were with him, by night, and they laid wait against Shechem in four companies.
\nVerse 35 lists initial developments on both sides: Gaal arose and went out, and stood in the entrance of the gate of the city; whereupon Abimelech rose up, and the people that were with him, from the ambushment.
\nIn verses 36 to 37, Gaal makes two observations. In verse 36, he observes: Behold, there come people down from the tops of the mountains. Zebul\u2019s answer to this was: You see the shadow of the mountains as if they were men, in other words, he was looking at shadows, not people. Verse 37 gives Gaal\u2019s second observation: See, there come people down by the middle of the land. The Hebrew reads \u201cthe navel of the land,\u201d a phrase used only in two places in the Hebrew Bible, here and in Ezekiel 38:12. It probably refers to an elevated plateau rather than any external fortifications. Gaal further observed that one company comes by the way of the oak of Meonenim. The word means \u201cthe oak of the diviners.\u201d It was a sacred place to which the Canaanites turned for a decision from the gods.
\nGaal\u2019s observations lead to Zebul\u2019s mockery in Judges 9:38: Then said Zebul unto him, Where is now your mouth, that you said, Who is Abimelech, that we should serve him? is not this the people that you have despised? go out now, I pray, and fight with them.
\nVerses 39 to 40 record the resultant battle: And Gaal went out before the men of Shechem, and fought with Abimelech. And Abimelech chased him, and he fled before him, and there fell many wounded, even unto the entrance of the gate. As the context shows, Abimelech was not able to penetrate into the city, and therefore could not capture the city at this stage. He therefore would seek another opportunity to attack the citizens.
\nVerse 41 gives the final disposition of the dispute between Gaal and Abimelech. As for Abimelech, he dwelt at Arumah. Arumah, not Shechem, was his capitol, and this may have been a sore point with the Shechemites, since it was they who made him king, not Arumah. As for Gaal, Zebul drove out Gaal and his brethren, that they should not dwell in Shechem. So much for Gaal\u2019s boastings. He is not heard of again.<\/p>\n\n\n\n
f. Destruction of Shechem\u20149:42\u201349\n\n42And it came to pass on the morrow, that the people went out into the field; and they told Abimelech. 43And he took the people, and divided them into three companies, and laid wait in the field; and he looked, and, behold, the people came forth out of the city; And he rose up against them, and smote them. 44And Abimelech, and the companies that were with him, rushed forward, and stood in the entrance of the gate of the city: and the two companies rushed upon all that were in the field, and smote them. 45And Abimelech fought against the city all that day; and he took the city, and slew the people that were therein: and he beat down the city, and sowed it with salt.\n46And when all the men of the tower of Shechem heard thereof, they entered into the stronghold of the house of Elberith. 47And it was told Abimelech that all the men of the tower of Shechem were gathered together. 48And Abimelech got him up to mount Zalmon, he and all the people that were with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it up, and laid it on his shoulder: and he said unto the people that were with him, What ye have seen me do, make haste, and do as I have done. 49And all the people likewise cut down every man his bough, and followed Abimelech, and put them to the stronghold, and set the stronghold on fire upon them; so that all the men of the tower of Shechem died also, about a thousand men and women.<\/code><\/pre>\n\n\n\nWith the defeat of Gaal, another problem remained for Abimelech, that of addressing the rebellion of the men of Shechem. Verse 42 presents the circumstance: that the people went out into the field, which exposed them in the open. This led to the deployment of Abimelech\u2019s troops in verse 43a: and divided them into three companies, and laid wait in the field, using the same strategy his father had against the Midianites.
\nIn verses 43b to 44, this led to the destruction of the Shechemites outside the city. One of the three companies ran to the gates and stood in the entrance of the gate of the city in order to keep the people from escaping back into the city. The other two companies rushed upon all that were in the field, and smote them.
