Judges

Introduction

For us, the Book of Judges is a book of beautiful stories: Deborah, Gideon, Samson and Delilah, Jephthah and his daughter, without forgetting at the end the woman who was cut into pieces and the priest who set up his business with his boss’ idol. These narratives that were passed on as popular stories serve as imaged history of an epoch which, although important, is not well known. How were the nomadic Hebrews, who entered Palestine after Moses, able to settle down as simple tillers of the land? And how were they to maintain their identity as a people chosen by God?

The land of Canaan with its fertile plains was most attractive; as was its religion—close to nature where sexual liberty was calmly accepted. Foreign entrants to the country were quickly at home in their new environment. What would become of the intransigent religion of an invisible God? These were dark ages from every point of view when one might conclude that the fire of Mount Sinai was truly extinguished.

The Liberators

What was going to save the tribes of Israel was, on one hand, the aggressiveness of several of them (recall the tribe of the Ephraim whose campaigns are related in the Book of Joshua), and on the other hand, the fact that they were often at the mercy of marauders and other nomads coming from the desert. However, they remained faithful to the Lord, since on many occasions they had experienced the God who saves.

Amid their difficulties, the Israelites, disorganized and divided into rival groups, regrouped around “judges” of tribes, born leaders emerging from the people and at times, peasants who would obtain great victories (see Chapters 4 and 5).

These men came to be known in history as the “Shofetim,” a word that refers to both “leaders” as well as “judges.” We have to remember that in Hebrew culture and even in the Gospel, the word “to judge” also means “to govern” (Mt 19:28). This explains why men who had never been members of a tribunal are called “judges.” Perhaps we should understand the word “judges” in another way: these persons were the instruments of God’s justice. The judges were not saints in the meaning we ordinarily give this word. Nevertheless, Israel saw in them the saviors that God in his mercy was sending. To slay an enemy chief or kill the Philistines is no longer a religious act for us. If we keep in mind their time and their milieu, these persons had faith and were courageous amidst much cowardice. In awakening the passivity of their companions, they were preparing for a new phase of their history.

The Coals Under the Ashes

The reading of the book does not give us a very lofty idea of the moral and religious level of the Israelites of that time when the traditional framework of the family and the nomadic tribe was losing its value. Yet a profound renewal was underway. Two words showing this transformation enter the religious vocabulary: heritage and sanctuary.

Heritage: now nomads have their land. They have to see it as a gift from God, cultivate it, and they have to hand it down to their children. Their whole religion is going to be linked to the land that God has given to them and that they will keep as long as they remain faithful.

Sanctuary: the Israelites who never had a temple in the desert discovered the places of worship of the Canaanites. So, they too would get used to gather in places of worship where the Levites, the priests, kept the sacred traditions and the teachings of Moses.

The example of a period when everything is being rediscovered is very interesting to us at a time when the moral and religious structures that our parents experienced are collapsing. We may think that under the layer of triumphant materialism, many things are developing, and that they are preparing the rebirth of a Christianity that is more aware of itself in an urban, planetary, post-industrial and post-modern society.

THE BOOK OF JUDGES

As with the Books of Joshua, Samuel, and Kings, the Book of Judges forms part of the history of the prophetic spirit that was written by the so-called “Deuteronomists.” See the introduction to Joshua.

We owe the author of the book the first two chapters in which he develops his interpretation of the events that took place in the early stages of the Israelites’ entrance in Palestine. Then the author organized a series of stories in which each tribe kept the memory of its heroes. The author put these stories together to make these heroes appear as the saviors of all Israel, and then he used them as examples of what he wanted to teach: the people cannot save themselves and overcome their enemies if they do not demonstrate their fidelity to the Lord.

It is difficult to find any structure in the Book of Judges. We note a difference between the so-called minor judges and the great judges. The former are clan leaders whose actions went beyond the limits of their relatives and whose authority was recognized by their tribe. On the other hand, the great judges seem to have been charismatic figures who were the protagonists of military exploits in the struggle against the rulers of the country or against the new immigrants.

