Judges Chapter 1

Judges Questions: Compare the beginning of the Book of Judges with the beginning of the Book of Joshua (Joshua 1.1-1.9).  What did “the LORD” tell the people at the beginning of Joshua, and what are the people now asking the LORD to do in Judges?  What do the differences between the two situations suggest has happened to the children of Israel’s opportunity to live in a state of peace in the promised land? 

The narration notes, “Now after the death of Joshua it came to pass that the children of Israel asked the LORD ‘Who shall be first to go up for us against the Canaanites to fight against them?’” (Judges 1.1).  Who or what is “the LORD” with whom the children of Israel spoke?

Consider the early story of Genesis.  Who were the Canaanites?  (Genesis 9.18-9.27). Why were the children of Israel interested in fighting “against them”?

The descendants of Jacob’s son Judah were chosen to go up against the Canaanites.  Examine the following verses from the early Bible narrative: Genesis 37.26-28; 38.24-26; 44.16-44.34.  Why would the descendants of Judah be asked to lead the family?

The first battle the children of Israel fought and won was against Adoni-Bezek. After pursuing this king, they “caught him and cut off his thumbs and big toes” (Judges 1.6). They then brought him to Jerusalem where he died.  What irony should the children of Israel consider about the nature of power, consider the fact that Adoni-Bezek once had “seventy kings with their thumbs and big toes cut off” gathering food under his own table, and now he has become one of them? (Judges 1.5-1.7).

Along with Joshua, Caleb was the only other adult from the previous generation who fled the slavery in Egypt to set foot in the promised land.  Prior to fighting, Caleb said, “Whoever attacks Kirjath Sepher and takes it, to him I will give my daughter Achsah as wife” (Judges 1.12).  What do Caleb’s words suggest about the way in which women were treated and viewed at this time?

As Caleb’s younger brother Othniel attacked and took Kirjath Sepher, what relation did he have with Caleb’s daughter Achsah?

How did Caleb’s daughter Achsah assist her husband, Othniel, in gaining land and water upon which to live? (Judges 1.14-1.15).

As the descendants of Judah and Simeon “attacked the Canaanites,” the narration notes, “So the LORD was with Judah” (Judges 1.17; 1.19).  Who or what was “the LORD” that was “with Judah”?

The narration notes “The house of Joseph also went up against Bethel, and the LORD was with them” (Judges 1.22).  Consider the Genesis narrative and the portrayal of Joseph (Genesis 37-50).  In addition, consider all that had happened in the location called Bethel (Genesis12.7-12.8; 13.3; 35.1).  What does the narration suggest has happened to the promise that had been given to Abram when he first arrived in the land of Canaan?

Judges 2 begins with the narration, “Then the Angel of the LORD came up from Gilgal” (Judges 1.1).  Who or what was “the Angel of the LORD”?

What does the Angel of the LORD tell the children of Israel about their collective fate? (Judges 2.3-2.4).

The narration notes, “When all that generation had been gathered to their fathers, another generation arose after them who did not know the LORD nor the work which He had done for Israel” (Judges 2.10).  Who or what is “the LORD” being mentioned?

The narration notes, “And the anger of the LORD was hot against Israel. So He delivered them into the hands of plunderers who despoiled them; and He sold them into the hands of their enemies all around, so that they could no longer stand before their enemies” (Judges 1.14).  Who or what is “the LORD” being mentioned? 

Within Genesis, Joseph was sold by his brothers (Genesis 37). What does that story suggest may be the children of Israel’s greatest threat to their collective unity as a family?

Consider the following description of the children of Israel: “Wherever they went out, the hand of the LORD was against them for calamity, as the LORD had said, and as the LORD had sworn to them. And they were greatly distressed” (Judges2.15). How does the plight of the children of Israel compare to the plight of the Egyptians during the onset of the plagues? (Exodus 7-12).

