Judges, Book of

The book of Judges is an Old Testament book named after the leaders whom the Lord chose to rescue his people. These leaders are called judges.

In Hebrew, the word “judge” does not only mean someone who decides legal cases. It also refers to leadership and rule, including military leadership during times of war.

Some scholars suggest that there were two types of judges. One type was charismatic deliverers (leaders raised by God to rescue Israel). The other type was local judicial leaders (leaders who settled disputes in their communities). These groups are sometimes called major judges and minor judges.

It is not clear why some judges receive only a brief mention, while the stories of other judges are described in much greater detail.

Who Wrote the Book of Judges?

When Was the Book of Judges Written?

How Is the Book of Judges Organized?

Why Was the Book of Judges Written? What Does It Teach Us About God?

What Happens in the Book of Judges?

The book reflects a final stage of editing from the early time when Israel began to be ruled by kings.

Some scholars think the book argues in favor of the righteous rule of David rather than the kingship of Saul. Saul’s rule is often described as shaped by ideas of kingship common in Canaanite culture (surrounding religious and political systems), instead of being guided by the law of God.

The author was almost certainly not Samuel, as later tradition suggested. Instead, the book was likely compiled by a later writer who used older written sources.

Although the judges succeeded in giving the tribes periods of rest, enemies from nearby peoples continued to attack them over many years. These attacks did not fully stop, even after times of deliverance.

Scholars do not agree on how long the time of the judges lasted. One reason for this disagreement is the dating of the exodus, because that event affects when the period of the judges began.

Those who support an early date for the exodus place the beginning of the judges around 1370–1360 BC. Others suggest a later beginning, near the end of the thirteenth century BC.

Another related question concerns the order of events in Judges. Some scholars think the book gives a continuous, step-by-step history of the period. Others think it presents selected examples of judges from different regions of Canaan and Transjordan. In this view, several judges may have led or defended different tribes at the same time, rather than one after another.

There is no doubt that the stories in Judges show careful literary creativity. These stories stand as important works on their own.

The poem known as the Song of Deborah (Judges 5) is especially powerful. The story of Jotham’s fable (9:8–15) is a clear example of figurative speech (storytelling that uses images to teach a lesson).

The careful shaping of the stories is also seen in how the book is organized. Judges begins with two introductions. The first is a political introduction (Judges 1:1–2:5). The second is a social and religious introduction (2:6–3:6).

The political introduction connects Judges to the earlier story of the conquest, when the tribes tried to take control of the land. It prepares the audience for the political and military problems that follow in the time of the judges.

The social and religious introduction explains why Israel faced repeated troubles. It explains why the judges were raised up and why the Lord did not give Israel lasting rest from its enemies.

The main part of the book tells the story of the judges themselves (Judges 3:7–16:31). The accounts of the minor judges, six in total, are placed within the longer stories of the major judges. As the book continues, the number of major judges decreases while the number of minor judges increases:

two major judges, one minor judge;

two major judges, two minor judges;

one major judge, three minor judges; and lastly

one major judge.

In all, the book presents 12 judges. This number reflects the 12 tribes of Israel.

The list of 12 judges represents different regions of Canaan and Transjordan. Its purpose is to show that all the tribes in the land faced serious trouble from many enemies. These enemies included:

the Arameans,

the Moabites,

the Ammonites,

the Amalekites,

the Canaanites, and

the Philistines.

Israel was under pressure along almost all its borders.

The appendices (Judges 17–21), together with the two introductions, form the overall framework of Judges. The political and social-religious problems described at the beginning of the book (Judges 1:1–3:6) reappear in story form in the final chapters.

The final editor who shaped the book wanted to show that there was no real progress during this time. Earlier advances in Israel’s redemptive history came to a stop. The same problems returned again and again.

Although the Lord rescued his people in many different ways, they repeatedly returned to the same problems described in Judges 1:1–3:6. The appendices portray these ongoing problems as typical of the time of the judges, when, as the book repeatedly says, “there was no king in Israel” (Judges 17:6; 18:1; 19:1; 21:25).

In Judges, a repeated pattern appears again and again:

The people turn away from God.

God allows judgment.

The people cry out for help.

God then raises up a judge to rescue them.

This pattern reflects the teaching found in Deuteronomy, which warns that disobedience leads to judgment.

