KennethBow's Blog

10.1-5 Tolo and Jair. These two judges are classified as “minor” judges along with Shamgar, Izban, Elon and Abdon. They are considered thus because they have no record of military deliverance from oppressors. Their mention is brief. If the regional concept of the Book of Judges holds true, these enter the pages of Holy Record because of the region they occupy. They are from the eastern part of the nation. They are the defendants of Manasseh and the area of their rule is the inheritance of the tribe of Manasseh. 

10.6-18 There is ample evidence here of the lasting influence of the former inhabitants of the land, the Ammonites. The weakness of Israel again takes them down the path of Idolatry. God also allows the Philistines to literally break Israel in pieces. What a sad epitaph that it takes this to bring Israel back to her God. The predators strike defenseless Israel. God is finally ready to give up. He states He will deliver them no more (13). Go serve the Gods you have chosen. Israel recants and again puts away the gods from among them. This period, the third overall stage of the Judges, extends from Jair to the rise of Samuel. This is a period of great humiliation for the nation. God gave them into the hands of not one, but two hostile nations. The Ammonites invade from the east and the Philistines from the west. The coming Judges face this crisis. Jephthah will war the Ammonites and Samson will war the Philistines. The unfinished business will eventually be left for Samuel to mop up. Seven nations had been defeated, seven foreign Gods deposed. God had delivered His people seven times, and His delivering grace was waning.
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9.1-5 Abimelech. Abimelech was the King of Shechem during the time of the judges. He was Gideon’s son by a concubine. He reigned 3 years in Shechem. He killed the 70 sons of Gideon in hopes of being the ruler of Israel also. The youngest son, Jotham was not killed.

9.6-21 Abimelech is made king of Shechem. He is called out by Gideon’s youngest son Jotham. The parable Jotham puts forth is about trees. Jotham likens Abimelech to a bramble, inferring he is not even a tree. He is not a legitimate tree. Jotham then runs for his life fearing the retribution of Abimelech. Jotham declares they have brought on their own destruction.

9.22-57 the fall of Abimelech. After 3 years God sends an evil spirit between Abimelech and the men of Shechem. Abimelech shows us the difference between a king and a despot. Abimelech was reaping the consequences of his cruelty to the 70 sons of Gideon. Ps 7.15-17, Abimelech dug a pit and fell in it, his violent dealing came down on him. Finally Abimelech is killed in a battle where he goes too close to a wall and a woman drops a stone on his head. Jotham’s fable comes to pass. Gaal, the son of Ebed seems to be a mercenary that the men of Shechem collude with. During the feast of the wine harvest, Gaal calls for a revolt against Abimelech. This anger against Abimelech may go back to his being the son of Gideon who destroyed the altar of Baal. War ensues between Gaal and Abimelech, and Gaal is defeated and humiliated. Abimelech continues his cruel ways by burning down the tower of Shechem with the men inside. Finally Abimelech is killed and God renders Abimelech’s wickedness back on him. The question we face is why such detail about this man and few details about others? What is the criteria to cause a story like this to be detailed? The affairs of men do not seem to be something God necessarily documents for the Holy Record. The bigger picture here is the demise of Baal worship under Gideon and then the reinstatement of Baal worship under Abimelech. This theme does indeed merit attention to detail and for this reason we have the abundance of minutiae. This worship of Baal would continue to plague the nation of Israel for the next thousand years, and would only be cured by the Babylonian captivity.

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8.1-3 the anger of Ephraim. When the Ephraimites met Gideon they were angry with Gideon for not including them in the original battle. This is injured ambition. Ephraim wanted the exalted position of having won the victory. Gideon shows humility. He acknowledges their great contribution as more valuable than his own. God also mentions this great victory in Is 10.26.

8.4-21 The residents of various towns mentioned here were reluctant to help Gideon. This is because they feared retribution from Midian if Gideon’s victory proved inconclusive. The reaction of Gideon is similar to that of Jesus many centuries later. Jesus said he that is not with me is against me, Mt 12.30. The resulting judgment on those who will not align themselves with a righteous cause is again a New Testament principal. The concluding part of Jesus great sermon in Matthew 25 deals with this concept. God takes it personal. He says, ye did it unto me. A large part of our eternal judgment is meted out by whose side we chose to be on. Middle ground is no option in God’s world.

