The MacArthur Study Bible, NKJV

by John MacArthur

  8:9 tower. They probably had defiantly boasted of their strength and defensibility because of the tower. He kept his promise and more (v. 17).

  8:20 Jether…kill them. Gideon desired to place a great honor on his son by killing the enemies of Israel and of God.

  8:21 killed Zebah and Zalmunna. The earlier Midianite scourge inflicted on Israel was the worst, so this victory lived long in their minds (cf. Ps. 83:11).

  8:22, 23 Rule over us. Israelites sinned by the misguided motive and request that Gideon reign as king. To his credit, the leader declined, insisting that God alone rule (cf. Ex. 19:5, 6).

  8:24 Ishmaelites. Synonymous with Midianites (cf. Gen. 37:25, 28).

  8:24–27 Gideon made…an ephod. This was certainly a sad end to Gideon’s influence as he, perhaps in an expression of pride, sought to lift himself up in the eyes of the people. Gideon intended nothing more than to make a breastplate as David did (1 Chr. 15:27) to indicate civil, not priestly rule. It was never intended to set up idolatrous worship, but to be a symbol of civil power. That no evil was intended can be noted from the subduing of Midian (v. 28), quietness from wars (v. 28), and the fact that idolatry came after Gideon’s death (v. 33) as well as the commendation of Gideon (v. 35).

  8:26 the weight of the gold. The total was about 42 lbs.

  8:30, 31 many wives. Gideon fell severely into the sin of polygamy, an iniquity tolerated by many but which never was God’s blueprint for marriage (Gen. 2:24). Abimelech, a son by yet another illicit relationship, grew up to be the wretched king in Judg. 9. Polygamy always resulted in trouble.

  Judges 9

  9:5 killed…brothers. This atrocity, common in ancient times, eliminated the greatest threat in the revolution—all the legitimate competitors.

  9:6 Beth Millo. Lit. “house of the fortress.” This was a section of Shechem, probably involving the tower stronghold of v. 46.

  9:14 You come and reign over us! In Jotham’s parable of trees asking for a king (vv. 7–15), the olive, fig, and vine decline. They do not represent specific men who declined, rather they build the suspense and heighten the idea that the bramble (thornbush) is inferior and unsuitable. The bush represents Abimelech (vv. 6, 16).

  9:23 God sent a spirit of ill will. In the course of God’s providence, there appeared jealousy, distrust, and hate. God allowed it to work as punishment for the idolatry and mass murder.

  9:26–45 A failed coup.

  9:37 Diviners’ Terebinth Tree. A tree regarded superstitiously where mystical ceremonies and soothsaying were done.

  9:45 sowed it with salt. An act polluting soil and water, as well as symbolizing a verdict of permanent barrenness (Deut. 29:23; Jer. 17:6). Abimelech’s intent finally was nullified when Jeroboam I rebuilt the city as his capital (1 Kin. 12:25), ca. 930–910 B.C.

  9:57 That curse was pronounced in 9:20 for the pervasive idolatry.

  Judges 10

  10:3–5 Most likely, the judgeship of Jair was the time period of Ruth.

  10:10 We have sinned. Confession is followed by true repentance (vv. 15, 16).

  10:13, 14 Here is the form of God’s wrath, by which He abandons persistent, willful sinners to the consequences of their sins. This aspect of divine judgment is referred to in the case of Samson (16:20), as well as the warnings of Prov. 1:20–31 and Rom. 1:24–28. It is a pattern of rejection seen throughout history (cf. Acts 14:15, 16) even among the Jews (cf. Hos. 4:17; Matt. 15:14).

  10:15 Do to us whatever seems best. Genuine repentance acknowledges God’s right to chasten, so His punishment is seen as just and He is thereby glorified. It also seeks the remediation that chastening brings, because genuine contrition pursues holiness.

  Judges 11

  11:1 mighty man of valor. In a military situation, this means a strong, adept warrior, such as Gideon (6:12). In response to their repentance, God raised up Jephthah to lead the Israelites to freedom from the 18 years of oppression (v. 8).

  11:3 raiding. Such attacks would be against the Ammonites and other pagan peoples and brought fame to Jephthah.

  11:11 spoke…before the LORD. Refers to confirming the agreement in a solemn public meeting with prayer invoking God as witness (v. 10).

