Judges Chapter 1
1:3. From the first days in the land, the relationship of the tribes of Simeon and Judah were very close. See the note
on Joshua 19:9.
1:4. The Perizzites are part of a list of six groups of early inhabitants of Canaan (cf. Ex.3:8, 17; 23:23; 33:2; Deut.
20:17; Josh. 9:1; 12:8). They are mentioned with the Canaanites as early as Genesis as early as Genesis 13:7 (cf.
3:5).
1:6, 7. Adoni-bezek's actions humiliated his captives and incapacitated them for fighting. To Adoni-bezek justice is
meted out in accordance with the principle of lex talionis, or proportionate retribution (cf. Ex. 21:24-26; Lev.
24:17-20; Deut. 19:19-21). While the New Testament recognizes that the punishment of the guilty should be
proportionate to the crime (cf. Matt. 25:46; Luke 12:45-48), nevertheless, the believer's attitude must rise above the
strict application of the law, renouncing especially any though of selfish advantage (Matt. 5:38-42; 1 Pet. 2:13-16,
20).
1:8. See the note on Joshua 15:8.
1:12, 13. See the note on Joshua 15:17-19.
1:16. The term children of the Kenite, Moses' father-in-law, is strange. Some ancient versions suggest the addition
of the name Jethro or Hobab. The Kenites were noted for their ferocity and yet (usually) for their kindly treatment of
the Israelites (cf. 4:11, 17-24; 5:24-27 with Ex. 2:16-22; 3:1; Num. 10:29-32). The city of palm trees (Deut. 34:3; 2
Chr. 28:15) is usually identified as Jericho. See further the note on 6:1.
1:18. See the note Joshua 13:2, 3.
1:19. The Canaanite's advantage in chariots of iron proved to be a strong deterrent to the Israelites' desire to
occupy all of Canaan, particularly the broad valley areas (cf. Josh. 17:16; Judg. 4:3). A similar advantage in chariots
was later held by the Philistines (1 Sam. 13:5), who enjoyed a monopoly in the use of iron (1 Sam. 13:19-22). The
miraculous nature of the Israelite conquest and subsequent victories in Canaan is thus further emphasized.
1:20. See the note on Joshua 14:14.
1:21, 27-36. The incompleteness of the conquest is repeatedly emphasized. While some natural conditions may
have the conquest difficult (cf. v. 19; Josh. 17:16), the scriptural record attributes the basic cause to spiritual failure
(cf. 2:1-5, 11-23; 3:1-7). See the note on Joshua 21:43-45.
Judges Chapter 2
2:1-5. The angel of the Lord was God's self- manifestation to Israel, as His message and rebuke clearly indicate,
and as the people's reactions in repentance and worship demonstrate.
2:8. See the note on Joshua 19:49, 50. The term used here of Israel's great leader is simple, yet the key to his
greatness; he was the servant of the Lord.
2:11-15. Baal was the chief deity of ancient Canaan. His exploits and licentious worship practices are well
documented in the literature of ancient Ugarit. The son of El, Baal was both a heroic figure as a storm god, and a
fertility deity who was worshiped in many cult centers under various forms and emphases, hence, Baalim (pl. of
Baal). Ashtaroth (or Ashtaroth, 1 Kin. 11:5), known also from the literature of Ugarit and a Phoenicia, was a goddess
or erotic love and war. She was known elsewhere in the ancient Near East as Ishtar or Astarte (cf. 1 Kin. 11:5, 33; 2
Kin. 23:13). The veneration of this goddess entered the Mediterranean world under the name Astarte, and the
practices associated with her cult became associated with the Greek goddess of love, Aphrodite. She was called
Atargatis at Ashkelon. The Canaanite worship rites were carried out not only in temples (2 Kin. 10:21-27) but on
"every high hill, and under every green tree" (2 Kin. 17:10, 11). These rites were accompanied by such things as
frenzied dances (1 Kin. 18:26-28), cult prostitution (both male and female), and, at times, even by human sacrifice
(cf. Jer. 19:5-7 with 2 Kin. 23:10; Jer. 7:30-32; 32:30-35). Israel's attraction to the debased fertility rites and
idolatrous worship practices, as well as the loathsome life-style of Canaan, was to be a long one, despite repeated
divine warnings and chastisements (cf. Lev. 20; Num. 25:1-9; Deut. 18:9-14; 23:17, 18; 1 Kin. 21:25, 26; 2 Kin.
