Text -- Judges 2:1-18 (NET)

Confrontation and Repentance at Bokim

2:1 The Lord’s angelic messenger went up from Gilgal to Bokim. He said, “I brought you up from Egypt and led you into the land I had solemnly promised to give to your ancestors. I said, ‘I will never break my agreement with you, 2:2 but you must not make an agreement with the people who live in this land. You should tear down the altars where they worship.’ But you have disobeyed me. Why would you do such a thing? 2:3 At that time I also warned you, ‘If you disobey, I will not drive out the Canaanites before you. They will ensnare you and their gods will lure you away.’” 2:4 When the Lord’s messenger finished speaking these words to all the Israelites, the people wept loudly. 2:5 They named that place Bokim and offered sacrifices to the Lord there.

The End of an Era

2:6 When Joshua dismissed the people, the Israelites went to their allotted portions of territory, intending to take possession of the land. 2:7 The people worshiped the Lord throughout Joshua’s lifetime and as long as the elderly men who outlived him remained alive. These men had witnessed all the great things the Lord had done for Israel. 2:8 Joshua son of Nun, the Lord’s servant, died at the age of one hundred ten. 2:9 The people buried him in his allotted land in Timnath Heres in the hill country of Ephraim, north of Mount Gaash. 2:10 That entire generation passed away; a new generation grew up that had not personally experienced the Lord’s presence or seen what he had done for Israel.

A Monotonous Cycle

2:11 The Israelites did evil before the Lord by worshiping the Baals. 2:12 They abandoned the Lord God of their ancestors who brought them out of the land of Egypt. They followed other gods– the gods of the nations who lived around them. They worshiped them and made the Lord angry. 2:13 They abandoned the Lord and worshiped Baal and the Ashtars. 2:14 The Lord was furious with Israel and handed them over to robbers who plundered them. He turned them over to their enemies who lived around them. They could not withstand their enemies’ attacks. 2:15 Whenever they went out to fight, the Lord did them harm, just as he had warned and solemnly vowed he would do. They suffered greatly. 2:16 The Lord raised up leaders who delivered them from these robbers. 2:17 But they did not obey their leaders. Instead they prostituted themselves to other gods and worshiped them. They quickly turned aside from the path their ancestors had walked. Their ancestors had obeyed the Lord’s commands, but they did not. 2:18 When the Lord raised up leaders for them, the Lord was with each leader and delivered the people from their enemies while the leader remained alive. The Lord felt sorry for them when they cried out in agony because of what their harsh oppressors did to them.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jdg 2:1

Christ the angel of the covenant, often called the angel of the Lord, to whom the conduct of Israel out of Egypt into Canaan, is frequently ascribed. He alone could speak the following words in his own name and person; whereas created angels and prophets universally usher in their message with, Thus saith the Lord, or some equivalent expression. And this angel having assumed the shape of a man, it is not strange that he imitates the motion of a man, and comes as it were from Gilgal to the place where now they were: by which motion he signified, that he was the person that brought them to Gilgal, the first place where they rested in Canaan, and there protected them so long, and from thence went with them to battle, and gave them success.

Wesley: Jdg 2:1

A place so called by anticipation; it seems to be no other than Shiloh, where it is probable, the people were met together upon some solemn festival.

Wesley: Jdg 2:1

That is, I promised upon condition of your keeping covenant with me.

Wesley: Jdg 2:2

That is, disobeyed these express commands.

Wesley: Jdg 2:3

With myself, I have now taken up this peremptory resolution.

Wesley: Jdg 2:4

Some of them from a true sense of their sins; others from a just apprehension of their approaching misery.

Wesley: Jdg 2:5

That is, Weepers.

Wesley: Jdg 2:5

For the expiation of their sins, by which they had provoked God to this resolution.

Wesley: Jdg 2:6

When he had distributed their inheritances, and dismissed them severally to take possession of them. This was done before this time, whilst Joshua lived; but is now repeated to discover the time, and occasion of the peoples defection from God, and of God's desertion of them.

Wesley: Jdg 2:10

Which had no experimental, nor serious and affectionate knowledge of God, or of his works.

Wesley: Jdg 2:11

Which notes the heinousness and impudence of their sins, above other peoples; because God's presence was with them, and his eye upon them in a peculiar manner, which also they were not ignorant of, and therefore were guilty of more contempt of God than other people.

Wesley: Jdg 2:11

False gods. He useth the plural number, because the gods of the Canaanites, and adjoining nations, which Israel worshipped, were most of them called by the name of Baal.

Wesley: Jdg 2:13

That is, the sun and moon, whom many Heathens worshipped, tho' under divers names; and so they ran into that error which God had so expressly warned them against, Deu 4:19. Baalim signifies lords, and Ashtaroth, blessed ones, he - gods and she - gods. When they forsook Jehovah, they had gods many and lords many, as a luxuriant fancy pleased to multiply them.

Wesley: Jdg 2:14

That is, delivered them up, as the seller doth his commodities unto the buyer.

Wesley: Jdg 2:15

That is, Whatsoever expedition or business they undertook; which is usually signified by going out, and coming in.

Wesley: Jdg 2:16

By inward inspiration and excitation of their hearts, and by outward designation testified by some extra - ordinary action.

Wesley: Jdg 2:16

Supreme magistrates, whose office it was, under God, and by his particular direction, to govern the commonwealth of Israel by God's laws, and to protect and save them from their enemies, to preserve and purge religion, and to maintain the liberties of the people against all oppressors.

Wesley: Jdg 2:17

Who admonished them of their sin and folly, and of the danger and misery which would certainly befall them.

Wesley: Jdg 2:18

That is, the Lord changed his course and dealings with them, as penitent men use to do; removed his judgments, and returned to them in mercy.

JFB: Jdg 2:1-3

We are inclined to think, from the authoritative tone of his language, that he was the Angel of the Covenant (Exo 23:20; Jos 5:14); the same who appeared in human form and announced himself captain of the Lord's host. His coming from Gilgal had a peculiar significance, for there the Israelites made a solemn dedication of themselves to God on their entrance into the promised land [Jos 4:1-9]; and the memory of that religious engagement, which the angel's arrival from Gilgal awakened, gave emphatic force to his rebuke of their apostasy.

JFB: Jdg 2:1-3

"the weepers," was a name bestowed evidently in allusion to this incident or the place, which was at or near Shiloh.

JFB: Jdg 2:1-3

The burden of the angel's remonstrance was that God would inviolably keep His promise; but they, by their flagrant and repeated breaches of their covenant with Him, had forfeited all claim to the stipulated benefits. Having disobeyed the will of God by voluntarily courting the society of idolaters and placing themselves in the way of temptation, He left them to suffer the punishment of their misdeeds.

JFB: Jdg 2:4-5

The angel's expostulation made a deep and painful impression. But the reformation was but temporary, and the gratifying promise of a revival which this scene of emotion held out, was, ere long, blasted by speedy and deeper relapses into the guilt of defection and idolatry.

JFB: Jdg 2:6-10

This passage is a repetition of Jos 24:29-31. It was inserted here to give the reader the reasons which called forth so strong and severe a rebuke from the angel of the Lord. During the lifetime of the first occupiers, who retained a vivid recollection of all the miracles and judgments which they had witnessed in Egypt and the desert, the national character stood high for faith and piety. But, in course of time, a new race arose who were strangers to all the hallowed and solemnizing experience of their fathers, and too readily yielded to the corrupting influences of the idolatry that surrounded them.

JFB: Jdg 2:11-19

This chapter, together with the first eight verses of the next [Jdg. 2:11-3:8], contains a brief but comprehensive summary of the principles developed in the following history. An attentive consideration of them, therefore, is of the greatest importance to a right understanding of the strange and varying phases of Israelitish history, from the death of Joshua till the establishment of the monarchy.

JFB: Jdg 2:11-19

The plural is used to include all the gods of the country.

JFB: Jdg 2:13

Also a plural word, denoting all the female divinities, whose rites were celebrated by the most gross and revolting impurities.

JFB: Jdg 2:14

Adversities in close and rapid succession befell them. But all these calamities were designed only as chastisements--a course of correctional discipline by which God brought His people to see and repent of their errors; for as they returned to faith and allegiance, He "raised up judges" (Jdg 2:16).

JFB: Jdg 2:16

The judges who governed Israel were strictly God's vicegerents in the government of the people, He being the supreme ruler. Those who were thus elevated retained the dignity as long as they lived; but there was no regular, unbroken succession of judges. Individuals, prompted by the inward, irresistible impulse of God's Spirit when they witnessed the depressed state of their country, were roused to achieve its deliverance. It was usually accompanied by a special call, and the people seeing them endowed with extraordinary courage or strength, accepted them as delegates of Heaven, and submitted to their sway. Frequently they were appointed only for a particular district, and their authority extended no farther than over the people whose interests they were commissioned to protect. They were without pomp, equipage, or emoluments attached to the office. They had no power to make laws; for these were given by God; nor to explain them, for that was the province of the priests--but they were officially upholders of the law, defenders of religion, avengers of all crimes, particularly of idolatry and its attendant vices.

Clarke: Jdg 2:1

An angel of the Lord - In the preceding chapter we have a summary of several things which took place shortly after the death of Joshua; especially during the time in which the elders lived (that is, the men who were contemporary with Joshua, but survived him), and while the people continued faithful to the Lord. In this chapter, and some parts of the following, we have an account of the same people abandoned by their God and reduced to the heaviest calamities, because they had broken their covenant with their Maker. This chapter, and the first eight verses of the next, may be considered as an epitome of the whole book, in which we see, on one hand, the crimes of the Israelites; and on the other, the punishments inflicted on them by the Lord; their repentance, and return to their allegiance; and the long-suffering and mercy of God, shown in pardoning their backslidings, and delivering them out of the hands of their enemies. The angel of the Lord, mentioned here, is variously interpreted; some think it was Phinehas, the high priest, which is possible; others, that it was a prophet, sent to the place where they were now assembled, with an extraordinary commission from God, to reprove them for their sins, and to show them the reason why God had not rooted out their enemies from the land; this is the opinion of the Chaldee paraphrast, consequently of the ancient Jews; others think that an angel, properly such, is intended; and several are of opinion that it was the Angel of the Covenant, the Captain of the Lord’ s host, which had appeared unto Joshua, Jdg 5:14, and no less than the Lord Jesus Christ himself. I think it more probable that some extraordinary human messenger is meant, as such messengers, and indeed prophets, apostles, etc., are frequently termed angels, that is, messengers of the Lord. The person here mentioned appears to have been a resident at Gilgal, and to have come to Bochim on this express errand

Clarke: Jdg 2:1

I will never break my covenant - Nor did God ever break it. A covenant is never broken but by him who violates the conditions of it: when any of the contracting parties violates any of the conditions, the covenant is then broken, and by that party alone; and the conditions on the other side are null and void.

Clarke: Jdg 2:3

I will not drive them out from before you - Their transgressions, and breach of the covenant, were the reasons why they were not put in entire possession of the promised land. See note at the end of this chapter, Jdg 2:23 (note).

Clarke: Jdg 2:5

They called the name of that place Bochim - The word בכים bochim signifies weepings or lamentations; and is translated by the Septuagint Κλαυθυων or Κλαυθυωνες, bewailings; and it is supposed that the place derived its name from these lamentations of the people. Some think the place itself, where the people were now assembled, was Shiloh, now named Bochim because of the above circumstance. It should be observed, that the angel speaks here in the person of God, by whom he was sent; as the prophets frequently do.

Clarke: Jdg 2:6

When Joshua had let the people go - The author of this book is giving here a history of the people, from the division of the land by Joshua to the time in which the angel speaks. Joshua divided the land to them by lot; recommended obedience to God, which they solemnly promised: and they continued faithful during his life, and during the lives of those who had been his contemporaries, but who had survived him. When all that generation who had seen the wondrous works of God in their behalf had died, then the succeeding generation, who knew not the Lord - who had not seen his wondrous works - forsook his worship, and worshipped Baalim and Ashtaroth, the gods of the nations among whom they lived, and thus the Lord was provoked to anger; and this was the reason why they were delivered into the hands of their enemies. This is the sum of their history to the time in which the angel delivers his message.

Clarke: Jdg 2:8

Joshua - died - See the notes on Jos 24:29, Jos 24:30.

Clarke: Jdg 2:11

Served Baalim - The word בעלים baalim signifies lords. Their false gods they considered supernatural rulers or governors, each having his peculiar district and office; but when they wished to express a particular בעל baal , they generally added some particular epithet, as Baal-zephon, Baal-peor, Baal-zehub, Baal-shamayim, etc., as Calmet has well observed. The two former were adored by the Moabites; Baal-zebub by the Ekronites. Baal-berith was honored at Shechem; and Baal-shamayim, the lord or ruler of the heavens, was adored among the Phoenicians, Syrians, Chaldeans, etc. And whenever the word baal is used without an epithet, this is the god that is intended; and probably, among all these people, it meant the sun.

Clarke: Jdg 2:12

Which brought them out of the land of Egypt - This was one of the highest aggravations of their offense; they forsook the God who brought them out of Egypt; a place in which they endured the most grievous oppression and were subjected to the most degrading servitude, from which they never could have rescued themselves; and they were delivered by such a signal display of the power, justice, and mercy of God, as should never have been forgotten, because the most stupendous that had ever been exhibited. They forsook Him, and served idols as destitute of real being as of influence and power.

Clarke: Jdg 2:13

Served Baal and Ashtaroth - In a general way, probably, Baal and Ashtaroth mean the sun and moon; but in many cases Ashtaroth seems to have been the same among the Canaanites as Venus was among the Greeks and Romans, and to have been worshipped with the same obscene rites.

Clarke: Jdg 2:14

The hands of spoilers - Probably marauding parties of the Canaanites, making frequent incursions in their lands, carrying away cattle, spoiling their crops, etc.

Clarke: Jdg 2:15

The hand of the Lord was against them - The power which before protected them when obedient, was now turned against them because of their disobedience. They not only had not God with them, but they had God against them.

Clarke: Jdg 2:16

The Lord raised up judges - That is, leaders, generals, and governors, raised up by an especial appointment of the Lord, to deliver them from, and avenge them on, their adversaries. See the preface.

Clarke: Jdg 2:17

Went a whoring after other gods - Idolatry, or the worship of strange gods, is frequently termed adultery, fornication, and whoredom, in the sacred writings. As many of their idolatrous practices were accompanied with impure rites, the term was not only metaphorically but literally proper.

Clarke: Jdg 2:18

The Lord was with the judge - God himself was king, and the judge was his representative

Clarke: Jdg 2:18

It repented the Lord - He changed his purpose towards them: he purposed to destroy them because of their sin; they repented and turned to him, and he changed this purpose. The purpose was to destroy them if they did not repent; when they did repent, his not destroying them was quite consistent with his purpose.

Defender: Jdg 2:3

It was for this very reason that God had commanded the destruction of the Canaanites by the children of Israel. Their failure to do this quickly and repeatedly resulted in their descent into the polytheistic nature worship and associated evil practices of these people."

Defender: Jdg 2:8

The chronology of the period of judges is uncertain. Josephus, the Jewish historian estimated that Joshua was eighty-five years old when Moses gave him charge over Israel. If his calculation was right, then the period of judges began about twenty-five years after the Israelites crossed Jordan and began the conquest of Canaan. In view of the forty years in the wilderness, this would mean Joshua had been forty-five years old when he served as one of the twelve spies."