Because this pattern keeps repeating, the narrator suggests that Israel did not truly change, even though God showed them grace again and again.

Even so, the book does not end in complete despair. Despite moral, religious, and political disorder, and even civil war, the final chapter shows that the tribes still care about one another’s well-being.

Although the unity of God’s people was seriously tested, the situation was not without hope. The book ends by pointing toward hope for a king who could bring lasting deliverance to Israel.

The book has several purposes:

To show that this stage in Israel’s history led to little lasting change. Events repeated without progress, and the people did not move forward as a nation.

To explain why the tribes did not take control of all the land that God had promised to the patriarchs.

To defend the justice and character of God. The book shows that God remained gracious and patient, even when Israel repeatedly disobeyed.

To support the idea of a “shepherd” king (a ruler who guides, protects, and cares for the people) rather than a harsh or oppressive ruler (a king who rules by force for personal power).

To show the urgent need for renewed direction and leadership. Without change, Israel faced the danger of defeat by the Philistines and ongoing fighting between the tribes.

In Joshua 1–12, the fighting under Joshua is presented as a united effort by Canaanite groups against Israel. The Lord intervened on Israel’s behalf, and the Canaanite resistance was broken. As a result, the tribes took possession of the land. (Joshua 13–21).

However, Joshua 13–21 shows a different side of the story. Each tribe struggled to remove all the Canaanites from its own territory. Many enemy groups remained in the land.

These remaining Canaanites were often centered in cities that were strongly defended and heavily fortified. Because of this, the tribes were unable to gain full control of their territories (see Judges 13:2–6, 13; 15:63; 16:10; 17:12–18).

The book of Joshua focuses on Israel’s successes and gives less attention to the problems. In contrast, the opening section of Judges prepares the audience for the whole book by speaking openly about Israel’s problems and failures.

As the story continues, these same problems and failures gradually push Israel toward the edge of disaster.

The period of the judges started after Joshua died (Judges 1:1; 2:8–9). The Israelites received an important inheritance from Joshua. This inheritance included the law of the Lord, which was to guide their lives (Joshua 23:6; 24:26). They also received the land itself. In addition, Joshua challenged the people to remain faithful and obey the Lord (24:14–27).

Joshua also reminded Israel of God’s promise to be present with them and to help them overcome the Canaanites who remained in the land (Joshua 23:5, 10).

Judah and Simeon (1:2–20)

Judah and Caleb are given special attention in Judges. This emphasis matches the strong position of Judah in the book of Joshua (Joshua 14:6–15:63; see also the house of Joseph, Judges 1:22–29; see Joshua 16–17).

Judah defeated Adoni-bezek, a harsh ruler who governed the town of Bezek, whose exact location is uncertain. Judah then gained control of several regions, including the hill country, the Negev, and the western foothills.

Judah also captured Jerusalem, or possibly an outer area connected to the city (Judges 1:8). However, they were not able to keep control of it (1:21). Jerusalem remained outside Israel’s control until David later captured the city (2 Samuel 5:6–9).

Judah was also successful against the Canaanites in the region of Hebron, which had already been defeated earlier under Joshua (Joshua 10:36). Hebron, also called Kiriath-arba ("city of four" or "tetrapolis"), was a strong ally of Jerusalem (Joshua 10:3). The city was able to gather military support for another attack on Israel, even after its earlier defeat.

After this victory, Caleb received Hebron, just as Moses had promised him (Judges 1:20; see 15:13). Judah then pushed farther south. They attacked and captured Debir, extending their control in the southern hill country (Judges 1:11–15; see Joshua 15:14–19).

The Kenites (Judges 1:16) were descendants of Jethro and were therefore related to Moses by marriage. They settled in the Negev, near Arad and the City of Palms. In this context, the City of Palms likely refers to Tamar rather than Jericho.

Judah strengthened its southern border by defeating the Canaanites at Hormah (Judges 1:17; see also Numbers 14:45; 21:3; Deuteronomy 1:44). Judah also won battles in the coastal plain at Gaza, Ashkelon, and Ekron.

However, Judah’s success along the coast did not last. A well-armed Canaanite force resisted them (Judges 1:18–19). Judah held the Judean hill country and the Negev, but it could not keep control of the plains.

