Judges

Lectures from April and May, 2008
West Side Moravian Church

Title and position

• The Judges of the time of the Book of Judges:
  • functioned as war chiefs; specifically, in the role of hero. [↓6:6ff]
  • were understood to discern and represent God's instructions to the tribes.
  • apparently were recognized charismatically (not by lot, election, or heredity).
  • were chosen and functioned within tribal structure.
  • could transcend tribal bounds, rarely.
  • may have retained civil jurisprudence.
• Judges occupied a position which developed from the arbiters which Jethro suggested to Moses at the time of Pentecost.
  • The original motivation was to relieve Moses of having to deal with all disputes among the thousands of people. [→Exodus 18:13-26]
  • This original function would seem to be that of an arbiter in civil disputes.
  • We might also see a parallel with the American justice of the peace, a judge with authority over minor infractions.
  • The office was continued at Moses' direction. [→Deuteronomy 17:18-20]
• The analogy with modern jurisprudence is inadequate.
  • Judges seem to be the only titled officials among the Hebrews during the Exodus.
  • During the events following the debauchery at Peor, the judges were instructed to execute judgement, not to render a judgement. [→Numbers 26:5]
  • Neither in Exodus nor in Judges do these officials seem to intervene with the authority of fathers over their households.
  • The law being applied by Hebrew judges was the Law of God.
    • the Torah, to the extent that it was known
    • the voice of God as discerned by the judge
• Joshua is considered to be a judge.
  • Joshua inherited all of Moses' functions, which would have included that of judge. [→Deuteronomy 3:28, 34:9]
  • He was more clearly the war chief than was Moses.
  • The textual support for giving Joshua the title of judge is murky.
• The position of judge later developed into separate roles.
  • The role of prophet:
    • First listed judge Othniel already is possessed by God like a prophet. [↓3:10]
    • Samuel was a transitional figure.
      • Judge, even riding circuit (like James Duane Doty) [→1 Samuel 7:6,10,15-17; 8:1]
      • Prophet [→1 Samuel 8:21-22; 9:9]
    • The mixed role of judge and warrior is still seen in Elijah (and Elisha).
  • The role of King:
    • Gideon was offered kingship. [↓8:22]
    • Saul was possessed like a judge. [→1 Samuel 11:6]
    • David was king and dispensed justice.
  • The role of savior or deliverer: later assigned to God
• Other ancient societies may have had similar positions.
  • Phoenician cities had magistrates called suffete (cognate); in Carthage, were equivalent to Rome's consul.
  • Rome had the praetor.
    • Combined judicial and military authority.
    • Title may derive from praeire, "to go before"; that is, the leader.
    • Subject to Senate, perhaps as judges were to God.
• Similar conflation of roles in European history
  • European kings and nobles were warriors responsible for insuring justice.
  • Noble courts model of judicial courts.
  • Military commanders held judicial powers until very recently.