\nThen in verse 45 came the destruction of the city of Shechem: Abimelech fought against the city all that day; and he took the city, and slew the people that were therein, and he beat down the city, and sowed it with salt. Salty ground was a symbol of a barren desert (Deut. 29:23; Job 39:6; Ps. 107:34; Jer. 17:6). This was a symbolic act that the city was to be turned forever into a barren salt desert. This did not happen, but this was Abimelech\u2019s wish for the city in light of what they did against him.
\nNext, verses 46 to 49 record the destruction of the Tower of Shechem. According to verse 46, upon hearing of the slaughter of the Shechemites both outside and inside the city, the remaining people fled seeking sanctuary: they entered into the stronghold of the house of Elberith. The Hebrew word for stronghold is tzriach. It is used here, again in verse 49, and in 1 Samuel 13:6.
\nIn verse 47, when Abimelech heard that all the men of the tower of Shechem were gathered together, he went after them as well, as verse 48 shows. Abimelech first took an axe in his hand, and cut down a bough from the trees, and took it up, and laid it on his shoulder. He then ordered his men: What ye have seen me do, make haste, and do as I have done.
\nWith verse 49 came the destruction. The people put them to the stronghold, and set the stronghold on fire upon them. The result was the slaughter: all the men of the tower of Shechem died also, about a thousand men and women. In this way, the prophecy of Jotham was essentially literally fulfilled: Fire did come from Abimelech and destroyed the men of Shechem. In this manner, another Canaanite enclave had been eradicated from the Land.<\/p>\n\n\n\n
g. Death of Abimelech\u20149:50\u201357\n\n50Then went Abimelech to Thebez, and encamped against Thebez, and took it. 51But there was a strong tower within the city, and thither fled all the men and women, and all they of the city, and shut themselves in, and got them up to the roof of the tower. 52And Abimelech came unto the tower, and fought against it, and drew near unto the door of the tower to burn it with fire. 53And a certain woman cast an upper millstone upon Abimelech\u2019s head, and broke his skull. 54Then he called hastily unto the young man his armorbearer, and said unto him, Draw your sword, and kill me, that men say not of me, A woman slew him. And his young man thrust him through, and he died. 55And when the men of Israel saw that Abimelech was dead, they departed every man unto his place. 56Thus God requited the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren; 57and all the wickedness of the men of Shechem did God requite upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.<\/code><\/pre>\n\n\n\nVerse 50 deals with the capture of Thebez: Then went Abimelech to Thebez, and encamped against Thebez, and took it. In verse 51, this led to the flight of the inhabitants: But there was a strong tower within the city, and thither fled all the men and women, and all they of the city, and shut themselves in, and got them up to the roof of the tower. In verse 52, Abimelech attacked the tower, intending to destroy it the same way he destroyed the Tower of Shechem. So he drew near unto the door of the tower to burn it with fire.
\nHowever, in verse 53, a certain woman cast an upper millstone upon Abimelech\u2019s head. An upper millstone was between twelve and eighteen inches in diameter, and several inches thick, and could have weighed as much as twenty-seven pounds. It was quite a heavy object, and as a result, it broke his skull. This incident will be remembered many years later by King David (2 Sam. 11:21).
\nVerse 54 describes how this incident led to the death of Abimelech. Abimelech requested his armorbearer to kill him so that men say not of me, A woman slew him. To a warrior, the most ignoble death was that inflicted by a woman. But, it was too late to change that fact now. He had used a woman, his mother, to claim kingship, but now a woman would take it away from him; a woman gave him life, now a woman would take it away. In accordance with the request, his young man thrust him through, and he died.
\nVerse 55 marks the end of the conflict, which occurred when the men of Israel saw that Abimelech was dead. The narrator identifies these as the men of Israel, which indicates that, when Abimelech destroyed Shechem, he also got some Jewish allegiance. The words themselves show that the rebels against whom Abimelech fought were Canaanites, because the men of Israel were distinguished from those in the tower. In the end, after Abimelech\u2019s death: they departed every man unto his own place. Their experiment in Canaanite-type, city-state kingship ended in failure; and it was aborted, awaiting a future time of national kingship.
