Judges

Interpretation: A Bible Commentary for Teaching and Preaching

J. Clinton McCann, J. Clinton McCann Jr.

• Publisher: Westminster John Knox Press
• Year: 2011
• ISBN:
  9781611641424
• Topic: Theology & Religion
• Subtopic: Biblical Commentary

Interpretation: A Bible Commentary for Teaching and Preaching is a distinctive resource for those who interpret the Bible in the church. Planned and written specifically for teaching and preaching needs, this critically acclaimed biblical commentary is a major contribution to scholarship and ministry.

PART ONE

From Joshua to the Judges

Judges 1:1–3:6

The story of the first judge, Othniel, does not begin until 3:7. Therefore 1:1–3:6 is usually considered to be the prologue to the book of Judges, providing a sort of double introduction (1:1–2:5 and 2:6–3:6). Both introductions begin by mentioning Joshua; but, chronologically speaking, they seem to be out of sequence. The death of Joshua is mentioned in 1:1, while 2:6 begins, “When Joshua dismissed the people . . . .” The two introductions may derive from different editors, although both seem to be dependent on the book of Joshua. While their perspectives do differ, the two introductions may be heard as parallel and complementary. Judges 1:1–2:5 introduces the book from Israel’s perspective; and 2:6–3:6 introduces the book from God’s perspective (Klein, 13). Or, in slightly different terms, 1:1–2:5 deals with military failure; and 2:6–3:6 deals with religious failure (see Younger, 222–23). But, from the perspective of the book of Judges, these two realms—the military and the religious—are finally inseparable. Thus, the two introductions should be heard together as a single prologue. Both serve to alert the reader to attend to the progressive deterioration that characterizes the entire book of Judges.

1:1–2:5

Fighting and Smiting: The Canaanites Remain

Scholars have long concluded that Judges 1:1–2:5 gives a different view of the possession of the land than the one found in the book of Joshua. The book of Judges, it is maintained, frankly acknowledges that Israel did not drive out the Canaanites (1:29; see also 1:19, 21, 27, 28, 30, 31, 32, 33; 2:3). In this sense, scholars have pointed out, the account in Judges 1:1–2:5 is more historically accurate than the book of Joshua, because it allows more clearly for the complexity of Israel’s settlement in Canaan. But this should not be taken to mean that this passage is anything like a modern historiographical account. Like the book of Joshua (and like the second introduction in Judg. 2:6–3:6), Judges 1:1–2:5 is highly stylized. In fact, the book of Joshua itself has already admitted that the Israelite tribes had not really driven out all the inhabitants of the land; and the account in Judges 1:1–2:5 actually parallels portions of the book of Joshua (especially material in Josh. 15–19; compare Judg. 1:11–15 with Josh. 15:16–19; Judg. 1:21 with Josh. 15:63; Judg. 1:27–28 with Josh. 17:12–13; Judg. 1:29 with Josh. 16:10).

The differences between Joshua 1–12 and Judges 1:1–2:5 (and, indeed, the differing perspectives within the book of Joshua itself) may be important to historians, but they are also important for those who seek to interpret the books of Joshua and Judges theologically. The built-in contradictions and discrepancies are an invitation for readers not to interpret the narratives literally. Rather, the shape of the text itself deflects attention away from matters of historicity, and it thus invites a theological interpretation.

How, then, has the material in 1:1–2:5 been stylized; and what theological dimensions are thereby suggested? This passage is held together by repeated occurrences of the Hebrew root ‘

lâ, “go up,” in 1:1, 2, 22; and 2:1. The first occurrence of the root introduces the primary issue involved in 1:1–2:5. The second occurrence of ‘

lâ introduces a section (1:2–21) that begins to answer the question posed in 1:1. Judah goes up first, is allotted the most material, and largely succeeds, although not completely (see 1:19, 21). The third occurrence of ‘

