1:2 Judah shall go up. This tribe received God’s first go-ahead to push for a more thorough conquest of its territory. The reason probably lay in God’s choice that Judah be the leader among the tribes (Gen. 49:8–12; 1 Chr. 5:1, 2) and set the example for them in the other territories.
1:6, 7 cut off his thumbs and big toes. Removing the king’s thumbs hampered effective use of a weapon; taking off his big toes rendered footing unreliable in battle. The Lord Himself is nowhere said to endorse this tactic, but it was an act of retributive justice for what Adoni-Bezek had done to others. It appears from his confession that he was acknowledging he deserved it.
1:12–15 Caleb said. This repeats the account of Caleb and his family (cf. Josh. 15:13–19).
1:16 the City of Palms. Since Jericho was destroyed in the invasion, this refers to the area around Jericho, an oasis of springs and palms (Deut. 34:3).
1:19 they could not drive out. “They” of Judah could not. They had been promised by Joshua that they could conquer the lowland (Josh. 17:16, 18) and should have remembered Josh. 11:4–9. This is a recurring failure among the tribes to rise to full trust and obedience for victory by God’s power. Compromising for less than what God was able to give (Josh. 1:6–9) began even in Joshua’s day (Judg. 2:2–6) and earlier (Num. 13, 14). In another sense, God permitted enemies to hold out as a test to display whether His people would obey Him (2:20–23; 3:1, 4). Another factor involved keeping the wild animal count from rising too fast (Deut. 7:22).
1:20 sons of Anak. Anak was an early inhabitant of central Canaan near Hebron from whom came an entire group of unusually tall people called the Anakim (Deut. 2:10). They frightened the 10 spies (Num. 13:33; Deut. 9:2), but were finally driven out of the Land by Caleb (Josh. 14:12–15; 15:13–14; 21:11) with the exception of some who resettled with the Philistines (Josh. 11:22). “The sons of Anak” was used as a term equivalent to “the Anakim.”
1:34 Amorites forced…Dan. Like all other tribes, Dan had a territory given them, but they failed to claim the power of God to conquer that territory. Later they capitulated even more by accepting defeat and migrating to another territory in the N, becoming idolatrous (Judg. 18).
Judges 2
2:1 the Angel of the LORD. One of 3 pre-incarnate theophanies by the Lord Jesus Christ in Judges (cf. 6:11–18; 13:3–23). This same Divine Messenger had earlier led Israel out of Egypt (cf. Ex. 14:19). See note on Ex. 3:2. I will never break My covenant with you. God would be faithful until the end, but the people would forfeit blessing for trouble, due to their disobedience (cf. v. 3).
2:10 another generation…did not know. The first people in the Land had vivid recollections of all the miracles and judgments and were devoted to faith, duty, and purity. The new generation were ignorant of the experiences of their parents and yielded more easily to corruption. To a marked degree the people of this new generation were not true believers, and were not tuned to the God of miracles and victory. Still, many of the judges did genuinely know the Lord, and some who did not live by faith eventually threw themselves on God’s mercy during oppressions.
2:12 they followed other gods. Idol worship, such as the golden calf in the wilderness (Ex. 32), flared up again. Spurious gods of Canaan were plentiful. El was the supreme Canaanite deity, a god of uncontrolled lust and a bloody tyrant, as shown in writings found at Ras Shamra in N Syria. His name means “strong, powerful.” Baal, son and successor of El, was “lord of heaven,” a farm god of rain and storm, his name meaning “lord, possessor.” His cult at Phoenicia included animal sacrifices, ritual meals, and licentious dances. Chambers catered to sacred prostitution by men and women (cf. 1 Kin. 14:23, 24; 2 Kin. 23:7). Anath, sister-wife of Baal, also called Ashtoreth (Astarte), patroness of sex and war, was called “virgin” and “holy” but was actually a “sacred prostitute.” Many other gods besides these also attracted worship.
2:14 the anger of the LORD was hot. Calamities designed as chastisement brought discipline intended to lead the people to repentance.
