href="#ulink_d7a086c0-277d-5652-9ce7-55cf0f5ad227">113. Robert B. Chisholm, personal communication.
114. In the view of preaching espoused in this commentary, the exposition of the theology of the pericope (represented as a statement by the “Theological Focus”), with all the power and potency of the text, is the critical task of the homiletician. Needless to say, the preacher must also provide the congregation with specifics on how the theological thrust of each pericope may be put into practice so that lives are conformed to Christlikeness in the power of the Spirit, for the glory of God.
115. One must see the points in these outlines as “moves,” rather than static chunks of information dumped on the unwary listener. See Kuruvilla, Vision for Preaching, 71–89. The outlines provided are deliberately skimpy; they are intended merely to be suggestions for further thought—rough-hewn stones to be polished by the preacher. It is nigh impossible to prescribe an outline without knowing the particular audience it is to be used for, and therefore this commentary will refrain from micromanaging homiletics for the preacher. Some equally abbreviated suggestions for development are provided below each main point.
116. Since this is the first pericope/sermon on Judges, reviewing the background state of affairs is helpful, including a statement of the overall theme of the book: leadership, and how this impacts the people of God.
117. Moves-to-relevance are critical in every major move of the sermon, relating the theological thrust (or portions thereof) to the listeners and their circumstances.
118. Outlines in this commentary will have an imperative of some sort as a major outline point—the application. The specificity and direction of that imperative is between the Holy Spirit, the preacher, and the audience.
119. Corporate repentance may be a good first step of commitment to live in uncompromising godliness.
120. This age-old rhetorical scheme is easy to organize and manipulate; perhaps the reason is because we tend to think that way. There might very well be a hardwiring in our brains for a Problem–Solution–Application sequence.
121. Of course, the portion of text employed here depicts the negative: the unsolution, if you will (or the cause of the problem)—what the Israelites did to merit the loss of blessing.
Pericope 2
Paradigm and Exemplar
Judges 2:6—3:11
[Israelites’ Infidelity; Spiral of Failure; Othniel’s Example]
REVIEW, SUMMARY, PREVIEW
Review of Pericope 1: In Jdg 1:1—2:5, the background of sociopolitical decline for the rest of the book of Judges is set. The people of God fail to live in uncompromising godliness, and to trust God for success. As a consequence, there is a progressively worsening state of coexistence with the native Canaanites, drawing an indictment from God.
Summary of Pericope 2: The second pericope of Judges (2:6—3:11) comprises Prologue II of Judges and the Othniel story. It details the religious decline of the Israelites, the unfaithfulness of the new generation after Joshua who did not know or experience God firsthand. Their infidelity spirals downward with each iteration of the judge stories, creating a paradigm for these failures, as well as for the divine punishment that ensues. Othniel, the first judge, is the parade example of a godly leader: his story follows the paradigm precisely and, with divine aid, he deliverers Israel.
Preview of Pericope 3: The next pericope, Jdg 3:12–31, depicts the second major judge in the series, Ehud. His duplicitous words and deceptive actions are subtly deprecated in his story. Finally, the cameo of Shamgar makes this minor judge a foil for the major judge who lacks integrity. With the implicit disapproval of Ehud’s actions and the approval of Shamgar’s, integrity in leadership forms the thrust of this pericope
2. Judges 2:6—3:11
| THEOLOGICAL FOCUS OF PERICOPE 2 | |||
| 2 | Personal experience of God produces unwavering commitment to him, with minimizing of self so as to give him glory (2:6—3:11). | ||
| 2.1 | Failure of uncompromising obedience to divine commands precludes the enjoyment of divine blessing. | ||
| 2.1.1 | Failure to experience God firsthand dilutes commitment to him. | ||
| 2.1.2 | Forsaking the true God and following other idols have disastrous consequences. | ||
| 2.2 | Faithful commitment to God gives him the glory and minimizes self (3:7–11). |
OVERVIEW
Judges 1:1—3:6 constitutes the Prologue of the book of Judges, comprising Prologue I (Pericope 1: Jdg 1:1—2:5) and Prologue II (part of Pericope 2: Jdg 2:6—3:11, that also includes the Othniel story, 3:7–11). This corresponds to the two-part epilogue of the book: Epilogue I (Pericope 12: Jdg 17:1—18:31) and Epilogue II (Pericope 13: Jdg 19:1–30 and Pericope 14: Jdg 20:1—21:25).
O’Connell observes that “[t]he high concentration in 2:11—3:6 of phraseological parallels to biblical passages that focus upon covenantal adherence (particularly Josh 23–24, Deut 4–11 and 31:14–29)” are indicators of the narrator’s concern in this pericope to view Israel’s conduct as essentially covenantal malfeasance (i.e., religious decline), as opposed to the primary interest of Pericope 1 (1:1—2:5) which was to depict Israel’s failure to conquer the land (i.e., socio-political decline).122 There is concern for the conquest of the land in Pericope 2 (2:6, 21, 23; 3:1, 3), but that does not appear to be its focus; rather, the failure to occupy the land and the continuing presence of the enemy in Canaan seem to be symptoms of a disease: covenant disloyalty. Unfortunately, under the leadership exhibited by the various judges in this book, a strong commitment to Yahweh’s covenant will never materialize—the calamitous story of Judges. Indeed, a glance at Prologues I and II clue us in to the reason: Prologue I begins with the cult: 1:1–2, Israel seeking Yahweh’s guidance; Prologue II ends with the cult: 3:5–6, but unfortunately with Israel serving other gods.
In sum, while Pericope 1 reports events from a human point of view–socio-political decline—most of Pericope 2 relates matters from a divine point of view—religious decline. The first is more linear in arrangement and historical in nature; the second, more cyclical in arrangement and theological in nature, particularly 2:11–19, that creates a repeatable paradigm that resonates through the rest of the book.123 In Pericope 2, the story shifts back to Joshua’s demise already noted in 1:1 (and reported in Josh 24:28; see Jdg 2:6–10). From this starting point, 2:6—3:6 paints “a panoramic temporal overview of the entire period covered by the Book of Judges. In sweeping temporal terms, a cyclical sequence is presented [2:11–19] which explains not only the incidents of Judges 1 but all the events to follow in the book.”124 After this flashback to Joshua’s death and burial (2:6–10),125 there is a description of the cycle of disobedience, discipline, and deliverance (2:11–19, the paradigm), followed by the