8.22-27 Gideon’s ephod. This is an unusual part of the narrative. Gideon refuses to be exalted in the eyes of the people and tries to direct their religious loyalty toward an object of God. So much about this is noble and praiseworthy. The people take this well intentioned object and worship it, rather than God himself. This proclivity of man redounds throughout history. The worship of an image of things made by man has entrapped millions of people. This is the foundation of most man made religion and was the purpose of the commandment to not make any graven image. God saw the heart of man and put a commandment to protect man from himself. Gideon’s ephod became the opposite of it’s intended purpose and led people into idolatry.

8.28-35 As the sun sets on the season of Gideon, 40 years of peace ensue. The life of the greatest Abiezrite in Israel’s history is concluded. His influence was powerful, for as soon as he died, all Israel turns again to idolatry. The power of a leader is seen here. One man kept hundreds of thousands from idolatry. Israel not only forgets God, but also forgets Gideon the great judge from the family of Abiezer. Such is the nature of fallen humanity.

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7.1-8 quantity verses quality. Ps 33.16 There is no king saved by the multitude of an host. The concept of dismissing those who are fearful is Biblical. Dt 20.8 sets this precedent. Fear is infectious. Fear causes you to look at the enemy rather than looking at God. Fear can cause the faith of others to waiver. 22,000 go home because they are infected with fear. The next selection process involved practical wisdom to be alert to battle conditions, this eliminated another 10,000. Gideon is left with 300 men to rout 135,000. The world has never seen a stranger mobilization policy. Gideon would use surprise and confusion as tactics of war. This was a divinely inspired plan from God. Other times God gave unusual directives and the war was won by atypical methods (2 Chr 20.22-23).

7.9-15 the barley loaf. God gives Gideon reassurance in the form of a dream of the enemy. It involves the barley loaf which is the most common kind of bread. The symbolism of this common, inexpensive loaf destroying a tent registered with Gideon and ignited his faith. Gideon saw this as a symbol of his weakness and an auspice of victory. The enemy in the tent confirmed this in Gideon’s hearing giving Gideon even more confirmation.

7.16-18 the plan. We must wonder what the soldiers with Gideon thought when he revealed his battle plan. The three columns of men surround the enemy camp and follow the lead of Gideon. They shout the sword of the Lord and of Gideon. They have no physical sword, yet they shout they do. They include Gideon with the shout, for God uses men to do His bidding. God partners with the weak and base things of the world to show His glory. This divine plan worked to perfection. The sword of Midian became the sword of the Lord to execute victory.

7.19-25 Ephraim. The battle was successful, and the enemy was routed. Now the narrative turns to the mopping up phase of the campaign. Gideon counted on the Ephraimites to cut off the remnants that were escaping. This also was successful and two kings of Midian are slain.

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6.1-2 Midian. The nation know as Midian was a descendant of Abraham and Keturah. This people had been sent away to the east so Issac would have the land without strife. Joseph was sold by merchants from Midian. Moses fled to the land of Midian and married Zipporah. Midian joined Moab and Ammon to impede the progress of Israel to the promised land. Midianites were known as traders and usually associated with the Ishmaelites.

6.3-10 Midian came to destroy the crops of Israel. There is no indication if there was warfare as well. The Midianites did not steal the crops, they simply destroyed them to starve Israel.

6.11-27 Gideon (central region) This is one of the best known characters of the scriptures. The script provides plot, counter plot and entertainment. Israel had been impoverished for 7 years. An angel appears to Gideon and deems him a mighty man of valour. The reposte here is classic God verses man. This ageless dialog has been argued for millenniums. God always patiently wades through men’s objections and denials. Gideon takes this classic dialog one step further and requires proof. God could easily have jettisoned Gideon at this point and chose another, but as He has with many others, God is patient with man’s unbelief. Gideon is put to the test of obedience. He is told to destroy his father’s altar built to Baal. Out of fear, Gideon prefers to do the deed under cover of darkness. He repeats this tendency to operate under the cover of darkness when he fights the army of Midian.

6.28-35 By destroying the altar of Baal, the men fear the loss of what few crops are left that have not been destroyed by Midian. Baal was the weather God and they needed rain. When Gideon is charged he faces being executed. This is no small crime for their families were starving. Gideon’s father defends his son and challenges them to let the God Baal defend himself. They bestow upon Gideon the name of Jerbubaal, which means Baal will contend. Midian and Amalek gather in the valley of Jezreel to rape the country of Israel once again. The stage is being set for one of the most dramatic events in the Bible.