Defender: Jdg 2:13

Baal and Ashtaroth were the principal god and goddess, respectively, of the Canaanite nations (Baalim and Ashtaroth were the plural forms of these names, referring to the many shrines and images in their honor). Baal was associated with the sun and storms, Ashtaroth with sex and fertility. As nature gods, energized by demonic spirits, they were claimed to have "evolved" out of the primeval watery chaos. The worship of both was grossly licentious and extremely cruel. They were essentially equivalent to similar gods in other countries, all having originated at the first Babylon, under Nimrod, and then spread throughout the ancient world with the dispersion."

Defender: Jdg 2:16

Despite the repeated periods of backsliding and apostasy, God manifested His grace and the certainty of His original covenant with Abraham by just as repeatedly raising up judges to lead the people in revival and restoration. Altogether, fourteen such judges are named in the book of Judges - Othniel, Ehud, Shamgar, Deborah and Barak, Gideon, Abimelech, Tola, Jair, Jephthah, Ibzan, Elon, Abdon, and Samson. These were followed by Samuel, the last of the judges. (Eli was priest, rather than a judge). Othniel, the first judge, was of the tribe of Judah; the others came from at least six other tribes."

TSK: Jdg 2:1

And an angel : or messenger, Jdg 6:12, Jdg 13:3; Gen 16:7-10, Gen 16:13, Gen 22:11, Gen 22:12, Gen 48:16; Exo 3:2-6, Exo 14:19, Exo 23:20; Exo 33:14; Jos 5:13, Jos 5:14; Isa 63:9; Hos 12:3-5; Zec 3:1, Zec 3:2; Mal 3:1; Act 7:30-33

Bochim : Jdg 2:5

I made : Exo 3:7, Exo 3:8, Exo 14:14, Exo 20:2; Deu 4:34; Psa 78:51-53, Psa 105:36-38

have brought : Gen 12:7, Gen 22:16, Gen 22:17, Gen 26:3, Gen 26:4; Jos 3:10; Psa 105:44, Psa 105:45

I will never : Gen 17:7, Gen 17:8; Lev 26:42; Num 14:34; Psa 89:34; Jer 14:21, Jer 33:20, Jer 33:21; Zec 11:10

TSK: Jdg 2:2

And ye shall : Exo 23:32, Exo 23:33, Exo 34:12-16; Num 33:52, Num 33:53; Deu 7:2-4, Deu 7:16, Deu 7:25, Deu 7:26, Deu 12:2, Deu 12:3; Deu 20:16-18; 2Co 6:14-17

but ye have : Jdg 2:20; Ezr 9:1-3, Ezr 9:10-13; Psa 78:55-58, Psa 106:34-40; Jer 7:23-28; 2Th 1:8; 1Pe 4:17

why have : Gen 3:11, Gen 3:12, Gen 4:10; Exo 32:21; Jer 2:5, Jer 2:18, Jer 2:31-33, Jer 2:36

TSK: Jdg 2:3

I also said : Jdg 2:21; Num 33:55; Jos 23:13

their gods : Jdg 3:6; Exo 23:33, Exo 34:12; Deu 7:16; 1Ki 11:1-7; Psa 106:36

TSK: Jdg 2:4

the people : 1Sa 7:6; Ezr 10:1; Pro 17:10; Jer 31:9; Zec 12:10; Luk 6:21, Luk 7:38; 2Co 7:10; Jam 4:9

TSK: Jdg 2:5

Bochim : that is, Weepers, Gen 35:8; Jos 7:26

they sacrificed : Jdg 6:24, Jdg 13:19; 1Sa 7:9

TSK: Jdg 2:6

Joshua : Jos 22:6, Jos 24:28-31

TSK: Jdg 2:7

the people : Jos 24:31; 2Ki 12:2; 2Ch 24:2, 2Ch 24:14-22; Phi 2:12

outlived : Heb. prolonged days after

TSK: Jdg 2:8

Joshua : Jos 24:29, Jos 24:30

TSK: Jdg 2:9

Timnathheres : This was his own inheritance; and Eusebius says it was celebrated in his time for the tomb of Joshua. Jos 19:50, Jos 24:30, Timnath-serah

TSK: Jdg 2:10

am cir, 2590, bc cir, 1414, An, Ex, Is, cir, 77, gathered. Gen 15:15, Gen 25:8, Gen 25:17, Gen 49:33; Num 27:13; Deu 31:16; 2Sa 7:12; Act 13:36

knew not : Exo 5:2; 1Sa 2:12; 1Ch 28:9; Job 21:14; Psa 92:5, Psa 92:6; Isa 5:12; Jer 9:3; Jer 22:16, Jer 31:34; Gal 4:8, Gal 4:9; 2Th 1:8; Tit 1:16

TSK: Jdg 2:11

did evil : Jdg 4:1, Jdg 6:1, Jdg 13:1; Gen 13:13, Gen 38:7; 2Ch 33:2, 2Ch 33:6; Ezr 8:12

and served Baalim : Baalim , or lords, seems to have been the common appellation of the Syrian gods; whence we have Baal-peor, Baal-zebub, etc. Jdg 3:7, Jdg 10:6, Jdg 10:10; 1Sa 7:4; 1Ki 18:18; 2Ch 28:2, 2Ch 33:3; Jer 2:23, Jer 9:14; Hos 2:13-17

TSK: Jdg 2:12

forsook : Deu 13:5, Deu 29:18, Deu 29:25, Deu 31:16, Deu 31:17, Deu 32:15, Deu 33:17

other gods : Jdg 5:8; Deu 6:14, Deu 6:15

bowed : Exo 20:5; Deu 5:9

TSK: Jdg 2:13

served : Jdg 2:11, Jdg 3:7, Jdg 10:6; 1Sa 31:10; 1Ki 11:5, 1Ki 11:33; 2Ki 23:13; Psa 106:36; 1Co 8:5, 1Co 10:20-22

TSK: Jdg 2:14

the anger : Jdg 3:7, Jdg 3:8, Jdg 10:7; Lev 26:28; Num 32:14; Deu 28:20, Deu 28:58, Deu 29:19, Deu 29:20, Deu 31:17, Deu 31:18; 2Ch 36:16; Psa 106:40-42

he delivered : 2Ki 17:20; 2Ch 15:5

sold them : Jdg 3:8, Jdg 4:2; Psa 44:12; Isa 50:1

could not : Jdg 1:19, Jdg 1:34; Lev 26:37; Deu 32:30; Jos 7:12, Jos 7:13; Psa 44:9, Psa 44:10; Jer 37:10

TSK: Jdg 2:15

against : Jer 18:8, Jer 21:10, Jer 44:11, Jer 44:27; Mic 2:3

had said : Lev. 26:15-46; Deu 4:25-28, 28:15-68; Jos 23:15, Jos 23:16

had sworn : Deu 32:40, Deu 32:41

greatly : Jdg 10:9; 1Sa 13:6, 1Sa 14:24, 1Sa 30:6; 2Co 4:8

TSK: Jdg 2:16

am 2591-2909, bc 1413-1095

the Lord : Jdg 3:9, Jdg 3:10, Jdg 3:15, Jdg 4:5, Jdg 6:14; 1Sa 12:11; Act 13:20

judges : The shophetim were not judges in the usual sense of the term; but were heads or chiefs of the Israelites, raised up on extraordinary occasions, who directed and ruled the nation with sovereign power, administered justice, made peace or war, and led the armies over whom they presided. Officers with the same power, and nearly the same name, were established in New Tyre, after the termination of the regal state; and the Carthaginian Suffetes, the Athenian Archons, and the Roman Dictators, appear to have been nearly the same.

delivered : Heb. saved, Neh 9:27; Psa 106:43-45

TSK: Jdg 2:17

they would : 1Sa 8:5-8, 1Sa 12:12, 1Sa 12:17, 1Sa 12:19; 2Ch 36:15, 2Ch 36:16; Psa 106:43

whoring : Exo 34:15, Exo 34:16; Lev 17:7; Psa 73:27, Psa 106:39; Hos 2:2; Rev 17:1-5

quickly : Exo 32:8; Deu 9:12, Deu 9:16; Gal 1:6

which their : Jdg 2:7; Jos 24:24, Jos 24:31

TSK: Jdg 2:18

then the Lord : Exo 3:12; Jos 1:5; Act 18:9, Act 18:10

it repented : Jdg 10:16; Gen 6:6; Deu 32:36; Psa 90:13, Psa 106:44, Psa 106:45; Jer 18:7-10; Hos 11:8; Jon 3:10

their groanings : Exo 2:24; 2Ki 13:4, 2Ki 13:22, 2Ki 13:23; Psa 12:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jdg 2:1

The angel of the Lord (not an angel). - The phrase is used nearly 60 times to designate the Angel of God’ s presence. See Gen 12:7 note. In all cases where "the angel of the Lord"delivers a message, he does it as if God Himself were speaking, without the intervening words "Thus saith the Lord,"which are used in the case of prophets. (Compare Jdg 6:8; Jos 24:2.)

When the host of Israel came up from Gilgal in the plain of Jericho, near the Jordan Jos 4:19 to Shiloh and Shechem, in the hill country of Ephraim, the Angel who had been with them at Gilgal Exo 23:20-23; Exo 33:1-4; Jos 5:10-15 accompanied them. The mention of Gilgal thus fixes the transaction to the period soon after the removal of the camp from Gilgal, and the events recorded in Judg. 1:1-36 (of which those related in Judg. 1:1-29 took place before, and those in Jdg 1:30-36, just after that removal). It also shows that it was the conduct of the Israelites, recorded in Judg. 1 as in Jos 16:1-10; 17, which provoked this rebuke.

Barnes: Jdg 2:2

The two articles of the covenant here specified (compare margin references) are those which the Israelites had at this time broken. The other important prohibition Deu 7:3 is not specified by the Angel, and this is an indication that at the time the Angel spoke, intermarriages with the pagan spoken of Jdg 3:6 had not taken place; and this again is another evidence of the early date of this occurrence.

Barnes: Jdg 2:3

"Wherefore I also said"- Rather because ye have done the things mentioned in Jdg 2:2, "I have now said (i. e. I now protest and declare) that I will not drive them out from before you"(compare Jdg 19:29). And it was the annonncement of this resolution by the Angel that caused the people to weep.

The word thorns in this verse is supplied by the King James Version from the similar passage in Joshua (see the marginal reference). Other versions adopt a different reading of the original text, and prefer the sense "they shall be to you for adversaries"(compare the last words of Num 33:55).

Barnes: Jdg 2:5

Bochim - i. e. weepers. It was near Shechem, but the site is unknown. Compare the names given to places for similar reasons in Gen 35:8; Gen 50:11.

Barnes: Jdg 2:7

If Joshua was about 80 at the entrance into Canaan, 30 years would bring us to the close of his life. The "elders"would be all that were old enough to take part in the wars of Canaan Jdg 3:1-2; and therefore, reckoning from the age of 20 to 70, a period of about 50 years may be assigned from the entrance into Canaan to the death of the elders, or 20 years after the death of Joshua.

The great works of the Lord - The overthrow of the Canaanite nations.

Barnes: Jdg 2:8

The servant of the Lord - This is a title especially given to Moses Deu 34:5; Jos 1:1. In later books, the phrase "the servant of God"is used 1Ch 6:49; Neh 10:29; Dan 9:11; Rev 15:3. It is applied to Joshua only here and in Jos 24:29. It is spoken of David (Ps. 18, title), and generally of the prophets; and, like the analogous phrase, "man of God,"is transferred by Paul to the ministers of Christ under the New Testament 2Ti 2:24; Jam 1:1.

Barnes: Jdg 2:10

All that generation - i. e. the main body of those who were grown-up men at the time of the conquest of Canaan.

Barnes: Jdg 2:11

And the children of Israel - Here begins the narrative of what really did happen "after the death of Joshua,"but of which Judg. 1 conveys no hint. Israel served the Lord all the days of Joshua Jdg 2:7. But when Joshua was dead ... "the children of Israel did evil in the sight of the Lord, and served Baalim, and forsook the God of their fathers."And then follows from Jdg 2:14 to the end of the chapter, a summary of the whole contents of the book.

Did evil in the sight of the Lord - Through this book and all the historical books, this is the regular phrase for falling into idolatry. It occurs seven times in Judges, as descriptive of the seven apostasies of Israel, which drew down upon them the seven servitudes under

(1) Chushan-Rishathaim,

(2) Eglon,

(3) Jabin,

(4) Midian,

(5) the tyranny of Abimelech,

(6) the Ammonites,

(7) the Philistines.

The recurrence of the phrase marks the hand of one author and of one book. For the opposite phrase, see 1Ki 15:5, 1Ki 15:11, etc.

The plural of Baal, "Baalim,"refers to the numerous images of Baal which they set up and worshipped, as does the plural form, "Ashtaroth"Jdg 2:13, to those of the female divinity, Astarte.

Barnes: Jdg 2:12

Provoked the Lord to anger - A frequent expression in connection with idolatry, especially in Deuteronomy, in the Books of the Kings, and in Jeremiah.

Barnes: Jdg 2:14-15

Consult the marginal references. The phrase, "he sold them into the hands etc.,"is first found in Deu 32:30.

Barnes: Jdg 2:16

Nevertheless - (rather "and") the Lord raised up judges This is the first introduction of the term judge, which gives its name to the book. (See the introduction to the Book of Judges.)

Barnes: Jdg 2:18

It repented the Lord - Rather, "the Lord was moved with compassion,"or "was grieved,""because of their groanings."(Compare Jdg 21:15.)

Poole: Jdg 2:1

An angel of the Lord: either, first, A created angel. Or, secondly, A prophet or man of God, for such are sometimes called angels , which signifies only messengers of God ; and then the following words are spoken by him in the name of God, as may easily be understood. Or, thirdly, Christ, the Angel of the covenant who is oft called the Angel of the Lord , as we have formerly seen, to whom the conduct of Israel out of Egypt, and through the wilderness, and into Canaan, here spoken of, is frequently ascribed, as Exo 14:19 23:20 33:14 Jos 5:13,14 Jud 6:12 13:3 ; who alone of all the angels could speak the following words in his own name and person; whereas created angels and prophets do universally usher in their Divine messages with, Thus saith the Lord or some equivalent expression. And this angel having assumed the outward shape of a man, it is not strange that he imitates the local motion of a man, and comes as it were from Gilgal to the place where now they were; by which motion he signified that he was the person that brought them to Gilgal, the first place where they rested in Canaan, and there renewed covenant with them, and protected them there so long, and from thence went out with them to battle, and gave them success.

Bochim a place so called here by anticipation, for the reason expressed here, Jud 2:5 . And it seems to be no other than Shiloh, where it seems probable that the people were met together upon some solemn festival. And this was the proper and usual place of sacrificing, Jud 2:5 . And I said i.e. I promised, upon condition of your keeping covenant with me.

Poole: Jdg 2:2

i.e. Disobeyed these express commands of mine?

Poole: Jdg 2:3

I also said with myself; I have now taken up this peremptory resolution.

Thorns in your sides: See Poole "Num 33:55"; See Poole "Jos 23:13" .

Poole: Jdg 2:4

Some of them from a true sense of their sins; but most of them from a just apprehension of their danger and approaching misery from the Canaanites’ growing power, and God’ s forsaking of them; as the following history makes most probable.

Poole: Jdg 2:5

For the expiation of their sins, by which they had provoked God to this resolution; and for the regaining of God’ s favour.