lâ introduces a section devoted to the house of Joseph (1:22–36). While there is some initial success in vv. 22–26, the rest of chapter 1 is dominated by the repeated observation that particular tribes “did not drive out the Canaanites” or the inhabitants of particular cities (1:27, 28, 29, 30, 31, 32, 33). This increasing failure becomes the subject of the section introduced by the fourth occurrence of ‘

lâ, The northern tribes—although apparently strong enough to subject the Canaanites to “forced labor” (see 1:28, 30, 33, 35)—did not drive out the Canaanites or devote them to destruction in accordance with Deut. 20:16–18 (see Judg. 1:8, 17). Therefore the LORD “will not drive them out” either (2:3). In short, there will be negative consequences for the Israelites’ failure to obey God.

That the issue is ultimately the obedience that derives from covenant loyalty, not simply the fighting (see the root lhm in 1:1, 3, 5, 8, 9) and smiting of Canaanites (see the root nkh in 1:4, 5, 10, 12, 13; NRSV “defeat[s]”) is suggested by the obvious priority of Judah in 1:1–2:5 as well as the attention directed to Jerusalem (1:7, 8, 21). To be sure, the attention to Judah and Jerusalem may reflect the historical ascendancy of the Davidic monarchy and the survival of the southern kingdom beyond that of the northern kingdom; but the monarchy was entrusted precisely with the establishment of God’s will. And, as the larger prophetic canon recognizes, when the monarchy failed to do God’s will, it and Jerusalem were destroyed (see Introduction, section 3). But as the larger prophetic canon also affirms, Jerusalem will be the site of God’s eventual establishment of justice for all nations (Isa. 2:1–4). The focus on Judah and Jerusalem invites attention to the larger context of the prophetic canon. The humbling of Adoni-bezek, for instance, happens in Jerusalem (1:7). The later humbling of the Judean monarchy will also happen in Jerusalem, suggesting ultimately that God plays no favorites. God wills justice and righteousness, and the failure to embody it will eventually bring any people down.

This perspective also means that the Canaanites in 1:1–2:5 must be understood not simply as foreigners whom God hates. Rather, they should be understood to symbolize an oppressive, unjust system (see Introduction, section 3b). From this perspective, the subjection of the Canaanites “to forced labor” in chapter 1 is not a good thing. Rather, it represents Israel’s collaboration with, rather than their demolishment of, an oppressive system. Thus, this is not a mark of success but of failure. What the Canaanites represent—an oppressive, death-dealing system—must be wiped out. In short, despite its repeated promises at the end of the book of Joshua to serve God faithfully (see Josh. 24:18, 21, 24), Israel disobeys God.

Thus, the stylization of chapter 1 that gives priority to Judah also communicates a progressive failure on the part of the Israelites. Even Judah’s initial successes give way to failure (1:19–21), and the brief initial success of the house of Joseph is heavily outweighed by its series of failures. This pattern of progressive failure is a fitting introduction to the book of Judges, because it anticipates the rest of the book in two ways. First, chapter 1 moves geographically from south to north by way of its sequence of Judah/Simeon, Benjamin, Joseph, Manasseh, Ephraim, Zebulun, Asher, Naphtali, and Dan. The series of judges, beginning in 3:7–11, is not identical geographically; but it also moves from south to north: Othniel (Judah; see 1:11–15), Ehud (Benjamin), Deborah (Ephraim), Gideon (Manasseh), Tola (Issachar), Jair (Gilead), Jephthah (Gilead), Ibzan (Judah), Elon (Zebulun), Abdon (Ephraim), Samson (Dan, which eventually was located in the north). Second, and more important, the increasing failure evident in chapter one anticipates the progressive deterioration that occurs throughout the rest of the book (see Introduction, section 2c). While Othniel and Deborah are relatively successful, the subsequent judges are increasingly problematic; and the book of Judges ends in utter chaos in chapters 17–21.