\nAccording to verses 56 to 57, Abimelech\u2019s demise was all divine retribution: Thus God requited the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren. God also paid back Shechem: and all the wickedness of the men of Shechem did God requite upon their heads. This marked the fulfillment of the curse of Jotham (Judges 9:14\u201320), the son of Jerubbaal. It showed once again that Jehovah defeated Baal and that the true God of Israel is the Baal Fighter.<\/p>\n\n\n\n
F. Judgeship of Tola\u201410:1\u20132<\/p>\n\n\n\n
1And after Abimelech there arose to save Israel Tola the son of Puah, the son of Dodo, a man of Issachar; and he dwelt in Shamir in the hill-country of Ephraim. 2And he judged Israel twenty and three years, and died, and was buried in Shamir.<\/code><\/pre>\n\n\n\nTola is one of the judges for whom there is not a great deal of detail. While verse 1 states that Tola arose to save Israel, there are no details given as to whom he saved Israel from. The name: Tola means \u201cworm.\u201d His family and tribe was: the son of Puah, the son of Dodo, a man of Issachar, which means that he and his father were named after the two sons of Issachar (Gen. 46:13; Num. 26:23). He is the only judge whose father\u2019s and grandfather\u2019s name is given. This implies something significant about his family or clan, but no details are given.
\nVerse 2 gives the length of Tola\u2019s judgeship: And he judged Israel twenty and three years. Although he did judge Israel for so long, only two verses, and seven basic facts, are given about him. There is no mention of wars, and so he probably ruled at a time of peace or mostly so. Later in the days of David, the Clan of Tola would be known for its valor (1 Chron. 7:1\u20132). He died and was buried in his own hometown: in Shamir.<\/p>\n\n\n\n
G. Judgeship of Jair\u201410:3\u20135<\/p>\n\n\n\n
3And after him arose Jair, the Gileadite; and he judged Israel twenty and two years. 4And he had thirty sons that rode on thirty ass colts, and they had thirty cities, which are called Havvoth-jair unto this day, which are in the land of Gilead. 5And Jair died, and was buried in Kamon.<\/code><\/pre>\n\n\n\nThis is another judge about whom very little information is given. In verse 3, the name of the judge, Jair, the Gileadite, shows he was of the Tribe of Manasseh (Num. 32:41; Deut. 3:14; 1 Kg. 4:13). The fact that he was a Gileadite shows that he came from Eastern Manasseh in the Trans-Jordan. The length of his judgeship of Israel was twenty-two years.
\nVerse 4 describes Jair\u2019s family wealth and status. As to his family and wealth, he had thirty sons that rode on thirty ass colts. That he had thirty sons shows that he was a polygamist, having several wives. That he had thirty ass colts shows his rank and affluence. Asses were highly esteemed as riding animals and often carried special recognition (cf. Judg. 1:14; 1 Sam. 25:20). As to his status, his family had thirty cities, which are called Havvoth-jair unto this day, which are in the land of Gilead.
\nVerse 5 records Jair\u2019s death and burial. The key emphasis was on peace and prosperity, in contrast to the insecurity and danger characterized in the days of Shamgar and Jael back in verses 6 to 10. However, in the next cycle, when this same territory was being threatened by the Amorites, none of these inhabitants could be called upon to lead a Jewish army, a situation that in turn led to the role of Jephthah.<\/p>\n\n\n\n
H. Sixth Cycle: Jephthah\u201410:6\u201312:7<\/p>\n\n\n\n
- Sin\u201410:6\nAnd the children of Israel again did that which was evil in the sight of Jehovah, and served the Baalim, and the Ashtaroth, and the gods of Syria, and the gods of Sidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistines; and they forsook Jehovah, and served him not.<\/li><\/ol>\n\n\n\n
This new section opens up with the statement of the rebellion: And the children of Israel again did that which was evil in the sight of Jehovah. The author then spelled out the means of rebellion. First, the people of Israel served the two main gods of Canaan, the Baalim and the Ashtaroth. Second, they served the gods of the neighboring countries, including the gods of Syria (Hadoth, Baal, Moath, and Anath), the gods of Sidon (same as previous gods plus the Phoenician Astarte of 1 Kings 11:5; the Sidonian religion also included syncretism), the gods of Moab, (Chemosh of 1 Kings 11:33), the gods of the children of Ammon, (Molech of 1 Kings 11:7 and 11:33), and the gods of the Philistines (Dagon and Baal of Judges 16:23).
