Introduction
Thematic analysis of the book of Judges provides an opportunity for the expositor to examine and identify meaningful patterns to guide the interpretive process. However, scholars disagree not only on which patterns of meaning create thematic initiatives but also on which themes take a primary versus a secondary or even tertiary role. By ignoring the patterns of meaning, the interpreter risks missing the glue that binds the author’s message together. By digging deep into the biblical theological themes and motifs within the book of Judges and identifying their place within the larger canonical context, the expositor enhances both theological awareness and interpretive acuity. The analysis that follows develops the themes of Judges by juxtaposing various scholarly perspectives that explore key topics that include the Canaanization of Israel, the covenantal relationship with Yahweh, human leadership, God’s sovereignty, and thematic breadth. Finally, the research concludes with an examination of the book of Judges place within the larger canonical context of Scripture.
Biblical Themes
The Foundation
Idolatry
The central theme of idolatry is evident not only within the content, but also within the structure of all three sections of Judges. Various structural elements of the book of Judges provide insights into the process of Canaanization. First, according to Block, the prologue (Judg 1:1-3:6) provides the military (1:1-36) and theological (2:1-3:6) context of the book with 2:23 functioning as the interpretive conclusion.[1] The opening verse of the book asks who will go up and fight the Canaanites (1:1). However, the author explains in 2:22-23 that the Canaanites were left in the land to test Israel’s commitment to Yahweh. As Block explains, Yahweh purposely allowed the Canaanites to remain.[2]
The Book of the Judges_ An Integrated Reading
Allowing the Canaanites to remain in the Promised Land provides the backdrop for Israel’s Canaanization throughout the entire book of Judges.
Second, both internal and external patterns of unity surround the body of Judges (3:7-16:31). Internally, Judges 2:11-21 foreshadows a pattern of Canaanization within the body of the narratives where the Israelites pursue other gods and abandon Yahweh (2:12-13), but then Yahweh raises a judge who saves them (2:16). Barry Webb asserts that the repetitive pattern provides the structural glue that unites the book.[3] Externally, the order of the narratives themselves provide evidence of Canaanization. Block explains that the order of the stories is not chronological but instead, rhetorical, which reflects a downward spiraling.[4] Beginning with the paradigmatic judge, Othniel, the apostasy gradually develops and climaxes with the story of Samson. Finally, as the narrative progresses, Block notes the disappearance of structural markers such as the formula, “The people of Israel did what was evil in the sight of the Lord” (e.g. 2:11).[5] The literary disintegration follows the decline of Israel into apostasy.
Third, structural elements within the epilogue (17:1-18:31) also support the Canaanization of Israel. The first element is the repetition of the phrase, “In those days there was no king in Israel” (17:6; 18:1; 19:1; 21:25). Although scholars often assume the refrain points to a pro-Davidic polemic, Block disagrees and suggests that Israel recognized “no one, not even God, as king.”[6] Second, the first section of the epilogue (17:1-18:31) describes the episodes of the Danites, while the second section describes the Benjamites (19:1-21:25). The relevance, according to Block, is that the former represents religious Canaanization and the latter represents moral Canaanization.[7] The structure of all three sections of Judges, the prologue, body, and epilogue, support the thematic development of the Canaanization of Israel.
Covenant
Although the thematic emphasis placed on the Canaanization of Israel by Block has a close connection to Israel’s covenantal relationship with Yahweh, certain scholars assert that the Sinaitic covenant is the primary thematic element running through Judges. Paul Williamson highlights the bilateral nature of the Mosaic covenant that requires obedience (cf. Deut 11:13-17; Exod 19:5-6) and should result in the mediation of God’s blessing to the nations rather than Israel becoming like the nations.[8] Steven McKenzie explains that it was Martin Noth who popularized the notion of a Deuteronomistic History, which assumes that the books of Deuteronomy through 2 Kings were a single literary work.[9] Accordingly, Deuteronomy provides both the historical backdrop and the standards necessary for keeping the covenant relationship intact, which is clearly at risk in the book of Judges (cf. 2:20-23). Scholars, such as J. P. U. Lilley, recognize that a covenant motif exists in Judges, but they also contend that “it is not dominant.”[10] Alternatively, Lauren A. S. Monroe posits that the cycle of covenant breaking in Judges 2 is the Deuteronomistic Schema that sets the “theological agenda for the book.”[11] The placement of Judges within the original Deuteronomistic History provides support for the emphasis upon the covenantal theme. In the original Deuteronomistic History, Webb explains that Judges 2:6-10 and following was a continuation of Joshua 23, which served as the Deuteronomist’s introduction of the judgeships, while 1 Samuel 12 was the conclusion of the judgeships.[12] In sum, the covenantal framework established in the Pentateuch and, specifically, within the theological scheme of Deuteronomy weaves its way through Joshua, into the book of Judges, and throughout the entirety of the Deuteronomistic History.