Judg. 2:15
The Judges of Israel
Judge and Tribe: (1) Othniel (Judah), Son of Kenaz, younger brother of Caleb
Scripture References: Judg. 1:11-15; 3:1-11; Josh. 15:16-19; 1 Chr. 4:13
Oppressors: Cushan-Rishathaim, king of Mesopotamia
Period of Oppression/Rest: 8 years/40 years
Judge and Tribe: (2) Ehud (Benjamin), Son of Gera
Scripture References: Judg. 3:12-4:1
Oppressors: Eglon, king of Moab; Ammonites; Amalekites
Period of Oppression/Rest: 18 years/80 years
Judge and Tribe: (3) Shamgar (Perhaps foreign), Son of Anath
Scripture References: Judg. 3:31; 5:6
Oppressors: Philistines
Period of Oppression/Rest: Not given/Not given
Judge and Tribe: (4) Deborah (Ephraim), Barak (Naphtali), Son of Abinoam
Scripture References: Judg. 4:1-5:31; Heb. 11:32
Oppressors: Jabin, king of Canaan; Sisera commander of the army
Period of Oppression/Rest: 20 years/40 years
Judge and Tribe: (5) Gideon (Manasseh), Son of Joash the Abiezrite., Also called: Jerubbaal (6:32; 7:1); Jerubbesheth (2 Sam. 11:21)
Scripture References: Judg. 6:1-8:32; Heb. 11:32
Oppressors: Midianites; Amalekites; “People of the East”
Period of Oppression/Rest: 7 years/40 years
Judge and Tribe: (6) Abimelech (Manasseh), Son of Gideon by a concubine
Scripture References: Judg. 8:33-9:57; 2 Sam. 11:21
Oppressors: Civil war
Period of Oppression/Rest: Abimelech ruled over Israel 3 years
Judge and Tribe: (7) Tola (Issachar), Son of Puah
Scripture References: Judg. 10:1, 2
Oppressors:
Period of Oppression/Rest: Judged Israel 23 years
Judge and Tribe: (8) Jair (Gilead-Manasseh)
Scripture References: Judg. 10:3-5
Oppressors:
Period of Oppression/Rest: Judged Israel 22 years
Judge and Tribe: (9) Jephthah (Gilead-Manasseh), Son of Gilead by a harlot
Scripture References: Judg. 10:6-12:7; Heb. 11:32
Oppressors: Philistines; Ammonites; Civil war with the Ephramites
Period of Oppression/Rest: 18 years/Judged Israel 6 years
Judge and Tribe: (10) Ibzan (Judah or Zebulun) (Bethlehem-Zebulun; cf. Josh. 19:15)
Scripture References: Judg. 12:8-10
Oppressors:
Period of Oppression/Rest: Judged Israel 7 years
Judge and Tribe: (11) Elon (Zebulun)
Scripture References: Judg. 12:11, 12
Oppressors:
Period of Oppression/Rest: Judged Israel 10 years
Judge and Tribe: (12) Abdon (Ephraim), Son of Hillel
Scripture References: Judg. 12:13-15
Oppressors:
Period of Oppression/Rest: Judged Israel 8 years
Judge and Tribe: (13) Samson (Dan), Son of Manoah
Scripture References: Judg. 13:1-16:31; Heb. 11:32
Oppressors: Philistines
Period of Oppression/Rest: 40 years/Judged Israel 20 years
© 1993 by Thomas Nelson, Inc.
2:16 the LORD raised up judges. A “judge” or deliverer was distinct from a judge in the English world today. Such a leader guided military expeditions against foes as here and arbitrated judicial matters (cf. 4:5). There was no succession or national rule. They were local deliverers, lifted up to leadership by God when the deplorable condition of Israel in the region around them prompted God to rescue the people.
Judges 3
3:1 nations…left. The purpose was to use them to test (cf. v. 4) and discipline the sinful Israelites, as well as to aid the young in learning the art of war.
3:5 See notes on 1:1–20.
3:6 See note on 1:19. The Israelites failed God’s test, being enticed into 1) marriages with Canaanites and 2) worship of their gods. Disobed
ience was repeated frequently through the centuries, and led God to use the Assyrians (2 Kin. 17) and Babylonians (2 Kin. 24, 25) to expel them from the land gained here.
3:10 The Spirit of the LORD came. Certain judges were expressly said to have the Spirit of the Lord come upon them (6:34; 11:29; 13:25; 14:6, 19; 15:14); others apparently also had this experience. This is a common OT expression signifying a unique act of God which conferred power and wisdom for victory. But this did not guarantee that the will of God would be done in absolutely all details, as is apparent in Gideon (8:24–27, 30), Jephthah (11:34–40), and Samson (16:1).