  11:13 Israel took away my land. The Ammonite ruler was claiming rights to the lands occupied by the Israelites. Jephthah’s answer was direct: 1) those lands were not in the possession of Ammonites when Israel took them, but were Amorite lands; 2) Israel had been there 300 years in undisputed possession; 3) God had chosen to give them the lands, and thus they were entitled to them, just as the Ammonites felt they received their lands from their god (cf. v. 24).

  Judg. 11:13

  The Geography of the Judges

  The Lord raised up judges in every region of the Land of Promise.

  11:15 Israel did not take away the land. These people initiated the hostility, and being at fault, invited loss of possession (vv. 16–22). This fit perfectly the will of God, who has ultimate rights (cf. Gen. 1:1; Ps. 24:1) to give the land to Israel. God said, “The land is Mine” (Lev. 25:23; cf. Ezek. 36:5).

  11:26 three hundred years. With an early Exodus from Egypt (ca. 1445 B.C.), one can approximate the 480 years covered in Judges to 1 Kin. 6:1, Solomon’s fourth year 967/966 B.C.: 38 from the Exodus to Heshbon; 300 from Heshbon to Jephthah in 11:26; possibly 7 more years for Jephthah; 40 for Samson, 20 for Eli, 20 for Samuel, 15–16 beyond Samuel for Saul, 40 for David, and 4 for Solomon, which totals about 480 years. It is quite possible that 300 has been rounded off.

  11:29 the Spirit…came upon Jephthah. That the Lord graciously empowered Jephthah for war on behalf of his people does not mean that all of the warrior’s decisions were of God’s wisdom. The rash vow (vv. 30, 31) is an example.

  11:30 made a vow to the LORD. This was a custom among generals to promise the god of their worship something of great value as a reward for that god’s giving them victory.

  11:31 I will offer it. Some interpreters reason that Jephthah offered his daughter as a living sacrifice in perpetual virginity. With this idea, v. 31 is made to mean “shall surely be the LORD’s“ or ”I will offer it up as a burnt offering.” The view sees only perpetual virginity in vv. 37–40, and rejects his offering a human sacrifice as being against God’s revealed will (Deut. 12:31). On the other hand, since he was 1) beyond the Jordan, 2) far from the tabernacle, 3) a hypocrite in religious devotion, 4) familiar with human sacrifice among other nations, 5) influenced by such superstition, and 6) wanting victory badly, he likely meant a burnt offering. The translation in v. 31 is “and,” not “or.” His act came in an era of bizarre things, even inconsistency by leaders whom God otherwise empowered (cf. Gideon in 8:27).

  11:34 his daughter, coming out to meet him. She was thus to be the sacrificed pledge.

  11:35 Alas. Here is indicated the pain felt by her father in having to take the life of his only daughter to satisfy his pious, but unwise pledge.

  Judges 12

  12:1 Why did you…not call us…? Ephraim’s newest threat (cf. 8:1) was their jealousy of Jephthah’s success and possibly a lust to share in his spoils. The threat was not only to burn the house, but to burn him.

  12:4 fugitives. Here was a mockery referring to the Gileadites as low lifes, the outcasts of Ephraim. They retaliated with battle.

  12:6 Shibboleth. The method used for discovering an Ephraimite was the way in which they pronounced this word. If they mispronounced it by an “s” rather than “sh” sound, it gave them away, being a unique indicator of their dialect.

  12:9, 14 thirty sons. Very large families suggest the fathers’ marriage to several wives, a part of life tolerated but never matching God’s blueprint of one wife at a time (Gen. 2:24). To have many children had the lure of extending one’s human power and influence.

  Judges 13

  13:3 the Angel of the LORD. In this case, it was a pre-incarnate appearance of the Lord Himself (vv. 6–22), as elsewhere (see note on 6:11). See note on Ex. 3:2.

  13:5 Nazirite
. The word is from the Heb. “to separate.” For rigid Nazirite restrictions, such as here in Samson’s case, see note on Num. 6:2. God gave 3 restrictions: no wine (vv. 3, 4), no razor cutting the hair (v. 5), no touching a dead body and being defiled (v. 6). Such outward actions indicated an inner dedication to God.

  13:16 offer it to the LORD. Manoah needed this explanation because he was going to offer this to Him, not as the Lord Himself, or even an angel, but just a human messenger. The instruction is intended to emphasize that this visitor is indeed the Lord.

  13:17 What is Your name? This secret name is again indicative that the Angel is the Lord.

  13:18 Why do you ask My name…? That the Angel would not divulge His name reminds one of the Angel (God) whom Jacob encountered (Gen. 32:24–30), who likewise did not give His name.

