WHO WROTE:  According to an old Jewish tradition, it was recorded by the prophet Samuel, see “Babylonian Talmud, Baba Bathra,” pages 14b & 15a, “there is proof that it must have been recorded before the rule of David, or at least early in his rule.  Chapter 1:21 notes that the Jebusites had not been kicked out from Jerusalem, but resided there with the children of Benjamin “unto this day.”

 

Bible history points out that the Jebusites continued in possession of Jerusalem, or, at least the fortress of Zion, until the time of the capture of the city by David after the end of his seven-year reign at Hebron (2Sa. 5:6–9; 1Ch. 11:4–9).  Therefore, the Book of Judges was possibly recorded during the first seven years of David’s rule (B.C. 1072) and before his seizure of Jerusalem.

 

 

WHAT TIME PERIOD IS COVERED:  The period covered by the history of the Book of Judges extends from the death of Joshua to the death of Samson, and adds perhaps a later reference, “all the time that the house of God was in Shiloh,” Judges 18:31.  The time period of this Book can be closely estimated, as we are given many time references.  Here is the breakdown:

 

3:8 = Servitude under Chushan-rishathaim of Mesopotamia = 8 years.

3:11 = Othniel rules = 40 years.

3:14 = Servitude under Eglon of Moab: Ammon, Amalek = 18 years.

3:30 = Ehud subdues Moab = 80 years.

3:31-5:6 = Shamgar and Anath = Unfortunately no time period is given.  However, it is overlapped by Jabin and therefore we do not need it to continue our calculation.

4:3 = Servitude under Jabin of Hazor in Canaan (see Jos. 11:1) = 20 years.

5:31 = Deborah presides; Barak rules = 40 years.
6:1 = Servitude under Midian, Amalek, and children of the east = 7 years.

8:28 = Gideon = 40 years.

9:22 = Abimelech, Gideon’s son, reigns as king over Israel = 3 years.

10:1-2 = Tola = 23 years.

10:3 = Jair = 22 years.

10:8 = Servitude under Ammonites with the Philistines = 18 years.

 

At this point we have an interesting time statement mentioned in Judges 11:26, in which is stated that 300 yearscomprised the period between the dividing of the land among the tribes of Israel, until Jephthah.  This helps to give us a reference point in our chart, since our time period comes to 319 years.  Since the 300-year statement is open-ended, meaning, it is a generality (see the statement in Jud. 11:26), we can safely assume we are close to still being on track.

 

12:7 = Jephthah = 6 years.

12:8 -9 = Ibzan = 7 years.

12:11 = Elon = 10 years.

12:13-14 = Abdon = 8 years.

13:1 = Servitude under the Philistines; Eli not being mentioned due to his tainted character.  However his time of Judging Israel is mentioned and comprised in this time period in First Samuel 4:18 = 40 years.

15:20 = Samson = 20 years.

Total = 410 years.

 

Thus, the Book covers the time period from B.C. 1449 - B.C. 1039.

 

It is my belief, along with other Bible commentators, that some Judges must have overlapped each other, for we are over by 80 years when laying out the chronology of this earth’s history (see my Bible Study & Excel Spreadsheet [via e-mail]:  “CHRONOLOGICAL CHART”).

 

 

WHEN WRITTEN:  B.C. 1449 - 1039?  Or B.C. 550 during the Babylonian Exile?

 

 

INTRODUCTION:  The English name of the Book of Judges is a translation of the Hebrew title “shophe,tim,” which is reproduced in the Greek (Kritai), and the Latin (Liber Judicum).  In the list of the Canonical Books of the Old Testament as given by Origen (see apud Euseb., HE, VI, 25), the name is transliterated as “Saphateim,” which represents rather “judgments” rather than “Judges.”  A passage also is quoted from Philo (see De Confus. Linguarum, 26), indicates that he also recognized the same form of the name.

 

By contrast, the Talmud calls the Book of Judges, “The Book of the Straight.”  Why?  Because according the Judges 17:6 & 21:25, “every man did that which was right in his own eyes.”  Which was not as most think, a “Bad Thing.”  But rather, Israelites had “Free Will,” i.e., no king to tell them what was right.  They knew God’s Law’s and requirements, were subject to them, and should they deviate from them, then the judges would get involved, i.e., not a king and his changeable character and manmade laws that were not necessarily good for everyone.

 

The Book of Ruth originally formed part of this Book, but in about 450 A.D. it was separated from it and placed in the Hebrew Scriptures immediately after the Song of Solomon.  The author of this Book was most probably Samuel.  It was probably composed during Saul’s reign, or at the very beginning of David’s.  The words in Judges 18:30-31 imply that it was written after the taking of the ark by the Philistines, and after it was set up at Nob (1Sa. 21:1-15).

