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This chapter gives us a particular account what sort of progress the several tribes of Israel made in the reducing of Canaan after the death of Joshua. He did (as we say) break the neck of that great work, and put it into such a posture that they might easily have perfected it in due time, if they had not been wanting to themselves; what they did in order hereunto, and wherein they came short, we are told. I. The united tribes of Judah and Simeon did bravely. 1. God appointed Judah to begin, Jdg 1:1,2. 2. Judah took Simeon to act in conjunction with him, Jdg 1:3. 3. They succeeded in their enterprises against Bezek (Jdg 1:4-7), Jerusalem, Jdg 1:8. Hebron and Debir (Jdg 1:9-15), Hormah, Gaza, and other places, Jdg 1:17-19. 4. Yet where there were chariots of iron their hearts failed them, Jdg 1:19. Mention is made of the Kenites settling among them, Jdg 1:16. II. The other tribes, in comparison with these, acted a cowardly part. 1. Benjamin failed, Jdg 1:21. 2. The house of Joseph did well against Beth-el (Jdg 1:22-26), but in other places did not improve their advantages, nor Manasseh (Jdg 1:27,28), nor Ephraim, Jdg 1:29. 3. Zebulun spared the Canaanites, Jdg 1:30. 4. Asher truckled worse than any of them to the Canaanites, Jdg 1:31,32. 5. Naphtali was kept out of the full possession of several of his cities, Jdg 1:33. 6. Dan was straitened by the Amorites, Jdg 1:34. No account is given of Issachar, nor of the two tribes and a half on the other side Jordan.

Introduction to Judges

The Book of Judges, like the other historical books of the Old Testament, takes its name from the subject to which it chiefly relates, namely, the exploits of those JUDGES who ruled Israel in the times between the death of Joshua and the rise of Samuel. The rule of the Judges Rut 1:1 in this limited sense was a distinct dispensation, distinct from the leadership of Moses and Joshua, distinct from the more regular supremacy of Eli, the High Priest, and from the prophetic dispensation inaugurated by Samuel 1 Samuel 3:19-21; Acts 3:24.

The book consists of three divisions: (1) The PREFACE, which extends to Judges 3:6 (inclusive). (2) the MAIN NARRATIVE, Judges 3:7-16:31. (3) THE APPENDIX, containing two detached narratives, (a) Judges 17:1-13; (b) Judges 18-21. To these may be added the Book of Ruth, containing another detached narrative, which anciently was included under the title of JUDGES, to which book the first verse shows that it properly belongs.

(1) the general purpose of the PREFACE is to prepare the ground for the subsequent narrative; to explain how it was that the pagan nations of Canaan were still so powerful, and the Israelites so destitute of Divine aid and protection against their enemies; and to draw out the striking lessons of God's righteous judgment, which were afforded by the alternate servitudes and deliverances of the Israelites, according as they either forsook God to worship idols, or returned to Him in penitence, faith, and prayer. Throughout there is a reference to the threatenings and promises of the Books of Moses (Judges 2:15, Judges 2:20, etc.), in order both to vindicate the power and faithfulness of Jehovah the God of Israel, and to hold out a warning to the future generations for whose instruction the book was written. In the view which the writer was inspired to present to the Church, never was God's agency more busy in relation to the affairs of His people, than when, to a superficial observer, that agency had altogether ceased. On the other hand, the writer calls attention to the fact that those heroes, who wrought such wonderful deliverances for Israel, did it not by their own power, but were divinely commissioned, and divinely endowed with courage, strength, and victory. The writer of the preface also directs the minds of the readers of his history to that vital doctrine, which it was one main object of the Old Testament dispensation to keep alive in the world until the coming of Christ, namely,, the unity of God. All the calamities which he was about to narrate, were the fruit and consequence of idolatry. "Keep yourselves from idols," was the chief lesson which the history of the Judges was intended to inculcate.

The preface consists of two very different portions; the recapitulation of events before, and up to, Joshua's death Judges 1-2:9, and the reflections on the history about to be related Judges 2:10-3:6.

(2) the MAIN NARRATIVE contains, not consecutive annals of Israel as a united people, but a series of brilliant, striking, pictures, now of one portion of the tribes, now of another. Of some epochs minute details are given; other periods of eight or ten years, nay, even of twenty, forty, or eighty years, are disposed of in four or five words. Obviously in those histories in which we find graphic touches and accurate details, we have preserved to us narratives contemporary with the events narrated - the narratives, probably, of eye-witnesses and actors in the events themselves. The histories of Ehud, of Barak and Deborah, of Gideon, of Jephthah, and of Samson, are the product of times when the invasions of Moab, of Jabin, of Midian, of Ammon, and of the Philistines, were living realities in the minds of those who penned those histories. The compiler of the book seems to have inserted bodily in his history the ancient narratives which were extant in his day. As the mind of the reader is led on by successive steps to the various exploits of the twelve Judges, and from them to Samuel, and from Samuel to David, and from David to David's son, it cannot fail to recognize the working of one divine plan for man's redemption, and to understand how judges, and prophets, and kings were endowed with some portion of the gifts of the Holy Spirit, preparatory to the coming into the world of Him in whom all the fulLness of the Godhead should dwell bodily, and who should save to the uttermost all that come to God by Him.

Some curious analogies have been noted between this, the heroic age of the Israelites, and the heroic ages of Greece and other Gentile countries. Here, as there, it is in the early settlement and taking possession of their new country, and in conflicts with the old races, that the virtues and prowess of the heroes are developed. Here, as there, there is oftentimes a strange mixture of virtue and vice, a blending of great and noble qualities, of most splendid deeds with cruelty and ignorance, licentiousness and barbarism. And yet, in comparing the sacred with the pagan heroes, we find in the former a faith in God and a religious purpose, of which pagandom affords no trace. The exploits of the sacred heroes advanced the highest interests of mankind, and were made subservient to the overthrow of abominable and impure superstitions, and to the preserving a light of true religion in the world until the coming of Christ.

(3) the APPENDIX contains a record of certain events which happened "in the days when the judges ruled," but are not connected with any exploits of the judges. Though placed at the end of the book, the two histories both manifestly belong chronologically to the beginning of it: the reason for the place selected is perhaps that suggested in the Judges 17:1 note.

Exact chronology forms no part of the plan of the book. The only guide to the chronology is to be found in the genealogies which span the period: and the evidence of these genealogies concurs in assigning an average of between seven and eight generations to the time from the entrance into Canaan to the commencement of David's reign, which would make up from 240 to 260 years. Deducting 30 years for Joshua, 30 for Samuel, and 40 for the reign of Saul Acts 13:21, in all 100 years, we have from 140 to 160 years left for the events related in the Book of Judges. This is a short time, no doubt, but quite sufficient, when it is remembered that many of the "rests" and "servitudes" (Judges 3:8 note) therein related are not successive, but synchronize; and that no great dependence can be placed on the recurring 80, 40, and 20 years, whenever they are not in harmony with historical probability.