1.1 The first chapter throws some light on the conquest. It was not as triumphal as it appears in the Book of Joshua, but slow and difficult. The Israelites did not obey the command to wipe out the pagans, though such a massacre would have protected their faith in the only God. In this regard, let us put aside our modern sense of respect for other nations. Israel’s world is one where survival depends on violence and the future of divine revelation in the world is in the hands of primitive nomads continuously threatened with destruction in a pagan environment.

Compare verses 8 and 21: there is no certainty as to this data.

2.1 The “angel of the Lord” goes up from Gilgal, the first Israelite Sanctuary in Palestine beside the Jordan, to Bethel. We know that using the expression angel of the Lord is a way of naming the Lord himself, whom the author knows cannot be seen.

The sin consists in not having destroyed the culture and religion of the Canaanites. Let us think of these beginnings: the true faith is given to a few tribes who have neither chief nor organization, and who are surrounded by a more advanced but pagan culture. The temptation of idolatry was ever present. The Canaanite agriculturists practiced a very attractive religion which celebrated the forces of life and fecundity. They gathered together for rural feasts, assembling in the sacred woods and there had recourse to sacred prostitution to obtain rain and plentiful harvests from their gods, the Baals. It cost the Israelites something unaccustomed to such liberties, to refrain from joining their pagan neighbors in these celebrations.

This explains the affirmations of the author: all this pagan culture should be destroyed; on this point see the commentary of Joshua 6 which shocks us today.

11. Here begins a second introduction to the Book of Judges wherein, after recalling the death of Joshua (see Jos 24:31), the real causes of events that will transpire are given.

The first cause of Israel’s disaster, why they cannot drive out the Canaanites, is their infidelity to the Lord. Scripture will say that the main cause of misfortunes (and this can also be applied to us) in society is our unfaithfulness to God, even if it cannot be said without causing laughter even among believers.

The writer who later combined all these stories in a single book found a unifying thread which shed light on delays in the conquest and on the stages of liberation. He noted this sequence of events:

– the Israelites abandon the Lord and fall into idolatry;

– because of this, the Lord delivers them into the hands of their enemies;

– the Israelites acknowledge their errors and call on the Lord;

– the Lord then raises up a savior.

But once victory has been won, after a short period of peace the people forsake their mission once again. In this present world, there is no definitive liberation.

This text summarizes the lesson found throughout the entire book and which we already read in Deuteronomy 4:1-31.

God always acts as an educator. Since Israel was still a very primitive people and could understand only what was seen and felt, God dealt with them through material rewards and punishment.

They had abandoned the Lord to serve Baal (v. 13). Baal (this means: Lord) referred to any Canaanite god, especially to him who let the rain fall. The Ashtaroth were goddesses, particularly of the soil and of fertility.

The Lord raised up liberators (v. 16). The chiefs or leaders who exercised authority for a time were called “judges” because, at that time, to judge a people and to govern meant the same thing (see Introduction).

Chapter 3 presents three of these Judges.

3.7 They forgot the Lord, their God, and served the Baals… and the Lord left them in the hands of the king of Aram (vv. 7-8). The biblical text often plays with these words: he who serves a false god by his own will will be a slave against his own will. Compare with 1 Samuel 7:3.

The spirit of the Lord was on Othniel (v. 10). See commentary on 11:1.

Whereas Othniel and Ehud fought against the Edomites, the Moabites and Ammonites, raiders from the other side of the Jordan, Shamgar encountered the Philistines. The latter had arrived by sea on the Palestinian coast at the same time that the Israelites arrived from the desert. A people of a superior civilization, who were well-armed and organized, the Philistines occupied the “Five Departments” i.e., the five cities of Gath, Ashdod, Ashkelon, Ekron, and Gaza, with the surrounding territories.

They dominated the rich plain that bordered the Mediterranean Sea, and their troops, time and again, harassed the Israelites who settled in the hills. Only King David would finally conquer them but their name would survive: Palestine, name of the land of Israel, comes from “Philistines.”

4.1 Yabin, king of Canaan (v. 2), was, in reality, king of the plain of Northern Canaan, called Jezreel. It was here that a great victory was won at the time of the Judges.