Not surprisingly, the end of the book will explicitly recall chapter 1. The book ends, as it began, with fighting and smiting; but in the end (chaps. 20–21), the Israelites are fighting each other. The question and answer in 20:18 especially recalls 1:1: “Judah shall go up first” (20:18), but Judah will be fighting Benjamin! Perhaps, this is no surprise, since “In those days there was no king in Israel; “all the people did what was right in their own eyes” (21:25; see 17:6; 18:1; 19:1). But, as Judges 1 makes clear, “the moral or spiritual decline is evident from the very beginning of the book of Judges” (Younger, 217). And what’s more, the problem is the same throughout the book. The repeated formula in chapters 17–21 clearly identifies Israel’s self-centeredness and self-assertion as the problem. But, as Klein points out, this same problem is at the heart of 1:1–2:5. While Judah does go up first, Judah immediately draws Simeon into the picture. And as the chapter unfolds, the other tribes fail to drive out the Canaanites, even when they are operating from a position of strength. Klein concludes:

Thus, from the outset, Israel exerts self-determination, evidencing automatic trust in human perception. These verses [1:1–3] may be regarded as introducing the ironic configuration of the book—implicit difference in perception between Yahweh and Israel and Israel’s insistence on following human perception. (Klein, 23)

In short, from beginning to end, the book of Judges is about self-assertion and idolatry, the refusal to acknowledge and respond to God’s sovereign claim. The progressive deterioration that characterizes 1:1–2:5 and the entire book of Judges communicates the disastrous consequences of Israel’s failure to worship and serve God alone. In this sense, the book of Judges is, like all the prophetic books, a call to covenant loyalty—a call to turn away from self-assertion and to worship, serve, and obey God alone.

Judges 2:1–5 names and explicitly describes the disobedient self-assertion that has been implied in chapter 1. The Israelites “have not obeyed” God’s “command” (2:2). The fact that this message is delivered by “the angel of the LORD” (2:1, 4), as well as the content of the message, recalls Exod 23:20–33, where Israel is told not to make a covenant with the Canaanites (Exod. 23:32; cf. Judg. 2:2) and is warned that the presence of Canaanites and their God’s will prove to be “a snare to you” (Exod. 23:33; cf. Judg. 2:3). As suggested in the Introduction, the Canaanite system symbolizes oppression and inherently invites idolatry, and any remnant of it in the land will mean that God’s will is compromised. Israel’s God will not be properly worshiped in the presence of other gods, and God’s purposes will not be realized. The rest of the book of Judges will demonstrate this. It will reveal a God who “will never break my covenant with you” (2:1), but whose will can be and is continually thwarted by the people’s disobedience. Judges 1 has already shown the Israelites “what you have done” (2:2); and it will be what they continue to do throughout the book of Judges—that is, thwart God’s will by their persistent disobedience and self-assertion. While God upholds the covenant (2:1), the people clearly do not.

As suggested above in this section and in the Introduction (sections 3a and 3b), it is crucial that the obliteration of the Canaanites and their system be heard symbolically. To devote them and their system to destruction (see 1:17) does not mean that God hates non-Israelites, but rather that God opposes idolatry and oppression. The Canaanite system represents forces that yield death, so its presence in the land is as intolerable as Pharaoh’s death-dealing policies were in the land of Egypt. To oppose the Canaanite system is, in essence, to choose life as God intends it. But it is precisely this choice that the people have not made in chapter 1, and will not make throughout the book of Judges. Quite appropriately, therefore, the events in 2:1–5 unfold at a place called Bochim, “Weeping (Ones)” (2:5).