Introductions

• Historical Introduction [Chapter 1]
  • The south
    • Victories of Judah and Simeon [1-16]
      • Classical promise [2; →Exodus 34:11; →Deuteronomy 7:1]
      • Alliances were made.
        • Internally, between Judah and Simeon [3]
        • Externally, with Hodab [16]
      • Treatment of a captured king follows his own practice and symbolized his loss of power (but cruel for all that). [6-7]
      • Caleb's daughter [10-15]
        • His daughter was objectified as a reward, but only within the clan/family.
        • The story still shows the humanity of the woman in how she spoke and was heard.
    • Reality check [17-21]
      • This is a repeat of the story, probably an older version.
      • Towns generally were not conquered by Israel. [18, 21; ↓27ff, ↓2:3]
    • Joseph [22-26]
      • That is, Ephraim and Mannasseh
      • Bethel (Luz) was destroyed (but not taken).
      • Military/demographic details:
        • scouts
        • traitor
        • migration north
  • The invasion in the north:
    • Israel failed to control towns. [27, →1 Kings 9:15ff; also 30, 31, 33; ↑21]
    • Failures to control lowlands were due to military advantage. [34; 35]
    • Towns later (and oddly) were subjected to rural tribes; this continued throughout the period of judges. [28, 33; 35; ↓Gideon, 6:3-4]
    • Native populations remained and lived intermingled with the invaders. [29, 30, 33; ↓2:3,2:20]
    • Another result was geographical division between north and south. [29; JB: 'Jerusalem-Jaffa road']
• Theological or Moral Introduction [Chapter 2]
  • This chapter is a later commemoration of the times of the judges.
    • It attempts to resolve the dissonance between the promise [→Joshua 24:11-13] and the reality [↑chapter 1].
    • It draws meaning from significant events.
    • It helps to form a community identity (here, intentionally national).
    • Community commemoration is an active topic of social research today.
  • An angel comes to the people: God visible as God's own messenger. (There is no mention of a prophet here.) [1; ↓Gideon, 6:21-24; ↓Manoah, 13:20-23]
  • The broken covenant is a key explanation. [1-2; 11-15]
    • It meets a need for explanation or cause (a backward view).
    • No specific violation is attested here. [→Deuteronomy 7:1-5]
  • Peoples and religions remained in the land. [3-4; 20-23]
    • This agrees with historical view [↑chapter 1] despite difference in outlook.
    • It meets a need to find purpose in events that already occurred (a forward view of the past, hindcasting).
      • Oppression (punishment)
      • Snare (testing)
  • Joshua was understood as a hero. [6-10]
    • The classical sense of hero encompasses:
      • moral leadership
      • ethnic identity
      • personal military exploits
    • As is typical for a hero, Joshua is cited specifically for loyalty and godliness.
      • personally
      • as leader [7; 10]
    • He died at 110. [9]
    • He lived and died in the highlands. [9; ↑1:18,27]

The Early Judges [Chapter 3]

• Othniel
  • The Israelites endured 8 years of slavery.
    • Slavery in this context means to be subjected to the king of Aram (or Edom?).
      • 'Cushan the doubly wicked' [NetBible]
      • 'Aram of the 2 rivers'
        • Perhaps the Haran where Terah died [→Genesis 11:26-32]
        • If so, then possibly southeast Turkey
      • JB prefers Edom
        • South of Judah in desert
        • If so, first of the nomadic overlords (compare ↓Gideon, chapters 6-8]
      • The story seems to imply some level of settlement, probably farming at this point.
    • The facts are explained theologically as apostasy.
      • Baal and Astarte were worshipped.
      • Note the use of the plural, emphasizing the use of idols.
    • There is no apparent symbolism in 8 years.
  • Othniel is only identified.
    • Blood relationships are important.
    • God's spirit is important.
    • The rest of the story is unimportant.
  • There followed 40 years of rest.
    • There is no story in quiet times.
    • The length of time is symbolic.
      • a long time
      • 2 generations born
      • Othniel and peers die
• Ehud
  • 18 years of slavery followed. [12-14]
    • King of Moab came from east of the Dead Sea.
    • There is no symbolism to the time, except for being worse.
  • Salvation by treachery [15-26]
    • First true story of a judge.
      • Setting and background
        • place: Jericho
        • geopolitical alliance: Moab, Ammon, Amalek appear to be neighbors
        • The subjugation is defined by annual tribute.
      • Characters
        • Ehud
          • Benjamin
          • left-handed
          • crafty
        • Eglon
          • fat
          • vain
        • servants
          • hesitant
          • followers
      • Plot
        • Ehud made his own dagger.
        • Ehud made a virtue of a personal (or tribal) difference: left-handedness.
        • His plan included a delay to cover his escape.
    • Battle [27-30]
      • Ehud calls out Ephraim (not Benjamin).
      • Israel leverages the river as a barrier.
      • With little description given, the fighting must be unimportant to the story of deliverance.
      • Moab's defeat is attributed to Ehud and to Israel; little credit to God.
  • 80 years of rest followed. [30]
    • There's no story in quiet times.
    • This is double the previous time of rest.
• Shamgur
  • The identity of Shamgur is weak. [↓5:6, Deborah's song]
  • 600 Philistines were killed with an ox-goad.
    • A statement, but not a story.
    • Why Philistia at this time? It may be out of place.
    • Parallels the Samson story. [↓chapters 13-16]
  • Chapter 3 picks up again with Ehud's death. This story may be out of place.
  • Some say, Shamgur was added only to make 12. (Abimilech is counted as a Canaanite king.)

