JUDGE

Men raised up by Jehovah to deliver his people prior to the period of Israel’s human kings were known as judges. (Judg. 2:16) Moses, as mediator of the Law covenant and God-appointed leader, judged Israel for forty years. But the period of judges, as usually viewed, began with Joshua and ran through the judgeship of Samuel, extending 356 years from Moses’ death in 1473 B.C.E. to the beginning of King Saul’s reign, 1117 B.C.E.

The judges were selected and appointed by Jehovah from various tribes of Israel. Joshua was of the tribe of Ephraim and Samuel was a Levite. (Num. 13:8, 16; 1 Sam. 1:1; 1 Chron. 6:16, 33, 34) Between Joshua and Samuel, thirteen judges are named, as follows:

Judge Tribe Judge Tribe

Othniel Judah Jair Manasseh

Ehud Benjamin Jephthah Manasseh

Shamgar (?) Ibzan Zebulun (?)

Barak Naphtali (?) Elon Zebulun

Gideon Manasseh Abdon Ephraim

Tola Issachar Samson Dan

Eli Levi

The exact area over which each of the judges exercised jurisdiction and the dates of their judgeships cannot in every case be determined. Some may have judged contemporaneously in different sections of Israel, and there were periods of oppression intervening.—See CHRONOLOGY; COURT, JUDICIAL; JUDGES, BOOK OF; and judges of Israel under individual names.

JUDGES, BOOK OF

This Bible book basically covers a period of some 330 years between Israel’s conquest of Canaan and the beginning of the monarchy. (See CHRONOLOGY, pp. 336, 337.) Earlier, the Israelites had been forewarned that their failure to drive out the inhabitants of the land, as divinely commanded, would lead to their adopting the debased religious practices of the Canaanites. Finally this would result in Jehovah’s disfavor and his abandoning them to their enemies. (Ex. 23:32, 33; 34:11-17; Num. 33:55; Deut. 7:2-5) The historical record found in the book of Judges shows how the forewarning became a reality. However, rather than dealing extensively with Israel’s unfaithfulness and the resultant foreign oppression, the book primarily relates the exploits of the judges and the marvelous deliverances Jehovah performed by means of them. Thus Jehovah’s saving ability and his long-suffering, mercy, undeserved kindness and justice are highlighted. The judges themselves stand out as sterling examples of faith.—Heb. 11:32-34, 39, 40.

ARRANGEMENT

Judges is linked with the preceding Bible book by its opening words, “And after the death of Joshua . . . ” However, some of the happenings narrated therein evidently occurred before Joshua died. For example, Judges 2:6 reads: “When Joshua sent the people away, then the sons of Israel went their way, each to his inheritance, to take possession of the land.” So it appears that Judges 1:1–3:6 serves as an introduction, the writer having drawn on events taking place before and after Joshua’s death in order to provide the historical background for the account that follows. The section running from chapter 3, verse 7, to the end of chapter 16 is, basically, in chronological order and relates the activities of twelve judges (not including Deborah), starting with Othniel and concluding with Samson. The last part of the book could be termed an appendix and fits a period much earlier than Samson’s judgeship. The capture of Laish by the Danites could reasonably have taken place before Joshua’s death. (Compare Joshua 19:47; Judges 18:27-29.) The mass sex crime of the men of Gibeah and subsequent events resulting in the near extermination of the tribe of Benjamin probably occurred not many years after Joshua’s death. (Judg. 19:1–21:25; Josh. 24:31) This would allow sufficient time for the Benjamites to have increased from about 600 men (Judg. 20:47) to nearly 60,000 warriors by the time of David’s reign.—1 Chron. 7:6-12.

WRITER AND TIME OF COMPOSITION

Internal evidence provides a basis for determining when the book of Judges was written. It was compiled while a king ruled over Israel. Otherwise, the writer, when referring to the past, would not have said: “In those days there was no king in Israel.” (Judg. 17:6; 18:1; 19:1; 21:25) Yet it was at a time when the Jebusites still inhabited Jerusalem. (Judg. 1:21) Since David captured the “stronghold of Zion” (a part of Jerusalem) from the Jebusites in 1070 B.C.E. and transferred his capital there (2 Sam. 5:6-9), the book of Judges must have been committed to writing before that date, probably during Saul’s reign. At that time Samuel was the main advocate of true worship and, as Jehovah’s prophet, would have been the logical one to have recorded this book.