As it turns out, the name “Weeping” is another way in which 1:1–2:5 anticipates the rest of the book. Just as 1:1 is echoed in chapter 20, so are 2:1 and 2:5. That is to say, the people are still weeping at the end of the book of Judges. If anything, the events narrated in chapter 20 are even more tragic than the future anticipated in 2:1–5. Not only do the Canaanites and their gods become “a snare” to the Israelites, but also the Israelites become “a snare” to themselves! There is weeping in 20:23, 26 because Israelites are being killed by their own kinfolk, and there is weeping in 21:2 because the people realize that their bloody civil war has virtually wiped out the tribe of Benjamin. As Martin Tate suggests, “Perhaps we could call the book of Judges a book of weeping” (Tate, 34). Ultimately, what the people are weeping about is the reality that they and their leaders—the judges or “bringers of justice” (see Introduction, section 2a)—have failed miserably to serve and obey God alone. The consequences are disastrous. Thus, the weeping of the people at the beginning and end of the book communicates in yet another way the progressive deterioration that characterizes the entire book of Judges.

The other extended narrative in 1:1–2:5 is 1:11–15, and it too provides several hints of things to come, including the progressive deterioration. At first sight, this story appears to deal with what the whole book of Judges will be about—Israel opposing its foreign oppressors. A closer look proves to complicate things considerably. For one thing, while 1:11–15 (and the nearly identical story in Josh. 15:16–19) clearly associates Caleb with the tribe of Judah (see also Num. 13:6), it is possible to construe 1:13 to mean that Caleb and Othniel are Kenizzites, who are elsewhere described as descendants of Edom (Gen. 36:11, 15, 42) and among the people to be displaced when Israel occupies the land (Gen. 15:19). As Danna Fewell frames the issue: “Here is the question: Are Caleb, Achsah, and Othniel Israelites, or are they foreigners?” (Fewell, “Deconstructive Criticism,” 139).

This question is not easily answered; but the very uncertainty surrounding this question is instructive. To be sure, this uncertainty may be approached in terms of the historical complexity of who constituted Israel and of how Israel took possession of Canaan, which very probably involved a process in which Israelites entering Canaan from outside were joined by disaffected and dispossessed people’s within Canaan to oppose the oppressive Canaanite city-state system (see Exod. 12:38, 49, which indicates this complexity). But more is at stake than the reconstruction of history. In terms of the book of Judges itself, this uncertainty reinforces the conclusion that was reached above on canonical grounds—namely, that the book of Judges cannot properly be interpreted to mean that God simply favors Israelites at the expense of other people’s. Or again, the Canaanites in the book of Judges must not be understood simply as a group of foreigners but rather as symbolic of an idolatrous and oppressive system that God opposes.

Another aspect of 1:11–15 that anticipates the rest of the book of Judges is the prominence of the female character Achsah. To be sure, on the one hand, Caleb’s offer of Achsah as a prize for the most macho male military hero seems thoroughly patriarchal. If so, however, Achsah proves to have a mind and will of her own; she is not just the trinket that her name might suggest (“Achsah” seems to mean an ornamental anklet or bangle). Rather, she demands “a blessing” (1:15; NRSV “present”), and she gets it! (See Matthews, “Female Voices,” 9).

While such assertiveness may reflect the conditions of a more egalitarian society that existed in premonarchic Israel (see Introduction, sections 2b and 3d), the prominence of Achsah also clearly anticipates the major roles that women will play throughout the book of Judges. Like Achsah, several women are portrayed as active and assertive in the public sphere, especially Deborah and Jael (chaps. 4–5). But, as the book of Judges proceeds, the portrayal of women changes considerably. They become not leaders like Achsah, Deborah, and Jael, but rather the victims of abuse. In this regard, it may not be merely coincidental that Achsah is riding on a donkey (although the Hebrew verb that NRSV translates as “dismounted” is subject to other understandings). The next time a woman is riding on a donkey is in Judges 19:28; and the woman, the Levite’s concubine, is a corpse, having been brutally abused, raped, and killed. Thus, by way of the contrast between Achsah and the Levite’s concubine, 1:11–15 is yet another way that 1:1–2:...

Table of contents

• Cover
• Halftitle
• Preface
• Title
• Copyright
• Series Preface
• Author’s Preface
• Contents
• Introduction
• Part One : From Joshua to the Judges
• Part Two: The Stories of the Judges
• Part Three: Complete Deterioration and Terror
• Bibliography