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. Yet Gideon continuesthe battle against the Midianites on his own in the narrative complication, which culminates in Gideon's establishment of idolatry, shows that YHWH is still in control, and sets the background for the Abimelech narrative. Following the introduction of Israel's idolatry, the focus of the Abimelech narrative on Baal and Shechemdefines them as examplesof Israel's generalidolatry. Abimelech is crowned on a Baalist basis and becomes Baal's chief representative. The theological theme is specified and its effect for the narrative outlined by Jotham as YHWH's representative;Abimelech's successor failure as king will show Baal's power or absence. The following episodes suggest that Baal is not present at all, that Baalism is a self- destructive religion, and that YHwH is in control of the mutual destruction of the Baal worshippers,who are neverthelessheld accountable. By the end of the Gideon-Abimelech narrative the narrator has demonstratedYHWH'S supreme power to deliver Israel from their enemies, his permanent control over the events, the inability of man to accomplish YHWH's work on their own, the absenceof other gods, and the self-destructive force of idolatry. Therefore, YHwH is god and should be worshipped as god. ii DECLARATION I herebydeclare that thework containedin this thesisis entirelymy own work, that it was not conductedin collaborationwith, or with the assistanceof others,that it is not being submittedfor a comparableacademic award, and that the views expressedin this thesis aremy own views. Wolfgang Bluedom iii ACKNOWLEDGEMENTS Having spent more than three years of researchon this topic-most of which was done under the University of Bristol-I would like to take this opportunity to acknowledge several individuals and institutions who have in various ways supported and stimulated my research. First, I wish to expressmy sincere appreciation to my first supervisor Dr. Gordon McConville, who has given me his full attention throughout the course of my research and has even during his sabbaticalleave not hesitatedto read chaptersof my thesis; and to my second supervisor Dr. Philip Satterthwaite,who provided valuable comments and despite his calling to Singapore half way through my research continued to take his supervision seriously. Likewise, Prof. Gordon Wenharndeserves thanks for acceptingme as a researchstudent at the School of Theology and Religious Studies. Further recognition is due to Dr. Bruce Winter, Warden at Tyndale House, Cambridge, who has authorisedmy use of the Tyndale House Library; and to Mr. Keith Wells, ReferenceLibrarian at JamesE. Rolfing Memorial Library at Trinity International University, Deerfield, Illinois, who has given me repeatedopportunities to researchthe North American literature on my topic. Special thanks go to the Arbeitskreis ftir Evangelikale Theologie for granting me a stipend that enabled me to entirely concentrate on this thesis; further to the Graduate School and the School of Theology and Religious Studies at Cheltenham & Gloucester College of Higher Education for providing financial help to meet my ever increasing tuition bill due to the recent strength of Sterling. However, this thesis would not have been possible without the support of my family, friends, and colleagues,who have reminded me of God's provision in my researchand have provided a stimulating atmosphere. Above all, I am grateful to the LoF.D JesusChrist for his provision and faithfulness. iv TABLE OF CONTENTS Abbreviations viii Notes and Deflnitions xv I Introduction 1 A The Background to the Study 4 1 In Searchof an AcceptableApproach 6 2 The Diachronic Approach 14 3 The Synchronic Approach 18 a The Focus on Judgesas a Literary Work 19 b The Focus on the Theology of Judges 23 c The Literary-Theological Approach 26 d Summary: The Synchronic Approach 28 4 This Thesis in Current Research 29 B Interpreting the Gideon-AbimelechNarrative 30 C An Outline of the Study 34 II The Gideon Narrative (6: 1-8: 28): YHWH's Divine Power 35 A Setting the Background, Defining and Specifying the Theme (6: 1-32) 36 1 Setting the Narrative and Theological Background (6: 1-10) 36 a Setting