DOCSLIB.ORG

The Abimelech Account (9)

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Abimelech Account (9) CHAPTER TWO THE ABIMELECH ACCOUNT (9) The Abimelech account is preceded by a passage that deals with transgression (8:33–35), and contains details related to the Abimelech account. In the structure of the Book of Judges, the description of transgression is generally followed by the deliverance by the judge. Hence, the author wished to create the expectation that Abimelech would deliver Israel. The Abimelech account, however, is not a deliv- erance account. It differs from all the deliverer accounts in the Book of Judges, and does not correspond to their cyclical pattern, as out- lined at the beginning of the Book (2:11–23). The Abimelech account is preceded by the information that the people again abandoned God and worshipped another god (8:33), but there is no account of punishment by God in the form of an oppressor who fights against Israel. Unlike the other protagonists in the book, Abimelech does not deliver the people.1 What then is the function of the account in 1 Because of the fact that the Abimelech account is not in the historiosophic framework of the Book of Judges, as presented at the beginning of the book (2:11–23), several scholars concluded that it was inserted by a late redactor. See: Budde, Das Buch der Richter, p. 50; Moore, Judges, p. 238; Burney, The Book of Judges, p. 268; Cooke, The Book of Judges, p. 98. Soggin ( Judges, pp. 163–164) considers that, unlike the other judge accounts, this account is not in the Deuteronomistic framework and does not deal with theological aspects. He therefore concluded that it is based on historical material such as chronicles and annals and its main importance is in the historical aspects. For historical conclusions from the account, see ibid., pp. 169–170. On the other hand, Abramsky (“Abimelech’s Leadership—King, Chief and Ruler”, pp. 163–176) sees Abimelech as Israel’s deliverer from the oppression of Canaanites living in Shechem (see p. 165). In his opinion, the author did not call him deliv- erer because of the circumstances of his accession to the kingship and because of the murder of his brothers. However, in the account there is no mention of the people’s plight and of a confrontation with Shechem. Likewise, nowhere in the account is it indicated that the war was between groups of different peoples. Even if the Bible did not wish to emphasize that Abimelech was a deliverer there is no satisfactory explanation as to why it also concealed the nature of the war described in the account. In Abramsky’s opinion, the information that “after Abimelech there arose to save Israel Tola the son of Puah” (10:1) is evidence of the deliverance by Abimelech. Similarly, see also Kimchi on 10:1. However, the meaning of the verse is not necessarily that Abimelech delivered Israel, but that Tola delivered Israel and that he succeeded Abimelech. Amit (The Book of Judges, pp. 40–42) sees the Abimelech account as an element of the punishment after the idolatry described prior to the 132 chapter two the Book of Judges and how does it fit into the framework of the other deliverance accounts in the book?2 The Abimelech account is the continuation of the Gideon account.3 It commences with reference to information about Abimelech given at the end of the Gideon account (8:31). Abimelech’s desire to be king derives from the fact that he considers that Gideon was king; the ques- tion now is which of his sons will succeed him. The monarchy issue was raised explicitly when the people asked Gideon to rule (8:22), and Gideon adopted royal manners prior to and above all after this request. Abimelech, in his character and actions, to a very great extent recalls his father, whether by similarity or by contrast. The connections Gideon account. She sees the Tola son of Puah account as the deliverance account. This explanation seems very unrealistic. Amit seems prepared to ascribe improba- ble meanings to passages as long as this explains the redactional layer. Heller con- siders that the account corresponds to the emphasis of the Book of Judges. R. L. Heller, “The Disappearing Deity and the Wages of Sin: The Theology of Divine Retribution in the Books of Judges,” Berkeley at Yale 1 (1999), pp. 10–13. The account describes Israel’s oppression by Abimelech, but this account is presented from the oppressor’s viewpoint. The killing of Abimelech by the woman at Thebez was the deliverance, and the information that Abimelech ruled over Israel for three years is not parallel to the years of peace after the Judge but the years of oppression at the beginning of the judge accounts (3:8, 14; 4:3; 6:1). 