The Structure and Message of Judges

1. Introduction

The message of the Old Testament texts is clear not only from the text itself but also from its structure. The way the text is structured underscores the core message. Therefore, it is always good to pay attention to the structure of a pericope or book of the Bible. In this article, we want to focus on the structure of the Book of Judges.
Judges has a dual structure. On the one hand, it has a linear structure from beginning to end. On the other hand, it also appears to have a chiastic (mirror-image) structure. Both aspects will be discussed in this article. Finally, the message of Judges will be explained in conclusion.

2. The Judges – a repeating cycle

The core of the book of Judges is a recurring pattern. It looks like this:
- Israel's sins are increasing
- God punishes by sending enemies who oppress the people
- Israel serves the enemy for a number of years
- They cry out to God and pray for forgiveness
- God sends a judge to free them
- The judge overcomes the enemy
- For a number of years there has been a peaceful government
- And then the cycle begins again
A total of twelve judges are described in Judges, plus Abimelech, who wasn't a judge but did have royal aspirations. The number twelve undoubtedly refers to the number of tribes in Israel. Attempts have been made to connect each judge with a different tribe, but this has proven impossible.

3. The linear structure

The book of Judges is interrupted several times by a pronouncement from God, in which He refers to His salvation of the people from Egypt. If we pay attention to these interruptions, we see a clear structure in the book. It looks like this:

Introduction
- Successes and failures in conquering the Land of the Canaanites
- The angel of the LORD came from Gilgal to Bochim. There he said, “I brought you out of Egypt to the land I swore to give your ancestors. I said I would never break my covenant with you. But you were not to make any covenant with the people of this land, and you were to tear down their altars. But you have not listened to my words. How have you done this? I warned you that I would not drive out the people of this land before you, that they would ensnare you in their nets, and that their gods would be your ruin?” (Judg. 2:1-2).
- Explanation of the cycle of idolatry, oppression, cry to God, deliverance by a judge, and idolatry again

First cycle of judges: good examples of serving God
- 1. Othniel
- 2. Ehud
- 3. Samgar
- 4. Deborah en Barak
- When the Israelites cried out to the LORD against the Midianites, he sent a prophet who said to them: “This is what the LORD, the God of Israel, says: ‘I brought you out of the land of Egypt and redeemed you from the hand of the slaves. I delivered you from the hand of the Egyptians and from the nations you persecuted; I drove them out before you and gave you their land. I also said to you, ‘Though you now live in the land of the Amorites, you must not serve their gods, for I am the LORD your God.’ But you have not listened to my words. (Judg. 6:7-10)

Second cycle: doubting Judges

- 5. Gideon
- Abimelech, son of Gideon, who wants to be king
- 6. Tola
- 7. Jair
- The LORD replied, “I have delivered you many times—from the Egyptians, the Amorites, the Ammonites, and the Philistines. When the Sidonians, Amalekites, and Maonites oppressed you, you cried out to me, and I delivered you from their hand. But you have turned your backs on me and served other gods. I will not deliver you again. Call upon the gods you have chosen, and let them save you in this time of trouble.” (Judg. 10:11-14).

Third cycle: not exemplary Judges
- 8. Jefta
- 9. Ibsan
- 10. Elon
- 11. Abdon
- 12. Samson

Conclusion
- Idol of Micah
- Concubine in Giba

It's clear that to achieve this structure, the author placed the last two stories at the end, rather than in chronological order. In fact, these events occurred at the beginning of the period of the Judges. In the first story, we read:
The tribe of Dan was still searching for an area to settle permanently, as it was the only tribe of Israel to which no territory had yet been allocated. (Judg. 18:1)
This places this story at the beginning of the period of the judges. This is confirmed by this text:
And they set up there the image of the god in silver, and Jonathan the son of Gershom the son of Moses became their priest. (Judg. 18:30)
This time indication also points to the beginning of the Judges period. And finally, in the last story, we encounter Phinehas:
and Phinehas the priest, the son of Eleazar the son of Aaron, ministered in the sanctuary. (Richt. 20:28)
This Pinechas lived at the end of Moses' life (Num. 25; see also Jos. 22).

4. Women in Judges

The linear structure of Judges is also reflected in the role women occupy in this book. At the beginning, Deborah and Jael are described, two strong and courageous women. Next, we encounter Jephthah's daughter, who is sacrificed. Then Delilah, who seduces and betrays Samson. Finally, an anonymous woman, who suffers greatly and is ultimately cut into twelve pieces. We see a clear downward trajectory in these women.