The narration begins with the words, “Now these are the nations which the LORD left, that He might test Israel by them, that is, all who had now known any of the wars in Canaan (this was only so that the generations of the children of Israel might be taught to know war, at least those who had not formally known it...And they were left, that He might test Israel by them, to know whether they would obey the commandments of the LORD, which He had commanded their fathers by the hand of Moses” (Judges 3.1-3.2; 3.4).  Who or what is the masculine “He” that is the “LORD” that is testing Israel?

What are the symbolic undertones of Israel dwelling among six other nations? (Canaanites, Hittites, Amorites, Amorites, Perizzites, Hivites, Jebusites) (Judges3.5).

Who or what was “the Spirit of the LORD” who “came upon” Othniel as he judged Israel for forty years? (Judges 3.10).  

Consider the actions of Othniel’s wife, who was Othniel’s brother Caleb’s daughter Achsah, when they first met and were united in marriage (Judges1.14-1.15).  Was Othniel’s wife Achsah “the Spirit of the LORD” who gave Othniel the power to rule?

After Othniel, the husband of Caleb’s daughter, died, the children of Israel served the people of Moab, Ammon, and Amelek.  Moab and Ammon were descendants of Lot’s incestuous relationship with his daughters after the destruction of Sodom and Gomorrah (Genesis 19).  Amelek was Jacob’s brother Esau’s descendant.  What does the fact that these nations of people now rule of the children of Israel within the land of Canaan suggest has happened to the promise that had been given to Abraham’s descendants through Jacob?

After Ehud assassinated King Eglon as he was “sitting upstairs in his private chamber,” he told Israel, “Follow me, for the Lord has delivered your enemies the Moabites into your hand” (Judges 3.20; 3.28).  Who was Ehud implying was “the LORD”?

The narration begins with the words, “When Ehud was dead, the children of Israel again did evil in the sight of the LORD. So the LORD sold them into the hand of Jabin King of Canaan who reigned in Hazor…” (Judges4.2).  Who is “the LORD” who is selling the people of Israel?

While Judge of Israel, Deborah called Barak and told him, “Has not the LORD God of Israel commanded, ‘Go and deploy troops at Mount Tabor; take with you ten thousand men of the sons of Naphtali and of the sons of Zebulun; and against you I will deploy Sisera, the commander of Jabin’s army, with his chariots and his multitude at the River Kishon; and I will deliver him into your hand” (Judges 4.6-4.7).  Who or what was “the LORD God of Israel” who Deborah told Barak had “commanded” him?

Deborah told Barak, “the LORD will sell Sisera into the hand of a woman” (Judges 4.9).  Who or what was “the LORD” that Deborah referenced?

What are the symbolic undertones of Jael providing Sisera milk instead of water, as he had requested? (Judges 4.19).

After Jael killed Sisera, who was the commanded of Jabin king of Canaan’s army, the narration states, “So on that day God subdued Jabin king of Canaan in the presence of the children of Israel” (Judges 4.23).  Who or what was the “God” who “subdued Jabin king of Canaan”?

Immediately after Jael killed Sisera, Deborah and Barak sang a song and the opening verse was the following: “When leaders lead in Israel, / When the people willingly / offer themselves, / Bless the LORD!” (Judges5.2).  How may Jael have willingly offered herself so as to subdue Sisera?  After Jael killed Sisera, who was “the LORD” who was to be ‘blessed’?

The end of the song focuses on Jael.  How does the narration of events in the song compare or contrast with the narration of events in chapter 4?

The Exodus narrative that documents the plagues that struck Pharaoh in Egypt notes the following: “So Moses stretched out his rod over the land of Egypt, and the LORD brought an east wind on the land all that day and all that night.  When it was morning, the east wind brought the locusts” (Exodus10.13).  The narration at the beginning of Judges chapter 6 states that “the people of the East would come up against them…and destroy the produce of the earth…and leave no substance for Israel, neither sheep nor ox nor donkey…coming in as numerous as locusts…and they would enter the land to destroy it” (Judges6.3-6.5).  How does the comparison of these verses offer a possible explanation as to what may have been the symbolic plague of locusts that had previously struck the Egyptians?