\nAfter forty-five years of peace under Tola and Jair, Israel rebelled again and worshipped seven categories of gods. All this shows full-scale Canaanization continuing. The spiritual results are summarized in two statements. First: and they forsook Jehovah; and, second: they served him not.<\/p>\n\n\n\n
- Oppression: The Ammonites\u201410:7\u20139\n7And the anger of Jehovah was kindled against Israel, and he sold them into the hand of the Philistines, and into the hand of the children of Ammon. 8And they vexed and oppressed the children of Israel that year: eighteen years oppressed they all the children of Israel that were beyond the Jordan in the land of the Amorites, which is in Gilead. 9And the children of Ammon passed over the Jordan to fight also against Judah, and against Benjamin, and against the house of Ephraim; so that Israel was sore distressed.<\/li><\/ol>\n\n\n\n
Verse 7 reads: And the anger of Jehovah was kindled against Israel. With this statement, Canaanization was now coming to a climax, since, for the first time it is stated that it is God\u2019s anger that is behind His selling the Israelites into the hands of the enemy. For the first time since 3:8, the narrator points out that this time God handed His people into the power of two different nations, the Philistines and the Ammonites. This serves as a prelude to two judgeship cycles: that surrounding the judgeship of Jephthah, who will deal with the Ammonites on the east side of the Jordan; and that surrounding the judgeship of Samson, who will deal with the Philistines on the west side of the Jordan.
\nFurthermore, in 10:8, the narrator used two new verbs to describe the action of the enemy. First, he used vexed, a Hebrew word that means \u201cshattered,\u201d used only here and in Exodus 15:6. Second, he used the word oppressed, which means, \u201ccrushed.\u201d In the Book of Judges, the word is used in only one other place, in 9:53, in reference to the crushing of Abimelech\u2019s head by the millstone. The climax of Israel\u2019s apostasy is shown now with the description of the last two judges and in the two appendices to follow. The result of God\u2019s anger over the Israelites\u2019 apostasy was twofold. First: he sold them into the hand of the Philistines on the west side of the Jordan. Second: He sold them into the hand of the children of Ammon on the east side of the Jordan. And they [Israel\u2019s oppressors] vexed and oppressed the children of Israel that year. In Hebrew, the two words vexed (vayiratz) and oppressed (vayertzetzu) sound very similar. The duration of the oppression was: eighteen years. The main geographical focus was the Trans-Jordan: beyond the Jordan in the land of the Amorites, which is in Gilead. He is focusing in this passage on the east side of the Jordan.
\nIn 10:9, the oppression extended to the Cis-Jordan: And the children of Ammon passed over the Jordan to fight also against Judah, and against Benjamin, and against the house of Ephraim. The result was that Israel was sore distressed.<\/p>\n\n\n\n
- Israel\u2019s Cry and the Divine Response\u201410:10\u201316\n10And the children of Israel cried unto Jehovah, saying, We have sinned against you, even because we have forsaken our God, and have served the Baalim. 11And Jehovah said unto the children of Israel, Did not I save you from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines? 12The Sidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried unto me, and I saved you out of their hand. 13Yet ye have forsaken me, and served other gods: wherefore I will save you no more. 14Go and cry unto the gods which ye have chosen; let them save you in the time of your distress. 15And the children of Israel said unto Jehovah, We have sinned: do [you] unto us whatsoever seems good unto you; only deliver us, we pray you, this day. 16And they put away the foreign gods from among them, and served Jehovah; and his soul was grieved for the misery of Israel.<\/li><\/ol>\n\n\n\n
Verse 10 reports on the cry: And the children of Israel cried unto Jehovah, followed by their confession, We have sinned against you. They even confess the means of sinning: even because we have forsaken our God, and have served the Baalim.