Poole: Jdg 2:6

When Joshua had let the people go when he had distributed their inheritances, and dismissed them severally to take possession of them. This was done before this time, whilst Joshua lived; but is now repeated in order to the discovery of the time, and cause, or occasion of the people’ s defection from God, and of God’ s desertion of them.

Poole: Jdg 2:9

Timnath-heres called Timnath-serah , Jos 19:50 Jos 24:30 .

Poole: Jdg 2:10

Which knew not the Lord which had no experimental nor serious and affectionate knowledge of God, nor of his works.

Poole: Jdg 2:11

In the sight of the Lord which notes the heinousness and the impudence of their sins above other people’ s sins; because God’ s presence was with them, and his eye upon them, in a peculiar manner, and he did narrowly observe all their actions, which also they were not ignorant of, and therefore were guilty of more contempt of God than other people.

Baalim i.e. false gods. He useth the plural number, because the gods of the Canaanites and adjoining nations, which Israel worshipped, were divers, and most of them called by the name of Baal.

Poole: Jdg 2:13

i.e. The sun and the moon, whom many heathens worshipped, though under divers names; and so they ran into that error which God had so expressly warned them against, Deu 4:19 .

Poole: Jdg 2:14

Sold them i.e. delivered them up, as the seller doth, his commodities unto the buyer. This the same phrase is used Jud 3:8 4:9 , compared with Jud 2:14 Psa 44:12 .

Poole: Jdg 2:15

Whithersoever they went out i.e. whatsoever expedition or business they undertook; which is usually signified by going out and coming in .

Poole: Jdg 2:16

The Lord raised them up by inward inspiration and excitation of their minds and hearts, and by outward designation, testified by some heroical and extraordinary action.

Judges supreme magistrates, whose office it was, under God, and by his particular direction, to govern the commonwealth of Israel by God’ s laws, and to protect and save them from their enemies; to preserve and purge religion; to maintain the liberties of the people against all oppressors. See Jud 3:9,10,15,4:4 6:25,26 8:23 .

Poole: Jdg 2:17

Their judges admonished them of their sin and folly, and of the danger and misery which would certainly befall them.

Poole: Jdg 2:18

It repented the Lord i.e. the Lord changed his course and dealings with them, as penitent men use to do; removed his judgments, and returned to them in mercy, Gen 6:6 .

Haydock: Jdg 2:1

An angel. Taking the shape of a man, (Challoner) such as had appeared to Josue, (chap. v. 13.; Menochius) the guardian angel of Israel. (Haydock) ---

The Jews commonly suppose that it was Phinees, the high priest, Malachias ii. 8. (Drusius) But he might be dead with the rest of the ancients when this took place, as the Israelites seem to have experienced many difficulties in consequence of their repeated prevarications, before this messenger was sent to them. He might very probably be some prophet, who speaks in the name of God, (Aggeus i. 13,) as he is said to come not from heaven, but from Galgal to the place of weepers. Hebrew, at Habbocim, "the mulberry trees." Septuagint, Klauthmon. This place, the valley of tears, (Psalm lxxxiii. 7,) perhaps received his name afterwards, from what happened, ver. 4. Some suppose it designates Silo, where the people might be assembled on some great festival, and where sacrifice was offered, ver. 5. Bonfrere collects from the Septuagint and Josephus, ([Antiquities?] vii. 4,) that it lay beyond the vale of the Raphaim, on the south side of Jerusalem, (Menochius) where this messenger might summon the people together, and authorize them to offer sacrifice, as was frequently done (Calmet) by dispensation (Haydock) at a distance from the tabernacle, chap. vi. 20., and xiii. 19. ---

I made. If he was an angel, his authority could not be called in question; and if he was the high priest, or a prophet known to the people, they would hear him with attention and respect. (Calmet) ---

He appeared at least in human form, and spoke in the name of God. (Worthington) (Josue v.)

Haydock: Jdg 2:2

League. None of a public nature had been perhaps made by the whole nation, to sanction the idolatry of the Chanaanites. But so many individuals had entered into marriages with them and imitated their perverse manners, so many tribes had spared the cities, &c., that the Israelites in general merited the reprimand. Whether these leagues, made in contradiction to God's command, where to be observed or broken, in a matter of dispute. We may steer a middle course, and assert that such agreements as stipulated the protection of the idolatrous worship and altars, were null, and never to be observed; whereas those which secured to the inhabitants their lives and property, could not be lawfully broken, though the contractors did wrong in making such leagues. See 1 Esdras ix. (Calmet)

Haydock: Jdg 2:3

Ruin. Septuagint, "stumbling block," the occasion of ruin. (Menochius) ---

Thus by a false compassion (Calmet) and negligence, the Israelites brought upon themselves the most serious difficulties, while those whom they had spared, turned against them by a just judgment of God, and proved the ruin both of their souls and bodies, by drawing them into idolatry and then putting them to the sword. (Haydock)

Haydock: Jdg 2:5

Lord: holocausts to acknowledge his dominion, and sacrifices of expiation for the transgressions of the people. Only the tabernacle and temple were appointed for such sacrifices, though they might be offered elsewhere by dispensation. (St. Augustine, q. 36.) (Worthington)

Haydock: Jdg 2:6

And Josue, &c. This is here inserted out of Josue, (xxiv.) by way of recapitulation of what had happened before, and by way of an introduction to that which follows. (Challoner) ---

The sacred penman gives a short description of the general conduct of the Israelites, shewing how they abandoned their former fidelity, after Josue and the elders were no more, and in consequence were severely punished. Upon their repentance, God shewed them mercy again and again, as will be explained more at large (Haydock) in the subsequent chapters. Salien and some others have hence inferred, that Josue was living when the angel made this reproach. (Calmet) ---

But that is contradicted by many passages in the Book of Josue, where the fidelity of the people is commended, as well as here, ver. 7; and chap. i., we read of the death of Josue, so that St. Augustine (q. 14,) says, "there can be no doubt but this is a recapitulation." (Menochius) ---

As little had been said before, to enable us to see the grounds of the accusation, these few remarks are subjoined to justify the words of the angel, who appeared while the people was groaning under the afflictions which their sins deserved. (Calmet)

Haydock: Jdg 2:10

Fathers. These expressions prove the immortality of the soul, Job xxxiv. 4., &c. Knew not, or did not approve or cordially serve the Lord. His tabernacle was still at Silo. But many joined the worship of idols with that of the true God, (Calmet) and light and darkness can never agree. (Haydock)

Haydock: Jdg 2:12

They followed strange gods. What is here said of the children of Israel, as to their falling so often into idolatry, is to be understood of a great part of them; but not so universally, as if the true worship of God was ever quite abolished among them: for the succession of the true church and religion was kept up all this time by the priest and Levites, at least in the house of God in Silo. (Challoner) ---

At different times God raised up deliverers, who were taken from among his people, and no doubt abhorred the impiety of the multitude.

Haydock: Jdg 2:13

Baal, "Lord," a title given to many of the idols, (Haydock) both male and female. (Menochius) ---

They are often distinguished by some additional name, as Beelzebub, "fly," and berith, "covenant," gods adored at Accaron and Sichem. Under this name the pagans adored heaven or the sun, (Calmet) as Astaroth denoted some female deity, the moon, Venus, &c. (Menochius)

Haydock: Jdg 2:14

Who took. Hebrew, "that spoiled them, and he sold" or abandoned them, &c. (Calmet)

Haydock: Jdg 2:16

Them, for any long time. Their inconstancy was astonishing. (Haydock) ---

These judges raised up by God, or chose by the people under his direction, often rescued Israel from servitude; and during the remainder of their lives, watched to see the laws put in execution, being assisted by the counsels of the senators (Menochius) and magistrates of the nation. (Haydock) ---

They were commissioned to rescue the penitent and suffering Israelites. (Worthington)

Haydock: Jdg 2:17

Quickly. They had persevered in virtue under the government of Josue and of the elders, for the space of forty years, according to Marsham and Houbigant. The former places the first state of anarchy and of idolatry 34 years after Josue, allowing 15 years for the administration of the surviving ancients, and the remainder to bring the nation to such a pitch of wickedness as to force God to abandon it to the dominion of Chusan, for eight years. ---

Walked. Hebrew and Septuagint, "walked, obeying the commands of the Lord: they did not so."

Haydock: Jdg 2:18

Moved, &c. Hebrew and Septuagint, "and the Lord was with the judge, and delivered them out of the hand of their enemies all the days of the judge, (for it repented the Lord (Septuagint, he was moved to compassion) on account of their groans, &c.) (Haydock) ---

The repentance of God denotes a change of conduct in our regard. (Calmet) ---

Delivered. Hence the judges have the title of Saviour, chap. iii. 9., and 2 Esdras ix. 27. (Menochius)

Gill: Jdg 2:1

And an angel of the Lord came up from Gilgal to Bochim,.... The Targum calls him a prophet ^y; and the Jewish commentators in general interpret it of Phinehas ^z; and that a man is meant is given into by others, because he is said to come from a certain place in Canaan, and not from heaven, and spoke in a public congregation, and is not said to disappear; but neither a man nor a created angel is meant, or otherwise he would have spoken in the name of the Lord, and have said, "thus saith the Lord", and not in his own name; ascribing to himself the bringing of the children of Israel out of Egypt, and swearing to them, and making a covenant with them, and threatening what he would do to them because of their sin; wherefore the uncreated Angel, the Angel of the covenant, is meant, who brought Israel out of Egypt, was with them in the wilderness, and introduced them into the land of Canaan, and appeared to Joshua as the Captain of the Lord's host at or near Gilgal, Jos 5:13; and because he had not appeared since, therefore he is said to come from thence to a place afterwards called Bochim, from what happened at this time:

and said, I made you to go out of Egypt; that is, obliged Pharaoh king of Egypt to let them go, by inflicting plagues upon him and his people, which made them urgent upon them to depart:

and I have brought you unto the land which I sware unto your fathers; into the land of Canaan, now for the most part conquered, and divided among them, and in which they were settled:

and I said, I will never break my covenant with you; if the covenant between them was broken, it should not begin with him, it would be their own fault; all which is mentioned, as so many instances of divine goodness to them, and as so many aggravations of their sins against God.

Gill: Jdg 2:2

And ye shall make no league with the inhabitants of this land,.... This the Lord charged them not to do, when he covenanted with them, and assured them of bringing them into the land; and yet they had done it, as some instances in the preceding chapter show, which were the occasion of the angel's coming to them to rebuke them, see Deu 7:2,

you shall throw down their altars; this they aught to have done as soon as they were come into the land, and possessed of the places where they were erected, to show their detestation of idolatry, and to prevent the use of them to idolatrous purposes, see Deu 7:5,

but ye have not obeyed my voice; the command of God, but on the contrary had made leagues and covenants with several inhabitants of the land, allowing them to dwell among them on paying a certain tax or tribute to them; and had suffered their altars to continue, and them to sacrifice upon them to their idols, according to their former customs:

why have ye done this? transgressed the commandment of God in the instances mentioned. It showed the wickedness of their hearts, their ingratitude to God, who had done such great things for them, and their proneness to idolatry, and liking of it.

Gill: Jdg 2:3

Wherefore I also said,.... Supposing, or on condition of their being guilty of the above things, which was foreseen they would:

I will not drive them out from before you; the seven nations of the Canaanites entirely, and which accounts for the various instances related in the preceding chapter; where it is observed, that they could not, or did not, drive the old inhabitants out of such and such places, because they sinned against the Lord, and he forsook them, and would not assist them in their enterprises, or them to their sloth and indolence:

but they shall be as thorns in your sides: very troublesome and afflicting, see Num 33:55; or for straits, as the Septuagint, or be such as would bring them into tribulation, and distress them, as the Targum; so they often did:

and their gods shall be a snare unto you; which they suffered to continue, and did not destroy them, as they ought to have done; they would be, as they proved, ensnaring to them, and whereby they were drawn to forsake the worship of the true God, and bow down to them, as we read in some following verses.

Gill: Jdg 2:4

And it came to pass, when the angel of the Lord spake these words unto all the children of Israel,.... This being either one of the three solemn feasts, when all the males appeared at the tabernacle of the Lord; or else here was now a solemn convention of all the tribes to inquire of the Lord the reason why they were not able to drive out the Canaanites in some places, and why they prevailed over them in many:

that the people lift up their voice, and wept; being affected with what the angel said, and convicted in their consciences of their sins, and so fearing the bad consequences thereof, they wept because of the sins they had been guilty of, and because of the evils that were like to befall them on account of them.

Gill: Jdg 2:5

And they called the name of that place Bochim,.... Which signifies "weepers", from the general lamentation of the people, which before had another name; very probably it was Shiloh itself since all Israel was gathered together, the tabernacle being now at Shiloh, and also because sacrifices were offered up, as follows:

and they sacrificed there unto the Lord; to atone for the sins they had committed; and if they did this in the faith of the great sacrifice of the Messiah, they did well; however, so far there was an acknowledgment of their, guilt, and a compliance with the appointments of God directed to in such cases.

Gill: Jdg 2:6

And when Joshua had let the people go,.... This is not to be connected with what goes before, as if that was done in Joshua's lifetime; for during that, as is after testified, the people of Israel served the Lord; whereas the angel, in the speech to them before related, charges them with disobeying the voice of the Lord, making leagues with the inhabitants of the land, and not demolishing their altars, all which was after the death of Joshua; but this refers to a meeting of them with him before his death, and his dismission of them, which was either when he had divided the land by lot unto them, or when he had given them his last charge before his death, see Jos 24:28; and this, and what follows, are repeated and introduced here, to connect the history of Israel, and to show them how they fell into idolatry, and so under the divine displeasure, which brought them into distress, from which they were delivered at various times by judges of his own raising up, which is the subject matter of this book:

the children of Israel went every man unto his inheritance to possess the land; as it was divided to the several tribes and their families; which seems to confirm the first sense given, that this refers to the dismission of the people upon the division of the land among them.

Gill: Jdg 2:7

And the people served the Lord all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the Lord that he did for Israel. In Egypt, at the Red sea, in the wilderness, at the river Jordan, and in the land of Canaan; See Gill on Jos 24:31. The Jews ^a say, the elders died on the fifth of Shebet, which answers to part of January and part of February, on which account a fast was kept on that day.

Gill: Jdg 2:8

And Joshua the son of Nun, the servant of the Lord, died,

being an hundred and ten years old. See Gill on Jos 24:29.

Gill: Jdg 2:9

And they buried him in the border of his inheritance in Timnathheres,.... In Jos 24:30; it is called Timnathserah, the letters of "serah" being here inverted, make "heres", which sometimes is used for the sun, Job 9:7; and therefore some observe, that the whole name signifies the figure of the sun, which the Jews say was put on his monument, in commemoration of the miracle of the sun standing still at his request, and had this inscription on it,"this is he that caused the sun to stand still;''but this is not very probable, since it might have had a tendency to idolatry, the sun being what was the first object of idolatrous worship among the Heathens, and had the greatest show of reason for it:

in the mount of Ephraim, on the north side of the hill Gaash; See Gill on Jos 24:30.

Gill: Jdg 2:10

And also all that generation were gathered unto their fathers,.... Were dead and buried, that is, the greatest part of those that were contemporaries with the elders that outlived Joshua; for they might not be all dead, at least not all that came out of Egypt, and still less all that came into the land of Canaan; for, according to the computation of Ben Gersom, the time of Joshua and the elders were but twenty seven years; and there were no more than sixty seven years from their coming out of Egypt to this time; and no doubt there were men living of eighty years of age and more, but these might be but few:

and there arose another generation after them, which knew not the Lord; so as to love, fear, serve, and worship him; did not own him to be the one only living and true God, otherwise they must know him nationally, being educated in the true religion:

nor yet the works which he had done for Israel; some of them, as before observed, might have seen the works and wonders of the Lord for Israel, at their first coming out of Egypt; though not being wise, as the above writer observes, it had no effect upon them, to keep them from doing evil in the sight of God; and they all of them had been informed of them, and many had seen, and must have had personal knowledge of what was done for them at their coming into the land of Canaan; but not a practical knowledge, or such as had any influence upon them, to preserve them from idolatry.

