Bible Overview should be a wonderful help to all of you whether you are starting or continuing your Bible study. Bible Overview features an examination of a different book of the Bible each month (in order) by Bible scholar and lecturer, Mary Jane Chapin Chaignot. The book of Judges is frequently overlooked in importance, yet the argument can be made that Judges, above all other books, might be the most relevant one in the whole Bible. Read on to find out why! Next month we will study the Nativity stories.

Judges

The book of Judges comes as a sequel to the book of Joshua. As such, it is part of the Deuteronomic history, taking the tribes from the death of Joshua through to the birth of Samuel. Adding up the time each judge served covers a period of approximately 410 years. But since 1 Kings 6:1states there were only 480 years between the exodus and the fourth year of Solomon's reign, it becomes apparent that some of the judges must have ruled simultaneously. In fact, most scholars think the time period covered in Judges is markedly less than 410 years - perhaps only about 150 years - and they are not in agreement over which 150 years that would be. Estimates vary from 1400 to 1000 BCE.

Uncertainty over dates, however, is not the only problem with this book. It (along with Joshua) is perhaps one of the most violent books in the Bible. When people think of the Old Testament as being all about war and vengeance, they are probably recalling the events that occur in Judges. Perhaps that is why the book has been largely ignored by both scholars and preachers. Yet the argument can surely be made that this book, above all others, might be the most relevant one in the whole Bible. J. Clinton McCann offered this list of themes or subplots for consideration - all of which describe the contents of the book of Judges.

• Tension and strife between rival groups
• Disputes over land and territory
• Uncertainty over the roles of men and women
• Power-hungry political leaders
• Child abuse
• Spouse abuse
• Senseless and excessive violence
• Male political leaders who chase women
• Excessive individualism
• Moral confusion
• Social chaos

This could be a checklist of current world concerns. Judges, then, stands as a very uncomfortable reminder of the progress we haven't made.

But Judges isn't just about events; it also is an invitation for us to view these events theologically. Judges is part of a larger story; it is canon. Underlying all the topical events is the issue of whether or not the people will be faithful to the covenant. Faithfulness implies a deep understanding that God is sovereign and that Israel's task is to honor, obey, and trust God alone.

Without giving away the ending too soon, it probably comes as no surprise to learn that Israel repeatedly fails in this endeavor. The corollary to this, then, is to discern what God does in the face of repeated faithlessness. Judges is a testament to the fact that God does not abandon His people. He does not use force nor does He simply punish their transgressions. Instead, His essential will is one of forgiveness and blessing, which sets up cycles of deliverance throughout the book. In a sense, each deliverance amounts to a new beginning, a second chance to set things right. However, as it turns out, each one is a dismal failure, resulting in additional unfaithful responses on the part of the people. Left to their own devices, the people experience the consequences of their sins and eventually cry out to God. At that point, a new judge/deliverer is raised up to end the oppression. Peace is restored until the death of that judge. Then the people return to idolatry and disobedience, and the cycle repeats itself. Unfortunately, each cycle is more disjointed than the previous one, until society itself has disintegrated into chaos. The breakdown is complete by the end of the book.

This is best illustrated by following the role of women as the book progresses. There are no less than 22 women or groups of women mentioned in this book. Though many play very minor roles, the sheer number of them is surprising in a book dedicated to the conquering of land and displacement of enemies (to say nothing of this being a very patriarchal society). Some scholars argue that this is a witness to the fact that pre-monarchial Israel was indeed more egalitarian than later generations. Perhaps. What we know for sure is that in the beginning of the book, the women are portrayed very positively (Deborah and Jael). Midway through, Jephthah's daughter is killed. Toward the end of the book, the Levite's concubine is raped, killed, and dismembered. The book ends with the abduction of 400 virgins. As the society deteriorates, confusion and chaos increase, resulting in injustices and abuses against women. If this analysis is correct, then surely it is no accident that the Book of Ruth is placed immediately following, both literarily and symbolically restoring order and honor to the role of women.

Unlike the previous books, then, it becomes apparent that there is no one charismatic leader to provide guidance and direction and intercession to God on their behalf. That makes sense considering that there are now twelve tribes living in distinct areas, each with its own needs and issues. In many cases, pockets of "enemies" separated the tribes from each other. (Needless to say, not all of the Canaanites were driven from the land.) So, as the Israelites settled in, they settled in and among pagan peoples who had their own gods. Without a centralized place of worship, it was not long before the tribes were establishing their own places of worship, oftentimes including some of the local deities, thereby setting up a recipe for failure.

God's response to their apostasies was to "raise up judges" to deliver and lead the people. The title, Judges, then is a misnomer. It doesn't really mean that these individuals came to "judge" Israel. With the possible exception of Deborah, none of the judges actually acted in a legal capacity. The Hebrew word can also mean "deliverer" or "leader." Indeed, these "judges" were charismatic figures who were divinely "raised" to meet specific needs during a time of crisis -- usually oppression by enemies. They acted alone and did not transfer leadership prior to their deaths. Our English title for the book is derived from the Vulgate whose title, Liber Judicum, literally translates the Hebrew name Sopetim, meaning judges. This is also true of the Septuagint, which titles this book kritai, the Greek word for judges. But given the fact that these people were more like tribal rulers or governors, a more appropriate title might be "The Book of Tribal Leaders!"

There are three primary sections: the time after Joshua, which provides the background for the failures to come (1-2); the narrative cycles and the twelve judges (3-16); and the epilogue, the time after the judges (17-21).

Bibliography

Auld, A. Graeme. "Joshua, Judges, and Ruth." The Daily Study Bible Series.      Philadelphia, PA: Westminster Press, 1984.

Block, Daniel. "Judges, Ruth." The New American Commentary. Nashville,TN:      Broadman & Holman Publishers, 1999.

Buttrick George, ed. Interpreter's Bible. New York, Abingdon-Cokesbury Press,      1953.

Dummelow, J.R. A Commentary on the Holy Bible. New York: MacMillan      Publishing, 1977.

Hamlin, E. John. "Judges, At Risk in the Promised Land." The International      Theological Commentary. Grand Rapids, MI: Wm B Eerdmans, 1990.

Harris, J. Gordon. "Joshua, Judges, Ruth." New International Biblical Commentary.      Peabody, MA: Hendrickson Publishers, 2000.

Mills, Watson and Richard Wilson. Mercer Commentary on the Bible. Macon, GA:      Mercer University Press, 1995