2 Malamat (History of Biblical Israel, pp. 168–170) considers that the Abimelech account was included in the Book of Judges in order to present an anti-judge model, which is the antithesis of the charismatic judge. In Marais’ opinion (Representation in Old Testament Narrative Texts, pp. 113–118) the aim of the account is to present an anti-monarchic view. Similarly, see: M. Weinfeld, “Zion and Jerusalem as Religious and Political Capital: Ideology and Utopia”, R. E. Friedman (ed.), The Poet and the Historian: Essays in Literary and Historical Biblical Criticism (Harvard Semitic Studies), Chicago 1983, p. 86. In Klein’s opinion (The Triumph of Irony in the Book of Judges, p. 78) the meaning of the account is to warn Israel not to enter into relations with non-Israelites. Abimelech the son of a concubine from Shechem does not deliver the Israelites, but kills them. In Boogaart’s opinion, the object of the account is to present the idea of retribution. T. A. Boogaart, “Stone for Stone: Retribution in the Story of Abimelech and Shechem”, JSOT 32 (1985), pp. 43–56. O’Brien con- siders that the Abimelech account is the culmination of the Book of Judges. This account relates an attempt to change the leadership system in Israel and its failure because the change was not instituted by God. M. A. O’Brien, The Deuteronomistic History Hypothesis: A Reassessment (Orbis Biblicus et Orientalis), Göttingen 1989, p. 31. Although this insight is correct, we will see below that the account discusses the attributes of the leader who is suited to rule over Israel. In Gray’s opinion ( Joshua, Judges, Ruth, p. 316), the purpose of the Abimelech account is to criticize the monar- chic institution. For a summary of the research into the Abimelech account and its meaning, see: Bluedorn, Yahweh Versus Baalism, pp. 15–50. On humour, ambiguity and wordplay in the Abimelech account, see: A. D. Crown, “A Reinterpretation of Judges IX in the Light of its Humour”, Abr-Nahrain 3 (1961–62), pp. 90–98. 3 See also: Kaufmann, Sefer Shoftim, p. 195..
Load more

Recommended publications
  • Jephthah and the Grace of God (The Rp Esident's Desk) Stephen Bauer Southern Adventist University
    Perspective Digest Volume 16 Article 6 Issue 2 Spring 2011 Jephthah and the Grace of God (The rP esident's Desk) Stephen Bauer Southern Adventist University Follow this and additional works at: http://digitalcommons.andrews.edu/pd Part of the Biblical Studies Commons, and the Practical Theology Commons Recommended Citation Bauer, Stephen (2011) "Jephthah and the Grace of God (The rP esident's Desk)," Perspective Digest: Vol. 16 : Iss. 2 , Article 6. Available at: http://digitalcommons.andrews.edu/pd/vol16/iss2/6 This Article is brought to you for free and open access by the Adventist Theological Society at Digital Commons @ Andrews University. It has been accepted for inclusion in Perspective Digest by an authorized editor of Digital Commons @ Andrews University. For more information, please contact [email protected]. Bauer: Jephthah and the Grace of God (The President's Desk) Jephthah and the Grace of God By Stephen Bauer The appearance of Jephthah in Hebrews 11 presents an interesting conundrum for the Bible student. Why did the author of Hebrews (whom I accept as Paul) highlight a man as a heroic example of faith to be emulated when he seems to have offered his daughter as a human sacrifice? In short, what did the author see in Jephthah’s story that merited his inclusion in the all-star list of faith heroes found in Hebrews 11? For those less familiar with Jephthah, his story is found in Judges 10–11. In short, Israel had been unfaithful yet again and, thus, had fallen under the abusive dominion of the Philistines and Ammonites for 18 arduous years (10:6-9).