6.36-40 the fleece. This is also one of the most well known moments of the Bible. People today still call a test they place before God a fleece, meaning they want God to confirm which direction they should go, or what decision is the one God wants. Gideon is unique in that he places the test and then after God answers, he reverses the test and asks again. The patience of God is amazing, God shows no recrimination toward Gideon.

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5.1-3 The Song of Deborah. This chapter is a poetic song of the battle in chapter 4. The avenging of Israel is a Hebrew phrase that is difficult to translate. It is about people who volunteer and willingly and spontaneously give of themselves freely.

5.4-10 Deborah sings to Kings to announce the greatness of the victory, and also serve notice this victory was of God. She recounts the event leading up to the great victory during the days of Shamgar and Jael. To all who ride on white asses (royalty), be advised God fights for Israel.

5.11-13 awake. This admonition repeated twice for emphasis means to open the eyes. Israel had been spiritually asleep and the prophetess calls for a national awakening. This is one of the prominent roles of all prophets in the Bible. To awaken those who have fallen asleep. Then the call is to arise. The call to act follows the call to awake. To awake and not act is pointless. This is echoed in the New Testament in relation to faith. James declares faith without works is dead. Faith in Jesus Christ is just an awakening. Obeying the New Testament plan of salvation is action. This principal is always true in God’s economy and is illustrated many times by Jesus and the Apostles. Our actions do not save us but our faith is of no effect unless we act.

5.14-18 the accolades of the battles are now bestowed upon the tribes who fought. One trait of God is He never forgets to reward His servants. Deborah also chides the tribes who looked on without coming to aid in the battle. The prophet’s role is to reward and to admonish.

5.19-24 the kings. All the advantages of the heathen kings were nullified by God. God took away their advantages. Isaiah would say seven centuries later that no weapon formed against you shall prosper. The strength of the Canaanite’s army became their arrearage.

5.25-27 The song adds a detail that the report of battle leaves out. Jael cut off Sisera’s head after she drove the tent stake through his head. This practice was not unusual in the Bible: example David and Goliath.

5.28-31 With a nod of the head to the mother of Sisera as one woman to another, Deborah stays true to her purpose as a prophetess. This type of song would be common among the cultures of this era of time. Many countries have such odes to commemorate epic victories. The difference here is, God chose to have this song entered into the eternal record. While other ballads will fade in the morning glory of the dawn of eternity, The Song of Deborah shall ever be sung throughout the ages, a tribute to God and to those who willingly gave themselves.

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4.1-9 Deborah(the northern region). We are now privy to know the office of a judge was more than military leadership. This is the third period of oppression and occurs in the 13th century BC. This is an important military victory because the Canaanite forces under the leadership of Sisera were superior. Sisera had 900 chariots of iron. This was a strategic battle for the control of central and Northern Palestine. After being oppressed for 20 years, Israel was experiencing longer and longer periods of foreign rule. Deborah was one of four women in the Old Testament identified as a prophetess. She is the only female Judge. Critics of the era of the Bible assert the Bible is unfair to women. This is a prime example of women holding key positions of power. She is joined by Jael, another woman, in this crucial victory. Chapter four gives the account of the battle and the details, while chapter 5 gives the song of victory. Barak’s part in the battle is not to be over looked, for he is mentioned in the heroes of faith in Hebrews 11.32.

4.10-24 the call of Zebulun and Naphtali. Before the battle is concluded men from six tribes will participate. Naphtali, Zebulun, Ephraim, Benjamin, Manasseh, and Issachar all participate. The directing of the battle given by Deborah in this critical encounter places her in the most favorable light of all of the judges. She is called a mother in Israel. The faith of Barak is fanned into flame by the spirit of this great woman. From the flat land tops of Tabor, Deborah and Barak watched the troops of Sisera assemble on the slopes of Carmel. It is at that moment that Deborah summons Barak to arise. She proclaims, “up; for this is the day in which the Lord hath delivered Sisera into thine hand”. The Lord had already began his approach to battle with Sisera, Barak had only to follow in the wake of divine power. The book of Judges has now covered battles in the east under Ehud, in the west under Shamgar, and now the north and central under Deborah and Barak.

