The Book of Judith
Invitation to Courage
After the story of a family delineated in the Book of Tobit, the Bible gives us a national drama in two parts. In the first, the fearsome armada of Holofernes imposes its domination over all peoples; the little Israelite nation is threatened and in danger of perishing. In the second, the situation is reversed; a hope of victory rises from the Jewish camp: the pious and wise Judith—that is, the “Jewess,” who incarnates Israel’s resistance and faith—triumphs over the coarseness of the general. God has saved his people.
The account is artfully set forth. Tension rises progressively; groups and personages oppose each other in clear contrast. Intervals of time are introduced, and the final confrontation takes place smoothly and safely. The account makes use of nocturnal scenes in a Middle Eastern decor, and the hymns and processions of Israel add an element of grandeur. Without question, the Book of Judith is a literary masterpiece.
But it must be seen as just that—a literary rather than a historical work. A few of its details can be explained by symbolic meaning. (Nebuchadnezzar is the name of the major enemy of the people of God, having destroyed the kingdom of Judah and its capital; he is made king of Assyria because that country brought about the destruction of the other kingdom, that of Israel.)
But the action in itself, clearly situated within the Persian epoch (see 16:10), and within a generation after the return from the Exile (see 4:3, 6; 8:18), cannot be connected with known historical events; Bethulia itself, placed within Samaria, is a new name. Indeed, the author does not wish to impart the record of past events to us; he intends only to draw attention to the religious meaning of the conflict that continually sets the People of God in opposition to the wicked.
Faithful to his covenant, the Lord does not abandon his children in their trials; he intervenes at the appointed hour to save them from their enemies. This recurring biblical theme is, however, set in motion in an apocalyptic tone that evokes in particular the great visions of Daniel. And, in fact, from the time of the prophets, the people were awaiting the day in which the pagan masses, representing the powers of evil, would mount an assault on the kingdom of God and be overcome in a way that could not be foreseen.
At the same time, the Book resembles the edifying stories so dear to the Jewish people of the last few centuries before the Christian era. Writing in Greek, the author makes use of an earlier Aramaic or Hebrew account about the deed of a local heroine, and he adapts it in the light of national events. At times he imitates ancient scenes from the life of the patriarchs and also recalls the accounts of the holy war with all their appendage of radical and cruel proceedings to which the ancients were accustomed.
Like the Books of the Maccabees and in the name of the religious traditions of Israel, this Book encourages resistance to the Greek paganism that seeks to impose itself on all peoples. Worthy of note is the total absence of references to Samaritans, even though the action takes place in Samaria (see 4:4); this is probably due to the idealistic reasons that govern the author’s vision. However, the fact that the narrative concludes with a pilgrimage from Bethulia to Jerusalem would lead one to think that the author wishes to direct a severe and ironic lesson to the inhabitants of Israel as well as a call to come together in the face of a common foe.
While the Book of Judith is not among the major works of the Bible, it is not lacking in charm. The Church has drawn from it images and texts for liturgical prayer: what it teaches concerning the power and faithfulness of God, the unfolding of history, and the final victory of good is always relevant. Even though Judith scarcely mentions love, it remains for the modern reader a book of faith and hope.
The Book of Judith may be divided as follows:
I: The Assyrian Threat (1:1—3:10)
II: Campaign against Bethulia (4:1—7:32)
III: Deliverance through a Woman (8:1—13:20)
IV: Triumph of the People of God (14:1—16:20)
V: Epilogue (16:21-25)