AUTHENTICITY

That the book of Judges rightly occupies a place in the Bible canon there can be no question. It is frank and honest, and does not hide Israel’s gross sins. Throughout, the book gives glory and honor, not to the human judges, but to Jehovah God as Israel’s real Deliverer. It shows that God’s spirit empowered the judges (Judg. 3:9, 10; 6:34; 11:29; 13:24, 25; 14:6, 19; 15:14, 18; 16:20, 28-30) and they, in turn, recognized Jehovah as Judge (11:27) and King (8:23). Other inspired Bible books refer to events recorded therein.—1 Sam. 12:9-11; 2 Sam. 11:21; Ps. 83:9-12; Isa. 9:4; 10:26; Heb. 11:32-34.

OUTLINE OF CONTENTS

I. Background for and conditions prevailing during time of judges (1:1–3:6)

A. Though taking possession of inheritances through tribal and individual effort, Israelites fail to obey God’s decree about expelling Canaanites and destroying appendages of idolatry (1:1–2:5)

B. After death of Joshua and older generation, Israelites ensnared by false worship of remaining Canaanites; Jehovah abandons his people to foes but raises up judges to deliver them when repentant (2:6–3:6)

II. Record of specific oppressions by enemies and subsequent exploits of judges (3:7–16:31)

A. Under control of King Cushan-rishathaim for eight years; delivered by Othniel the son of Kenaz (3:7-11)

B. For eighteen years subject to Moabite King Eglon; Benjamite Ehud, after killing Eglon, assembles Israelites for war and defeats Moab (3:12-30)

C. Shamgar strikes down 600 Philistines with cattle goad and saves Israel (3:31)

D. Twenty-year oppression of Jabin the king of Hazor; prophetess Deborah judging Israel; Barak commissioned to lead fight against enemy (4:1–5:31)

1. Barak assembles Israelite forces at Mount Tabor, drawing enemy’s chariotry to torrent valley of Kishon (4:11-13)

2. Jehovah gives victory to Barak, which provides basis for song sung by Deborah and Barak (4:14–5:31)

E. Israelites harassed by Midianites, Amalekites and Easterners for seven years; Gideon divinely commissioned as deliverer (6:1-24)

1. Gideon acts on assignment—at night, with cooperation of ten men, pulls down altar of Baal, cuts down sacred pole, builds altar to Jehovah and sacrifices bull; when enemy forces encamp in low plain of Jezreel, Gideon calls together an army and, by means of two tests, ascertains that he has Jehovah’s backing (6:25-40)

2. Israelite force of 32,000 encamps at well of Harod; 22,000 fearful ones dismissed and, by submitting remainder to test, army finally reduced to 300 men (7:1-8)

3. Gideon surveys enemy camp and afterward he and his men blow horns, smash jars, hold torches aloft and shout war cry; Jehovah throws enemy into confusion, causing Amalekites, Midianites and Easterners to turn against one another (7:9-22)

4. Other tribes of Israel summoned to share in battle; Ephraimites capture Midianite princes Oreb end Zeeb but later try to pick a quarrel with Gideon for not having been called earlier; Gideon tactfully averts clash (7:23–8:3)

5. Gideon continues in pursuit of enemy; on victorious return punishes men of Succoth and kills men of Penuel for failure to render aid; also executes Midian’s two kings, Zebah and Zalmunna (8:4-21)

6. He refuses kingship but makes ephod from spoils of war, which ephod later becomes object of idolatrous veneration (8:22-28)

F. Gideon fathers large family but after his death nearly all his sons are killed and Abimelech becomes king (8:30–9:5)

1. Abimelech, Gideon’s son by concubine of Shechem, murders all his half brothers, with exception of Jotham the youngest, and becomes king of Shechem (8:31, 9:1-21)

2. Friction develops between Shechemites and Abimelech; finally Abimelech destroys Shechem and, afterward, while laying siege to Thebez, has his skull smashed and therefore orders attendant to kill him (9:22-57)

G. Tola and Jair judge Israel for twenty-three and twenty-two years respectively (10:1-5)

H. Israel again turns to false worship and comes under Philistine and Ammonite oppression; Judge Jephthah used as deliverer (10:6–12:7)

1. Jephthah leads fight against Ammonites, is blessed with victory and therefore carries out vow respecting his daughter (11:1-40)

2. Ephraimites feel slighted, wrongly accuse Jephthah of not having solicited their aid; fighting erupts as a result and Ephraimites suffer defeat (12:1-6)