\nVerses 11 to 14 report the divine response. In verses 11 to 12, God reminds Israel of seven previous deliverances: first, Did not I save you from the Egyptians, which was at the time of the Exodus; second, and from the Amorites, found in Numbers 21:3; third, from the children of Ammon, which was along with the Moabites in Judges 3:12\u201314; fourth, and from the Philistines in Judges 3:31; fifth, from the Sidonians also, under Jabin in Judges chapters 4 to 5, 18:7, and 18:28; sixth, from the Amalekites, which happened in Sinai, in Exodus 17:8\u201316, also earlier in Judges 3:13 and 6:3; and seventh, and the Maonites. The Hebrew text has Maonites, but the Septuagint has Midianites, and is probably the correct reading in light of the context of the Book of Judges, where the Midianites were destroyed by Gideon. After God reminded them of seven previous deliverances, He then laid out three basic historical facts of each deliverance: first, Israel\u2019s enemies did oppress you; second, Israel cried unto me; and, third, God saved you out of their hand. So now, once again, Israel cried out for help, but what will they do with the gods and idols that they were worshipping? The point is that repentance must be followed by action. God reminded them of seven great deliverances that the seven gods they worshipped could not deliver them from, and so they must put away their idols and their gods; for up until now, they had credited the seven deliverances to the other seven gods. The rabbinic view is that the seven deliverances are enumerated corresponding to the seven forms of idolatry associated with their worship, and contextually this could be correct. In Judges 10:13, God reminded them of Israel\u2019s failure: Yet, ye have forsaken me, and served other gods. Now God\u2019s response was: wherefore I will save you no more. This is a conditional threat, depending upon how they will now respond. In Judges 10:14, God concluded with a sarcastic challenge: Go and cry unto the gods which ye have chosen; let them save you in the time of your distress.
\nVerses 15 to 16a record Israel\u2019s response to God\u2019s pronouncement. In verse 15, they responded in word by means of confession: And the children of Israel said unto Jehovah, We have sinned; and by means of submission: do [you] unto us whatsoever seems good unto you. Then came their request: only deliver us, we pray you, this day. In verse 16a, they responded in deed. First, they put away the foreign gods from among them, and second they served Jehovah.
\nIsrael\u2019s repentance and plea for help resulted in God\u2019s response in verse 16b: and his soul was grieved for the misery of Israel. And when the soul of God is grieved for the misery of Israel, it will lead to divine intervention.<\/p>\n\n\n\n
- Deliverance\u201410:17\u201311:33\na. The Occasion\u201410:17\u201318\n17Then the children of Ammon were gathered together, and encamped in Gilead. And the children of Israel assembled themselves together, and encamped in Mizpah. 18And the people, the princes of Gilead, said one to another, What man is he that will begin to fight against the children of Ammon? he shall be head over all the inhabitants of Gilead.<\/li><\/ol>\n\n\n\n
Verse 17 describes two armies. First was the army of Ammon, the Ammonites, who mustered and encamped in Gilead. Second was the army of Israel, which also mustered: and encamped in Mizpah.