  13:20 flame went up toward heaven. This miraculous act points to divine acceptance of the offering.

  13:22 We shall surely die. This reaction of the fear of death is familiar with those who come into God’s presence. Many did die when facing God, as the OT records. It is the terror in the heart of the sinner when in the presence of holy God. Cf. Ezekiel (Ezek. 1:28), Isaiah (Is. 6:5), the 12 (Mark 4:35–41), Peter (Luke 5:8), and John (Rev. 1:17, 18).

  Judges 14

  14:1–4 she pleases me well. The Philistines were not among the 7 nations of Canaan which Israel was specifically forbidden to marry. Nonetheless Samson’s choice was seriously weak. Samson sins here, but God is sovereign and was able to turn the situation to please Him (v. 14). He was not at a loss, but used the opportunity to work against the wicked Philistines and provided gracious help to His people. He achieved destruction of these people, not by an army, but by the miraculous power of one man.

  14:7 talked. Such conversation was not acceptable in the E, unless a couple was betrothed.

  14:8 to get her. Usually a year until the wedding.

  14:9 He took some…in his hands. Some scholars suggest that Samson violated his Nazirite standard by coming in contact with a dead body (see note on 13:5). Others reason that Num. 6 specifies the body of a person, not an animal. Whether or not he sinned here, the context does show instances of him sinning.

  14:10 feast. The wedding feast usually lasted a week.

  14:15 seventh. Some ancient authorities read “fourth.” The number may be “fourth” (4 days starting after the 3 in v. 14), totaling 7 as in v. 17. Or v. 15 may mean “fourth,” and v. 17 that the woman wept for the rest of the 7-day period of v. 12, after the 3 days of v. 14.

  14:16–18 Samson’s wife wept. She cheated and manipulated, working against Samson’s expectations that the men must come up with the answer. The men also cheated and threatened, having murder in their hearts (v. 15) and putting pressure on the woman.

  14:19 his anger. God blesses the one who had been wronged. Samson’s anger may be legitimate—righteous indignation against deceit (cf. Mark 3:5). The battle with the men at Ashkelon, about 23 mi. away, was a part of the war between Israel and Philistia.

  14:20 Samson’s wife was given. Another act of treachery was done. The Philistine father had no reason to assume that Samson would not be back, nor had Samson given word about not returning. He, as a Philistine, did not want his daughter marrying the enemy.

  Judges 15

  15:1 wheat harvest. Samson tactfully made his move when wheat harvest kept men busy. This was probably around May. A token of reconciliation was offered as he brought a young goat, showing the father and the daughter that they had nothing to fear.

  15:2 I…thought. This flimsy excuse by the father was an effort to escape the trap he was in. He feared the Philistines if he turned on the new husband, yet feared Samson, so he offered his second daughter as a way out. This was insulting and unlawful (cf. Lev. 18:18).

  15:3 The cycle of retaliation began, and it ends in 16:30, 31.

  15:4 caught three hundred foxes. Samson, insulted and provoked to fleshly resentment, took vengeance on the Philistines. It must have taken a while to catch so many foxes or jackals and to keep them penned and fed until the number reached 300. Apparently he tied them in pairs with a slow-burning torch, sending the pairs down the hills into fields thrashing with fire, igniting all the standing grain so dry at harvest. This was a loss of great proportion to the Philistine farmers.

  15:6 the Philistines…burned her and her father. The general principle of reaping what is sown is apropos here (cf. Gal. 6:7).

  15:8 he attacked them hip and thigh. This is proverbial for a ruthless slaughter.

  15:15 killed a thousand men. Cf. 3:31. God gave miraculous power to Samson for destruction, but also to show fearful Israelites (v. 11) that He was with them, despite their lack of trust.

  15:19 water came out. God worked a miracle of supplying a spring in response to Samson’s prayerful cry in thirst. He called the place “the spring of him that called” (cf. Jer. 33:3).

  Judges 16

  16:1–3 God was merciful in allowing Samson to be delivered from this iniquity, but chastening was only postponed. Sin blinds and later grinds (v. 21).

  16:3 hill that faces Hebron. This place was about 38 mi. from Gaza.

  16:4 loved…Delilah. His weakness for women of low character and Philistine loyalty reappeared (cf. Prov. 6:27, 28). He erred continually by going to her daily (v. 16), allowing himself to be entrapped in her deceptions.