    [Show full text]
  • The Book of Judges – “Downward Spiral”
    The pattern devolves until there is absolute darkness and despair THE BOOK OF JUDGES – “DOWNWARD SPIRAL” Judges 8 What is the basic message of Judges? 24 And Gideon said to them, “Let me make a request of you: every one of 27 • the repeated failures of Israel to love God you give me the earrings from his spoil.” … And Gideon made an and the inadequacy of all the judges to truly rescue Israel ephod of it and put it in his city, in Ophrah. And all Israel whored after it there, and it became a snare to Gideon and to his family. The Book of Judges is a series of redemption cycles: 30 Now Gideon had seventy sons, his own offspring, for he had many (1) the people rebel against God wives. 31 And his concubine who was in Shechem also bore him a son, (2) God allows the people to suffer from their sins and he called his name Abimelech. 32 And Gideon the son of Joash died in (3) the people cry out to God for deliverance a good old age and was buried in the tomb of Joash his father, at Ophrah (4) God sends a judge – a deliverer of the Abiezrites. (5) there is a period of rest and peace Judges 13:1-2 1 And the people of Israel again did what was evil in the sight of the You see this pattern in the first judge – Othniel | Judges 3:7-12 LORD, so the LORD gave them into the hand of the Philistines for forty 2 Stage 1 – Israel rebels against God years.
    [Show full text]
  • A Theological Reading of the Gideon-Abimelech Narrative
    YAHWEH vERsus BAALISM A THEOLOGICAL READING OF THE GIDEON-ABIMELECH NARRATIVE WOLFGANG BLUEDORN A thesis submitted to Cheltenham and Gloucester College of Higher Education in accordance with the requirements of the degree of Doctor of Philosophy in the Faculty of Arts & Humanities April 1999 ABSTRACT This study attemptsto describethe contribution of the Abimelech narrative for the theologyof Judges.It is claimedthat the Gideonnarrative and the Abimelechnarrative need to be viewed as one narrative that focuseson the demonstrationof YHWH'S superiority over Baalism, and that the deliverance from the Midianites in the Gideon narrative, Abimelech's kingship, and the theme of retribution in the Abimelech narrative serve as the tangible matter by which the abstracttheological theme becomesnarratable. The introduction to the Gideon narrative, which focuses on Israel's idolatry in a previously unparalleled way in Judges,anticipates a theological narrative to demonstrate that YHWH is god. YHwH's prophet defines the general theological background and theme for the narrative by accusing Israel of having abandonedYHwH despite his deeds in their history and having worshipped foreign gods instead. YHWH calls Gideon to demolish the idolatrous objects of Baalism in response, so that Baalism becomes an example of any idolatrous cult. Joash as the representativeof Baalism specifies the defined theme by proposing that whichever god demonstrateshis divine power shall be recognised as god. The following episodesof the battle against the Midianites contrast Gideon's inadequateresources with his selfish attempt to be honoured for the victory, assignthe victory to YHWH,who remains in control and who thus demonstrateshis divine power, and show that Baal is not presentin the narrative.
    [Show full text]
  • Chronology of Old Testament a Return to Basics
    Chronology of the Old Testament: A Return to the Basics By FLOYD NOLEN JONES, Th.D., Ph.D. 2002 15th Edition Revised and Enlarged with Extended Appendix (First Edition 1993) KingsWord Press P. O. Box 130220 The Woodlands, Texas 77393-0220 Chronology of the Old Testament: A Return to the Basics Ó Copyright 1993 – 2002 · Floyd Nolen Jones. Floyd Jones Ministries, Inc. All Rights Reserved. This book may be freely reproduced in any form as long as it is not distributed for any material gain or profit; however, this book may not be published without written permission. ISBN 0-9700328-3-8 ii ACKNOWLEDGMENTS ... I am gratefully indebted to Dr. Alfred Cawston (d. 3/21/91), founder of two Bible Colleges in India and former Dean and past President of Continental Bible College in Brussels, Belgium, and Jack Park, former President and teacher at Sterling Bible Institute in Kansas, now serving as a minister of the gospel of the Lord Jesus Christ and President of Jesus' Missions Society in Huntsville, Texas. These Bible scholars painstakingly reviewed every Scripture reference and decision in the preparation of the Biblical time charts herewith submitted. My thanks also to: Mark Handley who entered the material into a CAD program giving us computer storage and retrieval capabilities, Paul Raybern and Barry Adkins for placing their vast computer skills at my every beckoning, my daughter Jennifer for her exhausting efforts – especially on the index, Julie Gates who tirelessly assisted and proofed most of the data, words fail – the Lord Himself shall bless and reward her for her kindness, competence and patience, and especially to my wife Shirley who for two years prior to the purchase of a drafting table put up with a dining room table constantly covered with charts and who lovingly understood my preoccupation with this project.
