Why was there a need for the judges?

Why was there a need for the judges?

“Another generation arose after them who did not know the LORD nor the work which He had done” (Judg. 2:10). The first people in the land had vivid recollections of all the miracles and judgments and were devoted to faith, duty, and purity. The new generation were ignorant of the experiences of their parents and yielded more easily to corruption. To a marked degree the people of this new generation were not true believers.

The new generation “followed other gods” (v. 12). Idol worship, such as the golden calf in the wilderness (Ex. 32), flared up again. Spurious gods of Canaan were plentiful. El was the supreme Canaanite deity, a god of uncontrolled lust and a bloody tyrant, as shown in writings found at Ras Shamra in northern Syria. His name means “strong, powerful.” Baal, son and successor of El, was “lord of heaven,” a farm god of rain and storm, his name meaning “lord, possessor.” His cult at Phoenicia included animal sacrifices, ritual meals, and licentious dances. Chambers catered to sacred prostitution by men and women (see 1 Kin. 14:23, 24; 2 Kin. 23:7). Anath, sister-wife of Baal, also called Ashtoreth (Astarte), patroness of sex and war, was called “virgin” and “holy,” but was actually a “sacred prostitute.” Many other gods besides these also attracted worship.

“The anger of the LORD was hot” against them (v. 14), which was followed by plunderers and calamities designed as chastisement to lead the people to repentance. During these times, “the LORD raised up judges” (v. 16). A “judge” or deliverer guided military expeditions against foes and arbitrated judicial matters (see 4:5). There was no succession or national rule. They were local deliverers, lifted up to leadership by God when the deplorable condition of Israel in the region around them prompted God to rescue the people.

Judges 1:19 they could not drive out. “They” of Judah could not. They had been promised by Joshua that they could conquer the lowland (Josh. 17:16, 18) and should have remembered Joshua 11:4–9. This is a recurring failure among the tribes to rise to full trust and obedience for victory by God’s power. Compromising for less than what God was able to give (Josh. 1:6–9) began even in Joshua’s day (Judg. 2:2–6) and earlier (Num.13; 14). In another sense, God permitted enemies to hold out as a test to display whether His people would obey Him (2:20–23; 3:1, 4). Another factor involved keeping the wild animal count from rising too fast (Deut. 7:22).

Judges 2:1 the Angel of the LORD. One of 3 preincarnate theophanies by the Lord Jesus Christ in Judges (see 6:11–18; 13:3–23). This same Divine Messenger had earlier led Israel out of Egypt (see Ex. 14:19). I will never break My covenant with you. God would be faithful until the end, but the people would forfeit blessing for trouble, due to their disobedience (see v. 3).

Psalm 48:2 The joy of the whole earth. See the judgment context of Lamentations 2:15. the sides of the north. “North” is an interpretive translation of a word that occurs as a Semitic place name, i.e., “Zaphon.” In Canaanite mythology Zaphon was an ancient Near Eastern equivalent to Mt. Olympus, the dwelling place of pagan gods. If this was the psalmist’s intention in Psalm 48:2, the reference becomes a polemical description of the Lord. He is not only King of Kings but also is God of all so-called gods. The city of the great King. See Psalm 47:2 and Matthew 5:34, 35. God Himself has always been the King of Kings.

Luke 14:21 the poor and the maimed and the lame and the blind. I.e., people the Pharisees tended to regard as unclean or unworthy. The religious leaders condemned Jesus for His associations with prostitutes and tax collectors (see 5:29, 30; 15:1; Matt. 9:10, 11; 11:19; 21:31, 32; Mark 2:15, 16).

Luke 14:23 into the highways and hedges. This evidently represents the Gentile regions. compel them to come in. I.e., not by force or violence, but by earnest persuasion.