\nIn verse 18, this confrontation led to the search for a leader. The one willing to take the lead and begin to fight against the children of Ammon, his reward for victory will be: he shall be head over all the inhabitants of Gilead. Here again, the possibility of a king is raised within this book. These two verses serve as the introduction to Jephthah.<\/p>\n\n\n\n
b. Rejection of Jephthah\u201411:1\u20133\n\n1Now Jephthah the Gileadite was a mighty man of valor, and he was the son of a harlot: and Gilead begat Jephthah. 2And Gilead\u2019s wife bore him sons; and when his wife\u2019s sons grew up, they drove out Jephthah, and said unto him, You shall not inherit in our father\u2019s house; for you are the son of another woman. 3Then Jephthah fled from his brethren, and dwelt in the land of Tob: and there were gathered vain fellows to Jephthah, and they went out with him.<\/code><\/pre>\n\n\n\nThese three verses (1 to 3) serve as a flashback, returning to a time that chronologically is prior to the events of 10:17\u201318. The year is now 1089 B.C. Verse 1 introduces the key person: Now Jephthah the Gileadite. This shows that he came from the very place now suffering from the Ammonite oppression. He is described as a mighty man of valor. In the Book of Judges, that term is used only of Jephthah and Gideon (6:12). As to his origin: he was the son of a harlot. In one rabbinic tradition, she was a concubine. Other rabbis claim she was an innkeeper like Rahab, trying to avoid the status of a prostitute. But this word does mean prostitute. The name Jephthah means, \u201che will open.\u201d
\nJudges 11:2 records Jephthah\u2019s expulsion. The background for this was that Gilead\u2019s wife bore him sons; and when his wife\u2019s sons grew up, they drove out Jephthah. The reason was to keep him from inheriting Gilead\u2019s wealth: You shall not inherit in our father\u2019s house; for you are the son of another woman. Normally the son of a prostitute would not inherit from his father any inheritance. This indicates that the father had adopted him and left him part of his inheritance. But the half-brothers, sons of the wife, legally challenge Gilead\u2019s will and had Jephthah disinherited; and the ones who were so deceived would have been the elders of the Land of Gilead.
\nVerse 3 then describes Jephthah\u2019s career until the elders came seeking his help. Four basic points are noted about Jephthah\u2019s career in the passage. First, it notes his flight: Then Jephthah fled from his brethren. Second, it shares the place where he lived: in the land of Tob. Third, it refers to his gang: and there were gathered vain fellows to Jephthah. The word gathered in the Hebrew text is not the normal word asaph, but lakat, which is associated with gleaning. This conveys the idea of a slow recruitment, man by man, rather than a sudden mass following. These men were vain, the same word was used of the hirelings of Abimelech back in 9:4. Fourth, the text reveals Jephthah\u2019s raids: and they went out with him. They lived by carrying out raids, which gave them some fighting ability and experience in conflict.<\/p>\n\n\n\n
c. Call of Jephthah\u201411:4\u201311\n\n4And it came to pass after a while, that the children of Ammon made war against Israel. 5And it was so, that, when the children of Ammon made war against Israel, the elders of Gilead went to fetch Jephthah out of the land of Tob; 6and they said unto Jephthah, Come and be our chief, that we may fight with the children of Ammon. 7And Jephthah said unto the elders of Gilead, Did not ye hate me, and drive me out of my father\u2019s house? and why are ye come unto me now when ye are in distress? 8And the elders of Gilead said unto Jephthah, Therefore are we turned again to you now, that you may go with us, and fight with the children of Ammon; and you shall be our head over all the inhabitants of Gilead. 9And Jephthah said unto the elders of Gilead, If ye bring me home again to fight with the children of Ammon, and Jehovah deliver them before me, shall I be your head? 10And the elders of Gilead said unto Jephthah, Jehovah shall be witness between us; surely according to your word so will we do. 11Then Jephthah went with the elders of Gilead, and the people made him head and chief over them: and Jephthah spoke all his words before Jehovah in Mizpah.<\/code><\/pre>\n\n\n\nVerse 4 returns Jephthah\u2019s story to the present: And it came to pass after a while. Literally, the Hebrew reads from days. However, it has been eighteen years since the Ammonite oppression began according to 10:8. Therefore, the phrase refers to the time of Jephthah\u2019s expulsion from his home, and so verse 4 picks up the narrative from 10:17, after the parenthetical interlude, and continues on with the recounting of the Ammonite oppression, the children of Ammon made war against Israel.