The narratives which have the strongest appearance of synchronizing are those of the Moabite, Ammonite, and Amalekite servitude Judges 3:12-30 which lasted eighteen years, and was closely connected with a Philistine invasion Judges 3:31; of the Ammonite servitude which lasted eighteen years, and was also closely connected with a Philistine invasion Judges 10:7-8; and of the Midianite and Amalekite servitude which lasted seven years Judges 6:1, all three of which terminated in a complete expulsion and destruction of their enemies by the three leaders Ehud, Jephthah, and Gideon, heading respectively the Benjamites, the Manassites and the northern tribes, and the tribes beyond Jordan: the conduct of the Ephraimites as related in Judges 8:1; Judges 12:1, being an additional very strong feature of resemblance in the two histories of Gideon and Jephthah. The 40 years of Philistine servitude mentioned in Judges 13:1, seems to have embraced the last 20 years of Eli's judgeship, and the first 20 of Samuel's, and terminated with Samuel's victory at Eben-ezer: and, if so, Samson's judgeship of 20 years also coincided in part with Samuel's. The long rests of 40 and 80 years spoken of as following the victories of Othniel, Barak, and Ehud, may very probably have synchronized in whole or in part. It cannot however be denied that the chronology of this book is still a matter of uncertainty.

The time of the compilation of this book, and the final arrangement of its component parts in their present form and in their present connection in the series of the historical books of Scripture, may with most probability be assigned to the latter times of the Jewish monarchy, included in the same plan. (The Book of Ezra, it may be observed, by the way, is a continuation, not of Kings, but of Chronicles.) There is not the slightest allusion in the Book of Judges, to the Babylonian captivity. Only Judges 3:5-6, as regards the Canaanite races mentioned, and the context, may be compared with Ezra 9:1-2. The language of the Book of Judges points to the same conclusion. It is pure and good Hebrew, untainted with Chaldaisms or Persian forms, as are the later books.

The inference to which these and other such resemblances tends, is that the compilation of the Book of Judges is of about the same age as that of the books of Samuel and Kings, if not actually the work of the same hand. But no absolute certainty can be arrived at.

The chief allusions to it in the New Testament are those in Hebrews 11:32 following, and Acts 13:20. But there are frequent references to the histories contained in it in the Psalms and in the prophets. See Psalm 78:56, etc.; Psalm 83:9-11; Psalm 106:34-45, etc.; Isaiah 9:4; Isaiah 10:26; Nehemiah 9:27, etc. See also 1 Samuel 12:9-11; 2 Samuel 11:21. Other books to which it refers are Genesis, Exodus, Leviticus, Numbers, Deuteronomy, and Joshua. See the marginal references to Judges 1; Judges 2:1-3, Judges 2:6-10, Judges 2:15, Judges 2:20-23; Judges 4:11; Judges 6:8, Judges 6:13; Judges 10:11; Judges 11:13-26; Judges 13:5; Judges 16:17; Judges 18:30; Judges 19:23-24; Judges 20:26-27, etc.

Preface to the Book of Judges

The persons called Judges, שופטים Shophetim, from שפט, shaphat, to judge, discern regulate, and direct, were the heads or chiefs of the Israelites who governed the Hebrew republic from the days of Moses and Joshua till the time of Saul. The word judge is not to be taken here in its usual signification, i.e., one who determines controversies, and denounces the judgment of the law in criminal cases, but one who directs and rules a state or nation with sovereign power, administers justice, makes peace or war, and leads the armies of the people over whom he presides. Officers, with the same power, and nearly with the same name, were established by the Tyrians in new Tyre, after the destruction of old Tyre, and the termination of its regal state. The Carthaginian Suffetes appear to have been the same as the Hebrew Shophetim; as were also the Archons among the Athenians, and the Dictators among the ancient Romans. But they were neither hereditary governors, nor were they chosen by the people: they were properly vicegerents or lieutenants of the Supreme God; and were always, among the Israelites, chosen by Him in a supernatural way. They had no power to make or change the laws; they were only to execute them under the direction of the Most High. God, therefore, was king in Israel: the government was a theocracy; and the judges were His deputies. The office, however, was not continual, as there appear intervals in which there was no judge in Israel. And, as they were extraordinary persons, they were only raised up on extraordinary occasions to be instruments in the hands of God of delivering their nation from the oppression and tyranny of the neighboring powers. They had neither pomp nor state; nor, probably, any kind of emoluments.

The chronology of the Book of Judges is extremely embarrassed and difficult; and there is no agreement among learned men concerning it. When the deliverances, and consequent periods of rest, so frequently mentioned in this book, took place, cannot be satisfactorily ascertained. Archbishop Usher, and those who follow him, suppose that the rests, or times of peace, should be reckoned, not from the time in which a particular judge gave them deliverance; but from the period of the preceding deliverance, e.g.: It is said that Othniel, son of Kenaz, defeated Cushan-rishathaim, Judges 3:9, and the land had rest forty years. After the death of Othniel the Israelites again did wickedly, and God delivered them into the hands of the Moabites, Ammonites, and Amalekites; and this oppression continued eighteen years; Judges 3:14. Then God raised up Ehud, who, by killing Eglon, king of Moab, and gaining a great victory over the Moabites, in which he slew ten thousand of their best soldiers, obtained a rest for the land which lasted forty years: Judges 3:15, Judges 3:30; which rest is not counted from this deliverance wrought by Ehud, but from that wrought by Othniel, mentioned above; leaving out the eighteen years of oppression under Eglon king of Moab: and so of the rest. This is a most violent manner of settling chronological difficulties, a total perversion of the ordinary meaning of terms, and not likely to be intended by the writer of this book.

Sir John Marsham, aware of this difficulty, has struck out a new hypothesis: he supposes that there were judges on each side Jordan; and that there were particular wars in which those beyond Jordan had no part. He observes, that from the exodus to the building of Solomon's temple was four hundred and eighty years, which is precisely the time mentioned in the sacred writings; (1 Kings 6:1); and that from the time in which the Israelites occupied the land beyond Jordan, to the days of Jephthah, was three hundred years. But in reckoning up the years of the judges, from the death of Moses to the time of Ibzan, who succeeded Jephthah, there appears to be more than three hundred years; and from Jephthah to the fourth year of Solomon, in which the foundation of the temple was laid, there are again more than one hundred and fifty years; we must, therefore, either find out some method of reconciling these differences, or else abandon these epochs; but as the latter cannot be done, we must have recourse to some plan of modification. Sir John Marsham's plan is of this kind; the common plan is that of Archbishop Usher. I shall produce them both, and let the reader choose for himself.

Who the author of the Book of Judges was, is not known; some suppose that each judge wrote his own history, and that the book has been compiled from those separate accounts; which is very unlikely. Others ascribe it to Phinehas, to Samuel, to Hezekiah, and some to Ezra. But it is evident that it was the work of an individual, and of a person who lived posterior to the time of the judges, (see Judges 2:10, etc.), and most probably of Samuel.

The duration of the government of the Israelites by judges, from the death of Joshua to the commencement of the reign of Saul, was about three hundred and thirty-nine years. But as this book does not include the government of Eli, nor that of Samuel, but ends with the death of Samson, which occurred in A.M. 2887; consequently, it includes only three hundred and seventeen years; but the manner in which these are reckoned is very different, as we have seen above; and as will be more particularly evident in the following tables by Archbishop Usher and Sir John Marsham.