A woman, Deborah, is the judge of Israel, i.e., she administers justice in the name of the Lord. This is an exceptional case among a people where men hold all the positions of social and religious responsibility. She sends for Barak from the north. He refuses to go alone, and seeks the cooperation of the tribes of Ephraim and Benjamin among whom Deborah is installed.

Barak will be the “technician” of victory, and nothing more, since the word of God was not enough for him to commit himself totally. The Scriptures held Deborah in higher regard who inspired the uprising.

5.1 The “Song of Deborah” is one of the more ancient pieces of Hebrew literature. Composed a little after the events, it is a hymn to the Lord the conqueror. This poem takes note of the individualism of the tribes with only three of them joining together to confront the Canaanites.

6.1 Chapters 6–9 relate the story of Gideon and his son, Abimelech. The former is called by the Lord and acts as “Judge.”

In two successful campaigns, he ensures the freedom of his people. After Gideon, Abimelech rides on his father’s fame in a bid to become king.

The angel of the Lord shows himself to Gideon in human form. Luke’s Gospel will remind us of this paragraph: Luke 1:26-38.

The Lord raises up a savior even where there is no hope. Gideon believes in the Lord but lacks confidence: God may have done everything in the past, but Gideon does not see him acting in the present.

Verse 15: We find this attitude of Gideon in other texts of the Scriptures. The mission which God entrusts to us always goes beyond our human strength (Ex 3:11; Jer 1:6).

God gives hope when he gives a task to be done; he does not promise to do things for us but he invites us to take action: with your courage save Israel from the Midianites (v. 14). Thus the Lord looks to the man he chooses. Then the young farmer Gideon discovers himself in this call and already knows that he will carry it through.

Verses 25-31 closely tie up the liberating mission entrusted to Gideon with the public confession of his faith in the Lord, thereby making him worthy of God’s commitment to him.

Gideon agrees to commit himself but wants to have the assurance that it is indeed the Lord who speaks. He, therefore, asks for a sign which the Lord grants him. Gideon is not like others who ask for signs to gain time because they doubt or do not want to be convinced (see Mk 8:11 and Lk 1:18).

7.4 There are still too many people. These words of the Lord help us believe that a small minority of militant people can bring about revolutionary change.

8.22 The Israelites had to form a nation, and this stage would bring great progress after the anarchy created by disunited and disorganized tribes. For the first time in the Scriptures, the desire to have a king is hinted at in verses 22-31.

Perhaps those who edited the present book in the last century of the kingdom of Jerusalem had been so mistreated by their rulers that they dreamt of a time in the past when there had been neither kings nor administrators. They thought that Israel, being the people of God, had no need of permanent chiefs like the rest of the nations, that perhaps it would have been better had they lived day by day, trusting in the Lord who would raise up a liberator whenever necessary.

That is why the Book of Judges remarks on Gideon’s refusal to be their king: the Lord has to be your king (v. 23). Unfortunately, Gideon asked for gold instead of authority, and, by this, the hero destroyed everything he had done for his people.

All these saviors: Gideon, Barak, Jephthah, and Samson are very disappointing—like many of those who now speak of liberating oppressed people. What lesson shall we draw from these bitter experiences which Scripture recalls? That political action is useless and that we should instead focus our efforts on prayer and catechetical work? Shall we leave to others the struggle for justice? Justice is inscribed on every page of the Scriptures.

To speak of politics is to speak of power, and power corrupts those who do not have a well-formed conscience. Little can be expected of politics where a conscience has not been formed early in a healthy family where a child discovers love and fidelity in his parents (two qualities that are never separated in the Scriptures), and has not been formed by parents ready to use their authority to control whims.

Later, a time will come when God will give priority to personal formation in the family for believers: the time of the Wisdom books and the observance of the law.

9.8 In verses 8-15, an ancient fable was inserted and placed in the mouth of Jotham whereby the authority of the kings was vehemently criticized: the most useless persons, it claims, are those who are willing to reign.