Gill: Jdg 2:11

And the children of Israel did evil in the sight of the Lord,.... Openly and publicly, boldly and impudently, in the very face of God, and amidst all the good things they received from him, which were aggravating circumstances of their sins; what the evil was they did is next observed:

and served Baalim; the idol Baal, as the Arabic version, of which there were many, and therefore a plural word is used; to which the apostle refers 1Co 8:5; for the word signifies "lords", and there were Baalpeor, Baalzebub, Baalberith, &c. and who seem to have their name from Bal, Bel, or Belus, a king of Babylon after Nimrod, and who was the first monarch that was deified, the Jupiter of the Heathens. Theophilus of Antioch ^p says, that, according to the history of Thallus, Belus the king of the Assyrians, whom they worshipped, was older than the Trojan war three hundred twenty two years; and that some call Cronus or Saturn Bel and Bal; by the Assyrians called Bel, and in the Punic or Phoenician language Bal ^q.

Gill: Jdg 2:12

And they forsook the Lord God of their fathers,.... The covenant God of their fathers, Abraham, Isaac, and Jacob, and of their more immediate ancestors; his worship they forsook, neglected his tabernacle, and the service of it:

which brought them out of the land of Egypt; out of wretched misery and bondage there, with an high hand, and outstretched arm; and led them through the wilderness, and provided for them there, and brought them into the land of Canaan, a land flowing with milk and honey; but all these mercies were forgotten by them:

and followed other gods, of the gods of the people that were round about them: the gods of the Canaanites and Phoenicians, of the Egyptians, and of the Moabites, Amorites, and Edomites, that were round about them, on the borders of them; instead of one God they worshipped many, even all in or about the land of Canaan; so much given were they to idolatry:

and bowed themselves unto them; giving them all religious worship and honour they were capable of:

and provoked the Lord to anger; nothing is more provoking to him than idolatry; he being a jealous God, and will not bear any rival in worship, nor his glory to be given to another, to a strange god.

Gill: Jdg 2:13

And they forsook the Lord,.... The worship of the Lord, as the Targum; this is repeated to observe the heinous sin they were guilty of, and how displeasing it was to God:

and served Baal and Ashtaroth; two images, as the Arabic version adds; Baal, from whence Baalim, may signify the he deities of the Gentiles, as Jupiter, Hercules, &c. and Ashtaroth their female deities, as Juno, Venus, Diana, &c. the word is plural, and used for flocks of sheep, so called because they make the owners of them rich; and Kimchi and Ben Melech say these were images in the form of female sheep. Perhaps, as Baal may signify the sun, so Ashtaroth the moon, and the stars like flocks of sheep about her. Ashtaroth was the goddess of the Zidonians, 1Ki 11:5; the same with Astarte, the wife of Cronus or Ham, said to be the Phoenician or Syrian Venus. So Lucian says ^r there was a temple in Phoenicia, belonging to the Sidonians, which they say is the temple of Astarte; and, says he, I think that Astarte is the moon; and Astarte is both by the Phoenicians ^s and Grecians ^t said to be Venus, and was worshipped by the Syrians also, as Minutius Felix ^u and Tertullian ^w affirm; the same with Eostre, or Aestar, the Saxon goddess; hence to this day we call the passover Easter ^x, being in Eoster-month; and with Andraste, a goddess of the ancient Britains ^y. There were four of them, and therefore the Septuagint here uses the plural number Astartes; so called either from Asher, being reckoned "blessed" ones, or from Asheroth, the groves they were worshipped in; or from עש, "Ash", and תור, "Tor", the constellation Taurus or the bull; so Astarte by Sanchoniatho is said to put upon her head the head of a bull, as the token of her sovereignty; See Gill on Gen 14:5.

Gill: Jdg 2:14

And the anger of the Lord was hot against Israel,.... For the idolatries they were guilty of; it burned within him, it broke forth, and was poured out like fire on them, and consumed them; see Nah 1:6,

and he delivered them into the hands of spoilers that spoiled them; that rifled their houses, and plundered them of their goods and substance:

and he sold them into the hands of their enemies round about; the is, delivered them into their hands, who carried them captive, where they were as men sold for slaves; see Psa 44:12; and this was in just retaliation, that as they had said themselves to work wickedness, the Lord sold them into the hands of their enemies for their wickedness; and, as they had followed the gods of the people round about them, so he delivered them up, into the hands of their enemies round about them, as the Mesopotamians, Moabites, Midianites, Philistines, and Ammonites:

so that they could not any longer stand before their enemies; but turned their backs on them, and fled whenever engaged in war with them.

Gill: Jdg 2:15

Whithersoever they went out, the hand of the Lord was against them for evil,.... They prospered not in any business they undertook, or put their hands unto; or in any expedition they went upon, or when they went out to war, as Kimchi, Ben Melech, and Abarbinel explain the phrase: the battle went against them, because God was against them; his hand was against them, and there was no resisting and turning that back; and this sense seems to agree with what goes before and follows after; though in some Jewish writings ^a it is explained of those that went out of the land to escape the calamities of it, and particularly of Elimelech and his two sons, Mahlon and Chilion, Rth 1:1,

as the Lord had said, and as the Lord had sworn unto them; having ratified and confirmed his threatening with an oath, that if they served other gods, he would surely bring upon them all the curses of the law; see Deu 29:12,

and they were greatly distressed; by the Canaanites they suffered to dwell among them, who were pricks in their eyes, and thorns in their sides, as had been threatened them; and by the nations round about them, who came in upon them, and plundered them, and carried them captive.

Gill: Jdg 2:16

Nevertheless, the Lord raised up judges,.... Who are particularly mentioned by name, and their exploits recorded, in some following chapters, and from whom the book in general has its name: these were men that God raised up in an extraordinary manner, and spirited and qualified for the work he had to do by them; which was to deliver the people of Israel out of the hands of their oppressors, and restore them to their privileges and liberties, and protect them in them, and administer justice to them; which was a wonderful instance of the goodness of God to them, notwithstanding their many provoking sins and transgressions:

which delivered them out of the hands of those that spoiled them; who took away their goods and cattle from them, and carried their persons captive: these were the instruments of recovering both again, just as Abraham brought again Lot and all his goods.

Gill: Jdg 2:17

And yet they would not hearken unto their judges,.... Afterwards, or not always; but when they admonished them of their sins, and advised them to walk in the good ways of God, and serve him only; they turned a deaf ear to them, and went on in their own ways, which is a sad aggravation of their iniquities:

but they went a whoring after their gods, and bowed themselves unto them; committing spiritual adultery, for such idolatry is, and is often so represented in Scripture; for by it they broke the covenant God made with them, which had the nature of a matrimonial contract, and in which God was an husband to them; and therefore serving other gods was rejecting him as such, and committing whoredom with others; than which nothing was more provoking to God, jealous of his honour and glory:

they turned quickly out of the way which their fathers walked in; as soon as ever Joshua and the elders were dead, they departed from the God of their fathers, and the way in which they worshipped him; and so likewise quickly after they had been delivered by the judges, or however as soon as they were dead:

obeying the commandments of the Lord; serving him at his tabernacle, according to the laws, commands, and ordinances he gave to Moses, which is to be understood of their fathers:

but they did not so; did not walk in the same way, nor serve the Lord, and obey his commands, as their fathers did; but all the reverse.

Gill: Jdg 2:18

And when the Lord raised them up judges, then the Lord was with the judge,.... Every one of them that he raised up; as he stirred up their spirits for such service, to judge his people, and qualified them for it, he assisted and strengthened them, and abode by them, and succeeded them in whatsoever they engaged for the welfare of the people; the Targum is,"the Word of the Lord was for the help of the judge:"

and delivered them out of the hands of their enemies all the days of the judge; so long as a judge lived, or continued to be their judge, they were protected by him, and preserved from falling into the hands of their enemies:

for it repented the Lord because of their groanings, by reason of them that oppressed them and vexed them; the Lord being merciful had compassion upon them, when they groaned under their oppressions, and cried unto him, then he received their prayer, as the Targum, and sent them a deliverer; and so did what men do when they repent of a thing, change their conduct; thus the Lord changed the outward dispensation of his providence towards them, according to his unchangeable will; for otherwise repentance, properly speaking, does not belong unto God: the Targum is,"he turned from the word he spake;''the threatening he had denounced.

Commentary -- Verse Notes / Footnotes

NET Notes: Jdg 2:1

¹ sn See Exod 14:19; 23:20.

² tn Heb “the land that I had sworn to your fathers.”

³ tn Or “covenant” (also in the following verse).

NET Notes: Jdg 2:2

¹ tn Heb “their altars.”

² tn Heb “you have not listened to my voice.”

³ tn Heb “What is this you have done?”

NET Notes: Jdg 2:3

¹ tn Heb “And I also said.” The use of the perfect tense here suggests that the messenger is recalling an earlier statement (see Josh 23:12-13). However, some translate, “And I also say,” understanding the following words as an announcement of judgment upon those gathered at Bokim.

² tn The words “If you disobey” are supplied in the translation for clarity. See Josh 23:12-13.

³ tn Heb “them”; the referent (the Canaanites) has been specified in the translation for clarity.

⁴ tn The meaning of the Hebrew word צִדִּים (tsiddim) is uncertain in this context. It may be related to an Akkadian cognate meaning “snare.” If so, a more literal translation would be “they will become snares to you.” Normally the term in question means “sides,” but this makes no sense here. On the basis of Num 33:55 some suggest the word for “thorns” has been accidentally omitted. If this word is added, the text would read, “they will become [thorns] in your sides” (cf. NASB, NIV, NLT).

⁵ tn Heb “their gods will become a snare to you.”

NET Notes: Jdg 2:4

¹ tn Heb “lifted their voices and wept.”

NET Notes: Jdg 2:5

¹ sn Bokim means “weeping ones” and is derived from the Hebrew verb בָּכָא (bakha’, “to weep”).

NET Notes: Jdg 2:6

¹ tn Or “sent away.”

² tn Heb “the Israelites went each to his inheritance.”

NET Notes: Jdg 2:7

¹ tn Or “served”; or “followed.”

² tn Or perhaps “elders,” which could be interpreted to mean “leaders.”

³ tn Heb “all the days of Joshua and all the days of the old men who outlived him, who had seen.”

⁴ tn Heb “the great work of the Lord which he had done for Israel.”

NET Notes: Jdg 2:9

¹ tn Heb “they”; the referent (the people) has been specified in the translation for clarity.

² tn Heb “in the territory of his inheritance.”

NET Notes: Jdg 2:10

¹ tn Heb “All that generation were gathered to their fathers.”

² tn Heb “arose after them.”

³ tn Heb “that did not know the Lord or the work which he had done for Israel.” The expressions “personally experienced” and “seen” are interpretive.

NET Notes: Jdg 2:11

¹ tn Heb “in the eyes of.”

² tn Or “serving”; or “following.”

NET Notes: Jdg 2:12

¹ tn Or “fathers.”

² tn Or “bowed before” (the same expression occurs in the following verse).

NET Notes: Jdg 2:13

¹ tn Some English translations simply transliterate the plural Hebrew term (“Ashtaroth,” cf. NAB, NASB), pluralize the transliterated Hebrew singular form (“Ashtoreths,” cf. NIV), or use a variation of the name (“Astartes,” cf. NRSV).

sn The Ashtars were local manifestations of the goddess Astarte.

NET Notes: Jdg 2:14

¹ tn Or “The Lord’s anger burned [or “raged”] against Israel.”

² tn Heb “robbers who robbed them.” (The verb שָׁסָה [shasah] appears twice in the verse.)

sn The expression robbers who plundered them is a derogatory reference to the enemy nations, as the next line indicates.

³ tn Heb “sold them into the hands of.”

⁴ tn The word “attacks” is supplied in the translation both for clarity and for stylistic reasons.

NET Notes: Jdg 2:15

¹ tn The expression “to fight” is interpretive.

² tn Heb “the Lord’s hand was against them for harm.”

³ tn Heb “just as he had said and just as he had sworn to them.”

⁴ tn Or “they experienced great distress.”

NET Notes: Jdg 2:16

¹ tn Or more traditionally, “judges” (also in vv. 17, 18 [3x], 19). Since these figures carried out more than a judicial function, also serving as rulers and (in several instances) as military commanders, the translation uses the term “leaders.”

² tn Heb “and they delivered them from the hand of the ones robbing them.”

NET Notes: Jdg 2:17

¹ tn Or “did not listen to.”

² tn Or “bowed before.”

³ tn Or “way [of life].”

⁴ tn Or “fathers.”

⁵ tn Heb “…walked, obeying the Lord’s commands. They did not do this.”

NET Notes: Jdg 2:18

¹ tn Heb “them”; the referent (the people) has been specified in the translation for clarity.

² tn The phrase “for them” is supplied in the translation for clarity.

³ tn Heb “the ones oppressing them and afflicting them.” The synonyms “oppressing” and “afflicting” are joined together in the translation as “harsh oppressors” to emphasize the cruel character of their enemies.

Geneva Bible: Jdg 2:1

And an ^{( a )} angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you.

^{( a )} That is, messenger, or prophet, as some think, Phinehas.

Geneva Bible: Jdg 2:6

And when Joshua had ^{( b )} let the people go, the children of Israel went every man unto his inheritance to possess the land.

^{( b )} After that he had divided to every man his portion by lot, (Jos 24:28).

Geneva Bible: Jdg 2:7

And the people served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great ^{( c )} works of the LORD, that he did for Israel.

^{( c )} Meaning, the wonders and miracles.

Geneva Bible: Jdg 2:9

And they buried him in the border of his inheritance in ^{( d )} Timnathheres, in the mount of Ephraim, on the north side of the hill Gaash.

^{( d )} Heres, by turning the letters backward is Sereh, as in (Jos 24:30).

Geneva Bible: Jdg 2:11

And the children of Israel did evil in the sight of the LORD, and served ^{( e )} Baalim:

^{( e )} That is, all manner of idols.

Geneva Bible: Jdg 2:13

And they forsook the LORD, and served Baal and ^{( f )} Ashtaroth.

^{( f )} These were idols, which had the form of a ewe or sheep among the Sidonians.

Geneva Bible: Jdg 2:15

^{( g )} Whithersoever they went out, the ^{( h )} hand of the LORD was against them for evil, as the LORD had said, and as the LORD had sworn unto them: and they were greatly distressed.

^{( g )} In all their enterprises.

^{( h )} The vengeance.

Geneva Bible: Jdg 2:17

And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the ^{( i )} way which their fathers walked in, obeying the commandments of the LORD; [but] they did not so.

^{( i )} Meaning, from the true religion.

Geneva Bible: Jdg 2:18

And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the LORD because of their groanings ^{( k )} by reason of them that oppressed them and vexed them.

^{( k )} Seeing their cruelty.