After the death of Joshua the Israelites purpose to attack the remaining Canaanites; and the tribe of Judah is directed to go up first, Judges 1:1, Judges 1:2. Judah and Simeon unite, attack the Canaanites and Perrizites, kill ten thousand of them, take Adoni-bezek prisoner, cut off his thumbs and great toes, and bring him to Jerusalem, where he dies, Judges 1:3-7. Jerusalem conquered, Judges 1:8. A new war with the Canaanites under the direction of Caleb, Judges 1:9-11. Kirjath-sepher taken by Othniel, on which he receives, as a reward, Achsah, the daughter of Caleb and with her a south land with springs of water, Judges 1:12-15. The Kenites dwell among the people, Judges 1:16. Judah and Simeon destroy the Canaanites in Zephath, Gaza, etc., Judges 1:17-19. Hebron is given to Caleb, Judges 1:20. Of the Benjamites, house of Joseph, tribe of Manasseh, etc., Judges 1:21-27. The Israelites put the Canaanites to tribute, Judges 1:28. Of the tribes of Ephraim, Zebulun, Asher, and Naphtali, Judges 1:29-33. The Amorites force the children of Dan into the mountains, Judges 1:34-36.

INTRODUCTION TO JUDGES

The title of this book in the Hebrew copies is Sepher Shophetim, the Book of Judges; but the Syriac and Arabic interpreters call it,

"the Book of the Judges of the Children of Israel;''

and the Septuagint only Judges; so called, not because it was written by them, though some think it was compiled out of annals and diaries kept by them; but it seems to be the work of one person only: the true reason of its name is, because it treats of the judges of Israel, gives an account of their lives and actions, and especially such as concerned their office; which office was different from that of kings, and seems only to have been occasional, and chiefly lay in delivering the people out of the hands of their enemies, when oppressed, distressed, or carried captive by them; in protecting them in the enjoyment of their country, rights, and liberties; in leading out their armies against their enemies when needful; and in settling differences, judging law suits, and administering justice. The government of the nation, during their time, was a theocracy. It is not certain who was the penman of this book; some ascribe it to King Hezekiah, others to Ezra; but the Jewish writers (a) are generally of opinion that it was written by Samuel, which is most likely, who was the last of the judges; and it seems plainly to be written before the times of David, us appears from a speech of Joab, 2 Samuel 11:21; and from some passages in Psalm 68:8, which seem to refer or allude to Judges 5:4; and from Jerusalem being called Jebus, which shows it to be inhabited by the Jebusites in the time of the writer of this book, whereas it was taken out of their hands by David; besides, Samuel himself refers to the annals of this book; 1 Samuel 12:9; and from whose testimonies, as well as from others in the New Testament, there is no doubt to be made of its being genuine and authentic, and written by divine inspiration; as is evident from the use the Apostle Paul, and the author of the epistle to the Hebrews, have made of it, Acts 13:20; it is useful as an history, and without which the history of the people of Israel would not be complete; it containing an account of all their judges, excepting the two last, Eli and Samuel, of whom an account is given in the following books, and of some facts incidental to those times, related in an appendix at the end of it, concerning the idol of Micah, and the war of Benjamin; and furnishes out many useful moral observations concerning God's displeasure at sin in his own people Israel, and his corrections for it; and about his providential care of them in raising up for them deliverers in their time of need, as well as points at various virtues and excellencies in great and good men, worthy of imitation. It contains, according to Piscator, Dr. Lightfoot, and others, an history of two hundred ninety and nine years.

INTRODUCTION TO Judges 1

The children of Israel, after Joshua's death, inquiring of the Lord which tribes should first go up against the remaining Canaanites, Judah is ordered to go up, who with Simeon did, Judges 1:1; and had success against the Canaanites under Adonibezek, whom they brought to Jerusalem Judges 1:4; and against the Canaanites in Hebron, Debir, Zephath, Hormah, Gaza, Ashkelon, and Ekron, Judges 1:9; the Benjamites had not such good success as Judah against the Jebusites in Jerusalem, Judges 1:21; nor as the house of Joseph had against Bethel, Judges 1:22; nor could the tribes of Manasseh, Ephraim, Zebulun, Asher, and Naphtali, drive out the Canaanites from several places which belonged unto them, though many of them became their tributaries, Judges 1:27; and as for the Amorites, they were too powerful for the tribe of Dan, though some of them became tributaries to the house of Joseph, Judges 1:34.(a) T. Bab. Bava Bathra, fol. 14. 2.

THE BOOK OF JUDGES.

Judges.

BY

THE VERY REV. F. W. FARRAR, D.D. FRS.,

Late Dean of Canterbury.

INTRODUCTION

TO

THE BOOK OF JUDGES.

Name of the Book.—The English name “Judges” corresponds with the Hebrew Shophetim, as with the Greek Kritaí, and the Latin Liber judicum. A similar magistracy (suffetes) existed among the Phœnicians. Officers of this title are mentioned in Numbers 25:5, Deuteronomy 1:16; Deuteronomy 16:18, &c., but they were only appointed for subordinate civil functions, whereas the judges whose history is recorded in this book were chiefly summoned to their great work by Divine appointment (Judges 3:15; Judges 4:6; Judges 6:12, &c.), and were “deliverers” from foreign bondage (Judges 3:9; Judges 18:28) rather than civil rulers. (See note on Judges 2:16.) In fact, the very necessity for their call and their deeds arose from the anarchy which rendered all ordinary functions unavailing against the prevalent corruption and misery. The most remarkable of their number were national heroes rather than civil or religious guides.

Plan.—The Book of Judges falls into five well-marked sections, namely:—

I. GENERAL INTRODUCTION (Judges 1:1 to Judges 2:5).—In the note on Judges 1:1 reasons will be given for believing that this section is entirely retrospective. It furnishes a sketch of the imperfect conquest of the land previous to the death of Joshua, in order to show the want of faithfulness and obedience which was the cause of all subsequent troubles. It ends with the solemn reproach addressed by God’s messenger to the assembled people at Bochim.

II. SECOND INTRODUCTION (Judges 2:6 to Judges 3:6).—It is the object of this section to show that the neglect which had begun before the great conqueror passed away continued after his death, and that it was the cause of deep religious degeneracy. The people even sank into idolatry, and provoked the Divine retribution, from which they were delivered by successive judges. In spite of this, they constantly relapsed when the judgment was removed. In this section the moral purpose of the book is most distinctly sketched in outline. It shows that the presence of the Canaanites and the revival of their dominion were alike the cause and the consequence of the troubles of Israel, while, at the same time, God was so far from having utterly forsaken His people that even their sins and sufferings were made to subserve the purposes of their Divine education, and were overruled for their ultimate advantage. (See Judges 2:22; Judges 3:1-4.)

III. MAIN SECTION OF THE BOOK (Judges 3:7 to Judges 16:31).—This section contains notices of the history of twelve judges. The heroic deeds of six of these deliverers are related in detail, and six are mentioned with brief allusion. The episode of Abimelech’s usurpation is given at length, partly perhaps—as in the later story of Eli—to point the lesson of the perils which result from imperfect paternal control, but mainly to warn the people of the perilous and abortive character of a royalty unsanctioned by Jehovah (Deuteronomy 17:15).

The sub-sections are:—

1. The servitude to Cushan-rishathaim, and the judgeship of Othniel (Judges 3:5-11).

2. The servitude to Eglon, and the deliverance wrought by Ehud (Judges 3:12-30). Brief reference to Shamgar (Judges 3:31).