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3.1-2 nations. The nations left unconquered in the promised land became a training module for Israel to learn the art of war. God uses bad and disappointing situations to create good things in our lives. All things work together for good (Rom 8.28). Not everything that happens to us is good, but God can bring something good from the worst of events.

3.3-6 early failure. The fruit of every man doing what he felt was right continues to bear immediate and disastrous fruit. Israel began to serve the Gods of the land they were attempting to conquer and began to intermarry their children with the children of these heathen nations. Moses had warned of this in Ex 34 and again in Dt 7. 

3.7-11 Othniel. The son-in-law to Caleb was the first freedom fighter to rise up and war against the encroaching false religions. He witnessed this chosen nation forsake God and turn to Baal and the groves. Othniel bore the anger of God for eight years. Finally, the people cried unto God and God responded with deliverance. The land had rest forty years. Is there a significance of the forty years? This is the same length of time spent in the wilderness. Othniel was selected by God to be the first Judge, he was not selected by popular acclaim. God chose each of the 13 liberators Himself. There is no instance of choice by popularity or even ability. It was a sovereign choice by God.

3.12-30 Ehud. Israel does evil again. What a pregnant little word, again is. The Hebrew word is yasaph and means to continue. The 40 years in the desert did not cure them and neither did the 40 years under Othniel. The spotlight moves to Ehud whom the scripture points out is left handed. This innocuous point would not have meaning if it only meant his left hand was his dominant hand. There is cause to believe his right hand was not functional either from birth or injury. Early on God wants to illustrate He uses the weak things of the world to confound the wise. The children of Israel had now been under abuse from Moab for 18 years. Ehud uses a dagger that specifically had two edges so to cut in both directions, thereby off setting the loss of the right hand. Ehud brings a present, a gift, a tribute offering to Eglon, the wicked King of Moab. Ehud knew that Eglon was a fat man and it would take a long dagger to reach Eglon’s vital and kill him, so Ehud made his dagger a cubits length (18 inches). It appears Ehud sent the people home and when he reached the quarries where the stone idols were hewed, he reversed his course and returned to the mission he had planned. Eglon is in a summer parlor, which is a second story room or a roof top used to view his domain. As they stand admiring the view and the countryside, Ehud does a cross draw with his left hand. His right side would never be suspected because of his faulty right hand. As the blade slides easily into his hand Ehud thrusts it all the way in to the haft of the home made dagger. Ehud knows he has pierced the vitals because the dirt (entrails) come out. Ehud leaves quietly and locks the door and the servants assume Eglon is sleeping. Ehud literally single handedly brings down what an army would have struggled to achieve. Ehud blows the trumpet and the call to war is answered. 10,000 men of Moab are slain and Moab is subdued. This time the Lord gives the land 80 years of rest to prove to Israel their sinful nature will not die. The desire to do what their own heart wants may lay dormant for years, but eventually it asserts itself again.

3.31 Shamgar. Nineteen verses are devoted to Ehud. One verse to Shamgar. Shamgar slew six hundred men with an ox goad and delivered Israel. What is the cause of such brevity here? Why such detail about Ehud and such economy toward Shamgar? Added to his conciseness in mention is also the fact he is not called a judge. More importantly there is no mention of a time element as a result of this deliverance. Even more telling is that the narrative dates the next time stamp as the death of Ehud without a mention of Shamgar. The most appealing answer is that Ehud was in the Eastern part of Israel, while Shamgar was in the Western sector. This would infer Shamgar’s years were included either in the 80 years of Ehud or the years of Deborah and Barak. The Hebrew word achar for after can also mean, beside. This lends toward the time of Shamgar being concurrent with Ehud.

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2.1-5 God tries. God always tries. He tries to gently push man in the right direction. The issues from the garden of Eden prevail, and self will asserts itself repeatedly. God sends an angel to rebuke and instruct. The journey of the angel reflects their journey also. Gilgal was such an important moment in their history. It was there that  their curse of the wilderness was rolled away. The signal from God is return to your commitments to follow me. They are reminded to cast out the inhabitants of the land and destroy their altars. Upon hearing the angel, the people wept, and named the place Bochim (weepers).