17:7-18; Jer. 2:1-3:5; Ezek. 8:5-18; 16; 23; Hos. 4:6-19; etc.)
2:16. The judges were God's men who served as leaders of the people, not only militarily, but in matters of civil
administration and legal matters. Although it was said specifically of four men (Othniel, 3:9, 10; Gideon, 6:34;
Jephthah, 11:29; and Samson, 13:24, 25; 14:6, 19; 15:14), doubtless all of the judges were men upon whom "the
spirit of the Lord" came. Although some are given brief notice, perhaps because their influence was purely local
(e.g., Shamgar, 3:31; Tola and Jair, 10:1-3; Ibzan, Elon, Abdon, 12:8-15), others received rather extensive notice
(e.g., Deborah and Barak, 4:1-5:31; Gideon, 6:11-16; Jephthah, 11:1-11; and Samson, 13:2-5, 24, 25). Eli and
Samuel are likewise considered judges, even though their stories are contained in 1 Samuel.
2:17-19. The recurring cycle of Israel's apostasy, oppression, repentance, and deliverance by heaven-sent
deliverers forms the key them of the Book of Judges. It was period of repeated spiritual apostasy, growing
immortality, social degradation, and political instability. Israel's "second generation" had forgotten the spiritual
victories of the generation of the conquest. Only the mercy of a gracious God kept Israel from disappearing as a
nation.
Judges Chapter 3
3:1, 2. The nations left unconquered in the Israelite invasion became a challenge and a test of Israel's faithfulness.
However, God in His grace allowed Israel to learn from them more advanced forms of warfare. See the note on 1:21,
27-36.
3:3. See the note on Joshua 13:2, 3.
3:5. See the note on 1:4.
3:6, 7. Moses had warned the nation of the danger of an incomplete conquest, with the resultant intercourse with
the unbelieving pagan peoples of Canaan (Ex. 34:11-16; Deut. 7:1-5). Moses' fears had already become a reality.
The problem would continue to plague Israel (cf. 1 Kin. 11:4-8). The groves were the detestable sacred trees or
poles used in Canaanite worship centers as symbols of life and fertility. These were sacred to the worship of the
Canaanite fertility goddess Asherah. Moses had warned against their use and given instructions to Israel to destroy
them when they entered the land of Canaan (cf. Ex. 34:13; Deut. 7:5; 12:3; 16:21, 22). Unfortunately, the use of
such poles would prove to be a continuing fascination for Israel and a source of deepening apostasy (cf. 2 Kin.
17:9-11). For Baalim, see the note on 2:11-15.
3:8. The source of the first Israelite oppression has been much debated. It is perhaps best viewed as an attack by
Arameans from the western districts of Mesopotamia. Although the attack was from the north, Othniel's relationship
to Caleb (cf. Josh. 15:17-19; Judg. 1:11-15) would probably make him the most prominent figure among the
Israelites, hence, the logical deliverer.
3:10. In the Old Testament times the spirit of the lord empowered certain individuals for a particular service. Such
phrases as came upon, along with "rested upon," "is upon," "was upon," "put upon," and "made willing" illustrate the
Holy Spirit's employment of an individual for a particular task. Certain selected leaders were said to be "filled" by the
spirit or that the spirit "was in" them (Gen. 41:38; Ex. 28:3; Num. 27:18; Deut. 34:9; Dan. 4:8; 5:14; 6:3), perhaps
indicating the spirit's use of them over extended periods of time. God's leaders in Old Testament times gave witness
to the power of the Holy Spirit in their lives (Gen. 6:3; Ezek. 3:12, 14; Hag. 2:5; Zech. 4:6; 7:12). However, the Holy
Spirit did not deal with Old Testament believers in precisely the same way as with New Testament saints. This is
seen from such phrases as "departed from" (1 Sam. 16:14) and "take not" (Ps. 51:11) with regard to the Holy Spirit.
