Judges. Abraham Kuruvilla

O’Connell observes that “[t]he high concentration in 2:11—3:6 of phraseological parallels to biblical passages that focus upon covenantal adherence (particularly Josh 23–24, Deut 4–11 and 31:14–29)” are indicators of the narrator’s concern in this pericope to view Israel’s conduct as essentially covenantal malfeasance (i.e., religious decline), as opposed to the primary interest of Pericope 1 (1:1—2:5) which was to depict Israel’s failure to conquer the land (i.e., socio-political decline).122 There is concern for the conquest of the land in Pericope 2 (2:6, 21, 23; 3:1, 3), but that does not appear to be its focus; rather, the failure to occupy the land and the continuing presence of the enemy in Canaan seem to be symptoms of a disease: covenant disloyalty. Unfortunately, under the leadership exhibited by the various judges in this book, a strong commitment to Yahweh’s covenant will never materialize—the calamitous story of Judges. Indeed, a glance at Prologues I and II clue us in to the reason: Prologue I begins with the cult: 1:1–2, Israel seeking Yahweh’s guidance; Prologue II ends with the cult: 3:5–6, but unfortunately with Israel serving other gods.

In sum, while Pericope 1 reports events from a human point of view–socio-political decline—most of Pericope 2 relates matters from a divine point of view—religious decline. The first is more linear in arrangement and historical in nature; the second, more cyclical in arrangement and theological in nature, particularly 2:11–19, that creates a repeatable paradigm that resonates through the rest of the book.123 In Pericope 2, the story shifts back to Joshua’s demise already noted in 1:1 (and reported in Josh 24:28; see Jdg 2:6–10). From this starting point, 2:6—3:6 paints “a panoramic temporal overview of the entire period covered by the Book of Judges. In sweeping temporal terms, a cyclical sequence is presented [2:11–19] which explains not only the incidents of Judges 1 but all the events to follow in the book.”124 After this flashback to Joshua’s death and burial (2:6–10),125 there is a description of the cycle of disobedience, discipline, and deliverance (2:11–19, the paradigm), followed by the report of Yahweh’s censure (2:20–23), and a narratival summary reflecting the divine diatribe and the people’s covenantal failure (3:1–6). The text then provides the account of the first judge in the book, Othniel (3:7–11), that precisely fulfills all the elements of the paradigmatic cycle of 2:11–19.126 In any case, the outlook is bleak for the Israelites and this period of the judges.

      2.1. Judges 2:6—3:6

      NOTES 2.1

      2.1.1 Failure to experience God firsthand dilutes commitment to him.

      The narrative could easily have moved from 2:5 to 2:11, from repentance to regression, from contrition to corruption. Instead, we have a sort of detour in 2:6–10 to establish a theological point. Judges 2:6–10 is almost identical to Josh 24:28–31, but it weaves the story in its own way for a different theological purpose—a case of the author doing things with what he is saying. The death of Joshua had already been noted in Jdg 1:1, to introduce the military failures of the Israelite conquest. Now the restatement of the hero’s demise in Pericope 2 explores the theological underpinnings of these Israelite debacles.