5. The chiastic structure

As previously indicated, Judges begins with a double introduction about the conquest of Canaan and the repetitive cycle of idolatry, oppression, and liberation, and ends with two stories that demonstrate the extent to which the people have abandoned God. These stories form the beginning and end of a chiastic (mirror-image) structure of the book. This is illustrated below:
A. Introduction part 1 (1:1-2:5) – the conquest of the land by the various tribes
_B. Introduction part 2 (2:6-3:6) – idolatry; the areas that had not yet been conquered
__C. Otniël (3:7-11) – Jordan crossings occupied
___D. Ehud, Samgar (3:12-31) – 18 years of oppression
____E. Deborah en Barak (4:1-5:31) – Sisera killed by a woman
_____F. Gideon (6:1-8:32)
____E’. Abimelech (8:33-10:5) – Abimelech killed by a woman
___D’. Jefta (10:6-12:15) - 18 years of oppression
__C’. Samson (13:1-16:31) – Jordan crossings occupied
_B’. Epiloog deel 1 (17:1-18:31) – idol of Micah; Dan has no territory of its own yet
A’. Epiloog deel 2 (19:1-21:25) – threat to Benjamin's survival
This structure makes it clear that Gideon's story is situated in the middle. It marks the transition from a period of judges who trusted God to a period of judges who failed to set a good example. Gideon himself appears to be primarily doubtful.
Gideon's story itself also appears to have a chiastic structure:
A. 6:1-10 – introduction to the Midianites
_B. 6:11-32 – Gideon's calling to deliver the people from the Midianites
__C. 6:33-7:17 – Gideon's personal struggle to believe God's promise
_B’. 7:19-8:21 – the liberation from the Midianites
A’. 8:22-32 – Midianites finally defeated; 40 years of peace
Finally, if we zoom in on the middle section about Gideon's personal struggle, it appears that this text also has a mirror-image structure:
A. 6:33-35 He blew the ram's horn to summon the descendants of Abiezer and sent messengers to the territory of Manasseh to assemble everyone there. He also sent messengers to the tribes of Asher, Zebulun, and Naphtali, and they joined him. (Mobilization of the troops).
_B. 6:36-40 Then Gideon said to God, “Let me know if it is truly your intention to save Israel through me, just as you have said. … Then Gideon said to God, “Don’t be angry with me if I urge you again, but let me make one last test.(Gideon asks for and receives a sign twice).
__C. 7:1-8 Therefore, proclaim that anyone who is afraid can leave and return home through Mount Gilead.” But the LORD said to Gideon, “The army is still too large for you. Take your men down to the water, and I will choose some for you there. (The people are afraid; some go down to the water).
__C’. 7:9-11 And if you don't dare to attack, sneak down with your servant Pura to hear what they're talking about. That will give you courage for the attack. (Gideon is afraid and goes down to the camp).
_B’. 7:12-14 When Gideon arrived, someone was telling him what he had dreamed. (Gideon gets another sign).
A’. 7:15-18 As soon as Gideon heard the dream and its interpretation, he bowed down in gratitude. Back in camp, he exhorted the Israelites: "It's done! The LORD has given the Midianite camp into your hands!"(Mobilization of the troops).

6. The Message of Judges

Judges describes the period between the great leaders Moses and Joshua on the one hand, and the kings on the other. One of its purposes is to clarify why a king ultimately had to be established. This is evident, for example, in the following four texts at the end of the book:
At that time there was no king in Israel; everyone did what was right in their own eyes. (Judg. 17:6)
At that time there was no king in Israel. The tribe of Dan was still searching for a permanent place to settle, because it was the only tribe of Israel to which no territory had yet been allotted. (Judg. 18:1)
At that time, when there was no king in Israel, a Levite lived in the far hill country of Ephraim. He had taken a young woman from Bethlehem in Judah as a concubine. (Judg. 19:1)
At that time there was no king in Israel; everyone did what was right in their own eyes. (Judg. 21:25)
In short, the judges were unable to lead the people in such a way that they would wholeheartedly serve God. And so, kings come. Kings who must lead the people in serving God.
But from the cyclical structure, we learn another point. At its core, it is about trusting God and serving Him. It is not without reason that the story of Gideon is central. The question for both the people and their leaders is: do they trust God with all their heart and soul? Gideon doubts. Despite the sign God twice gives with a fleece of wool, he continues to doubt when he must attack the enemy. Things don't improve in the time after him. And the question arises: the people desire a king, but will this indeed lead to widespread trust in God? History will tell.

Bas Krins