  16:5 eleven hundred pieces of silver. Since there were 5 rulers of the Philistines, each giving that amount, this was a large sum.

  16:7 And Samson said. Samson played a lying game and gave away his manhood, here a little, there a little. He also played with giving away his secret—and finally gave it up, i.e., “told her all” (v. 17). He could be bought for a price, and Delilah paid it. Compare Esau selling his birthright (Gen. 25:29–33) and Judas denying Jesus (Matt. 26:14–16).

  16:11 new ropes. Cf. 15:13.

  16:17 If I am shaven. His strength came from his unique relation to God, based on his Nazirite pledge. His long hair was only a sign of it. When Delilah became more important to him than God, his strength was removed.

  16:20 he did not know that the LORD had departed from him. Here was the tragedy of the wrath of abandonment. His sin had caused him to forfeit the power of God’s presence. This principle is seen in Gen. 6:3; Prov. 1:24–31; Matt. 15:14; Rom. 1:24–32. See note on 10:13, 14.

  16:21 Gaza. The last town encountered in SW Palestine as a traveler went from Jerusalem toward Egypt, near the coast. It was nearly 40 mi. from Samson’s birthplace, Zorah. There he was humiliated.

  16:22 hair…began to grow. His hair grew with his repentance, and his strength with his hair.

  16:23 Dagon. He was a sea-god, an idol with the head of a man and the body of a fish.

  16:24 they praised their god. It is tragic when a person’s sin contributes to the unsaved community giving praise to a false god, for God alone is worthy of praise.

  16:28 remember me, I pray! A prayer of repentance and trust pours from Samson.

  16:29, 30 Some Philistine temples had roofs overlooking a courtyard, above wooden columns planted on stone foundations. The central pillars were set close to furnish extra support for the roof. Here the victory celebration and taunts flung at the prisoner below drew a big crowd. The full strength of Samson, renewed by God, enabled him to buckle the columns. As a result, the roof collapsed and the victory was Israel’s, not Philistia’s. He died for the cause of his country and his God. He was not committing suicide, but rather bringing God’s judgment on His enemies and willing to leave his own life or death to God. He was the greatest champion of all Israel, yet a man of passion capable of severe sin. Still, he is in the list of the faithful (cf. Heb. 11:32).

  Judges 17

  17:1 Chapters 17–21 give miscellaneous appendixes to illustrate the pervasively depraved conditions in the era of the judges.

  17:5 Micah had a shrine. A counterfeit shrine and personal idols with a private priest is set up within the tribe of Ephraim (v. 1), whereas God�
�s priests were of the tribe of Levi (cf. v. 13). The defection is one example of personal and family idolatry.

  17:6 everyone did…own eyes. This is the general characterization of the time, and of sinful behavior in all times. This attitude had been mentioned much earlier in Israel’s history (cf. Deut. 12:8; Judg. 21:25).

  17:7–13 a Levite. He compromised in departing from one of the 48 cities God gave for Levite service to Israel (Josh. 21). Then he sinned grossly by prostituting himself as a priest in a private idolatry.

  Judges 18

  18:2 On the migration by the tribe of Dan to a new territory, see note on 1:34. Dan was an example of tribal idolatry.

  18:5 Please inquire of God. The passage does not say if the Levite did in fact seek God’s counsel before giving reassurance (v. 6); the Danites should have prayed to seek God’s counsel before making this trip or consulting a disobedient priest as one would an oracle.

  18:7 Laish. Known also as Leshem (cf. Josh. 19:47), this was a secluded, rich land.

  18:14–26 The Danites sinfully seized the idols of Micah by force, probably because they believed those false idols were the source of power to give them the land they had spied. The apostate Levite who had served Micah as priest, named Jonathan, sold out again to be a priest for the Danites (vv. 18–20, 30), who were not bothered by his defection, but rather believed in his spiritual power.

  18:29 name of the city Dan. This was in the northernmost extremity of the land of Canaan, hence the origin of the phrase, “from Dan to Beersheba,” as indicating the land from N to S (cf. 20:1).

  18:30 the son of Manasseh. Some manuscripts say “son of Manasseh,” others “son of Moses,” which may be more probable as Gershom was a son of Moses (Ex. 2:22; 18:3). This idolatrous priestly service continued until the captivity. This is most likely 1) the captivity of Israel by Assyria in 722 B.C. (2 Kin. 15:29; 17:1–6), or possibly 2) the Philistine captivity of the ark from Shiloh (see Judg. 18:31) in 1 Sam. 4:11.