the Narrative Background (6: 1-6) 36 b Setting the Theological Background and Defining the Theme (6:7-10) 39 c Summary: The Background and Theme of the Narrative 45 2 Specifying the Theme for the Gideon Narrative (6: 11-32) 46 a Specifying the Narrative Theme: YHVM Promisesto Deliver Israel through Gideon (6: 11-24) 46 b Identifying the Theological Theme: YHWHis God rather than Baal (6: 25-27) 62 c The Theological Theme is Specified and made Tangible (6:28-32) 68 3 Summary: The Background and Theme of the Gideon Narrative 75 B The Narrator Demonstrates YHWH's Divine Power (6: 33-7: 22) 76 1 The Narrative Background is Recalled (6: 33) 79 2 YHWH Sends his Spirit, but Gideon Challenges YHWH (6: 34-35) 80 3 Gideon's Negotiation with YHWH (6: 36-7: 8) 81 a Gideon's Turn (6: 36-40) 86 V Yahweh versus Baalism: Table of Contents b The Narrative Backgroundis Recalled (7: 1) 90 c YHwH's Turn (7: 2-7) 90 d The Outcome of the Negotiation (7: 8) 93 4 YHWH Demonstrates his Divine Power (7: 9-22) 94 a YHWH Confirms his Victory (7: 9-14) 94 b Gideon Delights in his Interpretation of YHWH'S Promise (7: 15) 100 c Gideon Prepares to Fight by Himself (7: 16-18) 101 d YHWH Demonstrates his Power (7: 19-22) 103 5 Summary: The Demonstration of YHWH's Divine Power 105 C The Narrator Demonstrates Gideon's Limited Power (7: 23-8: 27) 106 1 Gideon Achieves his own Victory (7:23-8: 21) 108 a Gideon Re-recruitshis Army (7:23-25) 108 b Gideon Negotiatesabout YHwH's Victory (8: 1-3) ill c Gideon Demandsto be Recognisedas Israel's Leader (8:4-9) 113 d Gideon Achieves his Victory (8: 10-13) 116 e Gideon DemandsRecognition of his Authority (8: 14-17) 118 f Gideon Demonstrateshis Power over Enemy Kings (8: 18-21) 120 2 Summary: The Narrator's Assessmentof Gideon's Victory 123 3 Gideon Claims YHWH's Honour for Himself (8:22-27) 123 D The Record of the Achievement Confirms YHwH's Power (8:28) 134 E Summary: The DemonstrationOf YHWH'sDivine Power 136 III The Abinielech Narrative (8: 29-9: 57): Baalism's Disastrous Potential 138 A Re-Setting the Background and Specifying the Theme (8: 29-9: 21) 144 1 Re-Setting the Narrative and Theological Background and Theme (8:29-35) 144 a Re-Setting the Narrative Background (8:29-32) 144 b Re-Setting the Theological Background and Theme (8:33-35) 151 c Summary: The Background and Theme of the Abimelech Narrative 156 2 Specifying the Theme for the Abimelech Narrative (9: 1-21) 157 a The Narrative and Theological Theme: The Baalist Abimelech Claims to be Shechem'sLegitimate King (9: 1-6) 157 b The Theme is Specified by Jotharn(9: 7-21) 162 3 Summary: The Background and Theme of the Abimelech Narrative 178 B The Narrator DisclosesBaalism's DisastrousPotential (9: 22-54) 179 1 The Narrative Background is Recalled (9:22) 179 vi Yahweh versus Baalism: Table of Contents 2 lm.'m Interveneswith his Spirit to Punish the Apostate Baal Worshippers(9: 23-25) 181 3 Baalism Leads to Mutual Destruction: Gaal.Causes Abimelech to Fight against Shechem.(9: 26-41) 183 a Gaal Stirs up the Shechemitesagainst Abinielech (9:26-29) 186 b Abimelech Fights againstGaal (9:3 0-4 1) 191 c Summary: The Significance of the Gaal Episode 193 4 The Fulfilment of Jotham's Curse: Abimelech and the Baal WorshippersKill eachOther (9:42-54) 194 a The Partial Fulfilmcnt of the First Part of Jotharn's Curse: Abimelech Destroys the Idolatrous City (9:42-45) 196 b The Complete Fulfilment of the First Part of Jotham's Curse: Abimelech Kills the Baal Worshippers(9: 46-49) 198 c The Fulfilment of the SecondPart of Jotham's Curse: The Baal WorshippersKill Abimelech (9: 50-54) 201 5 Summary: The Fulfilment of Jotham's Curse 204 C The Record of the Achievement (9:55) 204 D Summary: The Demonstrationof Baalism's DisastrousPotential 205 E The Theological Conclusion (9:56-57) 206 IV Conclusions 208 A The Gideon-AbimelechNarrative as One Theological Narrative 208 B The Technique of Narration 210 1 Carrying the Argument 210 2A CaseStud y : tni'm God in the Gideon-AbimelechNarrative 212 C The Significance of the Gideon-AbimelechNarrative for Potential Audiences 215 D The Gideon-Abimelech Narrative as an Integral Part of Judges 217 Select Bibliography 223 vii ABBREVIATIONS GeneralAbbreviations abs.