3. The servitude to Jabin, and the deliverance wrought by Deborah and Barak (Judges 4, 5).

4. The oppression of the Midianites, and the deliverance wrought by Gideon (Judges 6-8). Episode of Abimelech, the bramble-king (Judges 9). Brief notices of Tola and Jair (Judges 10:1-5).

5. The oppression of the Ammonites, and the deliverance wrought by Jephthah (Judges 10:6 to Judges 12:13), with the sequel of Jephthah’s history (Judges 11:34 to Judges 12:7). Brief notices of Ibzan, Elon, and Abdon (Judges 12:8-15).

6. The servitude to the Philistines, and the deeds of Samson (Judges 13-16).

IV. APPENDIX I.—The story of Micah’s idolatry; of Jonathan, grandson of Moses; and of the conquest of Laish by the Danites (Judges 17, 18).

V. APPENDIX II.—The story of the deed of Gibeah, and the vengeance inflicted on Benjamin, with the means taken to save that tribe from extirpation.

It is clear that the Book of Judges is formed on one general plan, because it is intended to illustrate definite moral facts, and to narrate the providence of God as shown continuously in a long series of different events. The arrangement is not strictly chronological, for (as will be seen by the notes on Judges 17-21) the appendices belong to an epoch antecedent to the earliest judge. Nor, again, is the arrangement intended to be geographical, for the earlier notices of the book refer mainly to the south of Palestine; the story of Deborah takes us to the north, and that of Gideon to the central region; that of Jephthah to the west, and that of Samson once more to the south. Three of the chief judges—Othniel, Ehud, Samson—were southrons; two—Barak, Gideon—belong to the north; one—Jephthah—to western Palestine.

Unity.—The subordination of all the incidents of the history to the inculcation of definite religious lessons shows that the book, in its present form, was arranged by one person. On the other hand, it is nearly certain that he performed the functions of a compiler rather than those of author. For it seems clear that he not only consulted various sources of information, but that he actually incorporated several documents, such as the words of the Divine messenger at Bochim (Judges 2:1-5), the song of Deborah (Judges 5), the parable of Jotham (Judges 9:8-16), and various traditional fragments of Samson’s festive words (Judges 14:14; Judges 15:16). But further than this, the style points to the conclusion that the body of the book (Judges 3:7 to Judges 16:31) is not by the same author as the appendices (Judges 16, 17, 18-21), and that the author of these two memorable narratives is the same as the author of the preface (Jdg 1:1 to Jdg 3:6). The preface and appendices, referring as they do to the same epoch, present special points of view, and abound in identical phrases, which are not found in the main narrative. Thus Judah (Judges 1, Judges 20:18) and places in Judah (Bethlehem, Jerusalem) are prominent in these sections, and are hardly alluded to in the rest of the book; the migration of Dan is also touched upon in both these sections (Judges 1:34; Judges 1:18). The general aspect of society and government is also alike in both sections (Judges 1:1-2; Judges 2:4; Judges 20:26-28), and both allude to the twelve tribes (Judges 1:1-36; Judges 19:29; Judges 20:1; Judges 21:3). For resemblance of phrases, compare Judges 1:8; Judges 20:48; Judges 1:21; Judges 19:30; Judges 1:12; Judges 21:14; Judges 1:1; Judges 20:23; Judges 1:23; Judges 18:2; Judges 1:11, &c., Judges 18:29. (See note on Judges 1:1.) In the appendices “judges” are not once mentioned; while the characteristic phrase which occurs again and again, “In those days there was no king in Israel, but every man did that which was right in his own eyes” (Judges 17:6; Judges 18:1; Judges 19:1; Judges 21:25), is not once used in the body of the book. On the other hand, the characteristic phrases of the main narrative, “The anger of the Lord was hot against Israel . . . and He sold them into the hands of their enemies” (Judges 2:14; Judges 3:8; Judges 4:2; Judges 10:7), and “The Spirit of the Lord came upon” (Judges 6:34; Judges 11:29; Judges 14:6; Judges 14:19; Judges 15:14), do not occur in the other parts.[16]

[16] See Ewald, 1:186, seq.

We are, therefore, naturally led to infer that the main section of the book is a homogeneous narrative, which has, however, been compiled with a free incorporation of older documents; and that the two prefaces and two appendices, which come from a different hand, were added to it, with the Book of Ruth as a third appendix, by some early editor, or perhaps by the author himself. The efforts to trace parallel Jehovistic and Elohistic documents, even in the history of Gideon, much more in other parts of the book, fail to establish any probable result.

Date.—The freshness, vividness, and minuteness of the details with which some of the stories of the judges abound show that the writer was in possession of almost contemporaneous records, or had access to very early traditions. There is an Homeric plainness in the description of many of the events, as well as in the clear delineation of the leading characters. The character and the circumstance of each hero are completely different from those of all the rest. Ehud first acts independently, and then arms the people; Barak stands at the head of a confederacy; Gideon at first only invites the aid of his immediate neighbours; Jeph-thah is a chief of freebooters; Abimelech avails himself of Canaanite jealousies against Israel, and Ephraimite jealousies against Manasseh; Samson only engages in a series of personal adventures. Local traditions and records have evidently been utilised. The style is inimitably graphic in its very simplicity. We smile at the grim humour which alludes to the “fatness” of Eglon and his Moabites; we hear the shrill accents of the daughter of Caleb; we see the very flash of Ehud’s dagger; even the rough jests of Samson, and the trenchant irony of the Danites, and the shadows cast by the troops of Abimelech, and the female vanity of the ladies of Sisera’s harem are, with many other minute incidents, immortalised in a few strokes. Again, the picture of the manners prevalent at the epoch described is such as could not have been delineated so naturally at a later period. In its primitive hospitality, its awful degradation, and its terrible savagery, it recalls some of the earliest annals of the Scripture history. (Comp. Judges 6:19 with Genesis 18:1-8; Judges 6:21 with Genesis 15:17; Judges 19 with Genesis 19; Judges 8:16; Judges 9:38 with Genesis 34, &c.)

