This theological treatment of the Book of Judges is fresh, original, imaginative, scholarly, and relevant.
In his commentary E. John Hamlin pays careful attention to the structure and meaning of the text of Judges, and he elucidates the “risk” that Israel faced in the Promised Land—the risk of living among the “Canaanites,” of adopting their ungodly practices and their way of organizing society (the way of death). Hamlin’s characterizations of the various liberator judges are particularly thought-provoking.
Each chapter concludes with “Perspectives” on the text—reflections on the ancient context of the Judges accounts, insights from the Asian cultures among which Hamlin has lived and worked, and applications to modern situations.
“Gideon was not handicapped like Ehud, or a foreigner like Shamgar, or a person who was not expected to show leadership like Deborah. His father owned the property on which the city shrine was built (Judg. 6:25). He had servants at his disposal (v. 27). He and his brothers had a kingly bearing (8:18). Gideon’s trouble was more psychological.” (Page 93)
“Breaking down the Baal altar and cutting down the wooden Asherah were commanded in Israelite law” (Page 94)
“Shalom is living space for a community of freedom, justice, and ‘disciplined holiness’ (see above, pp. 60–61). Shalom is God’s plan for the whole earth and all nations (Isa. 2:4; 9:7; 11:6–9; Luke 2:14).” (Page 94)
“He suffered an inferiority complex because of the small size of his clan and his own minor position in his family (v. 15).” (Page 93)
“The torches are best understood as symbols of ‘salvation as a burning torch’ in the sight of the nations” (Page 97)