10.1 Each tribe had its own problems. There rose up saviors in various places who, after a victory, were honored as “Judges” for the rest of their lives: Gideon from Manasseh; Tola from Issachar; Jair from the country of Gilead.

One notices the Lord’s tireless and ever-forgiving love. As sins increase the Lord says, “I will not save you again” (v. 13); and again God could no longer endure the suffering of Israel (v. 16). If we complain about God’s inaction with regard to oppression and social injustice, it is because we cannot see that the oppressed, as well as the oppressors, share the responsibility and sin.

11.1 Jephthah is one of the more controversial saviors found in the Scriptures. He is filled with rancor against his brothers who despise him. His war against the tribe of Ephraim does not bring glory to the people of Israel. Finally, his vow to sacrifice a member of his family is in line with the custom of the Canaanites who easily sacrificed their children. Still, we read: the Spirit of the Lord came upon Jephthah (v. 29).

By the Spirit people of those times meant the superhuman strength from the Lord which drives a person to accomplish extraordinary feats. The Spirit of the Lord does not act merely in religious ceremonies, or through religious people, prophets or priests. It acts “renewing the face of the earth” (Ps 104) through people gifted with strength and authority for historic tasks that advance the kingdom of God. Sometimes, the liberators of modern times are undeservedly looked upon as saints even though they do not always live by faith, or recognize Christ. It would be more accurate to compare them with the “judges” who, in spite of their limitations, served God’s plans “moved by the Spirit of the Lord.”

29. Scripture relates Jephthah’s vow without commentary. It is considered as the lamentable error of a hero.

13.1 Here follows four episodes from the “stories” of Samson. Samson seems to have been a man from the countryside who had extraordinary strength and fought on his own account against the Philistines. Legend attributes to him numerous feats.

Samson is said to have been miraculously born of a barren couple. This was in accordance with God’s ways, as seen in the case of Abraham’s son (Gen 18), and in the case of Samuel (1 S 1), and still later John the Baptist (Lk 1:5).

The child must be a Nazirite, i.e., consecrated to God, according to a very ancient rite in the Scriptures (Num 6:1). This consecration to God is the source of his strength.

16.4 After presenting Samson as a “superman” continually winning over the Philistines, the story shows him conquered by a woman.

Samson reveals to Delilah his consecration to God, as a Nazirite. There is in him a part reserved for the Lord which is the source of his supernatural strength.

Weakness of heroes. Samson entrusts himself, body and soul, to a woman who does not love him.

Elsewhere in the Scriptures, we read: “It is good to hide the secrets of kings” (Tb 12:7), and “Do not throw your pearls before swine lest they trample on them and stretch themselves over you” (Mt 7:6).

17.1 The Book of Judges concludes with two typical stories about the life of Israel at that time. After having extolled that epoch during which there was no need for kings (see 8:22), the author recognizes the evils that anarchy produced.

In Chapters 17–18, the absence of religious authority results in a situation where priests do as they please. Let us bear in mind that, at that time, men of the tribe of Levi were dedicated to the Lord’s service (see Num 3).

In 18:27 we have one of those passages in the Scriptures where great indifference is shown regarding a savage massacre. The Israelites at that time did not know how to value human life, either that of an enemy or their own. Individuals did not count but only the people collectively. To them, it was not more serious to wipe out a foreign people than to destroy a forest.

19.1 This misdeed resembles very much what is found in Genesis 19 and what is said there in the footnote, with respect to the answer of the master of the house, is also relevant here. Verses 24-25 and 27-28 are a horrible testimony to what has been for centuries, the attitude of men towards women: total irresponsibility and contempt.

For as long as there was no central authority, or king, who would “judge,” each family and tribe felt obliged to defend and avenge its own members. There was no other way to protect the individual among a people who had no authorities. In this situation, a crime could cause war among the tribes, as happened in the example recounted here. The narration gives much emphasis to the war and to the destruction of Benjamin. We do not need to accept the figures as authentic.

A lesson is imparted here: in spite of all the sins and errors of Benjamin, not one of the twelve tribes, which are the Lord’s inheritance, can disappear. In spite of the trials they bring upon themselves, a remnant will always be saved.