Before long, the Philistines took control of Gaza, Ashkelon, and Ekron. These cities became part of their five-city alliance.

Benjamin (1:21)

Jerusalem was located on the border between Judah and Benjamin. Judah captured the city, or possibly a nearby area connected to it (Joshua 1:8). However, Judah was too far away to keep control of Jerusalem.

Benjamin did not have the strength to drive out the Jebusites who lived there. This situation continued for many years.

Only David later succeeded in capturing Jerusalem (2 Samuel 5:6–9). He made the city part of Judah, even though Jerusalem had originally been assigned to Benjamin (Joshua 15:63; 18:28).

Joseph: Ephraim and Manasseh (1:22–29)

The tribe of Ephraim captured Bethel, a place well known from the stories of the patriarchs as an important center of worship (Genesis 12:8; 13:3–4; 28:19; 31:13; 35:1–15). Manasseh, however, was not able to capture several strongly defended cities in the Jezreel Valley. These cities included:

Beth-shan,

Taanach,

Dor,

Ibleam, and

Megiddo.

These cities controlled major travel routes. They guarded roads that ran east to west and north to south. They also controlled key mountain passes through the Carmel range and an important crossing of the Jordan River.

Ephraim also failed to gain full control of the coastal plain, which remained under the control of Gezer. As a result, the successes of both Ephraim and Manasseh were limited.

The Remaining Four Tribes (1:30–36)

The remaining four tribes in Canaan are mentioned only briefly in Judges. Like the other tribes, their success was limited.

Zebulun, Asher, Naphtali, and especially Dan were not able to drive out all the Canaanites from their territories. In some cases, they later forced the Canaanites to work for them instead of removing them from the land.

The Failure of Israel (2:1–5)

Israel did not fully take control of the land. They also did not remove the Canaanite peoples and their practices. As a result, the Israelites began to intermarry with them and to worship other gods (see Exodus 23:33; 34:12–16; Numbers 33:55; Deuteronomy 7:2–5, 16; Joshua 23:7, 12).

The identity of “the angel of the Lord” who appeared at Bokim is not clear. The figure may refer to the Lord himself, to an angel sent by God, or to a prophet (see Judges 6:8).

This messenger rebuked the people in a prophetic manner and announced God’s judgment. That judgment would take the form of ongoing conflict between Israel and the Canaanites (Judges 2:3). The people responded with weeping and sacrifices, but these actions did not change the outcome (Judges 2:4–5; see also Malachi 2:13).

Within one generation after the death of Joshua, Israel stood condemned.

The theological introduction continues the story where Joshua ended (Joshua 24:28–31). The generation led by Joshua remained loyal to the Lord. However, this loyalty did not last long after the excitement of the conquest and the clear signs of God’s presence (2:10).

Instead, Israel began to serve the Canaanite gods Baal and Astarte. Baal was a storm god linked with rain and fertility. Astarte was associated with him. The plural forms “Baals” and ”Ashtaroth” (Judges 2:11–13) point to many local versions of these gods and different ways they were worshiped. As a result, Israel’s shared worship broke down into many competing practices.

As a result, Israel angered the Lord (Judges 2:12–14). He allowed enemies to attack Israel and take their goods. Israel could not resist them, just as Moses and Joshua had warned earlier (Deuteronomy 28:25, 33; Joshua 23:13, 16).

Throughout Judges, a repeated pattern appears. The people turn away from God. God allows judgment. The people cry out for mercy. God then provides deliverance. Although the earlier generation had responded faithfully to God, later generations were deeply rooted in disobedience.

Israel accepted the leadership of the judges only when they needed rescue from their enemies. In line with the covenant warnings, God declared that he would not give Israel lasting rest. Instead, he would leave surrounding nations in place to test his people and to train them for battle (Judges 3:1–4). Through this process, Israel was forced to learn how to face the challenges of life in the real world.

Othniel (3:7–11)

Othniel serves as a transitional figure between the time of the conquest and the period of the judges. He had already taken part in the conquest when he captured Kiriath-sepher. He was also closely connected to Caleb, as both his cousin and his son-in-law (Judges 1:13).

Othniel led Israel against the Arameans, who were ruled by Cushan-rishathaim. He defeated them, and as a result, the land had peace for about 40 years.