But while there can be no doubt as to the antiquity of the documents utilised by the writer, it is not so easy to determine with precision the date at which the book was drawn up in its present form. The phrase “to this day” (Judges 1:21; Judges 19:30) shows that some years must have elapsed since the events recorded. That the appendices could not have been written earlier than the reign of Saul is clear from their constant formula: “In that day there was no king in Israel” (Judges 17:6, &c.). On the other hand, the absence of any allusion to the exploits of David confirms the decisive inference, suggested by Judges 1:21, that the book existed, in part at any rate, before his days; for in Judges 1:21, as well as in Judges 19:10-12, Jerusalem is still called Jebus, and is regarded as a city of the Canaanites, and as nominally belonging to Benjamin (Judges 1:21). The attempts to connect Judges 1:27-29 with events in the reign of Solomon (1Kings 4:7-19; 1Kings 9:16) are entirely futile. On the other hand, the expression in Judges 18:30, “until the captivity of the land,” would bring the date of the redaction of the book down to a very late period, if that phrase certainly referred to either the Assyrian or the Babylonian captivity. But even if we do not accept the very slight change in two Hebrew letters which will make it mean “to the captivity of the ark” (see note on Judges 18:30-31), it seems almost demonstrable that the allusion may be to that Philistine invasion which culminated in the massacre at Shiloh, of which the terrible incidents are preserved for us in Psalm 78:60-65. In Judges 21:12 we find the expression “Shiloh, which is in the land of Canaan,” and this, too, has been pressed into an indication that the book is not earlier than the time of the exile. It is much more obvious to explain it by way of contrast to Jabesh-gilead, which was on the other side of Jordan; or possibly the phrase may point to the circumstance that after the sack and massacre of Shiloh the very site of the place seems to have sunk into an oblivion from which it has never since emerged. But if these phrases are of later origin, the evidences of antiquity which confront us on every page of this book would lead to the conclusion that a few expressions were merely added by way of glosses in the final edition of the sacred canon by Ezra and his school. The expressions and sentiments which are common to the Book of Judges, with the other historical books (see 1Samuel 13:6; 1Samuel 13:20; 2Kings 2:17; 2Kings 8:12; 2Kings 12:20; 2Kings 17:20; 2Kings 21:15; 2Kings 22:14; and especially comp. Judges 2:11-23 with 2Kings 17:7-23, and Judges 2:1-3 with 2Kings 17:35-39), may easily have been borrowed by the later from the earlier writers. The pure Hebrew of the Book of Judges is far too untainted with Chaldaisms and modernisms to allow any probability to the theory of its late authorship. Its many isolated expressions (hapax legomena, Judges 1:15; Judges 3:22; Judges 4:4-19; Judges 5:10-28; Judges 15:8; Judges 18:7) show the use of ancient records, and the Aramaisms which have been pointed out (e.g., the prefix שׁ in Judges 5:7; Judges 6:17, and expressions in Judges 17:2; Judges 19:1, &c), since they occur in those parts which are incontestably the oldest, are now generally admitted to be poetic forms, and forms peculiar to the idiom of Northern Palestine.

The general conclusion, then, as to the date of the book in its earlier shape is that it was compiled in the reign of Saul; and if there was any recorder (mazkir) in his primitive court, as there subsequently was at the court of David (2Samuel 8:16), these histories might have been drawn up from older sources by such an officer; or possibly even by the Prophet Samuel (see below). With this would agree very well the almost unbroken silence respecting Judah (which would otherwise be inexplicable); the prominence of Gibeah and of Benjamin, with the narrative which explained why it was “the smallest of the tribes” (1Samuel 9:21), and the tone of hostility towards Ephraim (Judges 8, 11, 12). With this hypothesis would also agree the absolutely unsacerdotal character of the book. In David’s reign the priesthood rose into great prominence and activity, whereas in the days of the judges and of Saul it seems to have sunk to the very nadir of inefficiency and neglect. Not once in the main narrative of the Book of Judges are priests appealed to. After Phinehas, they did not furnish one national hero from their ranks; nor did they once strike a blow for freedom or religion. The Levites shared in their decadence. The name of the wandering Levite of Bethlehem-Judah (Judges 19) has already been forgotten; and the other Levite, though no less a person than a grandson of Moses himself (see note on Judges 18:30), is content to serve a shrine of private idolatry for the reward of a few shillings a year.

The Author.—We have already seen sufficient to dispose of the fancy that the book was written by Ezra, although it is quite possible that he or his school may have added some trivial explanatory touches here and there. De Wette has entirely refuted[17] the conjecture of Stahelin that it is by the same author as the Book of Deuteronomy. Nor could it have been written by the author of the Book of Joshua, because it differs from that book not only in style, but in the two marked particulars that it barely makes any allusion to the Mosaic law, and that it abounds in moral utterances of a character which are not found in the previous book. The Rabbis generally follow the conjecture of the Talmud (Baba Bathra, f. 14, b) that it was written by the prophet Samuel. That is a sufficiently obvious conjecture; and though it can neither be proved nor disproved, it accords with many of the facts. From what we know of the character of Samuel, even in what seem to us to be its more dubious or less enlightened features, we see that there is a moral affinity between his views and those expressed in the Book of Judges. The man who so greatly disliked the establishment of royalty (1 Samuel 8) may well have written the story of Abimelech. The man who commanded the extermination of the Amalekites (1Samuel 15:3) was in that stage of as yet imperfect enlightenment (Matthew 5:38) which would have viewed without reprobation the vengeance inflicted by Israel on his enemies. The man who hewed Agag in pieces before the Lord in Gilgal (1Samuel 15:33) would have felt no difficulty in commending the deeds of Ehud, of Jael, and of Gideon. The book may have been drawn up by him, or in the school of the prophets of which he was the founder. That he was well acquainted with the incidents of this period we see from his appeal to them in his speech to the people (1Samuel 12:11). The mention of “Bedan” with Jerubbaal, Jephthah, and Samson[18] in this verse has always been a source of perplexity. The notion that Bedan can mean Samson, as though it were “in Dan,” is now abandoned. Perhaps “Barak” (as in the LXX., Syriac, and Arabic) is the true reading; but if “Bedan” be a corruption for “Abdon,” it would point to the possession on Samuel’s part of many particulars respecting the judges which are now quite lost to us.

[17] Einleitung, p. 142.

[18] In 1Samuel 12:11 “Samson,” not Samuel, is the much more probable reading of the Peshito.

There are other allusions to the judges in 2Samuel 11:21; Psalm 78:56-64; Psalm 83:7-11; Psalm 106:34-45; Isaiah 9:4; Isaiah 10:26; Hosea 10:9; Nehemiah 9:25-31.

Chronology.—The chronology of the Book of Judges offers immense difficulties, and the difficulties are increased by the uncertainties which affect both the reading and interpretation of the passages which bear upon it.

The elements of decision are briefly as follows:—

I. If the stories of the judges are taken to be consecutive, and the periods of forty or eighty years’ rest (Judges 3:11; Judges 3:30; Judges 5:31; Judges 8:28) are supposed to be stated accurately, and not in round numbers, then, adding up the separate totals, we get:—

Servitude under Cushan

8 years

Judges 3:8

Rest under Othniel

40 years

Judges 3:11

Servitude under Moab

18 years

Judges 3:14

Rest under Ehud

80 years

Judges 3:30

Servitude under Jabin

20 years

Judges 4:3

Rest under Deborah and Barak

40 years

Judges 5:31

Oppression of the Midianites

7 years

Judges 6:1

Rest under Gideon

40 years

Judges 8:28

Tyranny of Abimelech

3 years

Judges 9:22

Judgeship of Tola

23 years

Judges 10:2

Judgeship of Jair

22 years

Judges 10:3

Oppression of the Ammonites

18 years

Judges 10:8

Judgeship of Jephthah

6 years

Judges 12:7

Judgeship of Ibzan

7 years

Judges 12:9

Judgeship of Elon

19 years

Judges 12:11

Judgeship of Abdon

8 years

Judges 12:14

Oppression of the Philistines

40 years

Judges 13:1

Judgeship of Samson

20 years

Judges 15:20

410 years.

If to this 410 years we add 40 years for Saul’s reign, and 40 years for David’s, we get 490 years; and as (on this principle of consecutiveness) we must allow about 10 years for the events before Cushan’s tyranny (Judges 3:10) began, and 20 for the judgeship of Samuel, and 1 for Shamgar (Judges 3:31), we get at once at the traditional Jewish reckonings, which is the basis of much of our received chronology, and which assigns to the epoch between Joshua and Solomon a period of five centuries, in round numbers twelve generations.

