“In those days there was no king in Israel. Everyone did what was right in his own eyes.” (Judges 17:6 and 21:25, ESV)
The author of Judges
When Joshua died, Israel lost a national leader. In the Torah (the first five books of the Bible) God had codified procedures, rules, and guidance on nearly everything a person might encounter in life. If a dispute of a civil nature came up there was a priestly system that satisfied the relations between God and man. That system included a high priest to oversee everything but was also available to inquire for any unique spiritual matters. Then there were elders, people assigned to judge and settle disputes using a system that started back while they were in the wilderness instituted by Moses. Ultimately, of course, regardless of spiritual or civil, God is the final word.
The book of Judges primarily focuses on two types of leaders, those that would be called judges and a special group of individuals that may be best described as deliverers, as they were each called by God to deliver their people out of oppression (they were also called to judge the people after their deliverances).
Which brings us to why the Israelites needed to be saved from oppression. To shorten the story somewhat, let’s just say they sinned, in a big way! Due to the Israelites not completely purging the Promised Land of pagan worshiping people, they end up embracing the false deities and idols themselves and turn away from God. Who then allows their enemies to oppress the people. At some point the people cry out to God to save them and that is when He sends them a deliverer. But this scenario did not happen just once, it became a cycle that was repeated several times.
But since the territories were governed by their tribal leaders (each territory had autonomous leadership) their disobedience and stories of deliverance are not necessarily in chronological order or region wide, most of the events in this book took place in smaller geographical segments and therefore many may have been concurrent (see Appendix 2, for a comparison of proposed timelines).
Then when you get to the last three chapters, be prepared for some outrageous and bloody behavior, truly X-Rated for violence! Often when I teach this book of the Bible, I get asked why I think God included these stories in His holy Scriptures. To me the answer is simple, just as Jeremiah once wrote, “The heart is deceitful above all things, and desperately sick; who can understand it?” (Jeremiah 17:9, ESV) This book is primarily about what can happen if we leave God out of our lives. We need God everyday, so that’s my prayer, that anyone reading this commentary desires God and wants a closer relationship with Him as a result. Always remember that He loves us and wants us to draw near to Him (see James 4:8).
David A. Heywood
Rediscover the Bible Ministries, Inc.
Name
The Hebrew title for this book is Shophtim which means “judges,” from the Hebrew root that has three applications, to judge, to govern, and to lead.
Author
The author is unknown but it is considered by Jewish tradition to have been written by Samuel. In the Babba Bathra Tractate of the Talmud we read, “Samuel wrote the book that is called by his name and the book of Judges and Ruth.”[1] (Click here to read more about early Jewish writings)
Setting
The book essentially begins where the book of Joshua ends and takes us to the time of Eli (estimated time frame is from 1380 to 1043 B.C.). Even though the people of Israel are in their promised land not everything is going well. Due to them not completely clearing out the previous inhabitants from the land (in defiance of God) many of the tribes are struggling to settle in their land. It didn’t take long before various political rivalries and violations of God’s law that caused a rise in infighting especially between tribes. Unlike the handoff of the leadership role from Moses to Joshua, no one person was appointed by God to lead, but would respond to their pleas for help by sending judges.
The setting of this book is perhaps best described in these three verses: “Then the LORD raised up judges, who saved them out of the hand of those who plundered them. Yet they did not listen to their judges, for they whored after other gods and bowed down to them. They soon turned aside from the way in which their fathers had walked, who had obeyed the commandments of the LORD, and they did not do so.” (Judges 2:16-17, ESV) and “In those days there was no king in Israel. Everyone did what was right in his own eyes.” (Judges 17:6, ESV) Which is identical to the verse that closes the book (see Judges 21:25).
Narrator
Similar to the book of Joshua, much of the book of Judges is presented in a “matter of fact” format, where we read information without knowing the source. Again, like the book of Joshua, it seems written for a narrator as we watch some of Israel’s darkest moments unveil.
What is a Judge?
The concept of a judge was first brought up by Jethro, the father-in-law of Moses, to use people he knew and trusted to handle minor conflicts (see Exodus 18:1-27), this group technically was not ordained by God until we are introduced to what might be called an “office” of a judge in Deuteronomy 16:18, where we read, “You shall appoint judges and officers in all your towns that the LORD your God is giving you, according to your tribes, and they shall judge the people with righteous judgment.” (ESV, see also Deuteronomy 17:9; 19:17) With the people spread out in different territories no one person could effectively judge anymore. These people were primarily what we might call today civil judges, those handling matters of property issues, obligations, complaints, employment issues, etc. The law of Moses covered most of these civil concerns, but if they needed help or needed God to clarify, they had access to the priests. For matters outside the purview of God’s law, each tribe had their own elders and leaders to guide and direct any legal decisions and to some degree, since each tribe was autonomous, they developed their own rules. But could not overrule God’s law as that would be a violation of the covenant which pertained to all tribes.