With Pentecost (Acts 2), the "Age of the Spirit," in which the Holy Spirit permanently indwells all believers enjoy a
foretaste of the complete salvation that God intends for them throughout all eternity (cf. 2 Cor 1:20-22; 5:1-5; Eph.
1:13, 14 with Rom. 8:14-23).
3:11. The periods of rest have a distinct historical correlation with the times of Egyptian presence during the reigns
of strong Pharaohs of the Nineteenth and Twentieth Dynasties.
3:12, 13. The Moabites and Ammonites were both descended from Lot (cf. Gen. 19:30-38). The Moabites opposed
Israel during its years in the wilderness (Num. 22:1-6, 9-11), and both peoples were to be a source of constant
irritation to the Israelites throughout their history (cf. Amos 1:13-2:3). the Amalekites were descended from the line
of Esau (cf. Gen. 36:10-12) and were among Israel's bitterest enemies (cf. Ex. 17:8-16; Deut. 25:17, 18; 1 Sam.
15:2, 3).
Judges Chapter 4
4:2, 3. This third oppression of Israel took place toward the end of the thirteenth century B.C. (c. 1221-1201). Hazor
had recovered from its earlier defeat at the hands of Joshua and was again an important center of Canaanite
concentration (cf. Josh. 11:1-11; Judg. 4:1-24). Jabin was probably a hereditary title for the kings of Hazor.
4:7. The name Sisera is non-Semitic. He may have arrived on Canaan in connection with the great invasion of
Aegean Sea peoples who confronted Pharaoh Merenptah in fifth year (c. 1229 B.C.).
4:11. See the note on 1:16.
4:17-21. See the note on 5:25-27.
4:24. The battle was crucial one; Israel's very existence was at stake.
Judges Chapter 5
5:1. This chapter gives an expanded poetic account of the prose narrative in chapter 4.
5:2. For the avenging of Israel is a difficult phrase in the Hebrew text. It may anticipate the thought in the parallel line
when the people willingly offered themselves, and be translated "when volunteers enlisted willingly." A merciful God
always has His ear tuned to the needs of those who willingly yield themselves to Him.
5:4, 5. These verses recall the Lord's triumphant march from Sinai to the Jordan River (cf. Deut. 33:1, 2a; 2 Sam.
22:8; Ps. 18:7; 68:8; 144:5; Hab. 3:3, 10).
5:11. The gates, the scene of legal and business activity, would also be the logical places for a muster of local
troops. See the note on Ruth 4:1.
5:14-18. These verses tell of the roll call and battle assignments of a various participating tribes, as well as the
report concerning the tribes that did not respond to Deborah's call to arms.
5:19-21. The Canaanites' military superiority in iron chariots proved to be their greatest liability. Soggy ground and
a well-times cloudburst immobilized Sisera's forces. The thunderstorm forms part of God's battle weaponry (cf. Ps.
18:7-15; 77:16-18; 144:4-6; Hab. 3:10, 11).
5:24. For Kenites, see the note on 1:16.
5:25-27. A contradiction has been imagined between the poetic account here of Sisera's death and the prose
account (cf. 4:17-22). The details are supplementary: (1) Jael receives the fleeing Sisera into her tent; (2) Sisera
receives the offered refreshment and falls heavily asleep on the tent floor (cf. 4:21); (3) as he sleeps, Jael drives
the iron tent stake through his temples (v. 26; 4:21); (4) subsequently, Sisera's pursuer, Barak, arrives and is
shown the grisly deed (4:22).
5:31. Victory songs such as Deborah's are paralleled in the ancient Near Eastern literature of the same era.