II. In 1Kings 6:1 we find that Solomon built the Temple “in the 480th year after the children of Israel were come out of Egypt.” It is doubtful whether the words are genuine, since they are omitted by Origen and other Fathers, were unknown to Josephus, and furnish the only Old Testament passage in which an era is taken as a starting-point. If genuine, there is no obvious way of reconciling them with the previous computation, though it has been suggested that “after the children of Israel came out of Egypt” may mean “after their settlement in Canaan.”

III. In Acts 13:20. St. Paul says that “the judges unto Samuel the prophet” occupied a period of 450 years. But here, again, the reading is not certain, and the order of the words seems to have been tampered with.

IV. In Judges 11:20. Jephthah says that Israel had lived in Heshbon and the coasts of Arnon 300 years. Now, doubtless, by a certain amount of ingenuity and manipulation, and by lengthening or curtailing those elements in the reckoning which are not specified—such as the length of Samuel’s judgeship, the interval between Joshua’s death and Cushan’s tyranny, &c.—we may give to these different data sufficient semblance of accordance to look plausible. But it is quite obvious that we can arrive at no certainty, and, in point of fact, scarcely two of the authors who have elaborately gone into the question come to the same conclusion. Further than this, these scattered data have to be reconciled with those which we gather from no less than ten genealogies—those of David, Zadok, Abiathar, Saul, Heman, Ahimoth, Asaph, Etham, Zabad, and the kings of Edom, which are found scattered chiefly in the Books of Chronicles, and of which some are repeated two, three, and even four times. Now it appears from every one of these genealogies, as they have been thoroughly examined by a former Bishop of Bath and Wells,[19] that seven and eight generations are assigned to the period between the conquest of Canaan and the accession of David.[20] The time allowed for a generation is usually thirty years, and this seems to show conclusively that the period covered by the judges was much shorter than that demanded by the received reckoning. For allowing even eight generations, this gives us 240 years, from which we have to subtract for the actual period covered in the Book of Judges, the reign of Saul, the judgeships of Eli and Samuel, and the latter years of Joshua. Now this curtailment of the period, though impossible to reconcile exactly and literally with 1Kings 6:1, Judges 11:20, and Acts 13:20 (in which, as we have seen, the reading may be wrong), does coincide remarkably with many indications of the Book of Judges itself. There is not the least warrant for supposing that the numbers 40 and 80 are meant to be stated with precision,[21] nor is there anything to bar the very reasonable hypothesis that parts both of the servitudes and the deliverances may have been synchronous in different parts of Israel: so that, for instance, the movements of Ehud, of Barak, and of Gideon may have taken place in the same fifty years. Thus no high priest is recorded in any genealogy or historical references between Phinehas and Eli, and Jewish legend says that Phinehas was deposed for having sanctioned the offering of Jephthah’s daughter. Similarly Boaz, in the Book of Ruth, is the son of Rahab, and the Levite of Judges 17, 18 is a grandson of Moses. By thus curtailing the period of the judges many serious difficulties are avoided, and the uncertain meaning and reading of the passages on which the received chronology is founded cannot for a moment be set against the distinct information derived from such a multitude of genealogies. The subject is, however, still involved in obscurity, as may be seen in the notes on Judges 3:10; Judges 4:2, &c. It is clear that many of the fifty schemes of chronology which have been proposed must be completely mistaken, and we must be content with the general conclusion that the whole period covered some 250 years.

[19] Lord Arthur Hervey, On the Genealogies.

[20] There are five generations between Moses and David in Ruth 4:18; and we may be sure that when there are so many genealogies, and so often repeated, there are no omissions.

[21] Reuss points out the curious circumstance that these round numbers added together—Othniel, 40; Ehud, 80; Jabin, 20; Barak, 40; Gideon, 40; Philistines, 40; Samson, 20—make 280, which is exactly the number required to make 480, if we add the Wanderings, 40; Joshua, 40; Eli, 40; Samuel and Saul, 40; David, 40 = 200(1Kings 6:1).

Characteristics of the Epoch.—The Book of Judges gives us an insight into a definite and well-marked epoch of Israelitish history, and we shall understand the book and its object better if we summarise the peculiarities of that age. We mark—

I. The deepening disunion between the tribes. While some of them pursued that agricultural mode of life which was specially fostered by the Mosaic institutions, others of them—as Dan, Asher, and the northern tribes—began to engage in navigation and commerce. This may have been one of the tendencies which led each tribe to act more and more as an independent body, while the fierce claim to the leading position advanced by Ephraim (Judges 8, 12) was only partially conceded, and at last entirely rejected. There were even separate towns—like Shechem—that could successfully assert their independence of the body of the nation, and choose their own rulers. Shechem thus stood at the head of a confederacy, like those of the German and Italian towns in the Middle Ages, under the protection of Baal-berith—the lord of the covenant—whose temple also served as a strong fortress (Judges 9).

II. This civil disunion resulted in part from the religious disintegration. There was, indeed, a central sanctuary at Shiloh, but the ark itself was at Bethel; and since in these wild times it became all but impossible to carry out the regulations of the Levitic law—which seems, indeed, to have fallen into absolute abeyance—all sorts of local sanctuaries and high places sprang up. Altars were freely raised at any place hallowed by Divine messages or providences, and the irregular and reprehensible, if not directly idolatrous, cult of ephods and teraphim (Judges 8:27; Judges 18:18) proved to be an irresistible temptation. A nation which had gone so far would be hardly likely to hold out against the manifold seductions and fascinations of the wild forms of nature-worship by which they were on every side surrounded. The sensual temptations of these

“Gay religions, full of pomp and gold,”

could only be effectually resisted by the influence of one religion, firmly established and faithfully obeyed.

III. Another element of degeneracy lay in the extreme depression of the priesthood and Levite-hood. The only priest of whom we hear is Phinehas (Judges 20:28). The grandson of Aaron towers immeasurably above the dreadful degeneracy of Jonathan, the grandson of Moses (Judges 18:30). It is with a positive sense of pity that we witness the pauperism and homelessness into which the near descendant of the great lawgiver had fallen (Judges 17:8-10). If for a mere pittance he could be induced to give his office and his life to the service of a private and semi-idolatrous chapel, we cannot but see that the salt of his order must have lost its savour. The splendid zeal which Phinehas had shown on former occasions (Numbers 25:11; Numbers 31:6; Psalm 106:30; Joshua 22:13) would have led us to expect from him the exertion of an influence which should have rendered impossible the state of degradation which marks the whole story of “the deed of Gibeah.” It is clear, however, that he had sunk into impotence or into apathy. We never hear of him after this time; and it is a mysterious and unexplained circumstance that the next high priest who is mentioned—Eli—does not even belong to the line of Eleazar and Phinehas, but to the younger line of Ithamar. The elder line was only restored to its rights in the reign of David, and in the person of Zadok.

IV. “Like people, like priest.” If the priests and Levites had not abnegated their true functions, the people could hardly have sunk to a moral standpoint so low as that which is involved in the conduct of the tribe of Benjamin, or in Jephthah’s vow; much less into the condition which left unpunished the hideous massacre by Abimelech of his father’s sons. Even Ehud and Samson, though they were redeemed into nobleness by the faith and patriotism which animated their deeds, adopted methods which are regarded by purer ages as deeply reprehensible.