Commentary -- Verse Range Notes

TSK Synopsis: Jdg 2:1-23

1 An angel rebukes the people at Bochim.

6 The wickedness of the new generation after Joshua.

14 God's anger and pity towards them.

20 The Canaanites left to prove Israel.

Maclaren: Jdg 2:1-10

Judges 2:1-10

The Book of Judges begins a new era, the development of the nation in its land. Chapters 1 through chapter 3:6 contain two summaries: first, of the progress of the conquest; and second, of the history about to be unfolded in the book. The first part of this passage (Judges 2:1-5) belongs to the former, and closes it; the second (Judges 2:6-10) introduces the latter, and contrasts it with the state of things prevailing as long as the soldiers of Joshua lived.

I. The Angel Of The Lord' Had Appeared To Joshua In Gilgal.

At the beginning of the war, and issued his orders as Captain of the Lord's host.' Now He reappears to ask why his orders had not been carried out, and to announce that victory was no longer to attend Israel's arms. Nothing can be plainer than that the Angel speaks as one in whom the divine name dwells. His reiterated ,rs' are incomprehensible on any other hypothesis than that He is that mysterious person, distinct from and yet one with Jehovah, whom we know as the Word made flesh.' His words here are stern. He enumerates the favors which He had showed to Israel, and which should have inspired them to glad obedience. He recalls the conditions on which they had received the land; namely, that they were to enter into no entangling alliances with the remnant of the inhabitants, and especially to have no tolerance for their idolatry. Here we may observe that, according to Joshua's last charge, the extermination of the native peoples was not contemplated, but that there should be no such alliances as would peril Israel's observance of the covenant (Joshua 23:7-12). He charges them with disobedience, and asks the same question as had been asked of Eve, What is this ye have done?' And He declares the punishment about to follow, in the paralyzing of Israel's conquering arm by the withdrawal of His conquering might, and in the seductions from the native inhabitants to which they would fall victims.

Note, then, how God's benefits aggravate our disobedience, and how tie bases His right to command on them. Further, note how His promises are contingent on our fulfillment of their conditions, and how a covenant which He has sworn that He will never break He does count as non-existent when men break it. Again, observe the sharp arraignment of the faithless, and the forcing of them to bethink themselves of the true character of their deeds, or, if we adopt the Revised Version's rendering, of the unreasonableness of departing from God. No man dare answer when God asks, What hast thou done?' No man can answer reasonably when He asks, Why hast thou done it?' Once more, note that His servants sin when they allow themselves to be so mixed up with the world that they are in peril of learning its ways and getting a snare to their souls. We have all unconquered Canaanites' in our hearts, and amity with them is supreme folly and crying wickedness. Thorough' must be our motto. Many times have the conquered overcome their conquerors, as in Rome's conquest of Greece, the Goths' conquest of Rome, the Norman's' conquest of England. Israel was in some respects conquered by Canaanites and other conquered tribes. Let us take care that we are not overcome by our inward foes, whom we fancy we have subdued and can afford to treat leniently.

Again, God punishes our making truce with our spiritual foes by letting the effects of the truce work themselves out. He said to Israel, in effect: If you make alliances with the people of the land, you shall no longer have power to cast them out. The swift rush of the stream of victory shall be stayed. You have chosen to make them your friends, and their friendship shall produce its natural effects, of tempting you to imitation.' The increased power of our unsubdued evils is the punishment, as it is the result, of tolerance of them. We wanted to keep them, and dreamed that we could control them. Keep them we shall, control them we cannot. They will master us if we do not expel them. No wonder that the place was named Bochim (Weepers ), when such stern words were thundered forth. Tears flow easily; and many a sin is wept for once, and afterwards repeated often. So it was with Israel, as the narrative goes on to tell. Let us take the warning, and give heed to make repentance deep and lasting.

II. Judges 2:6-10 Go Back To An Earlier Period Than The Appearance Of The Angel.

We do not know how long the survivors of the conquering army lived in sufficient numbers to leaven opinion and practice. We may, however, roughly calculate that the youngest of these would be about twenty when the war began, and that about fifty years would see the end of the host that had crossed Jordan and stormed Jericho. If Joshua was of about the same age as Caleb, he would be about eighty at the beginning of the conquest, and lived thirty years afterwards, so that about twenty years after his death would be the limit of the elders that outlived Joshua.'

Judges 2:6-9 substantially repeat Joshua 24:28-31, and are here inserted to mark not only the connection with the former book, but to indicate the beginning of a new epoch. The facts narrated in this paragraph are but too sadly in accord with the uniform tendencies of our poor weak nature. As long as some strong personality leads a nation or a church, it keeps true to its early fervor. The first generation which has lived through some great epoch, when God's arm has been made bare, retains the impression of His power, But when the leader falls, it is like withdrawing a magnet, and the heap of iron filings tumbles back to the ground inert. Think of the post-Apostolic age of the Church, of Germany in the generation after Luther, not to come nearer home, and we must see that Israel's experience was an all but universal one. It is hard to keep a community even of professing Christians on the high level. No great cause is ever launched which does not lose way' as it continues. Having begun in the Spirit,' all such are too apt to continue in the flesh.' The original impulses wane, friction begins to tell. Custom clogs the wheels. The fiery lava-stream cools and slackens. So it always has been. Therefore God has to change His instruments, and churches need to be shaken up, and sometimes broken up, lest one good,' when it has degenerated into custom,' should corrupt the world.'

But we shall miss the lesson here taught if we do not apply it to tendencies in ourselves, and humbly recognize that we are in danger of being hindered,' however well' we may have begun to run,' and that our only remedy is to renew continually our first-hand vision of the great works of the Lord,' and our consecration to His service. It is a poor affair if, like Israel, our devotion to God depends on Joshua's life, or, like King Joash, we do that which is right in the eyes of the Lord all the days of Jehoiada the priest.'

Maclaren: Jdg 2:11-23

Judges 2:11-23

This passage sums up the Book of Judges, and also the history of Israel for over four hundred years. Like the overture of an oratorio, it sounds the main themes of the story which follows. That story bas four chapters, repeated with dreary monotony over and over again. They are: Relapse into idolatry, retribution, respite and deliverance, and brief return to God. The last of these phases soon passes into fresh relapse, and then the old round is gone all over again, as regularly as the white and red lights and the darkness reappear in a revolving lighthouse lantern, or the figures recur in a circulating decimal fraction. That sad phrase which begins this lesson,' The children of Israel did evil in the sight of the Lord,' is repeated at the beginning of each new record of apostasy, on which duly follow, as outlined here, the oppression by the enemy, the raising up of a deliverer, the gleam of brightness which dies with him, and then, da cape, the children of Israel did evil,' and all the rest as before. The names change, but the incidents are the same. There is something extremely impressive in this uniformity of the plan of the book, which thus sets in so strong light the persistence through generations of the same bad strain in the nation's blood, and the unwearying patience of God. The story of these successive recurrences of the same sequence of events occupies the book to the end of chapter 16., and the remainder of it is taken up with two wild stories deeply stained with the lawlessness and moral laxity of these anarchic times. We may best bring out the force of this summary by considering in their order the four stages signalized.

I. The First Is The Continual Tendency To Relapse Into Idolatry.

The fact itself, and the frank prominence given to it in the Old Testament, are both remarkable. As to the latter, certainly, if the Old Testament histories have the same origin as the chronicles of other nations, they present most anomalous features. Where do we find any other people whose annals contain nothing that can minister to national vanity, and have for one of their chief themes the sins of the nation? The history of Israel, as told in Scripture, is one long indictment of Israel. The peculiarity is explicable, if we believe that, whoever or how numerous soever its authors, God was its true Author, as He is its true theme, and that the object of its histories is not to tell the deeds of Israel, but those of God for Israel.

As to the fact of the continual relapses into idolatry, nothing could be more natural than that the recently received and but imperfectly assimilated revelation of the one God, with its stringent requirements of purity, and its severe prohibition of idols, should easily slip off from these rude and merely outward worshippers. Joshua's death without a successor, the dispersion of the tribes, the difficulty of communication when much of the country was still in the hands of its former possessors, would all weaken the sense of unity, which was too recent to be firm, and would expose the isolated Israelites to the full force of the temptation to idolatry. It is difficult for us fairly to judge the immense strain required for resistance to it. The conception of one sole God was too high to be easily retained. A shrine without a deity seemed bare and empty. The Law stringently bridled passions which the hideous worship of the Canaanites stimulated. No wonder that, when the first generation of the conquerors had passed away, their successors lapsed into the universal polytheism, with its attendant idolatry and immorality. Instead of thinking of the Israelites as monsters of ingratitude and backsliding, we come nearer the truth, and make a better use of the history, when we see in it a mirror which shows us our own image. The strong earthward pull is ever acting on us, and, unless God hold us up, we too shall slide downwards. Hath a nation changed their gods, which yet are no gods? but My people hath changed their glory for that which doth not profit.' Idolatry and worldliness are persistent; for they are natural. Firm adherence to God is less common, because it goes against the strong forces, within and without, which bind us to earth.

Apparently the relapses into idolatry did not imply the entire abandonment of the worship of Jehovah, but the worship of Baalim and Ashtaroth along with it. Such illegitimate mixing up of deities was accordant with the very essence of polytheism, and repugnant to that of the true worship of God. The one may be tolerant, the other cannot be. To unite Baal with Jehovah was to forsake Jehovah.

These continual relapses have an important bearing on the question of the origin of the Jewish conception of God.' They are intelligible only if we take the old-fashioned explanation, that its origin was a divine revelation, given to a rude people. They are unintelligible if we take the new-fashioned explanation that the monotheism of Israel was the product of natural evolution, or was anything but a treasure put by God into their hands, which they did not appreciate, and would willingly have thrown away. The foul Canaanitish worship was the kind of thing in which, if left to themselves, they would have wallowed. How came such people by such thoughts as these? The history of Israel's idolatry is not the least conclusive proof of the supernatural revelation which made Israel's religion.

II. Note The Swift-Following Retribution.

We have two sections in the context dealing with this, each introduced by that terrible phrase, which recurs so often in the subsequent parts of the book, The anger of the Lord was kindled against Israel.' That phrase is no sign of a lower conception of God than that which the gospel brings. Wrath is an integral part of love, when the lover is perfectly righteous and the loved are sinful. The most terrible anger is the anger of perfect gentleness, as expressed in that solemn paradox of the Apostle of love, when he speaks of the wrath of the Lamb.' God was angry with Israel because He loved them, and desired their love for their own good. The fact of His choice of the nation for His own and the intensity of His love were shown no less by the swift certainty with which suffering dogged sin, than by the blessings which crowned obedience. The first section, referring to the punishment, Is in Judges 14, 15, which seems to describe mainly the defeats and plundering which outside surrounding nations inflicted. The brief description is extraordinarily energetic. It ascribes all their miseries to God's direct act. He delivered' them over, or, as the next clause says still more strongly, sold' them, to plunderers, who stripped them bare. Their defeats were the result of His having thus ceased to regard them as His. But though He had sold' them, He had not done with them; for it was not only the foeman's hand that struck them, but God's hand was against them,' and its grip crushed them. His judgments were not occasional, but continuous, and went with them whithersoever they went out.' Everything went wrong with them; there were no gleams breaking the black thunder-cloud. God's anger darkened the whole sky, and blasted the whole earth. And the misery was the more miserable and awful because it had all been foretold, and in it God was but doing as He had said' and sworn. It is a dreadful picture of the all-withering effect of God's anger,--a picture which is repeated in inmost verity in many an outwardly prosperous life to-day.

The second section is in Judges 2:20-23, and describes the consequence of Israel's relapse in reference to the surviving Canaanite and other tribes in the land St-self. Note that nation' in Judges 2:20 is the term usually applied, not to Israel, but to the Gentile peoples; and that its use here seems equivalent to canceling the choice of Israel as God's special possession, and reducing them to the level of the other nations in Canaan, to whom the same term is applied in Judges 2:21. The stern words which are here put into the mouth of God may possibly refer to the actual message recorded in the first verses of the chapter; but, more probably, the Lord said' does not here mean any divine communication, but only the divine resolve, conceived as spoken to himself. It embodies the divine lex talionis. The punishment is analogous to the crime. Israel had broken the covenant; God would not keep His promise. That involves a great principle as to all God's promises,--that they are all conditional, and voidable by men's failure to fulfil their conditions. Observe, too, that the punishment is the retention of the occasions of the sin. Is not that, too, a law of the divine procedure to-day? Whips to scourge us are made of our pleasant vices. Sin is the punishment of sin. If we yield to some temptation, part of the avenging retribution is that the temptation abides by us, and has power over us. The Canaanites' whom we have allowed to lead us astray will stay beside us when their power to seduce us is done, and will pull off their masks and show themselves for what they are, our spoilers and foes.

The rate of Israel's conquest was determined by Israel's faithful adherence to God. That is a standing law. Victory for us in all the good fight of life depends on our cleaving to Him, and forsaking all other.

The divine motive, if we may so say, in leaving the unsubdued nations in the land, was to provide the means of proving Israel. Would it not have been better, since Israel was so weak, to secure for it an un-tempted period? Surely, it is a strange way of helping a man who has stumbled, to make provision that future occasions of stumbling shall lie in his path. But so the perfect wisdom which is perfect love ever ordains. There shall be no unnatural greenhouse shelter provided for weak plants. The liability to fall imposes the necessity of trial, but the trial does not impose the necessity of falling! The Devil tempts, because he hopes that we shall fall. God tries, in order that we may stand, and that our feet may be strengthened by the trial. I cannot praise a fugitive and cloistered virtue, unexercised and unbreathed, that never sallies out and sees her adversary, but slinks out of the race, where that immortal garland is to be run for,--not without dust and heat.'

III. Respite And Deliverance Are Described In Judges 2:16 And 18.

The Revised Version has wisely substituted a simple and' for nevertheless' at the beginning of Judges 2:16. The latter word implies that the raising up of the judges was a reversal of what had gone before; and' implies that it was a continuation. And its use here is not merely an instance of inartificial Hebrew style, but carries the lesson that God's judgment and deliverance come from the same source, and are barmonious parts of one educational process. Nor is this thought negative by the statement in Judges 2:18 that it repented the Lord.' That strong metaphorical ascription to Him of human emotion simply implies that His action, which of necessity is the expression of His will, was changed. The will of the moment before had been to punish; the will of the next moment was to deliver, because their groaning' showed that the punishment had done its work. But the two wills were one in ultimate purpose, and the two sets of acts were equally and harmoniously parts of one design. The surgeon is carrying out one plan when he cuts deep into the quivering flesh, and when he sews up the wounds which he himself has made. God's deliverance's are linked to His chastisements by and,' not by nevertheless.' We need not discuss that remarkable series of judges, who were champions rather than the peaceful functionaries whom we understand by the name. The vivid and stirring stories associated with their names make the bulk of this book, and move the most peace-loving among us like the sound of a trumpet. These wild warriors, with many a roughness and flaw in their characters, of whom no saintly traits are recorded, are yet treated in this section as directly inspired, and as continually upheld by God. The writer of the Epistle to the Hebrews claims lose of them as heroes of faith.' And one chief lesson for us to learn, as we look on the strange garb in which in them faith has arrayed itself, and the strange work which it does in nerving hands to strike with sharp swords, is the oneness of the principle amid the most diverse manifestations, and the nobleness and strength which the sense of belonging to God and reliance on His help breathe into the rudest life and shed over the wildest scenes.