The Authority
Leadership
All the major and minor judges of Israel along with many foreigners provide a form of leadership within the narratives of Judges. Unfortunately, the character and competency of the leaders were often, but not always, either lacking or completely absent. P. Deryn Guest more specifically delineates the theme of leadership into two subthemes: the satirization of kingship and the flawed judge.[13] First, the satirization of kingship, specifically foreign kings, begins in earnest with the colorful Moabite king, Eglon (3:12-30). According to Guest, Eglon’s overstressed obesity is the most obvious satirical device, which may indicate gullibility and greediness that mock the Moabite monarchy.[14] Second, the flawed judge subtheme focuses attention upon the Israelite judges. The half-hearted response of Barak to Deborah’s command (4:1-24), Gideon’s cold-blooded execution of two foreign kings (8:4-21), and Samson’s self-gratifying initiatives (14:1-16:31) all feed the flawed judge motif.[15]
The question that surrounds the theme of leadership asks why the author included such a myriad of flawed leaders. Marc Brettler answers the question using a literary-historical approach that posits that Judges is a political allegory with the purpose of encouraging the Davidic monarchy.[16] In other words, during the time of the United Monarchy, a pro-Davidic redactor reconstructed the past for the purpose of providing legitimacy to a monarchial reality. The evidence supporting a political allegory centers around the southern tribe of Judah to which David belonged. Specifically, Brettler explains that the southern leaders are the only positive leaders; the northern leaders are often characterized negatively or with ambiguity.[17] Similarly, Brian Neil Peterson notes that scholars have also recently further emphasized that the purpose of Judges was specifically tied to an anti-Saulide polemic.[18] Although the etiological nature of the book of Judges remains debated, the theme of leadership remains at the center of the discussion.
Sovereignty
If leadership is influence, then the individual judges certainly qualified as leaders. However, the question remains as to the identity of the ultimate influencer. Accordingly, Michael Wilcock has singled out God’s sovereignty as a primary thematic initiative. During the time of the judges, Wilcock contends that it was not the human rulers who led, but it was God who was in complete control.[19] Even the misguided Jephthah clearly understood that it was the Lord who was the Judge (11:27), a Judge behind the judges. However, in surprising twists and turns, it is the unsuspecting nature of God’s sovereign freedom that highlights God as the only Judge (cf. Gen 18:25; Pss 96:13; 98:9; Acts 17:3).
God’s sovereign freedom reveals itself in unpredictable ways. For example, the Ehud narrative uses the troubling elements of deception, gore, humor, and even assassination to tell the story (3:12-30). Further, Guest asserts that God exhibits His sovereign freedom through literary ambivalence and the utilization of flawed characters as vehicles for theological conversation.[20] Although God’s unpredictable sovereignty manifests itself throughout the judgeships, deeper meaning emerges as the reader digs into the topic of God’s sovereign freedom.
The ambiguity, unpredictability, and surprise of the narratives accentuate the ironic importance of ignorance and bewilderment that unlocks theological meaning. The verb “to know” (ידע) is used multiple times during the Samson narrative. For example, Webb explains that Manoah does not know the visitor (13:6), and the secret to Samson’s strength is also not known (16:9).[21] The Philistines use coercion and bribery to extract knowledge regarding Samson’s strength from Delilah (16:4-6). However, Webb points out that, although the Philistines obtain the knowledge they desire, they do not know that Yahweh, in His sovereign freedom, has given Samson to the Philistines to destroy them and their god, Dagon.[22] The elusive knowledge may lead the readers to question God’s actions. However, God’s unpredictability is predictable. Ignorance and bewilderment are necessary to remove humanity’s ability to control outcomes and manipulate Yahweh because it is Yahweh, not the judges, who is in control.