3. Jephthah judges Israel for six years (12:7)

I. Ibzan, Elon and Abdon serve as judges a combined total of twenty-flve years (12:8-15)

J. Israel subjected to Philistine control for forty years; Samson is savior (13:1–16:31)

1. Jehovah designates Samson, son to be borne by wife of Danite Manoah, as savior (13:2-25)

2. Samson, empowered by Jehovah’s spirit, performs great exploits during twenty years of his judgeship; betrayed by Delilah, the object of his love, Samson is imprisoned by Philistines but finally puts more Philistines to death in his own death than during entire lifetime (14:1–16:31)

III. Additional historical information depicting conditions during time of judges (17:1–21:25)

A. Ephraimite Micah engages in idolatry and employs services of young Levite, “Jonathan the son of Gershom” (17:1-13; 18:30)

B. Certain Danites steal Micah’s idols and also take Levite along to Laish; they capture Laish and Levite begins serving as priest for them (18:1-31)

C. Mass sex crime of men in Gibeah of Benjamin precipitates civil war when Benjamites refuse to turn over guilty ones; tribe of Benjamin almost annihilated (19:1–21:25)

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 46-50.

JUDGMENT DAY

A specific “day” or period when particular groups, nations or mankind in general are called to account by God. It may be a time when those already judged to be deserving of death are executed, or the judgment may afford opportunity for some to be delivered, even to everlasting life. Jesus Christ and his apostles pointed to a future “Judgment [Greek, Kriʹse·os] Day” involving, not only the living, but also those who had died in the past.—Matt. 10:15; 11:21-24; 12:41, 42; 2 Tim. 4:1, 2.

PAST TIMES OF JUDGMENT

At various times in the past Jehovah called peoples and nations to account for their actions and executed his judgments by bringing destruction. Such executional judgments were not arbitrary demonstrations of brute force or overwhelming power. In some instances the word translated “judgment [mish·patʹ]” is also rendered “justice.” (Ezra 7:10) The Bible emphasizes that Jehovah “is a lover of righteousness and justice,” so his executional judgments involve both of those qualities.—Ps. 33:5.

Sometimes the executional judgments came as a result of the wicked conduct of people in their daily lives. Sodom and Gomorrah are an example of this. Jehovah inspected the cities and determined that the sin of the inhabitants was very heavy; he decided to bring the cities to ruin. (Gen. 18:20, 21; 19:14) Later Jude wrote that those cities underwent “the judicial punishment [Greek, diʹken; “judgment,” Da; “justice,” Yg; “retributive justice,” ED] of everlasting fire.” (Jude 7) So those cities experienced a “day” of judgment.

Jehovah conducted a legal case against ancient Babylon, the longtime enemy of God and his people. Because of being unnecessarily cruel to the Jews, not intending to release them after the seventy-year captivity and crediting Marduk with the victory over God’s people, Babylon was in line for an executional judgment. (Jer. 51:36; Isa. 14:3-6, 17; Dan. 5:1-4) That came to Babylon in 539 B.C.E. when it was overthrown by the Medes and Persians. Because the judgment to be executed was Jehovah’s, such a period could be referred to as “the day of Jehovah.”—Isa. 13:1, 6, 9.

Similarly, Jeremiah prophesied that God would “put himself in judgment” with Edom, among others (Jer. 25:17-31), hence that nation that had shown hatred for Jehovah and his people experienced destructive judgment in the “day of Jehovah.”—Obad. 1, 15, 16.

When Judah and Jerusalem became unfaithful and merited God’s disapproval, he promised to “execute in the midst of [her] judicial decisions.” (Ezek. 5:8) In 607 B.C.E. “the day of Jehovah’s fury” came with an execution of his destructive judgment. (Ezek. 7:19) However, another “day” or time of judgment on Jerusalem was foretold. Joel prophesied an outpouring of spirit before the “great and fear-inspiring day of Jehovah.” (Joel 2:28-31) Under inspiration Peter on the day of Pentecost 33 C.E. explained that they were then experiencing a fulfillment of that prophecy. (Acts 2:16-20) The destructive “day of Jehovah” came in 70 C.E. when the Roman armies executed divine judgment upon the Jews. As Jesus foretold, those were “days for meting out justice.”—Luke 21:22.

FUTURE TIMES OF EXECUTIONAL JUDGMENT

Aside from Hebrew Scripture prophecies, the Bible definitely mentions a number of future judgment days that are executional. Revelation points to the time when “Babylon the Great” will be completely burned with fire. This judicial punishment is because of her fornication with the nations and her being drunk with the blood of the witnesses of Jesus. (Rev. 17:1-6; 18:8, 20; 19:1, 2) Mentioning another executional judgment, Peter drew upon what occurred in Noah’s day and foretold a “day of judgment and of destruction of the ungodly men.” (2 Pet. 3:7) Revelation speaks of such a destruction as being executed by