These judges were raised up indiscriminately from different tribes. They belonged to different ranks, and were of different occupations. One of them was a woman. The when and the where and the how of their appearance were incalculable. They authenticated their commission by no miracles except victory. For a time they started to the front, and then passed, leaving no successors, and founding no dynasty. They were an entirely unique order, plainly raised up by God, and drawing all their power from Him. Let us be thankful for the weaknesses, and even sins, recorded of some of them, and for the boldness with which the book traces the physical strength of a Samson, in spite of his wild animalism, and the bravery of a Jephthah, notwithstanding his savage vow and subsequent lapse into idolatry, to God's inspiration. Their faith was limited, and acted but imperfectly on their moral nature; but it was true faith, in the judgment of the Epistle to the Hebrews. Their work was rough and bloody, and they were rough tools, as such work needed; but it was God's work, and He had made them for His instruments, in the judgment of the Book of Judges. If we try to understand the reasons for such judgments, we may learn some useful lessons.

IV. A Word Only Can Be Given To The Last Stage In The Dreary Round.

It comes back to the first. The religion of the delivered people lasted as long as the judge's life. When he died, it died. There is intense bitterness in the remark to that effect in Judges 2:19. Did God then die with the judge? Was it Samson, or Jehovah, that had delivered? Why should the death of the instrument affect gratitude to the hand that gave it its edge? What a lurid light is thrown back on the unreality of the people's return to God by their swift relapse! If it needed a human hand to keep them from departing, had they ever come near? We may press the questions on ourselves; for none of us knows how much of our religion is owing to the influence of men upon us, or how much of it would drop away if we were left to ourselves.

This miserable repetition of the same weary round of sin, punishment, respite, and renewed sin, sets in a strong light the two great wonders of man's obstinate persistency in unfaithfulness and sin, and of God's unwearied persistency in discipline and patient forgiveness. His charity suffers long and is kind, is not easily provoked.' We can weary out all forbearance but His, which is endless. We weary Him indeed, but we do not weary Him out, with our iniquities. Man's sin stretches far; but God's patient love overlaps it. It lasts long; but God's love is eternal. It resists miracles of chastisement and love; but He does not cease His use of the rod and the staff. We can tire out all other forbearance, but not His. And however old and obstinate our rebellion, He waits to pardon, and smites but to heal.

MHCC: Jdg 2:1-5

It was the great Angel of the covenant, the Word, the Son of God, who spake with Divine authority as Jehovah, and now called them to account for their disobedience. God sets forth what he had done for Israel, and what he had promised. Those who throw off communion with God, and have fellowship with the unfruitful works of darkness, know not what they do now, and will have nothing to say for themselves in the day of account shortly. They must expect to suffer for this their folly. Those deceive themselves who expect advantages from friendship with God's enemies. God often makes men's sin their punishment; and thorns and snares are in the way of the froward, who will walk contrary to God. The people wept, crying out against their own folly and ingratitude. They trembled at the word, and not without cause. It is a wonder sinners can ever read the Bible with dry eyes. Had they kept close to God and their duty, no voice but that of singing had been heard in their congregation; but by their sin and folly they made other work for themselves, and nothing is to be heard but the voice of weeping. The worship of God, in its own nature, is joy, praise, and thanksgiving; our sins alone render weeping needful. It is pleasing to see men weep for their sins; but our tears, prayers, and even amendment, cannot atone for sin.

MHCC: Jdg 2:6-23

We have a general idea of the course of things in Israel, during the time of the Judges. The nation made themselves as mean and miserable by forsaking God, as they would have been great and happy if they had continued faithful to him. Their punishment answered to the evil they had done. They served the gods of the nations round about them, even the meanest, and God made them serve the princes of the nations round about them, even the meanest. Those who have found God true to his promises, may be sure that he will be as true to his threatenings. He might in justice have abandoned them, but he could not for pity do it. The Lord was with the judges when he raised them up, and so they became saviours. In the days of the greatest distress of the church, there shall be some whom God will find or make fit to help it. The Israelites were not thoroughly reformed; so mad were they upon their idols, and so obstinately bent to backslide. Thus those who have forsaken the good ways of God, which they have once known and professed, commonly grow most daring and desperate in sin, and have their hearts hardened. Their punishment was, that the Canaanites were spared, and so they were beaten with their own rod. Men cherish and indulge their corrupt appetites and passions; therefore God justly leaves them to themselves, under the power of their sins, which will be their ruin. God has told us how deceitful and desperately wicked our hearts are, but we are not willing to believe it, until by making bold with temptation we find it true by sad experience. We need to examine how matters stand with ourselves, and to pray without ceasing, that we may be rooted and grounded in love, and that Christ may dwell in our hearts by faith. Let us declare war against every sin, and follow after holiness all our days.

Matthew Henry: Jdg 2:1-5

It was the privilege of Israel that they had not only a law in general sent them from heaven, once for all, to direct them into and keep them in the way of happiness, but that they had particular messages sent them from heaven, as there was occasion, for reproof, for correction, and for instruction in righteousness, when at any time they turned aside out of that way. Besides the written word which they had before them to read, they often heard a word behind them, saying, This is the way, Isa 30:21. Here begins that way of God's dealing with them. When they would not hear Moses, let it be tried whether they will hear the prophets. In these verses we have a very awakening sermon that was preached to them when they began to cool in their religion.

I. The preacher was an angel of the Lord (Jdg 2:1), not a prophet, not Phinehas, as the Jews conceit; gospel ministers are indeed called angels of the churches, but the Old Testament prophets are never called angels of the Lord; no doubt this was a messenger we from heaven. Such extraordinary messengers we sometimes find in this book employed in the raising up of the judges that delivered Israel, as Gideon and Samson; and now, to show how various are the good offices they do for God's Israel, here is one sent to preach to them, to prevent their falling into sin and trouble. This extraordinary messenger was sent to command, if possible, the greater regard to the message, and to affect the minds of a people whom nothing seemed to affect but what was sensible. The learned bishop Patrick is clearly of opinion that this was not a created angel, but the Angel of the covenant, the same that appeared to Joshua as captain of the hosts of the Lord, who was God himself. Christ himself, says Dr. Lightfoot; who but God and Christ could say, I made you to go up out of Egypt? Joshua had lately admonished them to take heed of entangling themselves with the Canaanites, but they regarded not the words of a dying man; the same warning therefore is here brought them by the living God himself, the Son of God appearing as an angel. If they slight his servants, surely they will reverence his Son. This angel of the Lord is said to come up from Gilgal, perhaps not walking on the earth, but flying swiftly, as the angel Gabriel did to Daniel, in the open firmament of heaven; but, whether walking or flying, he seemed to come from Gilgal for a particular reason. Gilgal was long their headquarters after they came into Canaan, many signal favours they had there received from God, and there the covenant of circumcision was renewed (Mic 6:5), of all which it was designed they should be reminded by his coming from Gilgal. The remembrance of what we have received and heard will prepare us for a warning to hold fast, Rev 3:2, Rev 3:3.

II. The persons to whom this sermon was preached were all the children of Israel, Jdg 2:4. A great congregation for a great preacher! They were assembled either for war, each tribe sending in its forces for some great expedition, or rather for worship, and then the place of their meeting must be Shiloh, where the tabernacle was, at which they were all to come together three times a year. When we attend upon God in instituted ordinances we may expect to hear from him, and to receive his gifts at his own gates. The place is called Bochim (Jdg 2:1), because it gained that name upon this occasion. All Israel needed the reproof and warning here given, and therefore it is spoken to them all.

III. The sermon itself is short, but very close. God here tells them plainly, 1. What he had done for them, Jdg 2:1. He had brought them out of Egypt, a land of slavery and toil, into Canaan, a land of rest, liberty, and plenty. The miseries of the one served as a foil to the felicities of the other. God had herein been kind to them, true to the oath sworn to their fathers, had given such proofs of his power as left them inexcusable if they distrusted it, and such engagements to his service as left them inexcusable if they deserted it. 2. What he had promised them: I said, I will never break my covenant with you. When he took them to be his peculiar people, it was not with any design to cast them off again, or to change them for another people at his pleasure; let them but be faithful to him, and they should find him unchangeably constant to them. He told them plainly that the covenant he entered into with them should never break, unless it broke on their side. 3. What were his just and reasonable expectations from them (Jdg 2:2): that being taken into covenant with God they should make no league with the Canaanites, who were both his enemies and theirs, - that having set up his altar they should throw down their altars, lest they should be a temptation to them to serve their gods. Could any thing be demanded more easy? 4. How they had in this very thing, which he had most insisted on, disobeyed him: "But you have not in so small a matter obeyed my voice."In contempt of their covenant with God, and their confederacy with each other in that covenant, they made leagues of friendship with the idolatrous devoted Canaanites, and connived at their altars, though they stood in competition with God's. " Why have you done this? What account can you give of this perverseness of yours at the bar of right reason? What apology can you make for yourselves, or what excuse can you offer?"Those that throw off their communion with God, and have fellowship with the unfruitful works of darkness, know not what they do now, and will have nothing to say for themselves in the day of account shortly. 5. How they must expect to smart by and by for this their folly, Jdg 2:3. Their tolerating the Canaanites among them would, (1.) Put a period to their victories: " You will not drive them out,"says God, "and therefore I will not;"thus their sin was made their punishment. Thus those who indulge their lusts and corruptions, which they should mortify, forfeit the grace of God, and it is justly withdrawn from them. If we will not resist the devil, we cannot expect that God should tread him under our feet. (2.) It would involve them in continual troubles. "They shall be thorns in your sides to gore you, which way soever you turn, always doing you one mischief or other."Those deceive themselves who expect advantage by friendship with those that are enemies to God. (3.) It would (which was worst of all) expose them to constant temptation and draw them to sin. "Their gods"(their abominations, so the Chaldee) "will be a snare to you; you will find yourselves wretchedly entangled in an affection to them, and it will be your ruin,"so some read it. Those that approach sin are justly left to themselves to fall into sin and to perish in it. God often makes men's sin their punishment; and thorns and snares are in the way of the froward, who will walk contrary to God.

IV. The good success of this sermon is very remarkable: The people lifted up their voice and wept, Jdg 2:4. 1. The angel had told them of their sins, for which they thus expressed their sorrow: the lifted up their voice in confession of sin, crying out against their own folly and ingratitude, and wept, as those that were both ashamed of themselves and angry at themselves, as having acted so directly contrary both to their reason and to their interest. 2. The angel had threatened them with the judgments of God, of which they thus expressed their dread: they lifted up their voice in prayer to God to turn away his wrath from them, and wept for fear of that wrath. They relented upon this alarm, and their hearts melted within them, and trembled at the word, and not without cause. This was good, and a sign that the word they heard made an impression upon them: it is a wonder sinners can ever read their Bible with dry eyes. But this was not enough; they wept, but we do not find that they reformed, that they went home and destroyed all the remains of idolatry and idolaters among them. Many are melted under the word that harden again before they are cast into a new mould. However, this general weeping, (1.) Gave a new name to the place (Jdg 2:5): they called it Bochim, Weepers, a good name for our religious assemblies to answer. Had they kept close to God and their duty, no voice but that of singing would have been heard in their congregation; but by their sin and folly the had made other work for themselves, and now nothing is to be heard but the voice of weeping. (2.) It gave occasion for a solemn sacrifice: They sacrificed there unto the Lord, having (as is supposed) met at Shiloh, where God's altar was. They offered sacrifice to turn away God's wrath, and to obtain his favour, and in token of their dedication of themselves to him, and to him only, making a covenant by this sacrifice. The disease being thus taken in time, and the physic administered working so well, one would have hoped a cure might be effected. But by the sequel of the story it appears to have been too deeply rooted to be wept out.

Matthew Henry: Jdg 2:6-23

The beginning of this paragraph is only a repetition of what account we had before of the people's good character during the government of Joshua, and of his death and burial (Jos 24:29, Jos 24:30), which comes in here again only to make way for the following account, which this chapter gives, of their degeneracy and apostasy. The angel had foretold that the Canaanites and their idols would be a snare to Israel; now the historian undertakes to show that they were so, and, that this may appear the more clear, he looks back a little, and takes notice, 1. Of their happy settlement in the land of Canaan. Joshua, having distributed this land among them, dismissed them to the quiet and comfortable possession of it (Jdg 2:6): He sent them away, not only every tribe, but every man to his inheritance, no doubt giving them his blessing. 2. Of their continuance in the faith and fear of God's holy name as long as Joshua lived, Jdg 2:7. As they went to their possessions with good resolutions to cleave to God, so they persisted for some time in these good resolutions, as long as they had good rulers that set them good examples, gave them good instructions, and reproved and restrained the corruptions that crept in among them, and as long as they had fresh in remembrance the great things God did for them when he brought them into Canaan: those that had seen these wonders had so much sense as to believe their own eyes, and so much reason as to serve that God who had appeared so gloriously on their behalf; but those that followed, because they had not seen, believed not. 3. Of the death and burial of Joshua, which gave a fatal stroke to the interests of religion among the people, Jdg 2:8, Jdg 2:9. Yet so much sense they had of their obligations to him that they did him honour at his death, and buried him in Timnath-heres; so it is called here, not, as in Joshua, Timnath-serah. Heres signifies the sun, a representation of which, some think, was set upon his sepulchre, and gave name to it, in remembrance of the sun's standing still at his word. So divers of the Jewish writers say; but I much question whether an image of the sun would be allowed to the honour of Joshua at that time, when, by reason of men's general proneness to worship the sun, it would be in danger of being abused to the dishonour of God. 4. Of the rising of a new generation, Jdg 2:10. All that generation in a few years wore off, their good instructions and examples died and were buried with them, and there arose another generation of Israelites who had so little sense of religion, and were in so little care about it, that, notwithstanding all the advantages of their education, one might truly say that they knew not the Lord, knew him not aright, knew him not as he had revealed himself, else they would not have forsaken him. They were so entirely devoted to the world, so intent upon the business of it or so indulgent of the flesh in ease and luxury, that they never minded the true God and his holy religion, and so were easily drawn aside to false gods and their abominable superstitions.

And so he comes to give us a general idea of the series of things in Israel during the time of the judges, the same repeated in the same order.

I. The people of Israel forsook the God of Israel, and gave that worship and honour to the dunghill deities of the Canaanites which was due to him alone. Be astonished, O heavens! at this, and wonder, O earth! Hath a nation, such a nation, so well fed, so well taught, changed its God, such a God, a God of infinite power, unspotted purity, inexhaustible goodness, and so very jealous of a competitor, for stocks and stones that could do neither good nor evil? Jer 2:11, Jer 2:12. Never was there such an instance of folly, ingratitude, and perfidiousness. Observe how it is described here, Jdg 2:11-13. In general, they did evil, nothing could be more evil, that is, more provoking to God, nor more prejudicial to themselves, and it was in the sight of the Lord; all evil is before him, but he takes special notice of the sin of having any other god. In particular, 1. They forsook the Lord (Jdg 2:12, and again Jdg 2:13); this was one of the two great evils they were guilty of, Jer 2:13. They had been joined to the Lord in covenant, but now they forsook him, as a wife treacherously departs from her husband. "They forsook the worship of the Lord,"so the Chaldee: for those that forsake the worship of God do in effect forsake God himself. It aggravated this that he was the God of their fathers, so that they were born in his house, and therefore bound to serve him; and that he brought them out of the land of Egypt, he loosed their bonds, and upon that account also they were obliged to serve him. 2. When they forsook the only true God they did not turn atheists, nor were they such fools as to say, There is no God; but they followed other gods: so much remained of pure nature as to own a God, yet so much appeared of corrupt nature as to multiply gods, and take up with any, and to follow the fashion, not the rule, in religious worship. Israel had the honour of being a peculiar people and dignified above all others, and yet so false were they to their own privileges that they were fond of the gods of the people that were round about them. Baal and Ashtaroth, he-gods and she-gods; they made their court to sun and moon, Jupiter and Juno. Baalim signifies lords, and Ashtaroth blessed ones, both plural, for when they forsook Jehovah, who is one, they had gods many and lords many, as a luxuriant fancy pleased to multiply them. Whatever they took for their gods, they served them and bowed down to them, gave honour to them and begged favours from them.