This divine oversight is called a theocracy where God reigns and rules from heaven, guiding His people through the priesthood, plus, special representatives that will also be known as judges. We will encounter two basic types of judges in this book, judges that will only judge (usually only given a brief reference) and those called into action to deliver Israel from foreign oppression by leading the people into battle followed by ruling them during a period of peace. Each of these judges were appointed by God (see Judges 3:15; 4:6; 6:1). This book will expound on thirteen God-appointed judges (twelve men and one woman) and one self-appointed leader.
Warning!
More bloodshed ahead! This book is considered the most graphic and bloody of all of the books of the Bible. It is not recommended for young children, but for everyone else don’t avoid it just because of some bloody scenes. In books like the book of Judges we see that humanity hasn’t changed, technology may have changed, but human lust, greed, lack of self-restraint, etc. has not.
Many people, both believers and unbelievers alike, have a problem with what is often referred to as the “angry and mean God of the Old Testament.” Between the conquering and bloodshed in the book of Joshua, and now the horrific and bloody events recorded in this book, to some, this gives evidence that God is a despot God.
First, God is the same yesterday, today, and tomorrow (see Hebrews 13:8), He never changes. Second, humanity is not innocent, sin has corrupted our thinking, the Bible tells us that, “The heart is deceitful above all things, and desperately sick; who can understand it?” (Jeremiah 17:9, ESV) and “The fool says in his heart, “There is no God.” They are corrupt, they do abominable deeds; there is none who does good. The LORD looks down from heaven on the children of man, to see if there are any who understand, who seek after God. They have all turned aside; together they have become corrupt; there is none who does good, not even one.” (Psalm 14:1-3, ESV, see also Psalm 53:1-3) No one is righteous (see Romans 3:10), so what does that mean in light of a righteous God? It means we are all guilty of sin and fall short before God and the penalty of sin is death (see Romans 6:23). The difference between the Old Testament God and the New Testament God is not a change in God but what God did for us, He sent His Son to die on our behalf!
Then thirdly, the covenant between the people of Israel and God given through Moses, had many provisions, and God upheld His end and fulfilled every promise (see Joshua 21:45; 23:14-16). Even though the covenant clearly delineated what would occur if the Israelites did not obey (see Deuteronomy 5:32; 28:15-68; Joshua 23:6-13), they disobeyed on multiple occasions. When they experienced prosperity they soon forgot God, who would then send an enemy to oppress them to the point that they would cry out for help from God. He would raise up a leader, a judge, to deliver them out of the hand of the enemy. But soon after enjoying prosperity for some time, they would once again forget God, starting the cycle all over again. There are seven of these “oppression and deliverance” cycles recorded in this book.
A Commentary on the Book of Judges © 2025 by David A. Heywood. All rights reserved. Published by Rediscover the Bible Ministries, Inc.
Unless otherwise noted or verses marked ESV, Scripture quotations are from the Holy Bible, English Standard Version®, copyright © 2016 by Crossway Bibles, a division of Good News Publishers. All rights reserved.
Verses marked CSB are taken from the Christian Standard Bible®. Copyright © 2017 Holman Bible Publishers. Used by permission.
Verses marked GW are taken from the GOD'S WORD. Copyright © 1995 by God’s Word to the Nations Bible Society. All rights reserved.
Verses marked NASB are taken from the New American Standard Bible®. Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995, 2020 by The Lockman Foundation A Corporation Not for Profit, La Habra, California. All Rights reserved. www.lockman.org
Verses marked NET are taken from the The NET Bible (Second Edition). Copyright © 1996, 2006, 2019. Used by permission of Biblical Studies Press. Thomas Nelson.
Verses marked NLT are taken from the Holy Bible, New Living Translation. Copyright © 1996, 2004, 2007. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
All sections and chapter of this book were written using the following reverse interlinears as the primary source of the original Scriptural texts:
Old Testament
McDaniel, C. (2009). The English-Hebrew Reverse Interlinear Old Testament English Standard Version. Lexham Press. This reverse interlinear aligns the ESV Old Testament with the Lexham Hebrew Bible. Copyright 2009 Lexham Press.
New Testament
Schwandt, J. (2009). The English-Greek Reverse Interlinear New Testament English Standard Version. Lexham Press. This reverse interlinear aligns with the ESV New Testament with the SBL Greek New Testament. Copyright 2009 Lexham Press.
Oppression and Deliverance Cycles
As mentioned above, God sent neighboring nations to oppress the Israelites to bring them back to Him. Then in response to their pleas, He would send them a ‘judge’ (or two) to deliver them from their enemy and serve as a leader during peace time. Here is a brief list of the cycles recorded in the book of Judges.
