during the reign of Hezekiah at the end of the eighth century and Josiah
toward the end of the seventh.
Fifth, the relations between the Israelites and other tribes varied. Thus,
neighboring tribes have mixed images in biblical narratives. For example,
in the Book of Genesis the mythic ancestor of the Moabites is described as
the offspring of an incestuous relationship between Lot and his daughter;
this tale undoubtedly originated at a time of hostility between the Israelites
and the Moabites. In sharp contrast, the title character in the Book of Ruth
is a Moabite women who joins the Israelite faith out of intense devotion to
her Israelite mother-in-law, and then goes on to become the ancestor of
King David; this tale reflects a more amicable or even filial relationship
with Moab. Similarly, the ebb and flow of the relations between the
Israelites and the Edomites is reflected in the tempestuous relationship
between Jacob and Esau, the two peoples’ respective ancestors. Initially,
Jacob and Esau are twin brothers, but at odds with one another even in the
womb. Jacob steals his brother’s birthright; Esau threatens to kill Jacob. By
the reign of King David, Edom is an ally and vassal state; Jacob and Esau
eventually make peace.
Finally, there is a recurring ambivalence toward temporal kingship; divine
rule is often seen as a preferred alternative. Being God’s chosen people com-
pensated for holding a lowly position in the hierarchy of the nations of the
region. For example, the victorious Gideon, fresh from his military triumph
over the Midianites, rebuffs his followers’ request that he be crowned king of
Israel: “I will not rule over you, neither will my progeny – God will rule over
you” (Judges 8:23). Such resistance to temporal kingship soon acceded to the
practical need for a king, yet the notion that kingship somehow betrayed the
covenantal relationship between Yahweh and Israel would fester to the very
end of the First Commonwealth – and even beyond in the conceptualization
of the Messiah as a scion of the Davidic monarchy. For this reason, Israelite
kings would face the challenges often associated with a constitutional monar-
chy: negotiating between the demands of royal administration and the
rigorous constitutional expectations and limitations imposed by the laws of
Moses and the covenant with Yahweh.
The pro-Davidic, pro-monarchic voice underscored the need for monarchy
by underlining three fatal flaws of the tribal confederation. First was its lack
of strong and continuous leadership. The priesthood, while commanding
some measure of financial support and loyalty from the tribes, was never able
to manage day-to-day political and military affairs; this is illustrated in I
Samuel by the story of Eli the high priest and his sons, who allowed the Ark
of the Covenant to be captured in battle. The judges – a series of strong,
charismatic military leaders – scored a series of military victories against
neighboring tribes – and, in the case of Samson, even against the Philistines.
However, the judges were unable to transfer their leadership and authority to
their children, thus rendering their leadership limited and ephemeral.
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