Deborah [Chapters 4-5]

• Narrative version [chapter 4]
  • Historical setting [1-3]
    • Jabin [→Joshua 11] and Sisera gain ascendence over Israel.
      • will of God
      • weaponry
    • This subjection lasted. 20 years, or about 1 generation.
  • Deborah [4-10]
    • Deborah is not identified by tribe and clan.
      • Her husband is named (but not connected).
      • Her seat is in Ephraim.
    • Deborah's life held many roles, much like us. [4-5]
      • woman
      • wife
      • judge (judicial)
      • prophet
      • war leader [10]
    • She had a powerful personality. [6-10]
      • commands Barak
      • commands multiple tribes
      • speaks the word of God
      • detailed battle plan
      • marches with the army
  • Barak was a leader … [8-10]
    • from Naphtali (not Ephraim).
    • able to call out 10,000 warriors from his and the neighboring tribe.
    • obedient to God through Deborah.
    • demanding of Deborah's services as prophet. [↓verse 14]
  • Heber [11]: an intrusion with a literary function
    • foreshadowing
    • family=political setting [↑1:16]
    • localization
  • Battle [12-16]
    • Sisera responds to the uprising by calling out full force.
    • Deborah identifies the day of God's favor.
    • Topographic considerations:
      • Barak marches downhill, which is a tactical advantage.
      • Sisera depends on chariots, which may be ineffective in the hilly areas.
    • Contrasting methods of battle:
      • God fights with panic.
      • Barak fights with swords.
      • Sisera fights with himself. [↓verses 17ff]
  • Jael [17-22]
    • Sisera heads for Jael, who …
      • was near at hand. [↑11]
      • should offer hospitality.
      • should offer support.
    • Jael welcomes Sisera, but with deceit.
      • 'Do not be afraid'
      • Hides with a rug
      • Provides refreshment
    • Jael decieves Sisera.
      • She incapacitates with a rug.
        • physical mobility
        • heat prostration
      • She lulls with milk.
        • appears to be hospitable
        • different from request
        • increases sleepiness
      • Jael defies and murders Sisera.
    • Jael welcomes Barak.
      • Pursuit not followed by the narrative.
      • Jael offers the body.
    • Jael expands the role of the nomad woman.
      • Jael takes on the role of the warrior-hero. [↓5:24ff]
      • She acts within the set role of staying at the tent and offering hospitality.
      • Jael's part complements that of Deborah.
  • Aftermath [22-23]
    • Theological: God humbles Canaan
    • Geopolitical: Alteration in dominance
• Musical version [chapter 5]
  • Poetic considerations
    • Apparently older than narrative.
    • May be nearly contemporaneous with events.
    • Song of victory.
  • Content of the poem
    • Warriors fight and win, subject to God's will. [2]
    • God is praised for the victory using the metaphor of earthquake. [3-5]
    • The reality of oppression and perhaps the bandritry that comes with instability is evoked with few words. [6-8]
    • Historical apostrophe puts focus on the protagonists. [12]
    • These verses [14-18] record the extend and limit of national action.
    • God's intervention is expressed as nature fighting with Israel.
    • Jael is the warrior hero here, not Barak or even Deborah. [24-27]
    • The poignant portrayal of Sisera's mother [28-30] shows the author's poetic skill.
      • Quick change of scene and tempo creates attention.
      • contrast between hope of the character and reality known to reader
      • haunting evocation of personal emotions

Gideon [Chapters 6-8]