The Breadth
Singularity
The debate surrounding thematic breadth of the book of Judges continues to rage. Certain scholars assume the original author had a singular agenda in mind. However, others contend that a single theme necessarily leads to reductionism. Tammi Schneider focuses a significant amount of effort on the role of several women in Judges both from a positive perspective, providing legitimacy to men, and a negative perspective, acting as foils.[23] Unfortunately, the women in Judges also play a more tragic role. Three references to women in the final chapters of the book of Judges reveal the profound corruption of Israel. The first woman was the Levite’s concubine who was horrifically raped, abused, and dismembered (19:24-30). The second group included 400 women remaining from the destruction of Jabesh-gilead handed over to the Benjamites when Israel attempts to save them from extinguishment (21:12-14). The third group of women who were celebrating at a festival in Shiloh were also given to the Benjamites (21:19-21). Schneider observes that the nameless women were used as pawns and kept from protection to reveal the absolute corruption of Israel.[24]
Although the role of women in the book of Judges may provide a singular focus, the topic of women also effortlessly engages the broader thematic initiatives. First, it is difficult to disconnect the victimization of women from the continued idolatrous activity, which, by definition, risks the Israelites’ covenantal relationship with Yahweh. Second, regarding the theme of leadership, Schneider suggests the depravity associated with the abuse of women may point to a reason needed to legitimize the monarchy through the Davidic line.[25] Third, although difficult to observe at any given point in time, God’s unpredictable sovereign freedom continues to reveal itself during the unimaginable episodes involving the abuse of women. Accordingly, even if a singular thematic emphasis appears to emerge, the variegated theological messaging requires the reader to engage the possibility of diversity.
Multiplicity
The diversity of content and biblical theological initiatives provides ample opportunity for scholars to insist on a multiplicity of themes in the book of Judges. Lee Roy Martin suggests that the thematic breadth of a work arises from several narrative mechanisms including repetition, the narrator’s text, the location of narrative elements, and narrative techniques such as plot and setting.[26] Scholars recognize that narrowing the book of Judges to a single theme not only risks a reductionistic reading, but it also may thwart a wholistic examination of the narrative mechanisms.
Cheryl Brown emphasizes multiple traditional thematic initiatives such as the covenant, disunity, and grace. [27] The covenant theme clearly manifests itself in both the idolatry motif that risks undermining the covenantal relationship (2:20-23) and the concept of a Deuteronomistic History, which ties the book of Judges back to the Sinaitic covenant. The breakdown of the divine-human relationship is also revealed in the disunity observable in the civil war between the Benjamites and the Israelites that concludes the book (20:1-48). Finally, God continues to demonstrate His grace throughout the book by forgiving and restoring Israel and faithfully controlling the direction of the nation through His acts of sovereign freedom.
Additionally, Robert O’Connell emphasizes the multiplicity of themes in less traditional thematic initiatives such as kingship, the priority of Judah, and social justice. [28] The etiological nature of the themes of kingship and Judean priority are supported by the possibility of a pro-Davidic and anti-Saulide initiative. Also, the emphasis on the role of women certainly provides support for the thematic element surrounding the topic of social justice. In sum, the diversity of topics, assortment of biblical theological directives, and multifaceted narrative mechanisms require scholars to take seriously the potential thematic breadth of the book of Judges.
Canonical Analysis
Canonically, the book of Judges provides a bridge between the book of Joshua and the book of 1 Samuel. The bridge highlights the stark contrast between the unified nation of Israel at the end of Joshua and the complete breakdown of unity at the beginning of 1 Samuel. Martin summarizes the contrast by stating, “The Israelites moved from victory to defeat, from unity to fragmentation, and from faithfulness to idolatry.”[29] The book of Judges also provides an explanation for the continued existence of foreigners. Accordingly, according to Martin, Israel’s archenemy at the end of Judges, the Philistines, remain intact at the beginning of 1 Samuel.[30] Finally, the concept of monarchy looms large. Martin notes that, although kingship is not explicitly required, the idea is prevalent, and the conclusion prepares its way.[31]
The immediate canonical context of Judges engages important themes identified within the book. First, the contrast between Joshua and 1 Samuel exhibits the transition from faithfulness to faithlessness that highlights the theme of idolatry and covenant breaking. Second, the continuation of foreign influence at the end of Joshua and the beginning of 1 Samuel illuminate the theme of Israelite Canaanization. Finally, the prevalence of a monarchial setup for the books of Samuel provide support for an etiological explanation of the book of Judges, more specifically, a pro-Davidic and anti-Saulide polemic.