    [Show full text]
  • Duke University Dissertation Template
    The Male Coming-of-Age Theme in the Hebrew Bible by Stephen Michael Wilson Department of Religion Duke University Date:_______________________ Approved: ___________________________ Carol L. Meyers, Supervisor ___________________________ Stephen Chapman ___________________________ Ellen F. Davis ___________________________ Eric M. Meyers ___________________________ Susan Niditch Dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religion in the Graduate School of Duke University 2013 i v ABSTRACT The Male Coming-of-Age Theme in the Hebrew Bible by Stephen Michael Wilson Department of Religion Duke University Date:_______________________ Approved: ___________________________ Carol L. Meyers, Supervisor ___________________________ Stephen Chapman ___________________________ Ellen F. Davis ___________________________ Eric M. Meyers ___________________________ Susan Niditch An abstract of a dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religion in the Graduate School of Duke University 2013 i v Copyright by Stephen Michael Wilson 2013 Abstract This study identifies and elaborates on a theme in the Hebrew Bible (HB) that has largely gone unnoticed by scholars: the transition of a male adolescent from boyhood to manhood. Beyond identifying the coming-of-age theme in different HB texts, the project also describes how the theme is employed by biblical narrators and redactors to highlight broader messages and transitions in the historical narratives of the HB. It also considers how these stories provide insight into the varying representations of biblical masculinity. The project begins by showing how the recent discussions on masculinity in the HB and biblical rites of passage are incomplete without an analysis of how a boy becomes a man in the biblical text.
    [Show full text]
  • The 12 Judges of Israel STUDIES Studying the History and Culture of the Time
    PAGE 1 1 SAMUEL Get Wisdom BIBLE The 12 Judges of Israel STUDIES Studying the history and culture of the time Judge Description Reference 1. OTHNIEL (JUDAH) The nephew and son-in-law of Caleb, and son of Kenaz, Joshua 15:13-17 Son of Kenaz, a Gentile convert Gentile Kenizzite converts who joined the tribe of Judges 1:9-21; 3:1-11 of the Exodus generation and Judah. He became the first warrior-judge of Israel and 1 Chronicles 4:13 younger brother of Caleb. delivered Israel from the oppression of the Edomites. 2. EHUD (BENJAMIN) Ehud was a left-handed Benjaminite. He killed Eglon Judges 3:12-30 Son of Gera king of Moab and ended Moabite domination of Israel. 3. SHAMGAR Unlike the descriptions of other biblical judges, Judges 3:31; 5:6 (TRIBE UNKNOWN) the first reference to Shamgar has no introduction, His name is not Hebrew. conclusion, or reference to the length of reign. He is said, Son of Anath however, to have killed 600 Philistines with an oxgoad. A contemporary of the judge Deborah (Judges 5:6). 4. DEBORAH (EPHRAIM)† A prophet, counselor, warrior, and wife. The only Judges 4:1–5:31 Barak (Naphtali) female judge mentioned in the Bible, Deborah led a 1 Samuel 12:11 successful counterattack against the forces of Jabin Hebrews 11:32 king of Canaan and his military commander Sisera (also see Barak, Deborah’s military commander). 5. GIDEON (MANASSEH)† An angel appeared and told him to go out boldly and Judges 6:1–8:32 Son of Joash of Abiezer save his people.
    [Show full text]
  • Today Your Child Heard Stories from the Book of Judges and Learned About the Cycle of Apostasy
    Today your child heard stories from the book of Judges and Today your child heard stories from the book of Judges and learned about the cycle of apostasy. learned about the cycle of apostasy. Here are a few discussion questions for the way home: Here are a few discussion questions for the way home: • What do you think about the book of Judges? • What do you think about the book of Judges? • How many Judges were there in the Bible? (12) • How many Judges were there in the Bible? (12) • Can you remember the names of the Judges? (Othniel, • Can you remember the names of the Judges? (Othniel, Ehud, Shamgar, Deborah, Gideon, Tola, Jair, Jephthah, Ehud, Shamgar, Deborah, Gideon, Tola, Jair, Jephthah, Ibzan, Elon, Abdon, and Samson) Ibzan, Elon, Abdon, and Samson) • Which Judge did you tape on your back during the • Which Judge did you tape on your back during the game? game? • What is the cycle of Apostasy? • What is the cycle of Apostasy? 1. Forget about God and worship fake gods 1. Forget about God and worship fake gods 2. God would take away his protection 2. God would take away his protection 3. In misery the children of God would call out to Him for 3. In misery the children of God would call out to Him for help help 4. God would raise up a Judge filled with his spirit 4. God would raise up a Judge filled with his spirit 5. The Judge would drive out the enemy 5. The Judge would drive out the enemy 6.
