It would appear that the story of Israel is over at the end of Joshua; over because the promise of God has been fulfilled, the people have entered into Canaan and have taken possession of it. Finally at the end of Joshua, they affirm their commitment to the Sinai covenant. All is good, right? Not quite.
The Book of Judges is a critical text in the life of Israel for several reasons. First, in terms of literature of the bible, it begins a section that we refer to as the Histories. This work spans from Judges to the end of 2 Kings and covers roughly a thousand years. Second, it helps bridge the gap between Joshua and the rise of Samuel, laying the groundwork for rise of David, which sets in motion the belief in the Messiah. Finally, it demonstrates the difficulty that Israel will have living in the covenant with God.
The Book of Judges roughly covers the period from 1200 BCE to 1000 BCE. The book covers the story of the major leaders of Israel at this time. The leaders are called judges but are more than judicial figures for many are military leaders as well. These judges will work to lead the confederation of tribes who have conquered the land but who are challenged by the presence of other people within the region of Canaan.
The cycle of the book follows a vicious cycle of Israel's apostasy against God which leads to their oppression by others. Realizing the errors of their ways, Israel turns back to God, who lifts up a judge and leads Israel out of oppression. Of course, the people then turn away from God again. This cycle continues but with each spiral, the sin of Israel gets greater and greater. Finally, at the end, it is as if Israel has forgotten God altogether.
It is obvious in reading Judges 1 that there seems to be a different view of the conquest of the land. If we are to take the Book of Joshua on its merits, then we would believe that a unified invasion of Canaan has created a new state of Israel or at least a confederacy of tribes that dominates the landscape. The first chapter of Judges however offers a different view. In this version, certain tribes work together, particularly Judah and Simeon plus Joseph to drive the Canaanites out of their region. Other tribes do not have the same kind of success.
I might be inclined to believe that this version comes from a source friendly with the southern kingdom and/or Davidic line since the tribes that comprise the southern kingdom of Judah receive a favorable review, while the other tribes not so much. The situation that exists on the ground: Israel is in a precarious position, some of the Canaanite tribes have been subjugated yet others remain to harass Israel.
An angel of the Lord appears in Judges 2, and quickly offers the verdict that Israel has not lived up to their end of the bargain for they have not driven the people from the land, they have not torn down the altars of the peoples. So God informs them they God will not drive the people out before the Israelites.
The Book of Judges then records the death of Joshua and quickly moves to speak of the apostasy of Israel; they turn to worship Baal, the local god of Canaan. God's anger is kindled against Israel and Israel's enemies are enabled to oppress Israel. The text then gives a synopsis of the book, tells how God raised judges and the people were redeemed but then fell back into idolatry and worship of other gods.
The scene has been set for the journey through Judges.
However, before we move on, let me make a couple of points. First, the Canaanites do not represent some evil people that must be destroyed or even that God plays favorites, preferring Israel to the Canaanites. Instead the Canaanites represent a system that must be opposed. Their system leads to death, it is oppressive, it destroys; so this system must be opposed. In the first chapter we hear about how some Israelites enslave the Canaanites. This is one of Israel's first sins, they are succumbing to living like inhabitants of the land, they are destroying and oppressing.
Second, the role of women is very important in Judges. It is believed that during this time, historically, if not biblically, Israel was a very egalitarian society. In this first chapter we are introduced to Achsah, who is smart and strong. It is she who asked for a blessing and a gift of land, when even the man she is given to does not. We are meeting women in Judges who go against what the typical stereotype in the scripture is.
Romans 16
Paul ends his letter to the church in Rome by references many of his co-workers who now are in Rome or will be coming to Rome. Of significance is the number of women who Paul counts as co-workers and benefactors. These names, which do not appear in other places for the most part, offer us a glimpse of what the early church may have looked like. It also shows us that Paul understands himself to be part of a larger community, that even his own ministry occurs within community.
Once again, Paul makes a plea for unity and to keep the community free from dissension. Then the letter is closed in a doxology that most believe to be added at a later time. On the Letter to the Romans and 2 Peter in the NT ends with a doxology which means the letter may have been used in worship.
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