Bluedorn, Wolfgang.
Yahweh versus Baalism: A Theological Reading of the Gideon-Abimelech Narrative.
JSOT Supp. 329
Ph.D. dissertation, University of Bristol / University of Gloucestershire, 1999.
Sheffield: Sheffield Academic Press, 2001.
In my Ph.D. dissertation, which was written between 1995 and 1999 in Cheltenham, England, I combine a narrative interpretation of the text with a theological analysis. This “literary-theological approach” is used to work out the contribution of the combined Gideon-Abimelech narrative (Judges 6-9) for the theology of the book of Judges.
It is claimed that the Gideon narrative and the Abimelech narrative need to be viewed as one narrative that focuses on the demonstration of Yahweh's supreme power, which is contrasted with the absence of Baal, who serves as an example of any foreign god. With this concept, Yahweh's supreme power is contrasted with Baal's absence, so that the worship of Yahweh should be prefered over the worship of Baal. While the Gideon narrative focuses on Yahweh and the illustration of his power and contrasts it with Gideon's limited capacities, the Abimelech narrative demonstrates Baal's absence, Baalism's disastrous potential, and Yahweh's continued control over the events. Hence the deliverance from the Midianites in the Gideon narrative, Abimelech's kingship in the Abimelech narrative, and the often mentioned theme of retribution in both narratives serve only as the tangible instrument by which the described abstract theological theme becomes narratable.
In particular, the introduction to the Gideon narrative (Judg 6:1-32), which focuses on Israel's idolatry in a previously unparalleled way in Judges, anticipates a theological narrative to demonstrate that Yahweh is god. Yahweh's prophet defines the general theological background and theme for the narrative by accusing Israel of having abandoned Yahweh despite his great deeds in their history and having worshipped foreign gods instead (Judg 6:8-10). In this context one should view the call of Gideon. Yahweh calls Gideon to demolish the idolatrous objects of Baalism (Judg 6:11-27), so that Baalism becomes an example of any idolatrous cult. Joash as the representative of Baalism specifies the defined theme by proposing that whichever god demonstrates his divine power shall be recognised as god (Judg 6:28-32). To take from Gideon even the slightest chance to contribute to Yahweh's victory, Yahweh reduces Gideon's army to ridiculous troops (Judg 6:33-7:8). The following episodes of the battle against the Midianites (Judg 7:9-22) contrast Gideon's inadequate resources with his selfish attempt to be honoured for the victory, assign the victory to Yahweh, who remains in control and who thus demonstrates his divine power, and show that Baal is not present in the narrative. Yet Gideon continues the battle against the Midianites on his own in the narrative complication (Judg 7:23-8:28), which culminates in Gideon's establishment of idolatry. However, even this negative development shows that Yahweh is still in control. At the same time, it sets the background for the Abimelech narrative.
The explicit re-introduction of Israel's Baal worship (Ri 8:29-35) following the general idolatry in the narrative complication (Ri 8,22-27) transfers the idea of the Gideon narrative into the Abimelech narrative, namely, that Baalism is taken as an example for Israel's general idolatry. In the same way, Shechem and the fate of its citizens is defined as an example for Israel and the fate of the Israelites. However, unlike in the Gideon narrative, in the Abimelech narrative Baal is--even though only in the narrative--given a chance to demonstrate his power. Hence Abimelech is crowned on basis of Baal and a covenant of the Shechemites (Israelites) with Baal and thus becomes Baal's chief representative (Judg 9:1-6). The theological theme is specified and its effect for the narrative outlined by Jotham as Yahweh's representative (Judg 9:7-21); Abimelech's success or failure as king will show Baal's power or absence. The following episodes (Judg 9:22-55) suggest that Baal is not present at all, that Baalism is a self-destructive religion, and that Yahweh is in control of the mutual destruction of the Baal worshippers, who are nevertheless held accountable (Judg 9:56-57).
By the end of the Gideon-Abimelech narrative the narrator has demonstrated Yahweh's supreme power to deliver Israel from their enemies, his permanent control over the events, the inability of man to accomplish Yahweh's work on their own, the absence of other gods, and the self-destructive force of idolatry. Therefore, only Yahweh is god and should be worshipped as god.
The dissertation, which was supervised by Dr. J. Gordon McConville and Dr. Philip E. Satterthwaite, was approved unconditionally, without the need for revisions, and received a high commendation from both examiners, Prof. R. E. Clements and Prof. Carl E. Armerding. It has been published by Sheffield Academic Press in the JSOT Supplement series in November 2001.