The broader canonical context of the Old Testament addresses the important question of how Judges fits within the covenantal framework that extends blessings to all nations (Gen 12:1-3). According to J. Clinton McCann, nothing in the book of Judges undermines God’s will for His universal engagement of all nations, but the question is whether the Israelites will play their role in fulfilling their part.[32] The answer to the question in the book of Judges is “no” (cf. 2:20-23). Next, the cycle of disobedience where Israel commits idolatry, calls to Yahweh, and receives His mercy both looks back to the Exodus (cf. Exod 32:1-14) and forward to the Latter Prophets (cf. Isa 40-55). McCann suggests that each deliverance in Judges provides a new mini-exodus event, events that also reflect a new exodus in the Latter Prophets, especially from the book of Isaiah upon the return from exile.[33] In short, the broader canonical context, like the immediate context, sheds light on the thematic initiatives in the book of Judges.
Conclusion
A deep thematic and canonical analysis of the book of Judges highlights an assortment of meaningful patterns. First, the Canaanization of Israel is evident in all three major sections of Judges and the covenantal theme weaves the Sinaitic covenant into the book of Judges as the Israelites risk destroying their relationship with Yahweh. Second, the leadership theme not only spotlights the flaws of the judges and prepares for a monarchial establishment, but also illuminates Yahweh’s sovereign freedom. Third, a singular thematic focus sheds light on important subthemes, but risks reductionism, while a multiplicity of themes broadens the thematic spectrum, but risks blurring the prominence of the varied motifs. Finally, an exploration of the canonical context of Judges looks backward to furnish exegetical nuance and looks forward to present thematic resolution. Certainly, digging deep into the biblical theological themes and motifs within the book of Judges and identifying their place within the larger canonical context enhances both theological awareness and interpretive acuity of the biblical expositor. The practical significance of digging deep into the thematic initiatives of Judges moves beyond the acquisition of knowledge and provides the expositor an opportunity to communicate a life-changing message.
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[1] Daniel I. Block, Judges, Ruth: An Exegetical and Theological Exposition of Holy Scripture, vol. 6 of The New American Commentary, ed. Kenneth A. Mathews and David S. Dockery (Nashville: Broadman & Holman, 1999), 77.
[2] Block, Judges, Ruth, 6:134.
[3] Barry G. Webb, The Book of the Judges: An Integrated Reading (Eugene: Wipf and Stock, 2008), 30–32. See also Kenneth Gros Louis, “The Book of Judges: Elijah and Elisha,” in Literary Interpretations of Biblical Narratives (Nashville, 1974), 141–162.
[4] Block, Judges, Ruth, 6:145.
[5] Ibid., 149.
[6] Block, Judges, Ruth, 6:476.
[7] Ibid., 6:476.
[8] Paul R. Williamson, Sealed with an Oath: Covenant in God’s Unfolding Purpose, vol. 23, New Studies in Biblical Theology (Downers Grove: InterVarsity, 2007), 96–97.
[9] Steven L. McKenzie, Introduction to the Historical Books: Strategies for Reading (Grand Rapids: Wm. B. Eerdmans, 2010), 15.
[10] J. P. U. Lilley, “A Literary Appreciation of the Book of Judges,” Tyndale Bulletin 18 (1967): 102.
[11] Lauren A. S. Monroe, “‘They Behaved Even Worse than Their Ancestors’: Reconsidering the Deuteronomistic Origin of Judges 2:11-19,” Revue Biblique 119, no. 3 (July 2012): 347.
[12] Webb, The Book of the Judges, 19.
[13] P. Deryn Guest, “Judges,” in Eerdmans Commentary on the Bible, ed. James D. G. Dunn (Grand Rapids: WM. B. Eerdmans, 2003), 190–206.
[14] Ibid., 191–192. Guest also recognizes the satirization of foreign kingship in the narratives of Deborah, Gideon, and Samson, see 193-206.
[15] Guest, “Judges,” 194–201.
[16] Marc Brettler, “The Book of Judges: Literature as Politics,” Journal of Biblical Literature 108, no. 3 (1989): 416.
[17] Ibid.