\nJudges 11:5\u20136 contains the elders\u2019 call of Jephthah, beginning with the timing: And it was so, that, when the children of Ammon made war against Israel. Up until now Israel suffered Ammonite oppression, but now the Ammonites launched a military campaign of expulsion that had to be resisted. The emissaries to Jephthah were the elders of Gilead, and, as 11:7 shows, this would have included the head of the House of Jephthah\u2019s father. The purpose of the emissary was to fetch Jephthah out of the land of Tob. Their offer was to Come and be our chief, and the purpose was that we may fight with the children of Ammon.
\nVerse 7 records Jephthah\u2019s bitter response in which he made a contrast between the past and the present. Concerning the past, he asked, Did not ye hate me, and drive me out of my father\u2019s house? Among the emissary group would have been members of his father\u2019s family, who had done the actual driving out. As for the other elders, they had the authority to prevent the expulsion, but failed to do so. They may even have legally had Jephthah disinherited. Concerning the present, Jephthah asked, why are ye come unto me now when ye are in distress? These elders did not help him in his distress; why should he help them in their distress?
\nIn verse 8, the elders responded with a promise to Jephthah: Therefore are we turned again to you now. By stating Therefore they meant, \u201cBecause we have wronged you,\u201d they now want to make their amends to the mutual benefit of both parties. The request now is that you may go with us back to Gilead; and fight with the children of Ammon. Jephthah is initially offered the position of Commander-in-Chief. Then, if he proves victorious, he will receive the reward: and you shall be our head over all the inhabitants of Gilead. The reward would be for Jephthah\u2019s benefit as well.
\nIn verse 9, Jephthah lays down a pre-condition for his aid: If ye bring me home again to fight with the children of Ammon, and Jehovah deliver them before me, shall I be your head? He demands a firm guarantee in light of their previous failure.
\nVerse 10 records the agreement: And the elders of Gilead said unto Jephthah, Jehovah shall be witness between us. The Hebrew word means listening. \u201cJehovah shall be listening before us.\u201d God is listening and will punish them if they do not keep their word to him. The content of the promise was: surely according to your word so will we do.
\nWith verse 11, Jephthah is appointed in three stages. First, the statement of the return: Then Jephthah went with the elders of Gilead. Second, the commissioning: and the people made him head and chief over them. Third, the oath: and Jephthah spoke all his words before Jehovah in Mizpah. This ceremony added a religious sanction to his appointment and also gave the campaign the element of a holy war.<\/p>\n\n\n\n
d. Negotiations with the Ammonites\u201411:12\u201328\n\n(1) First Message of Jephthah\u201411:12\n\nAnd Jephthah sent messengers unto the king of the children of Ammon, saying, What have you to do with me, that you are come unto me to fight against my land?<\/code><\/pre>\n\n\n\nJephthah immediately took charge of the whole situation and war concerning the Ammonites. He tried to avoid a war by negotiations first. The message was: What have you to do with me? Literally, the Hebrew reads \u201cWhat to me and to you?\u201d That is, \u201cWhat do you want of me?\u201d that you are come unto me to fight against my land? In other words, he is claiming that the Ammonites were the aggressors in this war. There was a note of patriotism in his statement of my land, the same land that had earlier rejected him.<\/p>\n\n\n\n
(2) Ammonite Response\u201411:13\n\nAnd the king of the children of Ammon answered unto the messengers of Jephthah, Because Israel took away my land, when he came up out of Egypt, from the Arnon even unto the Jabbok, and unto the Jordan: now therefore restore those lands again peaceably.<\/code><\/pre>\n\n\n\n