V. Sin is weakness, and the spiritual degeneracy of the people reduced them to that state of feebleness which made them the easy prey of the Canaanites in the north, the Ammonites in the west, the Midianites and Amalekites whose hordes overran the Plain of Jezreel, and the Philistines in the south, who in course of time extended their authority beyond the confines of the tribe of Judah.

VI. And yet, amid all this distress and degeneracy, the sacred fire did not wholly die out from the hearts of the Israelites. Had it been otherwise, these hero-figures could hardly have risen among them, nor could such a burning song as the song of Deborah have been poured forth from the nation’s heart. So many lessons of Divine education could hardly have been in vain. Ten times over in the Book of Judges are repeated the formulæ, “the children of Israel did evil in the sight of the Lord,” and each repetition is like the sound of a bell which tolls some approaching ruin. Ten times over recurs the formulæ, “the children of Israel cried unto the Lord,” and each time of its recurrence introduces a breathing-space of deliverance and of hope. As the years sped on, such lessons sank more and more deeply into the hearts of the people, until at last the time was ripe for reunion, the moral guidance of prophets, and the restoration of the national religious life.[22] In the hour of its worst peril and weakness Israel was preserved by the memory of its past, and was being prepared by a loving and guiding Providence for the grandeur of its future.

[22] See note on Judges 3:22.

Moral Characteristics.—In considering the moral characteristics of the Book of Judges. we must distinguish between its general purport and the details of its special narratives.

Its general purport, as the incomplete record of a transitional period, is to illustrate certain broad propositions, which are of the utmost importance to mankind. It is meant to prove that righteousness exalteth a nation, but sin is the reproach of any people; that evil companionships ruin good dispositions; that moral degeneracy always brings with it national weakness; that the affairs of the chosen people were under the immediate care of Divine Providence; that national sin is never left unpunished; that the punishment which it involves is intended always to be educational, not vindictive; that the retribution is withdrawn when it has produced sincere repentance; that the deliverance never comes from unaided human efforts, but from the strength and enthusiasm inspired by the Spirit of God. These and similar lessons elevate the Book of Judges into the position of a sacred philosophy of history, which clearly explains the laws and the objects of a sacred Nemesis. They are summed up not only in the Book of Judges (especially in Judges 2:11-22), but also in other passages which have been suggested or deeply influenced by its teachings; such as Psalm 106:34-45; 2 Kings 17, 2Kings 24:2-4; 2Chronicles 26:11-21; Jeremiah 11:2-10; Nehemiah 9:16-38. The whole book may be regarded as an historical comment on the promises and threatenings of the Book of Deuteronomy.

But when we look from the general lessons to the special deeds even of heroes who were summoned by God’s calling to the work of deliverance, we see abundant traces of the imperfection of that moral enlightenment which God vouchsafed to the chosen people only by slow degrees as the result of ever deepening experiences. Both in its pathos and in its passion, the book is intensely human, and its heroes are the children of their own day, alike in their wrath and their tenderness, their laxity and their superstition. It must be now clear to every Christian that the exterminating wars of Joshua, the fearful and indiscriminate vengeance inflicted by Israel on the offending tribe of Benjamin, the treachery of Ehud and of Jael, the wild revenge of Samson, the blood-vengeance of Gideon, and other events herein narrated, are not to be quoted as examples for modern times. They are entirely alien to the whole drift of all that is best and highest in the moral teaching even of the Old Testament Scriptures, and still more alien to all the teachings of Christ. The view which we take of these actions will be found in the notes; and it will be seen that while no attempt is made to gild with imaginary sanction deeds which in themselves were due to times of ignorance and the passions of men on whose minds the full light had not yet dawned, yet, on the other hand, the faith and the courage by which these old heroes were animated receive their full recognition, and they are judged solely by the standard prevalent in their own age and country. In adopting this line of judgment we follow the example set us by Christ Himself (Matthew 5:38; Matthew 19:8, &c.). We recognise the nobleness and courage of these heroes of faith, while we guard against the dangerous error of admiring their ignorance or consecrating their imperfections.

Among the books consulted in writing the following commentary I may mention Josephus, Antiquities, bk. 5; Rosenmüller’s Scholia; Ewald, Gesch. d. Volkes Israel; Eisenlohr’s Das Volk Israel; Stanley’s Jewish Church and Sinai and Palestine; Reuss, Hist. des Israelites; Bertheau, Das Buch der Richter (Kurzgef. Exeget. Handbuch); Keil and Delitsch; Prof. Cassel in Lange’s Bibelwerk; Lord Arthur Hervey, On the Genealogies, and in the Speaker’s Commentary; Bishop “Wordsworth’s Commentary; Davidson’s Introd. to the Old Testament; articles in Dr. Smith’s Bible Dictionary; Kitto’s Bible Cyclopœdia; Herzog’s Real. Encyclop., &c.

THE BOOK OF JUDGES.

“And concerning the Judges, every one by name, whose heart went not a whoring, nor departed from the Lord, let their memory be blessed. Let their bones flourish out of their place, and let the name of them that were honoured be continued upon their children” (Ecclesiasticus 46:11-12).

“Temporibus Judicum, sicut se habebant peccata populi et misericordia Dei, alternabant prospera et adversa bellorum” (Aug. De Civ. Dei. xvi. 43).

1-8. Wars of Judah and Simeon. Defeat of Adoni-bezek. Temporary capture of Jerusalem. Judges 1:9-10. Judah and Caleb drive the Anakim out of Hebron. Judges 1:11-13. Debir conquered by Othniel. Judges 1:14-15. The request of Achsah. Judges 1:16. Notice of the Kenites. Judges 1:17-20. Further successes of Judah. Judges 1:21. Partial success of Benjamin at Jerusalem. Judges 1:22-26. Ephraim gains Bethel by treachery. Judges 1:27-36. Partial successes of Manasseh, Ephraim, Zebulon, Asher, Naphtali, and Dan.

PART I

Ch. Jdg 1:1 to Jdg 2:5. The settlement of the Israelite tribes in Canaan

Apparently the narrative intends us to think of Gilgal, on the plains of Jericho, W. of the Jordan, as the place which the Hebrew tribes had reached in the course of their immigration; it was a sanctuary marked by the presence of the Angel of the Lord (Jdg 2:1), and the chief encampment of the invaders. From Gilgal, therefore, we are led to infer that the tribes set out, either in small groups (Jdg 1:3; Jdg 1:16; Jdg 1:22) or singly (Jdg 1:30 ff.), to seek their fortunes in the land of Canaan. The language of Jdg 1:2-3 points to a previous allotment of territory which determined the general lines of the advance. Judah was the first to go up, with his allies the Simeonites; the minor clans of the Calebites and the Kenites also took part in the invasion. This group made their way into the Southern Highlands; but the Canaanites held Jerusalem and a line of strong towns running westwards to the coast, with the valleys and the plains; the Judahites were no match for them in regular warfare (Jdg 1:1 b – Jdg 1:3; Jdg 1:5-7; Jdg 1:19; Jdg 1:21; Jdg 1:20; Jdg 1:10 b, Jdg 1:11-17; note the order). The historian’s chief interest lies in Judah; he is less concerned with the exploits of the other tribes, or he had only scanty traditions at his disposal. When he comes to the house of Joseph, i.e. Ephraim and Manasseh, he records only the capture of Beth-el in the Central Highlands, and the names of the Canaanite cities which could not be taken (Jdg 1:22-29). Of the other tribes, Zebulun, Asher, Naphtali, who advanced into the country N. of the Great Plain, no positive successes are mentioned; apparently they barely managed to gain a footing; the Canaanites were too strong for them (Jdg 1:30-33). The Danites at first penetrated into the South West; but they were forced back into the hills between Judah and Ephraim (Jdg 1:34-35). In this manner the tribes entered Canaan: and the conclusion of the initial stage of the advance is marked by the going up of the Angel of the Lord from Gilgal to Beth-el (Jdg 2:1 a, n.); the religious centre is now transferred to a sanctuary in the heart of the land.