II. The God of Israel was hereby provoked to anger, and delivered them up into the hand of their enemies, Jdg 2:14, Jdg 2:15. He was wroth with them, for he is a jealous God and true to the honour of his own name; and the way he took to punish them for their apostasy was to make those their tormentors whom they yielded to as their tempters. They made themselves as mean and miserable by forsaking God as they would have been great and happy if they had continued faithful to him. 1. The scale of victory turned against them. After they forsook God, whenever they took the sword in hand they were as sure to be beaten as before they had been sure to conquer. Formerly their enemies could not stand before them, but, wherever they went, the hand of the Lord was for them; when they began to cool in their religion, God suspended his favour, stopped the progress of their successes, and would not drive out their enemies any more (Jdg 2:3), only suffered them to keep their ground; but now, when they had quite revolted to idolatry, the war turned directly against them, and they could not any longer stand before their enemies. God would rather give the success to those that had never known nor owned him than to those that had done both, but had now deserted him. Wherever they went, they might perceive that God himself had turned to be their enemy, and fought against them, Isa 63:10. 2. The balance of power then turned against them of course. Whoever would might spoil them, whoever would might oppress them. God sold them into the hands of their enemies; not only he delivered them up freely, as we do that which we have sold, but he did it upon a valuable consideration, that he might get himself honour as a jealous God, who would not spare even his own peculiar people when they provoked him. He sold them as insolvent debtors are sold (Mat 18:25), by their sufferings to make some sort of reparation to his glory for the injury it sustained by their apostasy. Observe how their punishment, (1.) Answered what they had done. They served the gods of the nations that were round about them, even the meanest, and God made then serve the princes of the nations that were round about them, even the meanest. He that is company for every fool is justly made a fool of by every company. (2.) How it answered what God has spoken. The hand of heaven was thus turned against them, as the Lord had said, and as the Lord had sworn (Jdg 2:15), referring to the curse and death set before them in the covenant, with the blessing and life. Those that have found God true to his promises may thence infer that he will be as true to his threatenings.

III. The God of infinite mercy took pity on them in their distresses, though they had brought themselves into them by their own sin and folly, and wrought deliverance for them. Nevertheless, though their trouble was the punishment of their sin and the accomplishment of God's word, yet they were in process of time saved out of their trouble, Jdg 2:16-18. Here observe, 1. The inducement of their deliverance. It came purely from God's pity and tender compassion; the reason was fetched from within himself. It is not said, It repented them because of their iniquities (for it appears, Jdg 2:17, that many of them continued unreformed), but, It repented the Lord because of their groanings; though it is not so much the burden of sin as the burden of affliction that they are said to groan under. It is true they deserved to perish for ever under his curse, yet, this being the day of his patience and our probation, he does not stir up all his wrath. He might in justice have abandoned them, but he could not for pity do it. 2. The instruments of their deliverance. God did not send angels from heaven to rescue them, nor bring in any foreign power to their aid, but raised up judges from among themselves, as there was occasion, men to whom God gave extraordinary qualifications for, and calls to, that special service for which they were designed, which was to reform and deliver Israel, and whose great attempts he crowned with wonderful success: The Lord was with the judges when he raised them up, and so they became saviours. Observe, (1.) In the days of the greatest degeneracy and distress of the church there shall be some whom God will either find or make to redress its grievances and set things to rights. (2.) God must be acknowledged in the seasonable rising up of useful men for public service. He endues men with wisdom and courage, gives them hearts to act and venture. All that are in any way the blessings of their country must be looked upon as the gifts of God. (3.) Whom God calls he will own, and give them his presence; whom he raises up he will be with. (4.) The judges of a land are its saviours.

IV. The degenerate Israelites were not effectually and thoroughly reformed, no, not by their judges, Jdg 2:17-19. 1. Even while their judges were with them, and active in the work of reformation, there were those that would not hearken to their judges, but at that very time went a whoring after other gods, so mad were they upon their idols, and so obstinately bent to backslide. They had been espoused to God, but broke the marriage-covenant, and went a whoring after these gods. Idolatry is spiritual adultery, so vile, and base, and perfidious a thing is it, and so hardly are those reclaimed that are addicted to it. 2. Those that in the times of reformation began to amend yet turned quickly out of the way again, and became as bad as ever. The way they turned out of was that which their godly ancestors walked in, and set them out in; but they soon started from under the influence both of their fathers' good example and of their own good education. The wicked children of godly parents do so, and will therefore have a great deal to answer for. However, when the judge was dead, they looked upon the dam which checked the stream of their idolatry as removed, and then it flowed down again with so much the more fury, and the next age seemed to be rather the worse for the attempts that had been made towards reformation, Jdg 2:19. They corrupted themselves more than their fathers, strove to outdo them in multiplying strange gods and inventing profane and impious rites of worship, as it were in contradiction to their reformers. They ceased not from, or, as the word is, they would not let fall, any of their own doings, grew not ashamed of those idolatrous services that were most odious nor weary of those that were most barbarous, would not so much as diminish one step of their hard and stubborn way. Thus those that have forsaken the good ways of God, which they have once known and professed, commonly grow most daring and desperate in sin, and have their hearts most hardened.

V. God's just resolution hereupon was still to continue the rod over them, 1. Their sin was sparing the Canaanites, and this in contempt and violation of the covenant God had made with them and the commands he had given them, Jdg 2:20. 2. Their punishment was that the Canaanites were spared, and so they were beaten with their own rod. They were not all delivered into the hand of Joshua while he lived, Jdg 2:23. Our Lord Jesus, though he spoiled principalities and powers, yet did not complete his victory at first. We see not yet all things put under him; there are remains of Satan's interest in the church, as there were of the Canaanites in the land; but our Joshua lives for ever, and will in the great day perfect his conquest. After Joshua's death, little was done for a long time against the Canaanites: Israel indulged them, and grew familiar with them, and therefore God would not drive them out any more, Jdg 2:21. If they will have such inmates as these among them, let them take them, and see what will come of it. God chose their delusions, Isa 66:4. Thus men cherish and indulge their own corrupt appetites and passions, and, instead of mortifying them, make provision for them, and therefore God justly leaves them to themselves under the power of their sins, which will be their ruin. So shall their doom be; they themselves have decided it. These remnants of the Canaanites were left to prove Israel (Jdg 2:22), whether they would keep the way of the Lord or not; not that God might know them, but that they might know themselves. It was to try, (1.) Whether they could resist the temptations to idolatry which the Canaanites would lay before them. God had told them they could not, Deu 7:4. But they thought they could. "Well,"said God, "I will try you;"and, upon trial, it was found that the tempters' charms were far too strong for them. God has told us how deceitful and desperately wicked our hearts are, but we are not willing to believe it till by making bold with temptation we find it too true by sad experience. (2.) Whether they would make a good use of the vexations which the remaining natives would give them, and the many troubles they would occasion them, and would thereby be convinced of sin and humbled for it, reformed, and driven to God and their duty, whether by continual alarms from them they would be kept in awe and made afraid of provoking God.

Keil-Delitzsch: Jdg 2:1-2

The Angel of the Lord at Bochim . - To the cursory survey of the attitude which the tribes of Israel assumed towards the Canaanites who still remained in their inheritances, there is appended an account of the appearance of the angel of the Lord, who announced to the people the punishment of God for their breach of the covenant, of which they had been guilty through their failure to exterminate the Canaanites. This theophany is most intimately connected with the facts grouped together in Judg 1, since the design and significance of the historical survey given there are only to be learned from the reproof of the angel; and since both of them have the same aphoristic character, being restricted to the essential facts without entering minutely into any of the attendant details, very much is left in obscurity. This applies more particularly to the statement in Jdg 2:1 , " Then the angel of Jehovah came up from Gilgal to Bochim. "The "angel of Jehovah"is not a prophet, or some other earthly messenger of Jehovah, either Phinehas or Joshua, as the Targums , the Rabbins , Bertheau , and others assume, but the angel of the Lord who is of one essence with God. In the simple historical narrative a prophet is never called Maleach Jehovah. The prophets are always called either נביא or נביא אישׁ , as in Jdg 6:8, or else "man of God,"as in 1Ki 12:22; 1Ki 13:1, etc.; and Hag 1:13 and Mal 3:1 cannot be adduced as proofs to the contrary, because in both these passages the purely appellative meaning of the word Maleach is established beyond all question by the context itself. Moreover, no prophet ever identifies himself so entirely with God as the angel of Jehovah does here. The prophets always distinguish between themselves and Jehovah, by introducing their words with the declaration "thus saith Jehovah,"as the prophet mentioned in Jdg 6:8 is said to have done. On the other hand, it is affirmed that no angel mentioned in the historical books is ever said to have addressed the whole nation, or to have passed from one place to another. But even if it had been a prophet who was speaking, we could not possibly understand his speaking to the whole nation, or "to all the children of Israel,"as signifying that he spoke directly to the 600,000 men of Israel, but simply as an address delivered to the whole nation in the persons of its heads or representatives. Thus Joshua spoke to "all the people"(Jos 24:2), though only the elders of Israel and its heads were assembled round him (Jos 24:1). And so an angel, or "the angel of the Lord,"might also speak to the heads of the nation, when his message had reference to all the people. And there was nothing in the fact of his coming up from Gilgal to Bochim that was at all at variance with the nature of the angel. When the angel of the Lord appeared to Gideon, it is stated in Jdg 6:11 that he came and sat under the terebinth at Ophra; and in the same way the appearance of the angel of the Lord at Bochim might just as naturally be described as coming up to Bochim. The only thing that strikes us as peculiar is his coming up "from Gilgal."This statement must be intimately connected with the mission of the angel, and therefore must contain something more than a simply literal notice concerning his travelling from one place to another. We are not to conclude, however, that the angel of the Lord came from Gilgal, because this town was the gathering-place of the congregation in Joshua's time. Apart altogether from the question discussed in Jos 8:34 as to the situation of Gilgal in the different passages of the book of Joshua, such a view as this is overthrown by the circumstance that after the erection of the tabernacle at Shiloh, and during the division of the land, it was not Gilgal but Shiloh which formed the gathering-place of the congregation when the casting of the lots was finished (Jos 18:1, Jos 18:10).

We cannot agree with H. Witsius , therefore, who says in his Miscell . ss. (i. p. 170, ed. 1736) that "he came from that place, where he had remained for a long time to guard the camp, and where he was thought to be tarrying still;"but must rather assume that his coming up from Gilgal is closely connected with the appearance of the angel-prince, as described in Jos 5:13, to announce to Joshua the fall of Jericho after the circumcision of the people at Gilgal. Just as on that occasion, when Israel had just entered into the true covenant relation to the Lord by circumcision, and was preparing for the conquest of Canaan, the angel of the Lord appeared to Joshua as the prince of the army of Jehovah, to ensure him of the taking of Jericho; so here after the entrance of the tribes of Israel into their inheritances, when they were beginning to make peace with the remaining Canaanites, and instead of rooting them out were content to make them tributary, the angel of the Lord appeared to the people, to make known to all the children of Israel that by such intercourse with the Canaanites they had broken the covenant of the Lord, and to foretell the punishment which would follow this transgression of the covenant. By the fact, therefore, that he came up from Gilgal, it is distinctly shown that the same angel who gave the whole of Canaan into the hands of the Israelites when Jericho fell, had appeared to them again at Bochim, to make known to them the purposes of God in consequence of their disobedience to the commands of the Lord. How very far it was from being the author's intention to give simply a geographical notice, is also evident from the fact that he merely describes the place where this appearance occurred by the name which was given to it in consequence of the event, viz., Bochim , i.e., weepers. The situation of this place is altogether unknown. The rendering of the lxx, ἐπὶ τὸν Κλαυθμῶνα καὶ ἐπὶ Βαιθὴλ καὶ ἐπὶ τὸν οἶκον Ἰσραήλ , gives no clue whatever; for τὸν Κλαυθμῶνα merely arises from a confusion of בּכים with בּכאים in 2Sa 5:23, which the lxx have also rendered Κλαυθμών , and ἐπὶ τὸν Βαιθήλ κ.τ.λ. is an arbitrary interpolation of the translators themselves, who supposed Bochim to be in the neighbourhood of Bethel, "in all probability merely because they though of Allon-bachuth , the oak of weeping, at Bethel, which is mentioned in Gen 35:8"( Bertheau ). With regard to the piska in the middle of the verse, see the remarks on Jos 4:1. In his address the angel of the Lord identifies himself with Jehovah (as in Jos 5:14 compared with Jos 6:2), by describing himself as having made them to go up out of Egypt and brought them into the land which He sware unto their fathers. There is something very striking in the use of the imperfect אעלה in the place of the perfect (cf. Jdg 6:8), as the substance of the address and the continuation of it in the historical tense ואביא and ואמר require the preterite. The imperfect is only to be explained on the supposition that it is occasioned by the imperf. consec . which follows immediately afterwards and reacts through its proximity. "I will not break my covenant for ever," i.e., will keep what I promised when making the covenant, viz., that I would endow Israel with blessings and salvation, if they for their part would observe the covenant duties into which they had entered (see Exo 19:5.), and obey the commandments of the Lord. Among these was the commandment to enter into no alliance with the inhabitants of that land, viz., the Canaanites (see Exo 23:32-33; Exo 34:12-13, Exo 34:15-16; Deu 7:2.; Jos 23:12). " Destroy their altars: "taken verbatim from Exo 34:13; Deu 7:5. The words " and ye have not hearkened to my voice "recall to mind Exo 19:5. " What have ye done "( מה־זּאת , literally "what is this that ye have done") sc., in sparing the Canaanites and tolerating their altars?

Keil-Delitzsch: Jdg 2:3

" And I also have said to you: "these words point to the threat already expressed in Num 33:55; Jos 23:13, in the event of their not fulfilling the command of God, which threat the Lord would now fulfil. From the passages mentioned, we may also explain the expression לצדּים לכם והיוּ , they shall be in your sides, i.e., thorns in your sides. לצדּים is an abbreviated expression for בּצדּיכם לצנינים in Num 33:55, so that there is no necessity for the conjecture that it stands for לצרים . The last clause of Jdg 2:3 is formed after Exo 23:33.

Keil-Delitzsch: Jdg 2:4-5

The people broke out into loud weeping on account of this reproof. And since the weeping, from which the place received the name of Bochim , was a sign of their grief on account of their sin, this grief led on to such repentance that " they sacrificed there unto the Lord, "no doubt presenting sin-offerings and burnt-offerings, that they might obtain mercy and the forgiveness of their sins. It does not follow from this sacrifice, however, that the tabernacle or the ark of the covenant was to be found at Bochim. In any place where the Lord appeared to His people, sacrifices might be offered to Him (see Jdg 6:20, Jdg 6:26, Jdg 6:28; Jdg 13:16.; 2Sa 24:25, and the commentary of Deu 12:5). On the other hand, it does follow from the sacrifice at Bochim, where there was no sanctuary of Jehovah, that the person who appeared to the people was not a prophet, nor even an ordinary angel, but the angel of the Lord , who is essentially one with Jehovah.