The narration states, “And it came to pass, when the children of Israel cried out to the LORD because of the Midianites, that the LORD sent a prophet to the children of Israel, who said to them, ‘Thus says the LORD God of Israel: “I brought you up from Egypt and brought you out of the house of bondage; and I delivered you out of the hand of the Egyptians and out of the hand of all who oppressed you, and drove them out before you and gave you their land” (Judges6.7-6.9).  Who were the Midianites? (Genesis 25.1-25.2; Exodus3.1).  What is suggested by having the Midianites rule over the children of Israel?

Who or what was “the LORD” to whom the children of Israel “cried out to” and who sent a prophet to the people? (Judges 6.7).

Who or what was “the Angel of the LORD” who visited with Gideon? (Judges6.11).

What did Gideon do during the evening that led the men of his community to desire to kill him?

How did Gideon’s father save Gideon’s life? (Judges 6.31).

Was Gideon’s father “the LORD” who encouraged Gideon to destroy his father’s idols?

Gideon escaped from this threat to his life and emerged with a new name, Jerubbaal.  When have other characters been given new names and what does a new name represent to one’s life? (Genesis 17, Genesis32.28).

How did Gideon’s hesitancy mirror Moses’ words after he witnessed the burning bush? (Exodus 3-4).

Which of the Ten Commandments did Gideon break in chapters 7 and 8?

Who was Abimelech within the Genesis narrative and how did this individual help to allow the nation of Israel come into being? (Genesis20-21; 26).

How was Gideon’s son Abimelech the opposite of his namesake in Genesis?  How did Gideon’s son Abimelech acquire power?

Just prior to the murder of 69 of his half-brothers, the men of Shechem “gave him seventy shekels of silver from the temple of Baal-Berith, with which Abimelech hired worthless and reckless men; and they followed him” (Judges 9.4).  Previously, the narration indicates that “the LORD” had “sold” the people into the hands of their enemies.  How was Israel doing that to themselves?

After surviving Abimelech’s murderous rampage, Abimelech’s youngest brother Jotham approached the men of Shechem and told them “the Parable of the Trees” (Judges9.7-9.21).  By metaphorically comparing rulers to trees, what kind of tree did he say would metaphorically agree to ‘reign over’ people?

How did Jotham’s warning to the men of Shechem ultimately come true?

How is Abimelech’s death consistent with the death of Sisera from chapter 4 and 5?

The narration states, “Then the children of Israel again did evil in the sight of the LORD, and served the Baals and the Ashtoreths, the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the people of Ammon, and gods of the Philistines; and they forsook the LORD and did not serve Him” (Judges 10.6).  What does the narration mean when it states “they forsook the LORD and did not serve Him”?  

The Moabites and the Ammonites were descendants of Lot’s incestuous relationship with his daughters.  The Philistines were the descendants of Noah’s son Ham, who was “the father of Canaan” (Genesis10.6-10.14; 19.36-19.38).  What do the children of Israel’s actions of serving their “gods” indicate about the status of the promise that had been given to Jacob’s descendants, Israel, within the land of Canaan? (Genesis).

 In the play Hamlet by William Shakespeare, Shakespeare writes the following conversation between Hamlet and Polonius (Act II, scene ii):

(H): O Jephthah, judge of Israel, what a treasure

Hadst’t thou!

(P): What treasure had he, my lord?

(H): Why,

‘One faire daughter, and no more, 

The which he loved passing well.’

Explain Hamlet’s words.

The narration begins with the following words: “Again the children of Israel did evil in the sight of the LORD, and the LORD delivered them into the hand of the Philistines for forty years” (Judges 13.1).  Who or what is “the LORD” being referenced?

Who or what was “the Angel of the LORD” who appeared to the “barren” unnamed wife of Manoah?

What did the Angel of the LORD” tell Samson’s mother she should avoid consuming, and how was she told to raise her son?