Ehud (3:12–30)

The Moabites, along with the Ammonites and Amalekites, attacked Israel from the east. Under the rule of Eglon, they oppressed Israel for 18 years.

Ehud was chosen to deliver Israel’s tribute to King Eglon. The king’s palace was likely near Jericho, also called the City of Palms. Ehud was well suited for this task because he was left-handed, which allowed him to act in an unexpected way.

Ehud carried out his plan with careful preparation and surprise. After delivering the tribute and leaving, he returned and claimed to have a secret message for the king. Eglon trusted him and sent his attendants away. Ehud then killed the king.

Because of the delay at the Moabite court, the Israelites had time to gather their forces. They took control of the crossings of the Jordan River and defeated the Moabites. None escaped.

As a result of Ehud’s actions, Israel had peace for 80 years.

Shamgar (3:31)

Shamgar fought against the Philistines in the coastal plains. Although his name is not Israelite in form, he was likely an Israelite by birth.

Like Samson, Shamgar defeated the Philistines using an unusual weapon, an ox goad (a farming tool used to guide cattle). His name also appears in the Song of Deborah, which recalls a time of danger in Israel (Judges 5:6).

Deborah and Barak (4:1–5:31)

The story now shifts to the Canaanite threat in the north. Israel was oppressed by Jabin, who ruled from Hazor, and by his army commander Sisera, who was based at Harosheth-haggoyim (Judges 4:1–3)

The ruins of Hazor (Joshua 11:13) had been rebuilt, and another king named Jabin (11:1) ruled the area. He had regained military strength with 900 iron chariots. He oppressed Israel for 20 years (4:3).

During this difficult time, God raised up Deborah, a prophetess who led Israel (Judges 4:4). She gave judgments under a palm tree in southern Ephraim near Benjamin (4:5). She called Barak to gather the armies of Naphtali and Zebulun, the tribes affected by Canaanite raids, to surprise Sisera by the Kishon River (4:6–7).

Barak hesitated and asked Deborah to join him, which meant he lost the honor of killing Sisera, the Canaanite commander (Judges 4:8–10). The Lord made the surprise attack from Mount Tabor successful, and the Canaanites could not use their heavy chariots, which got stuck in the Jezreel Valley swamps (5:20–22).

The Canaanites were defeated, and Jael, the wife of Heber, a Kenite who had left the Kenites near Arad, killed Sisera (Judges 4:17–18; compare 1:16). She offered him hospitality because her family had friendly ties with the Canaanites, but she bravely killed him with a tent peg (4:18–21; 5:26–27). Through continued campaigns, the Israelites gained freedom from Jabin until they destroyed his power (4:24).

The Song of Deborah (Judges 5) is a victory poem that celebrates God’s deliverance. It is one of the oldest poems in the Bible. The song praises the Lord as Israel’s true king, who comes to protect his covenant people and before whom the earth trembles (5:2–3).

The Lord is described as the God who came from Mount Sinai (Judges 5:4–5; see also Deuteronomy 33:2; Psalm 68:7–8; Habakkuk 3:3–4). The song recalls how Israel had suffered under oppression. Travel was unsafe, villages were abandoned, and the people could not defend themselves (Judges 5:6–8).

God then raised up Deborah and Barak to lead Israel’s leaders into battle (Judges 5:9–13). Warriors came from Ephraim, Benjamin, Zebulun, Issachar, and Naphtali (5:14–15a, 18). In contrast, tribes east of the Jordan and the tribe of Asher chose not to take part (5:15b–17).

The song then describes the battle, where heavy rains trapped the chariots (Judges 5:19–23). Jael is praised as "most blessed of women" because she defeated Sisera using ordinary tools from daily life (5:24–27). She is set in contrast to Sisera’s mother, who waits in comfort, expecting her son to return with plunder that never comes (5:28–30).

The song ends with a prayer that God would defeat all his enemies and bring peace to those who love him (Judges 5:31a; see also Psalm 68:1–3).

Gideon (Judges 6:1–8:35)

Israel enjoyed peace for 40 years (Judges 5:31b) until the Midianites and Amalekites invaded from the East (6:1–3). They ruined the economy by attacking during harvest time (6:4–6). In response to Israel's plea, God sent a prophet with a message similar to that of the angel of the Lord (2:1–5).