3:20 “I have a message from God for you.” Ehud claimed he came to do God’s will in answer to prayer (v. 15). Calmly and confidently, Ehud acted and later credited the defeat of the wicked king to God (v. 28; cf. Ps. 75:6, 7, 10; Dan. 4:25), though it was by means of Ehud, as Jael used her way (4:21) and Israel’s armies used the sword (4:16). By God’s power, Ehud’s army would slay a greater number (v. 29). Men’s evil provokes God’s judgment (Lev. 18:25).
3:24 “He is…attending to his needs….” The dead king’s servants guessed he was indisposed in privacy, lit. “covering his feet,” a euphemism for bathroom functions.
3:31 Shamgar. His extraordinary exploit causes one to think of Samson (15:16). an ox goad. This was a stout stick about 8–10 ft. long and 6 in. around, with a sharp metal tip to prod or turn oxen. The other end was a flat, curved blade for cleaning a plow.
Judges 4
4:4 Deborah, a prophetess. She was an unusual woman of wisdom and influence who did the tasks of a judge, except for military leadership. God can use women mightily for civil, religious, or other tasks, e.g., Huldah the prophetess (2 Kin. 22:14), Philip’s daughters in prophesying (Acts 21:8, 9), and Phoebe a deaconess (Rom. 16:1). Deborah’s rise to such a role is the exception in the book because of Barak’s failure to show the courage to lead courageously (vv. 8, 14). God rebuked his cowardice by the pledge that a woman would slay Sisera (v. 9).
4:19, 20 she…gave him a drink, and covered him. Usually, this was the strongest pledge of protection possible.
4:21 a tent peg and…a hammer. Jael’s bold stroke in a tent rather than on a battlefield draws Deborah’s and Barak’s praise (5:24–27). Her strength and skill had no doubt been toughened by a common Bedouin duty of hammering down pegs to secure tents, or striking them loose to take down tents.
Judges 5
5:1 sang on that day. The song (vv. 1–31) was in tribute to God for victory in Judg. 4:13–25. Various songs praise God for His help, e.g., Moses’ (Ex. 15), David’s (2 Sam. 23:1–7), and the Lamb’s (Rev. 15:3, 4).
5:10 white donkeys. Because of this unusual color, they were a prize of kings and the rich.
5:11 Far from the noise of the archers, among the watering places. The wells were at a little distance from towns in the E, away from the battles and often places for pleasant reflection.
5:14 roots were in Amalek. Ephraim as a tribe took the central hill area, which the Amalekites had held with deep roots.
5:17 why did Dan remain on ships? Danites migrated from their territory to Laish N of the Lake of Chinneroth (Sea of Galilee) before the Israelite triumph of Judg. 4, though details of it are not given until Judg. 18. They became involved with Phoenicians of the NW in ship commerce (cf. Joppa as a coastal city, Josh. 19:46). As with some other tribes, they failed to make the trek to assist in the battle of Judg. 4.
5:20 stars…fought. A poetic way to say that God used these heavenly bodies to help Israel. They are bodies representing and synonymous with the heavens, the sky from which He sent a powerful storm and flood (cf. “torrent” of the Kishon River, v. 21) that swept Syrians from their chariots. God also hid the stars by clouds, increasing Syrian ineffectiveness.
5:24–27 Though this act was murder and a breach of honor, likely motivated by her desire for favor with the conquering Israelites, and though it was without regard for God on her part, God’s overruling providence caused great blessing to flow from it. Thus the words of vv. 24–27 in the victory song.
5:31 The intercessory prayer committed to God’s will ends a song that has other aspects: blessing God (v. 2), praise (v. 3), affirming God’s work in tribute (vv. 4, 20), and voicing God’s curse (v. 23).
Judges 6
6:1 Midian. These wandering herdsmen from E of the Red Sea had been dealt a severe blow in Moses’ time (Num. 31:1–18) and still resented the Israelites. They became the worst scourge yet to afflict Israel.
6:8 the LORD sent a prophet. He used prophets in isolated cases before Samuel, the band of prophets Samuel probably founded (1 Sam. 10:5), and later such prophets as Elijah, Elisha, and the writing prophets—major and minor. Here the prophet is sent to bring the divine curse because of their infidelity (v. 10).
6:11 the Angel. This angel (lit. “messenger”) of the Lord is identified as “the LORD” Himself (vv. 14, 16, 23, 25, 27). Cf. Gen. 16:7–14; 18:1; 32:24–30 for other appearances. See note on Ex. 3:2. Gideon threshed wheat in the winepress…to hide it. This indicated a situation of serious distress; also it indicated a small amount of grain. This is clear because he is doing it rather than having cattle tread it. It is on bare ground or in the winepress rather than on a threshing floor made of wood, and is done remotely under a tree out of view. The fear of the Midianites caused this.