[18] Brian Neil Peterson, “The Book of Judges: An Apology for Kingship,” in The Authors of the Deuteronomistic History: Locating a Tradition in Ancient Israel (1517 Media, 2014), 197–198.
[19] Michael Wilcock, The Message of Judges, The Bible Speaks Today (Downers Grove: IVP Academic, 1993), 15.
[20] Guest, “Judges,” 192.
[21] Webb, The Book of the Judges, 173.
[22] Ibid.
[23] Tammi J. Schneider, Berit Olam: Judges (Collegeville, MN: Michael Glazier, 2000), 287–289.
[24] Schneider, Berit Olam, 289.
[25] Ibid.
[26] Lee Roy Martin, The Unheard Voice of God: A Pentecostal Hearing of the Book of Judges, The Unheard Voice of God (Netherlands: Brill, 2008), 95.
[27] Cheryl A. Brown, “Judges,” in Joshua, Judges, Ruth, ed. W. Ward Gasque, Robert L. Hubbard, and Robert K. Johnston, Understanding the Bible Commentary Series (Grand Rapids: Baker, 2012), 132–133.
[28] Robert H. O’Connell, The Rhetoric of the Book of Judges (New York: Brill, 1997), 1.
[29] Martin, The Unheard Voice of God, 102.
[30] Ibid.
[31] Ibid.
[32] J. Clinton McCann, Judges: Interpretation: A Bible Commentary for Teaching and Preaching, 1st ed. (Louisville: John Knox, 2002), 13–14.
[33] McCann, Judges: Interpretation: A Bible Commentary for Teaching and Preaching, 15.
Bibliography
- Block, Daniel I. Judges, Ruth: An Exegetical and Theological Exposition of Holy Scripture. Edited by Kenneth A. Mathews and David S. Dockery. Vol. 6. New American Commentary. Nashville: Broadman & Holman, 1999.
- Brettler, Marc. “The Book of Judges: Literature as Politics.” Journal of Biblical Literature 108, no. 3 (1989): 395–418.
- Brown, Cheryl A. “Judges.” In Joshua, Judges, Ruth, edited by W. Ward Gasque, Robert L. Hubbard, and Robert K. Johnston. Understanding the Bible Commentary Series. Grand Rapids: Baker, 2012.
- Guest, P. Deryn. “Judges.” In Eerdmans Commentary on the Bible, edited by James D. G. Dunn. Grand Rapids: WM. B. Eerdmans, 2003.
- Lilley, J. P. U. “A Literary Appreciation of the Book of Judges.” Tyndale Bulletin 18 (1967): 94–102.
- Louis, Kenneth Gros. “The Book of Judges: Elijah and Elisha.” In Literary Interpretations of Biblical Narratives, 141–162. Nashville, 1974.
- Martin, Lee Roy. The Unheard Voice of God: A Pentecostal Hearing of the Book of Judges. The Unheard Voice of God. Netherlands: Brill, 2008.
- McCann, J. Clinton. Judges: Interpretation: A Bible Commentary for Teaching and Preaching. 1st ed. Louisville: John Knox, 2002.
- McKenzie, Steven L. Introduction to the Historical Books: Strategies for Reading. Grand Rapids: Wm. B. Eerdmans, 2010.
- Monroe, Lauren A. S. “‘They Behaved Even Worse than Their Ancestors’: Reconsidering the Deuteronomistic Origin of Judges 2:11-19.” Revue Biblique 119, no. 3 (July 2012): 347–365.
- O’Connell, Robert H. The Rhetoric of the Book of Judges. New York: Brill, 1997.
- Peterson, Brian Neil. “The Book of Judges: An Apology for Kingship.” In The Authors of the Deuteronomistic History: Locating a Tradition in Ancient Israel, 165–198. 1517 Media, 2014.
- Schneider, Tammi J. Berit Olam: Judges. Collegeville, MN: Michael Glazier, 2000.
- Webb, Barry G. The Book of the Judges: An Integrated Reading. Eugene: Wipf and Stock, 2008.
- Wilcock, Michael. The Message of Judges. The Bible Speaks Today. Downers Grove: IVP Academic, 1993.
- Williamson, Paul R. Sealed with an Oath: Covenant in God’s Unfolding Purpose. Vol. 23. New Studies in Biblical Theology. Downers Grove: InterVarsity, 2007.