An angel then appeared to Gideon, calling him to lead the people in battle (Judges 6:11–14). The Lord promised to be with him (6:16) and confirmed it with a sign (6:17–22). Gideon realized the Lord had visited him and built an altar named “The LORD Is Peace” in Ophrah (6:24). He then destroyed the local place of worship dedicated to Baal and Asherah and replaced it with worship of the Lord (6:25–28). Baal did not defend his own altar (6:29–32), even when Gideon's father challenged him (6:31). As a result, Gideon was called Jerubbaal, which means “let Baal contend with him” (6:32).

Gideon gathered an army of 32,000 men from Asher, Zebulun, and Naphtali (Judges 6:35; see also 7:3b). Still seeking assurance, he asked God for another sign, known as the sign of the fleece (6:36–40). Gideon lived in a time when God’s mighty acts seemed distant, and he needed reassurance, much like Moses before him (6:13).

Gideon advanced with a much smaller army of 300 against the enemy. Of his original army, 22,000 left due to fear (Judges 7:2–3; see also Deuteronomy 20:8). Another 9,700, though brave, were sent home (Judges 7:4–8). After reassuring Gideon with a dream from an enemy soldier, God used the 300 to confuse the Midianites (7:9–15). God gave Israel victory over the Midianite leaders Oreb, Zeeb, Zebah, and Zalmunna (7:16–8:21). Gideon wisely avoided a potential conflict with Ephraim (8:1–3), chased the enemy deep into the Transjordan, and punished the leaders of Succoth and Penuel for not helping him (8:4–9, 13–16).

After this great victory, the people of Israel asked Gideon to rule over them and to begin a ruling family line (Judges 8:22). Gideon refused, saying that the Lord should rule Israel. However, he then made a serious mistake. He created an ephod from the gold taken in battle, which became an object of improper worship and led Israel astray (8:23–27; 17:5).

Gideon gave Israel peace for 40 years. He had 70 sons and died at an old age. After his death, the people quickly returned to worshiping Baal and forgot the Lord (Judges 8:33–35).

After Gideon's time, his son Abimelech tried to become king in Shechem (Judges 9:1–6). With the help of his relatives, Abimelech killed all his brothers except Jotham (9:4–5).

After Abimelech was made king, Jotham spoke against his brother by telling a short story with a clear lesson (Judges 9:7–20). After this, Jotham went into hiding.

Three years later, Abimelech was caught in the results of his own evil actions when the people of Shechem rebelled against him. In anger, Abimelech attacked the city and destroyed it.

Soon afterward, he attacked Thebez. While Abimelech was fighting there, a woman dropped a millstone from a tower where she had taken shelter. The stone struck him and badly wounded him. Abimelech then asked his armor-bearer to kill him, and the servant obeyed.

This story shows how destructive a ruler who is cruel and desires power can be. In the end, God’s justice overcame Abimelech’s violence.

Tola (10:1–2)

Tola was a minor judge from the tribe of Issachar. He led Israel for 23 years.

Jair (10:3–5)

Jair was a minor judge from Gilead. He led Israel for 22 years.

Jephthah (10:6–12:7)

The story of Jephthah begins with a summary of the familiar pattern in Judges (Judges 10:6–16). Israel turned to other gods, enemies attacked them, the people cried out for help, and they showed brief repentance.

When the Ammonites attacked Israel, the elders of Gilead asked Jephthah for help (Judges 10:17–11:8). Jephthah agreed, but only if he would remain their leader after the war (Judges 11:9–10). At a public ceremony at Mizpah, he was made their leader (Judges 11:11).

Before fighting, Jephthah sent messages to the Ammonite king. He argued that Israel had a rightful claim to the land because the Lord had given it to them long before (Judges 11:12–27). Instead of going to war immediately, Jephthah hoped "the LORD, the Judge" would decide the matter (Judges 11:27). The Ammonite king refused to listen.

When the Spirit of the Lord came upon Jephthah, he led Israel into battle. Before the fight, however, he made a reckless vow.Israel won the battle, but Jephthah later realized that his vow required a great personal cost involving his daughter. Scholars continue to debate whether Jephthah offered her as a human sacrifice or whether she gave up the possibility of marriage and family life (see discussion under Jephthah).