• Gideon is called by God. [chapter 6]
  • Setting [1-10]
    • Israel has settled on farms. (This is not explicitly stated.)
    • The less settled nomads oppress the farmers as Israel oppressed the towns.
    • Symbolic but shorter 7 years
    • A prophet interprets the times.
      • standard explanation
      • differentiation of function
  • Gideon sees an angel. [11-24]
    • He threshes hiding in the winepress.
    • Greeting and ironic response [like father like son, ↓32]
    • It is God who says, 'I send you myself'.
    • Gideon is concerned with his status.
      • This implies the change toward urban sociality.
      • Still only compares status within Manasseh.
      • God is not so concerned.
    • Gideon tests his call (first time).
      • Requests a sign
      • The offering is equivalent to hospitality for guests. [→Abraham, Genesis 18]
      • Dismay follows proof. [↓Manoah, 13:20-23]
  • Gideon makes a statement. [25-32]
    • Gideon is obedient to God's instruction but does the work in secret.
    • Destroying the altar is both religious and political.
    • The fear of the oppressed is illustrated by the people searching out the resistance.
    • Joash answers with irony, creates a nickname for his son.
  • War is declared. [33-35]
    • The nomad army crosses the Jordan.
    • Gideon calls out 1/3 of Israel.
  • Gideon tests his call (second time). [36-40]
    • Gideon is uncertain: The fleece test
    • Continuing doubt: The second fleece test
• God's battle [chapter 7]
  • The most remarkable troop deployment in the history of warfare.
    • 'There are too many people.' [1-3]
      • People might take credit.
      • 22000 are afraid.
      • 10000 are left.
      • There was good reason for being afraid. [↓12]
    • 'There are still too many.' [4-7]
      • 300 lap up water like dogs.
      • This is an arbitrary criterion.
    • (?) Gideon kept equipment he would need. [8; ↓16ff]
  • God fights with panic. [9-15]
    • God offers a sign without being asked.
    • Gideon probably is afraid. The description of the nomad army gives good reason.
    • The dream of barley bread shows the nomads to lack confidence.
    • Gideon immediately grasps the significance for the battle.
  • Gideon fights in support of God. [15-22]
    • Battle begins at evening, at the start of the day.
    • With only 300 men, there are 300 ram's horns and 300 dark torches.
    • Tactical timing: change of watch [19]
    • The surprise of light and sound induces the panic that had been building.
    • Nomads battle with themselves. [22]
  • Israel fights also with swords. [23-25]
    • Full levy returns [↑6:35] to join the winning hero.
    • Ephraim asked to hold fords.
    • Killing and insulting
      • pursuing
      • beheading
    • This forms a transition from God's battle to human warfare. [↓chapter 8]
• War [chapter 8]
  • No longer God who fights, but only Gideon.
  • Gideon the leader defuses internal discord. [1-3]
  • Gideon is not so successful with external alliances. [4-9]
    • Towns want to side with a winner.
    • Belittling names: captains 'Victim' and 'Unprotected'.
    • Gideon offers threats instead of showing leadership.
  • Gideon the vengeful
    • Succoth [13-16; ↑6]
      • Done with care and premeditation; this is cold blooded.
      • Use of desert thorns echos the battle. [↑7]
    • Penuel is merely destroyed. [17; ↑8]
    • Nomad captains [18-21]
      • Gideon finds a justification in blood vengeance.
      • He attempts to use his son as the executioner.
    • Acting the king [22-29]
      • Gideon declines an offer of kingship. (The scope of rule is not specified; presumably over Shechem and Ophrah. [↓9:1])
      • Gideon claims a share of the captured wealth acting the hero-king.
      • The king's share is made into a shrine at Ophrah; an 'ephod' but isolated from the true worship. [27; →Exodus 28]
      • Gideon lived in his own house, perhaps in disctinction to moving into Shechem. [29]
  • Gideon's family [30-32]
    • He has many (but unspecified) wives.
    • They bear 70 fully legitimate sons.
    • Abimelech is treated separately as a matter of foreshadowing. (Israel descended from both wives and slave woman.)
  • Rest from war
    • The peace lasted 40 years (2 generations). [28]
    • Peace continues throughout the life of Gideon.
    • This may not be a time of loyalty to God. [27]

Abimelech the king [Chapter 9]

• JB: the first episode to be formalized
• Abimelech becomes king of Shechem. [1-6]
  • Probably half Canaanite, based on his appeal to his mother's family.
  • Temple funds were used to purchase government. [4; ↑8:27f]
  • Potential challengers eliminated by murder, except Jotham. [5; ↑8:31]
  • His reign was accepted by the 'senate' in a formal proclamation.
• Jotham's challenge [7-21]
  • Jotham's fable [2-15]
    • ?
  • He curses with internecine conflict. [16-21]
  • No active resistence.
• Abimelech's rule fails [22-57]
  • Discontent [22-25]
    • City leaders lose their loyalty to Abimelech.
    • Their reasons are not reported, but God's support of Gideon is claimed. [24]
    • The support for bandits flouts the king's authority. (JB: deprive of toll revenue)
  • Gaal's revolt [26-41]
    • Gaal opportunistically offers to lead a rebellion.
    • Zebul orchestrates an ambush. (Who is in control? [↓41])
    • Abimelech only pushes the fight as far as the city gates; Zebul controls the city itself.
  • Abimelech's repression destroys his kingdom.
    • Abimelech slaughters Shechem. [42-46]
    • Abimelech's atrocity at Migdal. [47-49]
    • Abimelech fails at Thebez. [49-57]