2.6-10 death of Joshua. The key to Joshua’s greatness is seen in the appellation “the servant of the Lord”. If Joshua had lived longer, the entire rubric of this narrative would be different. As it is, the God directed conduct of the nation lasted one more generation. The seed of self rule had now grown into a full blown tree and the fruit was terminal.

2.11-15 Baal. Their religion quickly becomes a travesty in the eyes of God. They turn to Baal. Baal was the chief deity of Canaan. He was a storm God that also bequeathed fertility. It is a sad epitaph on Israel that she so quickly adopted this worship and continued for so long. The Old Testament is replete with warnings against worshipping other Gods. Israel quickly falls into this rut and stays there for a thousand years.

2.16-23 Judges. This passage succinctly explains the Judges. It is a roller coaster ride for 450 years. Every corner and part of the nation is affected. No region on the compass holds true to God. The book now begins to document region by region what happens when men do that what is right in their own eyes. This is the most graphic display in the history of mankind of the need of God. Man at his best is still at his lowest without God. The interludes of God raised, and God anointed, freedom fighters to throw off the yoke of oppression, is stark, poignant and powerful. During the life of the judge, Israel thrived and conquered. At the death of the judge, the baseness of man bubbled to the top again and the cycle repeats. Each cycle seemed to take the populace a little lower. God decides to leave the opposing inhabitants of the land and use them to prove Israel. This proving was not for God for he knows the end from the beginning. This proving was for Israel to look into the mirror and see what happens when man is left to do what he thinks is right. Man without God is the most ugly sight of all. The next 19 chapters show that image in all it’s horror and shame. It is an image of repeated immorality, spiritual apostasy, and unmitigated failure.

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1.1-4 The book of Judges continues from the book of Joshua. New issues were created by the death of Joshua. Since the Exodus, Israel had only had two leaders, Moses and Joshua. Now they were facing immense challenges without the leadership that had brought them this far. The people inquire of the Lord who to send up and God does not name a man, but rather a tribe. The ad infinitum mind of God transitions to the moment where the tribes replace the individual leader overseeing the new nation. This moment is critical. As with so many transitions in the Bible and in world history, there are no trumpets sounding. There are no announcements. It simply unfolds like a blooming rose in a garden. A golden age can never be pinpointed as to when it began, but can always be assessed when it begins it’s decline. The next 450 years are transitioned almost without notice except for this brief notice at the opening of this book. Leadership is passed from an individual to a tribal responsibility. This ushers in the era of every man doing that which is right in his own eyes. In the greater picture of God’s plan for man on planet earth, this is significant. When the final judgment of man occurs at the end of time, God will have proven through all these eras He is just in His pronounced judgments. Judah and Simeon join forces to augment their strength. Here is the first tremor of this concept of every man doing what he thinks is right. God said Judah, God did not say Judah and Simeon. The slide has begun and will continue for 450 years.

1.5-8 Adonibezek. Here we see the concept of lex talionis, proportionate retribution. This is also called poetic justice. This wicked King has the same thing done to him that he has done to others. David proclaimed this principle in 2 Sam 22.27. With the froward God shows himself froward. God answers our lives by how we dispense to others. Jesus continues this theme in His sermon on the mount, with what judgment you judge, ye shall be judged (Mt 7.1).

1.9-15 The city of Debir had been taken in an earlier campaign (Joshua 10.38). This was evidently a recapture. This was done by Caleb’s nephew and son-in-law, Othniel. Othniel becomes the first Judge. We see here the flexibility of the inheritance with Caleb’s daughter Achsah. Caleb concedes her request for the land and the upper springs.

1.16-26 Judah’s war. The list of conquered cities is , Zephath, Gaza, Ekron. By contrast Benjamin and Joseph are not successful in their wars. The inhabitants of the land had chariots of iron and this proves to be a hindrance in conquering the land. God helped them at times as the story of the conquest of Bethel illustrates.

1.27-36 the failure. Manasseh, Ephraim, Zebulun, Asher, Naphtali, and Dan all failed to complete their conquests. The majority of these tribes allowed their adversaries to live among them as tributaries. Even though there may have been circumstances that made total conquest difficult, the scriptures state this is a spiritual failure. The next chapter makes it abundantly clear God is not pleased. The period of time when man did what was right in his own eyes is already bearing the fruits of failure.

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