This is the fifth in a series of biblical summaries derived from David Dorsey's book, The Literary Structure of the Old Testament. Having moved past the Book of the Law, we now look at historical books. This one covers the book of Judges:
a Israel's holy war against the Canaanites (1:1-2:5)
b Israel's cyclical, idolatrous decline, generation after generation,
during the period of the judges (2:6-3:6)
c Othniel (3:7-11; 1:11-15)
d Ehud (3:12-30)
e Deborah and Barak (4:1-5:31)
f TURNING POINT: Gideon (6:1-8:32)
e' Abimelech (8:33-9:57)
d' Jephthah (10:6-12:7)
c' Samson (13:1-16:31)
b' Israel's permanent idolatrous revolt at Dan, under Moses'
own grandson and descendants (17:1-18:31)
a' Israel's (unholy) civil war against wicked Benjamites (19:1-21:25)
The 'a' pattern suggests that Israel's disobedience leads to decline. Earlier, military activity, inquiring of God, weeping, and the offering of sacrifices are all part of the divinely ordered conquest of Canaan. (Dorsey 118-119) Dorsey continues: "In the former, the procuring of wives is a positive theme: Othniel wins his wife by a courageous victory over the Canaanites; in the latter, the procuring of women is a very negative theme, featuring rape, mass kidnapping, etc. In the former, the Benjamites fail to drive out the Jebusites from Jebus (1:21); in the latter, the Levite avoid pagan Jebus and seeks hospitality instead among fellow Israelites in Benjamin's tribe, ironically suffering an outrage far worse than he presumably would ever have experienced at Jebus. All this underscores how the Israelites, initially doing righteous battle against the wicked Canaanites, end by doing wicked battle against themselves.
The 'b' pattern shows that sporadic or cyclical idolatry later becomes a permanent institution. In the former, children reject the obedience of their parents and turn to idols. Later, parents encourage idolatry to their children. Before, God preserves some pagan tribes to test Israel's faithfulness, including the Sidonians. Later, idolatrous Israelites attack a town of peaceable Sidonians. Before, obedience to Moses' law is key. Later, Moses' own descendants are enlisted in encouraging idolatry. All this suggests that the Israelites have become worse than the Canaanites.
The 'c' pattern, like the 'd' and 'e' patterns, shows the decline of Israel from good judges to bad. Othniel marries well by obeying God. Samson disobeys by marrying Canaanite women. Othniel drives Canaanites from the land. Samson settles among them. Othniel's wife prepares him for good - particularly an extended territory. Samson's wives press him for bad things and betray him. Othniel unites Israel. Samson divides it.
The 'd' pattern continues with Ehud and Jephthah. In both cases, a transjordanian king oppresses Israel eighteen years. Ehud has a message from God for an enemy king. Jephthah sends two messages to enemy king. Ehud kills thousands of enemies with the Ephraimites help. Jephthah kills thousands of Ephraimites. Ehud's judgeship is marked by Israelite unity. Jephthah's is marked by fragmentation and civil war.
Finally, the 'e' pattern continues with Deborah/Barak and Abimelech. Earlier, an Israelite woman crushes the pagan Sisera's skull. Later, a pagan woman crushes the Israelite Abimelech's skull.
The book hinges on the judgeship of Gideon. Though he starts off as a faithful judge, his idolatry sets the stage for all that follows in the book of Judges. Gideon's story makes its own chiasm:
1) Gideon's stand against idolatry at Ophrah (6:1-32)
2) Gideon's battle against Midianites (6:33-7:25)
2') Gideon's battle against Israelites (8:1-21)
1') Gideon's lapse into idolatry at Ophrah (8:22-32)
All this suggests that the option given to the Israelites in Deuteronomy has been answered. They have chosen idolatry rather than to worship the one true God. This leads them to be more wicked than their enemies, and they conclude by going to war against themselves.
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