The Ephraimites appeared to have an endless desire for war. Earlier, they complained to Gideon, who successfully calmed their threats (Judges 8:1–3). However, Jephthah fought them because the Israelites living in Transjordan were insulted as "fugitives" (Judges 12:1–4).

A civil war followed. At the crossings of the Jordan River, 42,000 Ephraimites were killed. After these events, Jephthah judged Israel for only six years.

Ibzan (12:8–10)

Ibzan was a minor judge from Bethlehem. He led Israel for seven years.

Elon (12:11)

Elon was a minor judge from the tribe of Zebulun. He led Israel for 10 years.

Abdon (12:13–15)

Abdon was a minor judge from Pirathon, a place whose exact location is uncertain. He led Israel for eight years.

Samson (13:1–16:31)

Samson plays an important role in Israel’s story of deliverance. His significance begins with his miraculous birth, which was announced by God before he was born (Judges 13:1–24). He was set apart as a Nazirite (a person dedicated to God in a special way) from birth (Judges 13:7; see also Numbers 6:1–21).

Throughout his life, the Spirit of the Lord came upon Samson with great power (Judges 13:25; 14:6, 19; 15:14). Because of this, he carried out remarkable acts against the Philistines on his own. These acts took place:

in Ashkelon (Judges 14:19),

in the fields of Philistia (Judges 15:1–6),

at Ramath Etam (Judges 15:7–17), and

at Gaza (Judges 16:1–3, 23–30).

At key moments, Samson depended on the Lord for strength and help (Judges 15:18–19; 16:28–30). However, his personal life was deeply flawed. He repeatedly formed relationships with Philistine women, which led him away from wise choices (Judges 14, 16).

Samson was eventually betrayed by Delilah and captured by the Philistines. They imprisoned him at Gaza. In the end, Samson died when the temple of Dagon collapsed. He prayed that the Lord would give him strength one final time, and many Philistines were killed along with him (Judges 16:28–30).

Samson was buried in his father’s tomb in the territory of Dan (Judges 16:31).

The final section of Judges shows that Israel’s life during this period lacked real progress. Times of peace were always temporary. Israel was not ready for a lasting ruling family, and the brief rule of Abimelech showed the worst kind of leadership.

Throughout this period, Israel moved back and forth between worshiping other gods and trusting the Lord. Life was unstable and marked by self-interest and local concerns. Even so, God remained in control of the life of his people.

The epilogue contains two stories:

One describes Micah and the migration of the tribe of Dan (Judges 17–18).

The other describes a civil war among the tribes (Judges 19–21).

These chapters are tied together by a repeated sentence: “In those days there was no king in Israel; everyone did what was right in his own eyes” (Judges 17:6; 18:1; 19:1; 21:25). This repeated line emphasizes the disorder of the time and the inability of the tribes to act together as God’s covenant people.

Micah and the Danites (Judges 17–18)

Micah lived in the hill country of Ephraim. He set up a private shrine and appointed his own son as a priest. Later, he hired a Levite from Bethlehem to serve in this role (Judges 17).

The tribe of Dan was unable to secure its original land. So the Danites traveled north to settle near Mount Hermon. On the way, they took Micah’s idols and the Levite priest with them.

They rebuilt the city of Dan on the ruins of Laish and established a new center of worship there (Judges 18). This shrine competed with the tabernacle at Shiloh, showing further religious confusion in Israel (Judges 18:31).

The Civil War (Judges 19–21)

The final story describes a tragic event in Gibeah, a town belonging to the tribe of Benjamin. A Levite’s concubine was abused there and later died. Like the Levite in Judges 17 and 18, she was from Bethlehem (Judges 19:1). In response to this crime, the Levite sent parts of her body to all the tribes.

The tribes gathered against the Benjamites because they protected the criminals of Gibeah (Judges 19:29–20:19). In the battle that followed, most of Benjamin's population was killed (Judges 20:20–48). The 11 tribes gave them 400 virgins taken during a civil war with Jabesh-gilead (Judges 21:6–15). Even so, this number was not enough.

To prevent the complete loss of the tribe of Benjamin, the Israelites made another plan. Because they had sworn not to give their own daughters in marriage to Benjamites, they allowed the Benjamites to take young women who were dancing at the festival in Shiloh.

Through this plan, the tribe of Benjamin was able to survive and rebuild its towns and settlements.

See also Gideon; Jephthah; Samson.