JUDGES (jiij'es). This name is applied to fifteen persons who at intervals presided over the affairs of the Israelites during the 35o years (ac cording to Usher's chronology) which elapsed from the death of Joshua to the accession of Saul.
(1) Rulers of the People. The term Judges, used in the English Bibles, does not exactly rep resent the original Heb. :1"47:7), sho-i5he-tim, e., 'rulers of the people.' The station and office of these shophetint are involved in great obscurity, partly from the want of clear intimations in the history in which their exploits and government are recorded, and partly from the absence of parallels in the history of other nations, by which our no tions might be assisted.
(2) Singular Institution. In fact the govern ment of the judges forms the most singular part of the Hebrew institutions, and that which ap pears most difficult to comprehend. The kings, the priests, the generals, the heads of tribes—all these offer some points of comparison with the same functionaries in other nations; but the judges stand alone in the history of the world ; and when we think that we have found officers resembling them in other nations, the comparison soon breaks down in some point of importance.
(3) Nature of the Office. It remains to inquire into the nature of the office itself, and the powers pild privileges which were connected with it. It is usual to consider them as commencing their ca reer. with military exploits to deliver Lsrael from foreign oppression ; but this is by no means in variably the case. Eli and Samuel were not mili tary men ; Deborah judged Israel before she planned the war against Jabin ; and of Jair, Ibzan, Elon, and Abdon, it is at least uncertain whether they ever held any military command. The com mand of the army can therefore scarcely be considered the distinguishing characteristic of these men, or military exploits the necessary introduction to the office. In many cases it is true that military achievements were the means by which they elevated themselves to the rank of judges; but in general the appointment may be said to have varied with the exigencies of the times, and with the particular circumstances which in times of trouble would draw the public atten tion to persons who appeared suited by their gifts or influence to advise in matters of general con cernment, to decide in questions arising between tribe and tribe, to administer public affairs, and to appear as their recognized head in their inter course with their neighbors and oppressors.
(4) Choice of the People. In nearly all the in stances recorded the appointment seems to have been by the free, unsolicited choice of the people. The election of Jephthah, who was nominated as the fittest man for the existing emergency, prob ably resembled that which was usually followed on such occasions; and probably, as in his case, the judge, in accepting the office, took care to make such stipulations as he deemed necessary.
(5) Divine Appointment. The only cases of direct Divine appointment are those of Gideon and Samson, and the last stood in the peculiar position of having been from before his birth ordained 'to begin to deliver Israel.' Deborah was called to deliver Israel, but was already a judge. Samuel was called by the Lord to be a prophet, but not a judge, which ensued from the high gifts which the people recognized as dwelling in him; and as to Eli, the office of judge seems to have devolved naturally, or rather ex officio, upon him; and his case seems to be the only one in which the high priest appears in the character which the theocrat ical institutions designed for him.
(6) Duties and Privileges. The following clear summary of their duties and privileges is from Jahn (Biblisches Archoologie, th. ii. bd. 1, sec. 22 ; Stowe's translation, ii :86) : The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone; and in doubtful cases they were di rected to consult the Divine King through the priest by Urim and Thummim (Num. xxvii :21).