    [Show full text]
  • Men Who Made a Differance Judges 10:1-5
    MEN WHO MADE A DIFFERANCE JUDGES 10:1-5 Text: Introduction: Today, we will examine the lives of Tola and Jair. While the Bible has very little to say about these two men, their lives and deeds have mush to teach us. 1. THE MESS THEY INHERITED (VS. 1) Judges 10:1 1 And after Abimelech there arose to defend Israel Tola the son of Puah, the son of Dodo, a man of Issachar; and he dwelt in Shamir in mount Ephraim. Verse 1 brings to remember a man by the name of Abimelech. Abimelech was the son of Gideon by his concubine. After the death of Gideon, Abimelech determines within himself that he will be the ruler of Israel. He convinces his mother’s people, the Shechemites to support him in his quest to become the king of Israel. - 1 - The men of Shechem confer among themselves and decide to help Abimelech. They give him seventy pieces of silver, 9:4. Using this money, Abimelech hires a group of thugs to help him achieve his goal, 9:4. Abimelech takes these men to his father’s house and kills 69 of his seventy half-brothers. The youngest, a boy named Jotham escapes. After this, the men of Shechem declare Abimelech to be their king. After his anointing, Abimelech ruled as the king for three years. In the end, the men of Shechem turned on Abimelech and there was war between them and the followers of Abimelech. In the midst of an attack upon the walls of Thebez, Abimelech got too close to the wall and a woman threw a piece of a millstone from the wall and hit Abimelech in the head, 9:53.
    [Show full text]
  • BOOK of JUDGES 21 Part Two - Chapters 9-21
    BOOK OF JUDGES 21 Part Two - Chapters 9-21 In this article, we will look at the story of Abimelech Chapter 10 opens with a brief mention of two minor and Samson and the epilogue of the book which judges, Tola and Jair. describes Israel’s slip into almost total moral decay. Verses 6-18 relate Israel’s infidelity to the Lord as CHAPTER 9: Abimelech the people carry on with their worship of foreign gods. Yet God’s heart seems to be conflicted. On the “Who is Abimelech? And why should we of Sheckem one hand, he tells them: “I will save you no more. Go serve him? (v. 25) and cry out to the gods you have chosen; let them save you from your distress” (vv 13-14). On the other Although it is in the middle of the story of the judges, hand, when the people repent, and especially when the story of Abimelech is an oddity in that he is not a they cast the foreign gods from their midst, God is judge. He does not set Israel free from any oppress- grieved over the misery of Israel. sion but, instead, only causes trouble. Chapter 11 introduces us to the next judge Jephthah. Abimelech is one of the seventy sons of Gideon, the In his book, Introduction to the Hebrew Bible, John child of his concubine. He persuades the people of Collins writes: “The story of Jephthah is as gripping Shechem (his mother’s people) that he should be as any story in the Hebrew Bible.
