raised up
The Hebrew verb "qum" is used here, meaning to "establish" or "appoint." This action is sovereign and purposeful, indicating that the judges were not self-appointed leaders but divinely chosen. This reflects God's active role in the governance and deliverance of His people. Archaeologically, this period is marked by decentralized tribal leadership, and the raising of judges was a divine solution to the lack of centralized authority.

judges
The term "judges" (Hebrew: "shofetim") refers not only to judicial figures but also to military leaders and deliverers. These individuals were charismatic leaders endowed with God's Spirit to lead Israel both in battle and in spiritual renewal. The role of a judge was multifaceted, combining governance, military leadership, and spiritual guidance. Scripturally, this period is characterized by a lack of kingship, and the judges served as temporary leaders raised by God to address specific crises.

who saved them
The phrase "who saved them" highlights the primary function of the judges as deliverers. The Hebrew root "yasha" means to deliver or rescue, pointing to the judges as instruments of God's salvation. This salvation is both physical, from oppression, and spiritual, as it often led to a period of repentance and renewal. Theologically, this prefigures the ultimate salvation through Christ, who delivers from sin and death.

from the hands of these raiders
The "raiders" refer to the various oppressors that plagued Israel during this period, including the Moabites, Ammonites, and Philistines. The phrase "from the hands of" indicates the severity of the oppression, as being in someone's hands implies control and domination. Historically, this reflects the constant threat from surrounding nations due to Israel's disobedience and failure to fully conquer the land. The deliverance from these raiders is a testament to God's power and faithfulness in protecting His covenant people despite their shortcomings.

The Lord raised up judges.--Acts 13:20; 1Samuel 12:10-11. This is the key-note to the book. (See Judges 3:10; Judges 4:4; Judges 10:2; Judges 12:7, &c.; 15:20.) The word for Judges is Shophetim. The ordinary verb "to judge," in Hebrew, is not Shaphat, but dayyan. Evidently their deliverers (comp. Deuteronomy 17:8-9; Psalm 2:10; Amos 2:3) are of higher rank than the mere tribe-magistrates mentioned in Exodus 18:26; Deuteronomy 1:16, &c. Artemidorus (Judges 2:14) says that to judge (Krinein) signified among the ancients "to govern." Of the judges in this book some--e.g., Tola, Ibzan, Elon, and Abdon--are not said to have performed any warlike deeds. They may, however, have been warriors, like Jair, whose exploits are only preserved in tradition. Samuel, though not himself a fighter, yet roused the military courage of his people. They received no salary, imposed no tributes, made no laws, but merely exercised, for the deliverance of Israel, the personal ascendency conferred upon them by "the Spirit of God." Perhaps they find their nearest analogy in the Greek Aisymnetai (elective princes) or the Roman Dictators. The name is evidently the same as that of the Ph?nician Suffetes, who succeeded the kings and were the Doges of Tyre after its siege by Nebuchadnezzar. (Jos. 100 Ap. i. 21.) Livy tells us that the Suffetes of Carthage had a sort of consular power in the senate (Liv. 30:7; 28:57; 33:46; 34:61). So, too, in the Middle Ages, Spanish governors were called "judges," and this was the title of the chief officer of Sardinia. The judges of Israel, at any rate in their true ideal, were not only military deliverers (Judges 3:9), but also supporters of divine law and order (Genesis 18:25). The abeyance of normally constituted authority during this period is seen in the fact that one of the judges is the son of a "stranger" (Judges 11:2), another a woman (Judges 4:4), and not one of them (in this book) of priestly or splendid birth. . . .