Jephthah [Chapters 10-12]

• Setting [10:6-18]
  • Israel begins to assimilate again. [6, 10, 13, 16]
  • This time, the Ammonites for 18 years. [7-8]
  • Locale is Transjordan ('land of the Ammonites') plus the areas immediately to the east. (This is the southern part of the settlement.) [9-10]
  • God's frustration almost induces abandonment, but parental concern resumes with repentence. [11-14, 16]
• Jephthah serves as judge-hero. [chapter 11]
  • Character development and relationships [1-11]
    • Mixed ethnicity (compare Abimelech [↑9:1ff])
    • Jephthah's success is counter to the theme of ethnic purity. (Compare →Ruth.) [→Genesis 21:10]
    • Cut off from family and property, Jephthah becomes a banditto. [3]
    • The rejected half-brother is sought out when trouble comes. [4-7]
    • Jephthah is promised the judgeship as inducement to be the war leader. [8-11]
    • The outlaw as heroic leader still lives in modern literature.
  • Jephthah attempts diplomacy. [12-28]
    • Diplomacy is new to these stories. (? Abraham, Isaac ?)
    • The exchange of letters state differing views of rights of possession.
      • Ammon feels dispossessed. [13]
      • Israel claims right of conquest. [14-24]
        • God gave the land to Israel, but only after Sihon musters against the wanderers.
        • Jephthah argues this claim is not different from Ammon's view.
      • There may be confusion between the gods of Ammon (Milcom) and Moab (Chemosh).
      • Ammon's king is accused of overreaching. [25-26]
      • Jephthah argues Ammon is in the wrong for making war. [27]
  • (Semi-)Heroic leaderhip
    • Jephthah is taken over by the Spirit and therefore is rightly a judge. [29]
    • Jephthah makes a deal God. [30-33]
      • Is this intended to buy favor or as honest devotion? (One must examine the man.)
      • The indefiniteness of the victim leaves the choice to God.
      • Jephthah gives human sacrifice a Hebrew cast of expression calling it a holocaust offering. [31; see →Numbers 28]
      • Such offerings are forbidden. [→Deuteronomy 12:31; compare →Abraham, Genesis 22]
    • Jephthah gains victory, which is credited (vaguely) to God. [32]
  • Jephthah fulfills his vow. [34-40]
    • While extending the plot of the battle, this is really a distinct story.
    • This story reads like a folk tale against making rash vows.
    • The relationship between father and daughter is the most humane aspect of Jephthah's story. [34-35]
    • Not marrying (or having a child) seems to be the greater tragedy. [37, 40]
    • The significance of 2 months wandering in the mountains is not clear. [38, 39]
• Civil war ensues. [chapter 12:1-7]
  • Mutual recriminations are voiced between Ephraim and Gilead. [1-4; contrast ↑11:12-28]
  • Segregation ensues, based on pronunciation. [5-7]

Samson [Chapters 13-16]

