Introduction to Judges 

The second book of the Prophets, Judges spans the approximately 325 years from the death of Joshua, some 25 years after Israel's entry into the Promised Land, to shortly before the coronation of Israel's first human king, Saul. Though it may have been written by various authors, adding to the storyline as events transpired—e.g., the Song of Deborah and the parable of Jotham—it was probably put into its final form by the last of the judges, Samuel, in the 11th century B.C. The Talmud states, "Samuel wrote the book which bears his name and the book of Judges" (Baba Bathra 14b).

Moses and Joshua were, of course, the first of Israel's judges. But once in the Promised Land, others followed. The judges were military men and governors whom God led to deliver Israel from foreign oppression and who then had a responsibility to "judge" the people in concert with the priests and Levites (Deuteronomy 17:8-9). Each judge acted in a capacity similar to the later kings of Israel, except no hereditary line was involved. No judge after Moses and Joshua exercised authority over all Israel, but each functioned within a limited geographical area for a particular period of time.

As for general themes, the book of Judges shows that Israel's national existence depended on her obedience. In a monotonous cycle: Israel rebelled; God allowed them to be conquered by an enemy king; they were vassals to a foreign nation for a period of years; Israel cried to God; and God raised up a judge to deliver them. The cycle may be described as sin, servitude, supplication, salvation. (Notice that God always gave more years of peace than years of captivity—often at a five-to-one ratio.)

Judges also shows the necessity of right leadership. Each time God delivered Israel, He called a specific individual to lead them into battle, and to be judge over them when they were freed. And when that leader died, the nation returned to its apostasy (with the exception of Samuel, the last judge, whose situation was rather different, as we will later see).

Judges is a book about people set on "doing their own thing" ("In those days there was no king in Israel; everyone did what was right in his own eyes"—Judges 21:25; also 17:6; 18:1; 19:1). The absence of a human monarch allowed the people a great deal of personal freedom. But such freedom without adherence to God's moral instructions inevitably leads to anarchy and confusion. "There is a way that seems right to a man, but its end is the way of death" (Proverbs 14:12; 16:25).

The Tyndale Old Testament Commentaries on Judges notes that the period of the Judges set the stage for the apostasy that later led to the national punishments God visited upon Israel and Judah. "Few periods in Israel's eventful history are as important as the period of the judges. During these centuries the nation took the wrong turning that led to her downfall and near-destruction. The apostasy of the later generations has its origin in the early years of the settlement, and there is a clear line between the time when the nation first went after Baal and the dark age when the Jerusalem Temple itself was defiled with all the trappings of the Baal worship, not excluding cultic prostitutes (2 Kings 23:4-7)" (p. 11).

Because many of the tribes allowed Canaanites to continue to dwell in the land, the influence of Baal and Asherah worship retained a foothold. Worship of these pagan gods involved the most vile acts, including sodomy and prostitution in religious rituals. For these and other abominations, God would eventually send His people into captivity.

Bible scholars have a problem with Judges because "there is general agreement that the problem of harmonizing the chronological data presents insurmountable difficulty" (Soncino Commentary,introductory notes to Judges). Some 50 different methods of calculating the chronology of Judges have been offered. This is because many of the judgeships overlap, the last chapters of the book are out of sequence, and many scholars—dating Israel's conquest of the land too late—do not allow the full amount of time between the conquest and the beginning of the monarchy.

UCG.org

Halfhearted Conquest 

After God had brought Israel out of Egypt, He told them that He would bring them into a blessed land whose inhabitants were to be utterly destroyed (Deuteronomy 7:1-2). Israel was to show no mercy, nor make any covenant with them. Nevertheless, God said He would not expel the Canaanites immediately, but would, little by little, drive them out before Israel, lest a sudden depopulation of the land be to Israel's hurt (Exodus 23:29-30). This God would have done, if only Israel would have remained faithful to the task.

The business of conquering the land was begun under Joshua. All the days of his life it appears that the Israelites remained generally faithful to the task, though Joshua complained about their lack of zeal even during his lifetime (e.g., Joshua 18:3). But after Joshua died, Israel's zeal definitely slackened. The people became more interested in enjoying God's blessings (a settled life in a new land) and less interested in carrying out His directives (exterminating the Canaanites). Their shortsightedness would haunt the new nation throughout its entire history and ultimately lead to its downfall.

Judah and Simeon began well, working together to clear their inheritances of the Canaanites. Most of the highlands were secured for Judah and Simeon, but the Canaanites of the lowlands were better armed and resisted the two tribes. God was not willing to then remove those Canaanites. Instead, they would be removed later.

The people of Benjamin, however, were not so zealous. When they could not drive the Jebusites from Jerusalem—Jebusites who had been driven from the city by Judah, but then had returned to reinhabit it—the Benjamites did nothing. They did not seek assistance from their brother tribes but instead chose to allow the Jebusites to remain. Benjamin pursued the occupation of its territory halfheartedly, and the Jebusites would remain until David's day.

The story was much the same with the other tribes. Ephraim and Manasseh left many Canaanites dwelling in their land. Asher did likewise. Naphtali followed suit, and Dan allowed itself to be driven away by the Canaanites who held its allotted territory. Thus the stage was set for a continual train of miseries. The halfhearted conquest would result in repeated wars, intertribal disputes, inefficient national government, frequent apostasies in which Canaanite religious practices were embraced, and, as a result, eventual expulsion from the land.

God never gives a command that cannot be followed, at least in the letter. Though the doing of the command might be difficult and may require considerable time and effort, the latter end always proves to be immeasurably better than the results of neglecting to obey the command.

As Christians we have been given the command to fight the good fight of faith, pressing onward to receive our reward in the spiritual "Promised Land" of God's Kingdom. It requires consistent and energetic effort, and there are always spiritual Canaanites who oppose us and attempt to drive us from our inheritance. How have you pursued your inheritance? Have you slacked off? Have you warred with half a heart? Are you willing to fellowship or run with spiritual Canaanites, not recognizing that to do so only means eventual expulsion from your inheritance? If so, now is the time to repent, redouble your efforts and make a good warfare. And while warring, do not forget to aid your brother as he strives for his inheritance also.