6:13 Gideon’s language here indicates a weak theology. The very chastisements of God were proof of His care for and presence with Israel.
6:17 Like Moses (Ex. 33), Gideon desired a sign; in both incidents revelation was so rare and wickedness so prevalent that they desired full assurance. God graciously gave it.
6:18–23 In the realization of the presence of God, the sensitive sinner is conscious of great guilt. Fire from God further filled Gideon with awe and even the fear of death. When he saw the Lord, he knew the Lord had also seen him in his fallenness. Thus he feared the death that sinners should die before Holy God. But God graciously promised life (v. 23). For a similar reaction to the presence of God, see Manoah in 13:22, 23 (cf. Ezek. 1:26–28; Is. 6:1–9; Rev. 1:17).
6:27 he feared. Very real human fear and wise precaution interplays with trust in an all-sufficient God.
6:32 Jerubaal (lit. “let Baal contend”) became a fitting and honorable second name for Gideon (7:1; 8:29; 9:1, 2). This was a bold rebuke to the non-existent deity, who was utterly unable to respond.
6:36–40 Gideon’s two requests for signs in the fleece should be viewed as weak faith; even Gideon recognized this when he said “do not be angry with me” (v. 39) since God had already specifically promised His presence and victory (vv. 12, 14, 16). But they were also legitimate requests for confirmation of victory against seemingly impossible odds (6:5; 7:2, 12). God nowhere reprimanded Gideon, but was very compassionate in giving what his inadequacy requested. In 7:10–15, God volunteered a sign to boost Gideon’s faith. He should have believed God’s promise in 7:9 but needed bolstering, so God graciously gave it without chastisement.
Judges 7
7:2 The people…are too many. Those of faith, though inadequate by human weakness, gain victory only through God’s power (cf. 2 Cor. 3:5; 4:7; 12:7–9). Three hundred men win against an incredible Midianite host (Judg. 7:7, 16–25). God gains the glory by making the outcome conspicuously His act, and no sinful pride is cultivated.
7:5 Everyone who laps. Soldiers who lapped as a dog, scooping water with their hands as a dog uses its tongue, were chosen; while those who sank to their knees to drink were rejected. No reason for such distinction is given, so that it showed nothing about their ability as soldiers. It was merely a way to divide the crowd. Their abilities as soldiers had no bearing on the victory anyway since the enemy soldiers killed themselves and fled without engaging Gideon’s men at all.
7:10 if you are afraid. God sensitively recognized Gideon’s normal fear since he was the commander. God encouraged him to take his servant as protection. See note on 6:36–40.
7:15 Arise. God
said this in 7:9. Infused with courage, Gideon is in step with the Lord.
7:16 Trumpets and torches at first concealed within clay pitchers were suddenly displayed at the most startling moment. The impression caused by blaring noise, the always terrible shouts of Israel (cf. Num. 28:21), and sudden lights surrounding the sleeping hosts and shattering the stillness conveyed one idea: Each light could mean a legion behind it, so that they believed an incredible host had moved in to catch the awaking army in a death trap.
7:18 The sword of the LORD and of Gideon! Here was the power of God in harmony with the obedience of man. Such shouts reminded the enemies that the threat of the sword of Gideon and of God was for real. The impression was one of doom and terror.
7:19 beginning…middle watch. About 10 p.m.
7:22 every man’s sword against his companion. Panic followed shock. Every soldier was on his own, in desperate retreat. In the darkness and crash of sounds the soldiers were unable to distinguish friend from enemy, and with their swords they slashed a path of escape through their own men.
Judges 8
8:2 gleaning of the grapes of Ephraim. Ephraim resented being slighted in the call to battle but was placated by Gideon’s compliment. His figures of speech implied that Ephraimite capital punishment of the two fleeing Midianite leaders (7:25) was “the vintage of Ephraim,” to use an image drawn from their grape horticulture. It played a more strategic role than taking part in “the vintage of Abiezer,” the suicide of the enemy under Gideon’s leadership (cf. v. 3).
8:7 thorns. Gideon’s threatened discipline of Succoth’s leaders for refusing to help their brothers came due. He had them dragged under heavy weights over thorns and briers, which painfully tore their bodies. This was a cruel torture to which ancient captives were often subjected. He did it on his return, not wanting to delay the pursuit (v. 16).
The MacArthur Study Bible, NKJV Page 127