• The angel of Samson's annunciation appears. [chapter 13]
  • Israel was subjected to Philistines.
    • towns in coastal region
    • another double generation
  • Manoah is a man of Dan. (We see later this is the part near Judah. [↓chapter 14])
  • A birth is announced. [3-7]
    • An annunciation is a new feature.
    • The wife of Manoah is the lead character.
      • His wife's name is not important.
      • Her lack of children is important.
    • The angel elevates the anonymous woman.
      • God's message comes to the woman. [also ↓9]
      • She serves as a prophet by repeating the message to Manoah. [also ↓23]
  • Manoah rises to his responsibilities. [8-21]
    • He looks farther ahead and asks for more information.
    • God answers the husband by coming not to him but to his wife.
    • Manoah offers to be a good host.
    • The angel progressively reveals God.
      • burn offering, not serve a meal
      • name is mystery
      • ascended in the flame
    • The people respond to God's visit.
      • Manoah's fear
      • His wife's reassurance, serving again as a prophet
  • Samson is born. [24-25]
    • The wife named him Samson (the woman continuing her leading role).
    • Samson is blessed, in unspecified ways.
    • He is taken over by God, that is, called as a judge, even while still underage. [↑Othniel, 3:10]
    • He is located in the Camp of Dan (by Judah).
• Samson reveals his power and his weaknesses. [chapter 14]
  • He is a lusty man. [1ff, 17pp]
  • He has a family who defers to his wishes. [2-4]
  • His concurrence in God's plans is hidden under his selfish emotional outbursts. [5]
  • He consorts with the enemy, pun intended. [2, 10, 17pp]
  • He is a berserker:
    • against the lion. [5-6]
    • against the Philistines. [19; compare 11]
  • He keeps his word, but not generously. [19] (This is set in contrast to the Philistines. [20; ↓15:1-2])
  • He is a trash talker. [14, 18]
  • This sequence foreshadows the rest of his career. [↓chapters 14, 15]
• Samson defies the Philistine overlords. [chapter 15]
  • The foxes
    • The incident is a result of Samson's intermarriage. [1-3]
    • The plot sounds like a practical joke. [4-5]
    • The response of the Philistines is perhaps even more vindictive. [6]
    • Samson chooses to escalate the affair yet another notch. [7]
  • The jawbone of an ass
    • The Philistines respond to Samson's escalation, but make no distinction between Dan and Judah. [9]
    • Judah remains subservient and seeks to turn Samson over. [10-13]
    • Samson exceeds his enemies' expectations, takes them by surprise, takes as his weapon what is available, and kills 1000 men. [14-17]
    • Samson's triumphant strength comes directly from God's Spirit. [14]
    • The 'spring of him who called' is opened for the hero; this apparently is taken to indicate approval by God. [18-19]
  • Samson's ascendence lasted a full generation. [20] (This would have ended the story of any earlier judge. [↓16:31])
• The fullness of Samson's strength and weakness are revealed. [chapter 16]
  • Samson goes to a Philistine prostitute. [1-3]
    • What could he be thinking? His flaws are deep seated.
    • Samson invited Gaza to ambush him, but his impulsiveness and strength takes them by surprise again.
    • There is no mention of God's power in this incident.
  • Samson loves an informer. [4-21]
    • After 20 years you would think Samson would have learned better.
    • Delilah is the archetype of the modern female spy villian.
    • Samson's love is carnal and he has no compunction about lying to, as well as with, this Philistine spy. His lies are:
      • tie him with 7 new bowstrings
      • tie him with new ropes
      • weave his hair in the loom
    • Samson tells his secret.
      • Samson is blind to the obvious: his woman is a spy.
      • The story goes the same way as when he was young. [↑14:15-17]
      • The magic is linked to the original annunciation and (hence) to Samson's obedience to God. [20; ↑13:5,7]
    • The Philistines take him. [21]
      • Blinding is both humiliating and disempowering.
      • Imprisonment and chains both punish Samson and protect the Philistines.
      • The prison mill both gives benefit to the captors and keeps Samson worn out.
  • 'May I die with the Philistines.' [22-31]
    • The Philistines praise Dagon believing they were handed a great victory. (Quite reasonably, too.)
    • Their gloating became their downfall.
      • They bring him out of prison because they are overconfident.
      • Had they been more humble, would Samson have this chance?
      • Had they not been gloating, would so many have been present, would so many have died?
    • Samson is an opportunist to the end.
      • He uses they boy, the location, and the temple construction as he find them.
      • Contrast this with God's plans with Gideon [↑chapter 7].
      • Contrast this with modern fantasy and spy stories.
    • Samson gains a last victory.
      • He uses his gifts: strength and wit.
      • He places his action in the context of God's lordship.
      • He continues to see power only in the use of force.
    • Samson's real claim to be a heroic leader rests mainly on this story.
    • His family remains loyal to him. (Note that he now has brothers, or is the word used broadly?)
    • The story ends a second time with the length of his leadership. [↑15:20])

Additional Moral History

• 2 stories which are additions to the original text.
  • They do not follow the moral pattern of chapters 3-16.
  • They do not have hero-leaders.
  • They are substantial stories but perhaps not long enough to have their own separate scrolls.
• Micah's idols [Chapters 17-18]
• Benjamin's Crime [Chapters 19-21]

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