We gather, then, from this chapter that the invasion of Canaan was left to the individual enterprise of the different tribes, and that the request was only partially successful; in the plains and round the principal towns the Canaanites proved too strong to be dislodged. This version of the story is at variance with the account given in the Book of Joshua. It is true that in Joshua the broad features of the narrative (6–11, 14 ff.) indicate that the south of Canaan was the first part of the country to be occupied, while the northern tribes won their way only by slow degrees after the house of Joseph had settled in the centre; so far in agreement with the present chapter. Otherwise the contrast is strongly marked. Israel advances as a united nation under the leadership of Joshua, and defeats the Canaanites in two decisive battles, at Beth-horon and the waters of Merom (Joshua , 10, 11); the Canaanites are exterminated wholesale (Joshua 10:40 ff., Joshua 11:11; Joshua 11:14; Joshua 11:21); the entire country from Edom in the south to Hermon in the north (Joshua 11:16 f.) is appropriated without further effort, and divided by lot among the tribes, after, and not before, the conquest (14 ff.). There can be no doubt as to which of these two versions represents the actual course of history. The Song of Deborah alone is sufficient to prove that the Canaanites, so far from having been exterminated, continued to be Israel’s most dangerous neighbours (Jdg 5:6-7; Jdg 5:19). It was a long time before Israel became fully master of the land; the chief Canaanite cities were not conquered till the days of David and Solomon; in the end, after the lapse of centuries, the original inhabitants were not annihilated but absorbed. On the one hand Judges 1 has preserved a record of the isolation of the tribes and the successful resistance of the Canaanites, facts which explain much of the history in the subsequent period; on the other hand the picture given in the Book of Joshua is an ideal one, drawn by the religious and patriotic fancy of a far later age.

At what period are we to place the events narrated in Judges 1? The question seems to be answered by the opening clause, ‘after the death of Joshua’; but this does not agree with Jdg 2:6, where Joshua is still alive. The true sequel of Joshua 24:28 is Jdg 2:6-10; Jdg 1:1 b – Jdg 2:5 must have been added after Jdg 2:6 to Jdg 16:31, the Book of Judges proper, had assumed its present form. In order to connect this inserted narrative with the period of the Judges the final editor prefaced it with a remark of his own, which, however, is historically inaccurate. The natural place for a history of Israel’s invasion of Canaan would be after the account of the tribes’ entry into the land and the fall of Jericho (Joshua 6); historically, therefore, Jdg 1:1 b – Jdg 2:5 is parallel, and not subsequent, to the Book of Joshua. And in fact about a third of this section actually occurs in Joshua, sometimes in almost identical terms: thus Joshua 15:13-19 = Jdg 1:10 b – Jdg 1:15; Jdg 1:20; Joshua 15:63 = Jdg 1:21; Josh, Joshua 17:11-13 = Jdg 1:27-28; Joshua 16:10 = Jdg 1:29. In Joshua these passages are clearly not in harmony with their context, and appear to be extracts from some special source. They can hardly have been copied from Judges, for in several cases Joshua has preserved a more original text (e.g. Joshua 15:13 f., 63) from which Judges has been altered; most probably, therefore, both drew independently upon a common document. This, we may suppose, was none other than the story of the conquest as given by J, the Jehovist or Judaic document of the Pentateuch; for not only does the language of the extracts in Joshua agree with the J passages in Joshua 1-9, but in Judges 1 we find the characteristic usages and treatment of this document, e.g. the resort to the oracle, Canaanites as the term for the original inhabitants, the prominence given to Judah, the Angel of the Lord, the whole tone of the narrative, which betrays nothing of the later theocratic bias. Judges 1 indeed contains little of the picturesque writing which usually distinguishes J, but this is accounted for by the fact that the editor has considerably abridged, altered, and re-arranged the original source; see notes on Jdg 1:4; Jdg 1:7; Jdg 1:10; Jdg 1:19; Jdg 1:21 etc. It is probable that other fragments of the same ancient document are preserved in Joshua 17:14-18; Numbers 32:39; Numbers 32:41-42; Joshua 13:13; Joshua 19:47 (LXX).

Among the tribes mentioned in this chapter Issachar, Levi, Reuben, Gad do not appear. It is curious that Issachar should be left out, because Jdg 5:15 shews that the tribe soon became numerous and important; the omission was perhaps accidental. Levi had probably sunk into insignificance (see Genesis 34:25-29; Genesis 49:5-7); Reuben and Gad being settled on the E. of the Jordan were not concerned with the conquest of the West. The original source probably did not mention Benjamin where the name now appears; see on Jdg 1:21. But in spite of alterations and omissions we have in Judges 1 an historical document of the utmost value. The reason why it was introduced here, outside the Book of Judges proper, may be found in the words which the editor puts into the mouth of the Angel, Jdg 2:1 b – Jdg 2:5 a. According to the original source the tribes did not completely conquer the land because they were inferior to the Canaanites in battle; according to the author of Jdg 2:1 ff. it was because they were unfaithful to Jehovah. A belief had grown up that Jehovah had originally decreed a policy of extermination (cf. Exodus 34:11-16 J, Deuteronomy 7:1-5 etc.); this had not been carried out; hence the Canaanites remained as a standing menace and punishment. Such is the moral read into this piece of ancient history; and from this point of view the narrative is placed suitably at the outset of the story of the Judges.

Jud 1:1-3.

THE ACTS OF JUDAH AND SIMEON.

1. Now after the death of Joshua--probably not a long period, for the Canaanites seem to have taken advantage of that event to attempt recovering their lost position, and the Israelites were obliged to renew the war.

the children of Israel asked the Lord--The divine counsel on this, as on other occasions, was sought by Urim and Thummim, by applying to the high priest, who, according to JOSEPHUS, was Phinehas.

saying, Who shall go up for us against the Canaanites first--The elders, who exercised the government in their respective tribes, judged rightly, that in entering upon an important expedition, they should have a leader nominated by divine appointment; and in consulting the oracle, they adopted a prudent course, whether the object of their inquiry related to the choice of an individual commander, or to the honor of precedency among the tribes.

After the death of Joshua - But from Judges 1:1 to Judges 2:9 is a consecutive narrative, ending with the death of Joshua. Hence, the events in this chapter and in Judges 2:1-6 are to be taken as belonging to the lifetime of Joshua. See Judges 2:11 note.

Asked the Lord - The phrase is only found in Judges and Samuel. It was the privilege of the civil ruler, to apply to the high priest to consult for him the Urim and Thummim (marginal reference). (Compare Joshua 14:1; Joshua 18:1, Joshua 18:10; Joshua 19:51). Here it was not Phinehas, as Josephus concludes from placing these events after the death of Joshua, but Eleazar, through whom the children of Israel inquired "who" (or, rather), "which tribe of us shall go up!"