    [Show full text]
  • Adam Noah Abraham Sarah Isaac Jacob Rachel Leah Joseph Moses
    ADAM NOAH ABRAHAM SARAH ISAAC JACOB RACHEL LEAH JOSEPH MOSES ABIMELECH MIRIAM AARON SAMUEL SAMSON (from the time of the Judges) RUTH NAOMI GIDEON HANNAH CAIN METHUSELAH PHARAOH DEBORAH JOSHUA ELI Cut apart these squares. You can glue them randomly onto a copy of the following page with the blank squares, or you can just set out these name squares on the table, forming them into a 5 by 5 square shape. If you use the no-glue method, you can rearrange the squares between games if you want to. TIP: If you want to use the no-glue method, consider copying the name squares onto heavy card stock paper. Old Testament people Bingo Clue set 1: 1) As a child, he heard God calling his name. (Samuel) 2) She had a baby when she was 90. (Sarah) 3) He got tricked into marrying a woman he did not love. (Jacob) 4) He had 3 sons after his 500th birthday. (Noah) 5) She died while giving birth to her second son. (Rachel) 6) He won a battle with only 300 soldiers... and a lot of help from God! (Gideon) 7) His name means “my father is king.” His father was Gideon. (Abimelech) 8) She was born in the land of Moab and became an Israelite through marriage. (Ruth) 9) She went to the Tabernacle to pray to God to give her a child. (Hannah) 10) He was the first person ever to be born. (Cain) 11) His name means “laughter.” (Isaac) 12) He was born in the land of Egypt and had an older brother and sister.
    [Show full text]
  • The Meaning of the Minor Judges: Understanding the Bible’S Shortest Stories
    JETS 61/2 (2018): 275–85 THE MEANING OF THE MINOR JUDGES: UNDERSTANDING THE BIBLE’S SHORTEST STORIES KENNETH C. WAY* Abstract: The notices about the so-called “minor judges” (Judg 3:31; 10:1–5; 12:8–15) are strategically arranged in the literary structure of the book of Judges. They are “minor” only in the sense that they are shorter than the other stories, but their selective thematic emphases (espe- cially on foreign deliverers, royal aspirations, outside marriages, “canaanization,” the number twelve, etc.) indicate that they are included with editorial purpose. The minor judges therefore have major importance for understanding the theological message of the book. Key words: book of Judges, canaanization, donkeys, foreigners, marriage with outsiders, minor judges, royal aspirations, seventy, twelve The book of Judges is a somewhat neglected book in Christian pulpits and Bible curricula today. If the stories of Judges are known or taught, usually only the so-called “major” judges attract interest while the remaining narratives (especially from chapters 1–2, 17–21) suffer from neglect. But the so-called “minor” judges are perhaps the most neglected parts of the book, no doubT because of their posi- tioning (beTween the major cycles), brevity, and Their presumed unimporTance which may derive from the unfortunate label “minor.” But iT is my contention that the three passages (3:31; 10:1–5; 12:8–15)1 de- scribing the minor judges conTribute a great deal to the theological meaning of the book of Judges because they reinforce the progressive patterns and themes of the whole book, provide thematic transitions beTween cycles, and bring The ToTal num- ber of leaders to twelve in order to indict all Israel.
    [Show full text]
  • Struggles Booklet
    “Then the LORD raised up judges who dellivered them out of the hand of those who pllundered them.” Judges 2:16 During the time of the Judges in Israel, the people fell into a pattern of sin and disobedience, only to repent and turn to God again. Below is a picture of that cycle: God’s people would disobey and follow idols God would send a judge to deliver them and there would be peace God would send enemies to test them The people would repent and cry out to God for help! God had given His people, the Israelites specific instructions about how to deal with the Canaanite people. Turn to Deuteronomy 7 to answer the following questions: 1. What did God say the Israelites were supposed to do to their enemies? (verses 1 and 2) 2. Were Israelites to marry the people of Canaan? Why or why not? (verses 3 and 4) 3. What did God say the Israelites were to cut down and burn? Why? (verse 5) 4. What does God call His people in verse 6? 5. Name at least 3 good things that God would do if they obeyed. (verses 12-24) 1 (Sung to the tune of: “Ten Little Indians”) Othniel, Ehud, Shamgar, Deborah; Gideon, Abimelech, Tola, Jair; Jephthah, Ibzan, Elon, Abdon; Samson, Eli, Samuel. God Sent judges over Israel, One brave woman, fourteen men; They helped Israel fight their battles; led them back to God from sin. Othniel, Ehud, Shamgar, Deborah; Gideon, Abimelech, Tola, Jair; Jephthah, Ibzan, Elon, Abdon; Samson, Eli, Samuel. 2 ORDER: JUDGE: WHERE FOUND: #1 OTHNIEL Judges 3:5-11 1.
    [Show full text]