Taking into consideration the rules surrounding Samson’s upbringing, what was Samson supposed to symbolically represent? 

Consider Samson’s encounter with the lion from a symbolic standpoint.  Honey was previously referenced when Moses and the “LORD” spoke of the land of Canaan as a land “flowing with milk and honey” (Exodus 3.17).  What do the lion, the bees, and the honey that Samson ate and shared with her family symbolically represent?

Why did Samson kill thirty men of Ashkelon and take their apparel?

Why was Samson’s Philistine wife given to his best man at their wedding?

Why did Samson gather 300 foxes, place torches on their tales, and destroy the Philistines’ standing grain and vineyards?

What is ironic about the fact that the men of Judah turned Samson over to the Philistines? (see Genesis 37.26-37.27); Luke 22.48).

Why did Samson kill one thousand men with the jawbone of a donkey?

The narration states the following: “Then he became very thirsty; so he cried out to the LORD and said, ‘You have given this great deliverance by the hand of Your servant; and now shall I die of thirst and fall into the hand of the uncircumcised?’ So God split the hollow place that is in Lehi, and water came out, and he drank and his spirit returned, and he revived” (Judges15.18-15.19).  Who or what is the “LORD” and “God” mentioned in the above passage?

What does Samson’s union with a harlot suggest about his ability to control his bodily desires?

What was Delilah’s motivation for turning Samson over to be enslaved?

How does Delilah’s actions parallel the earlier commentary about “the LORD” having “sold” the children of Israel into the hands of their enemies?

What message is sent to the children of Israel in having their most powerful warrior seized in such a manner?

Discuss the symbolic undertones of Samson losing his power, being blinded, and being enslaved after his seven locks of hair were cut?  How does this progression of events parallel the circumstances of the children of Israel as they have neglected to follow the Ten Commandments?

How did Samson die?

Examine the speech “the Angel of the LORD” gave just prior to Joshua’s death (Judges 2.2).  How did both Gideon and Samson fulfill the command that was given to the children of Israel?

Examine Judges 16.5.  How much money did the Philistines promise Delilah for betraying Samson?

Reread Judges 17.1-17.2.  How much money did Micah tell his mother that he had stolen from her?  Considering these details, who are Micah’s unnamed parents?  Are Micah’s parents Samson and Delilah?

What do the mother’s intentions regarding the returned silver foreshadow about the future outcome of the story?

Micah made “a carved image and a molded image” as well as “an ephod and household items” (Judges 17.4-17.5).  What do Micah’s actions suggest has happened to the peoples’ adherence to the Ten Commandments that Moses had previously delivered to the people?

The narration states the following: “In those days there was no king in Israel; everyone did what was right in his own eyes” (Judges 17.6). After Micah acquired Levite priest, the narration states the following: “Then Micah said, ‘Now I know that the LORD will be good to me, since I have a Levite as priest’!” (Judges 17.13).  Who or what is “the LORD” who Micah references?

Examine the priest’s actions within Judges 18.18-18.20.  Consider the tribe of Dan’s actions against the people of Laish and the fact that Jonathan “the sone of Gershom [named after Moses’ son], the sons of Manasseh [named after Joseph’s son]” was the priest who was surrounded by idols.  What do these actions suggest has happened to the people of Israel since the time of Joseph and Moses?

As the Levite and his concubine travel away from her father’s house, they lodged in an area of land controlled by Jacob’s youngest son Benjamin.  Examine Genesis Chapter 19.  How do the events at Lot’s house compare and contrast to the events that the Levite’s concubine experienced?

What did the Levite do to enflame a civil war among all of the tribes of Israel against the tribe of Benjamin?

What is the irony of the Levite’s anger against the people of Benjamin?

How many men died in the conflict that was started by the Levite?

How did the tribe of Benjamin avoid going extinct from among the eleven other tribes of Israel?

What would Abraham, Isaac, Jacob, Joseph, and Moses think about the state of the children of Israel at the conclusion of Judges?