King David reigned in 1000 BC, and Moses flourished around 1450 BC. Archaeological evidence shows that the Promised Land was densely populated around 1300 BC, so between then and 1000 BC would have been the period of the Judges. The term translated as “judges” is shofet and would be more appropriately translated as “chieftain,” though “judge” isn’t always an inaccurate translation (Deut. 16:18). When we envision a judge, we think of someone wearing a black robe, sitting behind the bench, and ruling according to the law. These figures, however, rarely judge—Deborah being one exception to this. They are more like charismatic guerilla warfare leaders. Othniel (Judg. 3:9) and Ehud (Judg. 3:15) are referred to as “deliverers.”
Many scholars believe the final edition of the book was compiled in the late eighth century BC, some years after the northern kingdom fell to the Assyrians and before the reforms of King Josiah (cf. Judg. 18:30). Until then, it would have been common oral history. One key to dating this work is that Judges 5 is an older style of Hebrew than the rest of the Hebrew Scriptures. It and Exodus 15 have stylistic patterns that resemble Ugaritic, a language from Northwestern Syria dated to 1200 BC. This is why the final compilation is believed to have been around the late eighth century BC. Yet, it’s fascinating that Judges 5 was preserved in its more ancient style. It’s like how you and I may recite the Lord’s Prayer in the King James language while having it in more modern English.
This book tells about subsequent generations of Israelites after the death of Joshua, many of whom didn’t know Yahweh (Judg. 2:10). It follows a cycle: Israel does evil, God delivers them into the hands of oppressors, and after being oppressed, they cry out for God’s salvation, He appoints a judge, and they enjoy liberty (Judg. 2:11–19). Because this book is monarchical, it points out the shortcomings of no monarchy: everyone does what they deem is best (Judg. 17:6; 21:25). Yet, Yahweh is the ultimate “judge” (Judg. 11:27) because he raises these deliverers and gives them his Spirit to equip them for their tasks (Judg. 3:10; 6:34; 11:29; 14:6, 19; 15:14).
However, as we progress through the book, we notice the waning effect of the judges. Initially, they are interested in delivering Israel from her oppressors and restoring fidelity to God and his law. By the time we get to Samson, he’s motivated by personal lusts and vendetta, and there doesn’t appear to be any national interest in his actions. As we near the end of the book, Israel is in civil war with the Benjamites due to their treatment of a Levite’s concubine. The degeneration of the judges eventually led us to the monarchy in 1 Samuel.
Judges 1–2
Now that Joshua has died, who is the mediator between God and Israel? This is how the book begins—the Israelites ask God what their next move will be. The highlight of Judah is remarkable because when the book was compiled, the northern tribes were conquered by the Assyrians. Judah, the tribe of David, and the monarchs are depicted as successful, while the northern tribes’ failures are highlighted. Adoni-Bezek means “master of Bezek” and is a hereditary title rather than a proper noun. Chopping off his thumbs and big toes was likely a form of humiliation as well as incapacitation. He couldn’t wield a sword or move on the battlefield any longer.
The Jebusites occupied Jerusalem before the Judahites took it from them. They would possess it until King David conquered them (2 Sam. 5:6–16). Beginning in Judges 1:12 is a story repeated in Joshua 15:13–19. You note that there are subtle explanations throughout the book that only an earlier audience would appreciate because the compiler points out the former name of a place to the readers. The Town of Palms, in other occurrences, is Jericho.
Oh, Gaza! We’ve heard a lot about this place in recent months, and one question that seems to surface is whether or not modern Palestinians are descendants of Philistines. The Minoans from Crete appear to have established colonies on these coastal lands, and activity is observed as early as 2000 BC. With Alexander the Great’s conquest, any semblance of them as a nation disappeared. The Greeks referred to the land as Palestine, and anyone who lived there was considered Palestinian, and this included Jews too. The late PM of Israel, Golde Meir, regarded herself as a Palestinian. Now, however, there’s a distinction between Palestinian and Israeli. Yet, Palestinians are Arabs who settled there during Islamic conquests of the region. Today, some of them are Muslim, and some are Christian. Chapter two sets the stage for the book’s cycle and the Israelites’ infidelity, beginning with the next generation (Judg. 2:10).
A Minister's Study 