The first was with the Mesopotamians led by Cushan-Rishathaim, after eight years God sent Othniel to deliver the Israelites (see Judges 3:7–11) and Israel had peace for forty years. The second foreign entity was Moab led by Eglon, who oppressed Israel for eighteen years. Then God chose Ehud to deliver them, they experienced peace for eighty years (see Judges 3:12-30). Next were the Philistines, but little is recorded other than how Shamgar delivered them by killing 600 Philistines (see Judges 3:31). The fourth nation and cycle was with the Canaanites whose leader Jabin oppressed the people of Israel for twenty years. God sent two judges to lead the rebellion, Deborah and Barak, who oversaw forty years of peace (see Judges 4-5). The fifth cycle was with the Midianites who oppressed Israel for seven years and then God raised up a reluctant Gideon who delivered them and governed in peace for forty years (see Judges 6:1-10:5). Afterward Abimelech self-appointed himself as leader and ruled for three years. Tola judged for twenty-three years followed by Jair for twenty-two years. The sixth oppressor was the Ammonites for eighteen years before God called Jephthah to deliver Israel who judged for six years (see Judges 10:6-12:15). The next three judges were Ibzan (seven years), Elon (ten years), and Adon (eight years). Then the seventh oppression began when the Philistines came back and oppressed the Israelites. God raised Samson, a Nazarite, to subdue the Philistines and he governed for twenty years (see Judges 13-16). The remainder of the book records several conflicts not from outside nations but from within Israel, including the account of Samson’s demise.
I. Chapter One
A. The Conquest Continues (Judges 1:1-36)
II. Chapter Two
A. Israel Did Not Obey God (Judges 2:1-5)
B. Death of Joshua Revisited (Judges 2:6-10)
C. The People of Israel Abandon God (Judges 2:11-15)
D. Then YHWH Raised Up Judges! (Judges 2:16-23)
III. Chapter Three
A. The Nations YHWH Left to Test the People of Israel (Judges 3:1-6)
B. Othniel (Judges 3:7-11)
C. Ehud (Judges 3:12-30)
D. Shamgar (Judges 3:31)
IV. Chapter Four
A. Deborah and Barak (Judges 4:1-23)
V. Chapter Five
A. The Song of Deborah and Barak (Judges 5:1-31)
VI. Chapter Six
A. Midian Overpowers and Oppresses Israel (Judges 6:1-10)
B. The Call of Gideon (Judges 6:11-24)
C. Gideon Destroys the Altar of Baal and Cuts Down the Asherah (Judges 6:25-35)
D. The Fleece Signs (Judges 6:36-40)
VII. Chapter Seven
A. Selecting Gideon’s Fighting Men (Judges 7:1-18)
B. Gideon Defeats the Midianites (Judges 7:19-23)
C. Assistance from Ephraim - Part 1 (Judges 7:24-25)
VIII. Chapter Eight
A. Assistance from Ephraim - Part 2 (Judges 8:1-3)
B. Gideon Defeats the Kings of Midian (Judges 8:4-21)
C. Gideon’s Golden Ephod (Judges 8:22-28)
D. The Death of Gideon (Judges 8:29-35)
IX. Chapter Nine
A. The Rise of Abimelech (Judges 9:1-21)
B. The Fall of Abimelech (Judges 9:22-57)
X. Chapter Ten
A. Tola (Judges 10:1-2)
B. Jair (Judges 10:3-5)
C. Disobedience (again) Followed by Oppression (again) (Judges 10:6-18)
XI. Chapter Eleven
A. Jephthah (Judges 11:1-28)
B. Jephthah's Vow and Victory (Judges 11:29-40)
XII. Chapter Twelve
A. Ephraim Insulted by Jephthah’s Actions (Judges 12:1-7)
B. Ibzan (Judges 12:8-10)
C. Elon (Judges 12:11-12)
D. Abdon (Judges 12:13-15)
XIII. Chapter Thirteen
A. The Birth of Samson (Judges 13:1-25)
XIV. Chapter Fourteen
A. Samson's Marriage (Judges 14:1-20)
XV. Chapter Fifteen
A. Samson Destroys Philistine Harvest (Judges 15:1-8)
B. Philistines Seek Retribution (Judges 15:9-13)
C. Samson Victorious (Judges 15:14-20)
XVI. Chapter Sixteen
A. Samson Goes to Gaza (Judges 16:1-3)
B. Samson and Delilah (Judges 16:4-22)
C. The Death of Samson (Judges 16:23-31)
XVII. Chapter Seventeen
A. Introducing Micah and the Levite (Judges 17:1-13)
XVIII. Chapter Eighteen
A. The Danites Invade and Take the Levite and the Idols (Judges 18:1-31)
XIX. Chapter Nineteen
A. A Levite and His Concubine (Judges 19:1-21)
B. The Men of Gibeah's Wickedness (Judges 19:22-30)
XX. Chapter Twenty
A. The People of Israel Versus the Tribe of Benjamin (Judges 20:1-48)
XXI. Chapter Twenty-one
A. The Tribe of Benjamin is Diminished (Judges 21:1-25)
XXII. Appendix
A. False gods and goddesses in the Bible
XXIII. Bibliography
[1] Neusner, J. (2011). The Babylonian Talmud: A Translation and Commentary (Vol. 15, p. 55). Hendrickson Publishers.