THE JUDGES: The Defenders During Dark Times

 

Samson. Samuel. Gideon. Deborah. Jephthah.

These remarkable biblical characters had one thing in common: they were all judges. Judges were a significant part of Israelite history—so important that the Bible dedicates an entire book just to tell their stories. But who exactly were these judges, and what roles did they play in the Bible?

𝗙𝗨𝗡𝗖𝗧𝗜𝗢𝗡𝗦 𝗢𝗙 𝗝𝗨𝗗𝗚𝗘𝗦

Judges as Tribe Leaders

The head of the family was considered the judge of his own household. As the family grew, the authority of the head also expanded. Judges acted as leaders of their own tribes or clans. During the leadership of Moses, judges were appointed to handle judicial matters within their own group (Ex. 18:19–26; Deut. 1:16). When Moses and Joshua were no longer around as national leaders and the Israelites were already in the Promised Land, leadership fell to the elders of each community (Judg. 2:17) and the judges.

At the time of the judges, Israel was not yet united as a single nation. They lived as separate tribal groups. That’s why we read of occasions where they even fought among themselves (Josh. 22:10–12; 8:1; 12:1–6). Judges operated in specific regions and dealt with local concerns. That’s why the Bible often mentions which tribe a certain judge came from (e.g., Othniel from Judah; Ehud from Benjamin; Deborah from Ephraim; Gideon from Manasseh; Samson from Dan, etc.).

Judges as Defenders

After the death of Joshua, the main function of judges was not necessarily to carry out justice through law (as we think of judges today) but rather to defend the people's rights. Whenever Israel rebelled against God, He allowed enemy nations to oppress them (Judg. 2:11–19). During the period of the judges, these leaders were seen as deliverers raised by God to rescue the Israelites from their enemies.

Since their main role was that of military leaders, the biblical records tend to focus on their military campaigns and the specific groups they fought (e.g., Gideon against the Midianites; Jephthah against the Ammonites and Philistines; Deborah/Barak against Jabin of Canaan; Samson against the Philistines, etc.). As military figures, some of their unique traits and experiences in battle were highlighted—like Ehud being left-handed (considered a defect at that time), Gideon's reluctance and his 300-man army, the fearful Barak who still won a major victory, or Samson’s extraordinary strength.

Judges as God’s Instruments

The period of the judges was a chaotic and dark time in Israel’s history. Since there was no king to lead the whole nation, everyone did what seemed right in their own eyes (Judg. 17:6; 18:1; 19:1; 21:25). Scholars estimate this period to have lasted between 300 to 410 years. The variations in estimate come from the possibility that some judges served concurrently, in different regions and among different tribes.

This long era was marked by a tragic cycle: Israel repeatedly abandoned their religious identity and compromised their loyalty to Yahweh. Because of this, God allowed them to be oppressed by their enemies. When they repented, God raised up judges to act as their “saviors.” Judges were God’s tools for restoring peace in the land. As long as the judge lived, the region remained at peace. But when the judge died, the people quickly forgot about God and reverted to their old ways. Then the cycle of oppression and deliverance would repeat.

Although these judges were Spirit-empowered (meaning God was helping them), only a few were described as godly or ideal leaders. Barak, the general under Deborah, was clearly fearful (Judg. 4:8). Gideon was doubtful and asked God for signs multiple times (Judg. 6:17, 36–40). Jephthah made an unnecessary and foolish vow to God (Judg. 11:30–39). Samson never led an army and was defeated because of his poor choices in relationships (Judg. 16:4–22). Eli was an irresponsible judge and priest (1 Sam. 2:27–29). Technically, many judges did not consciously serve Yahweh, but God still used them for His purposes. That’s why leaders like Deborah (Judg. 4:4) and Samuel (1 Sam. 7:15–17) are commendable—not only were they excellent judges, but they were also prophets. They led people both militarily and spiritually.

NOTES

*Shamgar's origin remains uncertain. Because of his name and description, some scholars suggest that he was not a Hebrew and therefore should not be considered an Israelite judge. The strong consonants in his name (sh-m-g-r) suggest a non-Israelite origin. The phrase “son of Anath” is likely a reference to being a follower of the pagan goddess Anath. Anath was a Canaanite war goddess who was later incorporated into Egyptian mythology. Archaeological evidence also indicates that the title “son of Anath” was used to describe warriors sent by the Egyptian pharaoh.

Moreover, the Song of Deborah (Judges 5) connects Shamgar with the disturbances in northern Israel (v. 6). All these factors provide valid reasons to conclude that Shamgar may not have served the interests of the Israelite people as a traditional judge. Interestingly, however, God still used him to fulfill His purpose by delivering Israel from the Philistines, which is why the biblical writer still mentions him.

For further reading: Walton, J. H., & Craig, K. L. (2016). See footnotes for Judges 3:31. NIV Cultural Study Bible (p. 413). Zondervan Publishing.

**Some scholars suggest that Barak, Deborah’s commander, should also be considered a judge, due to his critical role in delivering Israel. For some, Barak’s actions in battle are enough to recognize him as a judge appointed by God alongside Deborah. The writer of Hebrews even lists Barak among the notable judges like Gideon, Samson, Jephthah, and Samuel (Hebrews 11:32).

NOTES

*Some scholars argue that Abimelek should not be considered a judge but more of a self-proclaimed ruler. Since God did not raise Abimelek to leadership, some believe he should not be regarded as a legitimate judge. Unlike other judges, he did not deliver Israel from an oppressing enemy. The conflict recorded in his story was more of an internal political struggle. It’s possible the writer included his story simply to show how chaotic the period of the judges was. Still, because he assumed a leadership role, even for a short time, he remains worth mentioning.

**The exact origin of Ibzan’s Bethlehem is uncertain. The name Bethlehem referred to two different towns during this time—one in Judah, which is the most well-known, and another in Zebulun (see Joshua 19:15).

𝗦𝗼𝘂𝗿𝗰𝗲𝘀 𝗮𝗻𝗱 𝗦𝘁𝘂𝗱𝗶𝗲𝘀:

Walton J. and, Craig K. (2016). Pattern of Chronological Notices in Judges. 𝘕𝘐𝘝 𝘊𝘶𝘭𝘵𝘶𝘳𝘢𝘭 𝘚𝘵𝘶𝘥𝘺 𝘉𝘪𝘣𝘭𝘦 (p.431). Zondervan Publishing.
Guest, P. D. (2005). Understanding Judges. In P. Alexander & D. Alexander (Eds.), The Lion handbook to the Bible (pp. 247–248). OMF Literature. (Original work published 1999)
Graybill, J. B (1986). Judges, The. 𝘛𝘩𝘦 𝘕𝘦𝘸 𝘐𝘯𝘵𝘦𝘳𝘯𝘢𝘵𝘪𝘰𝘯𝘢𝘭 𝘉𝘪𝘣𝘭𝘦 𝘋𝘪𝘤𝘵𝘪𝘰𝘯𝘢𝘳𝘺 (pp. 557-558). Zondervan Publishing.
MacKenzie, J.L. (Gen Ed). (1965). Judges. 𝘋𝘪𝘤𝘵𝘪𝘰𝘯𝘢𝘳𝘺 𝘰𝘧 𝘵𝘩𝘦 𝘉𝘪𝘣𝘭𝘦. (pp.464-465). MacMillan Publishing.