 

A particular statement that is emphasized in the Book of Judges four times is, “[18:1 & 19:1]in those days there was no king in Israel: [17:6 & 21:25 add] every man did that which was right in his own eyes,” Judges 17:6; 18:1; 19:1; 21:25.  Our Lord appears to be making the point that none was needed, nor should there ever be one (future tense).

 

A commentary that should not be missed that is given to us by the writer of the Book of Judges, and most likely may be the main commentary of the entire Book, is found in Chapter 3, verses 1-7.  According to the author of the Book of Judges, Israel’s decline, both spiritually and monetarily, was caused by intermarriage with the people groups that our Lord did not want to allow to stay in the land.  By driving them out of Israel, this would have proved their dedication to Him.

 

It should also be noted that in Judges 2:22 we can find the entire reasoning for our Lords dealing with Israel or any particular individual, to see if or “prove,” “whether” or not you “will keep the way[s] of the LORD to walk therein.”

 

In an interesting observance, the Book of Numbers gives us, i.e., the Israelites, this instruction in Numbers 33:55:  “But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell.”

 

Here is Judges, Chapter One, verse 21:  “And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem; but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day.”

Verse 27:  “Neither did Manasseh drive out the inhabitants of Bethshean and her towns, nor Taanach and her towns, nor the inhabitants of Dor and her towns, nor the inhabitants of Ibleam and her towns, nor the inhabitants of Megiddo and her towns: but the Canaanites would dwell in that land.”

Verse 28:  “And it came to pass, when Israel was strong, that they put the Canaanites to tribute, and did not utterly drive them out.”

Verse 29:  “Neither did Ephraim drive out the Canaanites that dwelt in Gezer; but the Canaanites dwelt in Gezer among them.”

Verse 30:  “Neither did Zebulun drive out the inhabitants of Kitron, nor the inhabitants of Nahalol; but the Canaanites dwelt among them, and became tributaries.”

Verse 31:  “Neither did Asher drive out the inhabitants of Accho, nor the inhabitants of Zidon, nor of Ahlab, nor of Achzib, nor of Helbah, nor of Aphik, nor of Rehob.”

Verse 32:  “But the Asherites dwelt among the Canaanites, the inhabitants of the land:  for they did not drive them out.”

Verse 33:  “Neither did Naphtali drive out the inhabitants of Bethshemesh, nor the inhabitants of Bethanath; but he dwelt among the Canaanites, the inhabitants of the land:  nevertheless the inhabitants of Bethshemesh and of Bethanath became tributaries unto them.”

Verse 34:  “And the Amorites forced the children of Dan into the mountain:  for they would not suffer them to come down to the valley.”

Verse 35:  But the Amorites would dwell in mount Heres in Aijalon, and in Shaalbim:  yet the hand of the house of Joseph prevailed, so that they became tributaries.”

 

Here is the interesting part.  The Gaza Strip is partially controlled by The Palestinian Liberation Organization still to this day and even East Jerusalem itself (verse 21 above).

 

The Golan Heights (Deu. 4:43; verse 27 above) to this day is still contested as belonging to Syria; even listed by Wikipedia as the “Syrian Golan Heights.”

 

The Sinai Peninsula is partially controlled by Egypt to this day (verse 28 above).  This desert area was originally occupied by nomadic tribes related to Ishmael (Gen. 25:17-18).  The Egyptians referred to them collectively as ”Shasu.”  After the expulsion of the Hyksos (16th century B.C.), the pharaohs took steps to secure their kingdom by building a wall across the western end of the peninsula and by establishing a chain of forts along the coastal road to secure the watering points.

 

The West Bank is Jordanian/Israeli occupied to this day.  However, the International Community considers the West Bank to be Palestinian Territory held by Israel under military occupation.  Originally called “Shemer,” First Kings 16:24, it is where the Samaritans were not driven out of (verses 28-33).

 

So we can see that where Israel did not drive out the people as instructed in Exodus 23:33; Numbers 33:55; Deuteronomy 7:16; Joshua 23:12-13; and elsewhere, to this day these same exact unconquered territories are a thorn in the side of Israel today.

 

A favorite saying of the person[s] that penned the Book of Judges was, “In those days there was no king in Israel, but every man did that which was right in his own eyes,” Joshua 17:6 & 21:25.

 

In Judges 20:28, we have the mention of “Phinehas,” which tells us that these events occurred shortly after the death of Joshua (Jud. 18:30).  Therefore, Chapters 19-21 are way out of order.