Keil-Delitzsch: Jdg 2:6-10

The account of this development of the covenant nation, which commenced after the death of Joshua and his contemporaries, is attached to the book of Joshua by a simple repetition of the closing verses of that book (Jos 24:28-31) in Jdg 2:6-10, with a few unimportant differences, not only to form a link between Josha and Jdg 2:11, and to resume the thread of the history which was broken off by the summary just given of the results of the wars between the Israelites and Canaanites ( Bertheau ), but rather to bring out sharply and clearly the contrast between the age that was past and the period of the Israelitish history that was just about to commence. The vav consec . attached to וישׁלּח expresses the order of thought and not of time. The apostasy of the new generation from the Lord (Jdg 2:10.) was a necessary consequence of the attitude of Israel to the Canaanites who were left in the land, as described in Judg 1:1-2:5. This thought is indicated by the vav consec . in וישׁלּח ; so that the meaning of Jdg 2:6. as expressed in our ordinary phraseology would be as follows: Now when Joshua had dismissed the people, and the children of Israel had gone every one to his own inheritance to take possession of the land, the people served the Lord as long as Joshua and the elders who survived him were alive; but when Joshua was dead, and that generation (which was contemporaneous with him) had been gathered to its fathers, there rose up another generation after them which knew not the Lord, and also (knew not) the work which He had done to Israel. On the death and burial of Joshua, see at Jos 24:29-30. " Gathered unto their fathers "corresponds to "gathered to his people"in the Pentateuch (Gen 25:8, Gen 25:17; Gen 35:29; Gen 49:29, Gen 49:33, etc.: see at Gen 25:8). They "knew not the Lord," sc., from seeing or experiencing His wonderful deeds, which the contemporaries of Joshua and Moses had seen and experienced.

In the general survey of the times of the judges, commencing at Jdg 2:11, the falling away of the Israelites from the Lord is mentioned first of all, and at the same time it is distinctly shown how neither the chastisements inflicted upon them by God at the hands of hostile nations, nor the sending of judges to set them free from the hostile oppression, availed to turn them from their idolatry (Jdg 2:11-19). This is followed by the determination of God to tempt and chastise the sinful nation by not driving away the remaining Canaanites (Jdg 2:20-23); and lastly, the account concludes with an enumeration of the tribes that still remained, and the attitude of Israel towards them (Jdg 3:1-6).

Keil-Delitzsch: Jdg 2:11-12

Repeated Falling Away of the People from the Lord . - Jdg 2:11-13. The Israelites did what was evil in the eyes of the Lord (what was displeasing to the Lord); they served Baalim . The plural Baalim is a general term employed to denote all false deities, and is synonymous with the expression "other gods"in the clause "other gods of the gods of the nations round about them"(the Israelites). This use of the term Baalim arose from the fact that Baal was the chief male deity of the Canaanites and all the nations of Hither Asia, and was simply worshipped by the different nations with peculiar modifications, and therefore designated by various distinctive epithets. In Jdg 2:12 this apostasy is more minutely described as forsaking Jehovah the God of their fathers, to whom they were indebted for the greatest blessing, viz., their deliverance out of Egypt, and following other gods of the heathen nations that were round about them (taken verbatim from Deu 6:14, and Deu 13:7-8), and worshipping them. In this way they provoked the Lord to anger (cf. Deu 4:25; Deu 9:18, etc.).

Keil-Delitzsch: Jdg 2:13

Thus they forsook Jehovah, and served Baal and the Asthartes. In this case the singular Baal is connected with the plural Ashtaroth , because the male deities of all the Canaanitish nations, and those that bordered upon Canaan, were in their nature one and the same deity, viz., Baal , a sun-god, and as such the vehicle and source of physical life, and of the generative and reproductive power of nature, which was regarded as an effluence from its own being (see Movers , Relig. der Phönizier, pp. 184ff., and J. G. Müller in Herzog's Cyclopaedia). " Ashtaroth , from the singular Ashtoreth , which only occurs again in 1Ki 11:5, 1Ki 11:33, and 2Ki 23:13, in connection with the Sidonian Astharte, was the general name used to denote the leading female deity of the Canaanitish tribes, a moon-goddess, who was worshipped as the feminine principle of nature embodied in the pure moon-light, and its influence upon terrestrial life. It corresponded to the Greek Aphrodite , whose celebrated temple at Askalon is described in Herod . i. 105. In Jdg 3:7, Asheroth is used as equivalent to Ashtaroth , which is used here, Jdg 10:6; 1Sa 7:4; 1Sa 12:10. The name Asheroth

(Note: Rendered groves in the English version. - Tr.)

was transferred to the deity itself from the idols of this goddess, which generally consisted of wooden columns, and are called Asherim in Exo 34:13; Deu 7:5; Deu 12:3; Deu 16:21. On the other hand, the word Ashtoreth is without any traceable etymology in the Semitic dialects, and was probably derived from Upper Asia, being connected with a Persian word signifying a star, and synonymous with Ἀστροάρχη , the star-queen of Sabaeism (see Ges . Thes. pp. 1083-4; Movers , p. 606; and Müller, ut sup .).

With regard to the nature of the Baal and Astharte worship, into which the Israelites fell not long after the death of Joshua, and in which they continued henceforth to sink deeper and deeper, it is evident form the more precise allusions contained in the history of Gideon, that it did not consist of direct opposition to the worship of Jehovah, or involve any formal rejection of Jehovah, but that it was simply an admixture of the worship of Jehovah with the heathen or Canaanitish nature-worship. Not only was the ephod which Gideon caused to be made in his native town of Ophrah, and after which all Israel went a whoring (Jdg 8:27), an imitation of the high priest's ephod in the worship of Jehovah; but the worship of Baal-berith at Shechem, after which the Israelites went a whoring again when Gideon was dead (Jdg 8:33), was simply a corruption of the worship of Jehovah, in which Baal was put in the place of Jehovah and worshipped in a similar way, as we may clearly see from Jdg 9:27. The worship of Jehovah could even be outwardly continued in connection with this idolatrous worship. Just as in the case of these nations in the midst of which the Israelites lived, the mutual recognition of their different deities and religions was manifested in the fact that they all called their supreme deity by the same name, Baal , and simply adopted some other epithet by which to define the distinctive peculiarities of each; so the Israelites also imagined that they could worship the Baals of the powerful nations round about them along with Jehovah their covenant God, especially if they worshipped them in the same manner as their covenant God. This will serve to explain the rapid and constantly repeated falling away of the Israelites from Jehovah into Baal-worship, at the very time when the worship of Jehovah was stedfastly continued at the tabernacle in accordance with the commands of the law. The Israelites simply followed the lead and example of their heathen neighbours. Just as the heathen were tolerant with regard to the recognition of the deities of other nations, and did not refuse to extend this recognition even to Jehovah the God of Israel, so the Israelites were also tolerant towards the Baals of the neighbouring nations, whose sensuous nature-worship was more grateful to the corrupt heart of man than the spiritual Jehovah-religion, with its solemn demands for sanctification of life. But this syncretism, which was not only reconcilable with polytheism, but actually rooted in its very nature, was altogether irreconcilable with the nature of true religion. For if Jehovah is the only true God, and there are no other gods besides or beside Him, then the purity and holiness of His nature is not only disturbed, but altogether distorted, by any admixture of His worship with the worship of idols or of the objects of nature, the true God being turned into an idol, and Jehovah degraded into Baal. Looking closely into the matter, therefore, the mixture of the Canaanitish worship of Baal with the worship of Jehovah was actually forsaking Jehovah and serving other gods, as the prophetic author of this book pronounces it. It was just the same with the worship of Baal in the kingdom of the ten tribes, which was condemned by the prophets Hosea and Amos (see Hengstenberg , Christology, i. pp. 168ff., Eng. trans.).

Keil-Delitzsch: Jdg 2:14-15

On account of this idolatrous worship, the anger of the Lord burned against Israel, so that He gave them up into the hands of spoilers that spoiled them, and sold them into the hands of their enemies. שׁסים from שׁסה , alternated with שׁסס in ישׁסּוּ , to plunder. This word is not met with in the Pentateuch, whereas מכר , to sell, occurs in Deu 32:30, in the sense of giving helplessly up to the foe. "They could no longer stand before their enemies," as they had done under Joshua, and in fact as long as Israel continued faithful to the Lord; so that now, instead of the promise contained in Lev 26:7-8, being fulfilled, the threat contained in Lev 26:17 was carried into execution. "Whithersoever they went out," i.e., in every expedition, every attack that they made upon their enemies, " the hand of Jehovah was against them for evil, as He had said "(Lev 26:17, Lev 26:36; Deu 28:25), and "had sworn unto them." There is no express oath mentioned either in Lev 26 or Deut 28; it is implied therefore in the nature of the case, or in virtute verborum , as Seb. Schmidt affirms, inasmuch as the threats themselves were words of the true and holy God. מאד להם ויּצר , " and it became to them very narrow, "i.e., they came into great straits.

Keil-Delitzsch: Jdg 2:16-17

But the Lord did not rest content with this. He did still more. " He raised up judges who delivered them out of the hand of their plunderers, "to excite them to love in return by this manifestation of His love and mercy, and to induce them to repent. But " they did not hearken even to their judges, "namely, so as not to fall back again into idolatry, which the judge had endeavoured to suppress. This limitation of the words is supported by the context, viz., by a comparison of Jdg 2:18, Jdg 2:19. - " But ( כּי after a negative clause) they went a whoring after other gods (for the application of this expression to the spiritual adultery of idolatrous worship, see Exo 34:15), and turned quickly away (vid., Exo 32:8) from the way which their fathers walked in, to hearken to the commandments of the Lord, "i.e., from the way of obedience to the divine commands. " They did not so "(or what was right) sc., as their fathers under Joshua had done (cf. Jdg 2:7).

Keil-Delitzsch: Jdg 2:18-19

" And when the Lord raised them up judges, and was with the judge, and delivered them out of the hand of their enemies all the days of the judge (i.e., as long as the judge was living), because the Lord had compassion upon their sighing, by reason of them that oppressed them, and vexed them ( דּחק only occurs again as a verb in Joe 2:8): it came to pass when the judge was dead, that they returned and acted more corruptly than their fathers, "i.e., they turned again to idolatry even more grievously than their fathers had done under the previous judges. "They did not let fall from their deeds," i.e., they did not cease from their evil deeds, and " from their stiff-necked way ." קשׁה , hard, is to be understood as in Exo 32:9 and Exo 33:3, where Israel is called a hard-necked people which did not bend under obedience to the commandments of God.

Constable: Jdg 1:1--3:7

I. THE REASONS FOR ISRAEL'S APOSTASY 1:1--3:6

The first major section in the book (1:1-3:6) explains very clearly why the period of the judges was a dark chapter in Israel's history. God revealed the reasons for Israel's apostasy and consequent national problems in terms too clear to miss.

The years immediately following Joshua's death saw a transition from success to failure. The events of this period set the scene for the amphictyony (rule by judges) and provide a background for the main part of the book (3:7-16:31).

"The Book of Judges may be viewed as having a two-part introduction (1:1-2:5 and 2:6-3:6) and a two-part epilogue (17:1-18:31 and 19:1-21:25). Parallel ideas and motifs link the first introduction (1:1-2:5) with the second epilogue (19:1-21:25), and in like manner the second introduction (2:6-3:6) with the first epilogue (17:1-18:31)."¹⁹

Constable: Jdg 1:1--2:6

A. Hostilities between the Israelites and the Canaanites following Joshua's death 1:1-2:5

". . . archaeology shows that the superpowers (Babylonia, Assyria, the Hittites, and Egypt) were relatively weak during the days of the judges and the monarchy. Internal affairs kept them busy at home. This, humanly speaking, made possible the survival of the nation of Israel. The smaller, local enemies were trouble enough for her armies."²⁰

Constable: Jdg 2:1-5

2. The announcement of God's discipline 2:1-5

The events of this pericope tie in directly with those of the previous one. Israel's failure recorded there led to the discipline announced here.

"The narrator moves from chap. 1 to chap. 2 like a modern preacher moves from text to exposition. The differences here are that the text of the author's sermon derives from events of history, not a printed page, and the interpretation comes from God himself or from his messengers, be they the envoy of Yahweh or the author of the book."³⁷

The writer seems to have included the statement that the Angel of the Lord "came up from Gilgal" (v. 1) to connect the Angel's appearance here with His last recorded appearance at Gilgal (Josh. 5:13-15). On that occasion the Angel appeared after the people had consecrated themselves to God. He promised to lead them in victory against their enemies. On this occasion the Angel promised that He would not drive out the remaining Canaanites because Israel had been disobedient to God. God had stated clearly and repeatedly that His people were to destroy or drive out all the former inhabitants of the land (Exod. 23:33; 34:11-16; Num. 33:51-56; Deut. 7:1-5).

"The deplorable spiritual condition of the Israelites, not their lack of chariots, lay behind their failure to dispossess the Canaanites. To expose Israel's sinfulness, the angel of the Lord' appeared to them (v. 1)."³⁸

The Angel's announcement caused great sorrow in Israel that led to weeping and the offering of sacrifices to Yahweh (vv. 4-5; cf. Exod. 23:28-31; 34:11). The people could not change God's sentence even by repenting (cf. Josh. 24:19). Her disobedience resulted in God's discipline (cf. God's judgment at Kadesh-barnea, Num. 14:1-10). Nevertheless this warning constituted a manifestation of God's grace to Israel, and evidences of God's grace are numerous in Judges.³⁹

Constable: Jdg 2:6-10

1. Review of Joshua's era 2:6-10

This paragraph is almost identical to the one in Joshua 24:28-31. Its purpose is to resume the history of Israel at this point, where the Book of Joshua ended, and to contrast the era of Joshua with the era of the judges.

"After a chapter that summarizes the incomplete wars of occupation, the reader is introduced to the threatening wars of liberation that characterize the period of the judges. To explain how Israel fell prey to powerful oppressors, the author reviews events since the death of Joshua."⁴⁰

"Here [2:10] we come to the heart of the second-generation syndrome. It is a lukewarmness, a complacency, an apathy about amazing biblical truths that we have heard from our childhood, or from our teachers. . . . It is a pattern which challenges churches and even nations, and nowhere does it work with more devastating effect than in Bible colleges and theological seminaries where, day after day, we come in contact with God's truth. . . . History tells us that not even the most vivid display of the life-transforming power of the Holy Spirit will prevent this problem.

"But why? Why did it happen then, and why does it happen to us? . . . We must realize two things about this kind of complacency. The first is something Erich Fromm once pointed out when he said, Hate is not the opposite of love. Apathy is.' To be complacent in the face of Calvary is the greatest possible rejection of God. The second is that complacency grows like a cancer. . . . Maybe part of the problem lay with the first [Joshua's] generation. Interestingly, however, the book of Judges puts none of the blame there. The second generation was held responsible for their failure, and God would not allow them to shift the blame."⁴¹

"People cannot thrive on the spiritual power of their parents; each generation must personally experience the reality of God."⁴²

Constable: Jdg 2:11-23

2. The pattern of history during the judges' era 2:11-23

Having revealed the roots of Israel's apostasy (vv. 6-10), the writer proceeded to examine its character. In this section a cyclical pattern of Israel's history during this era becomes clear. Israel departed from Yahweh and served idols (vv. 11-13).⁴³ The Lord then disciplined His people by allowing them to fall under the domination of their enemies (vv. 14-15).⁴⁴ God then raised up judges to deliver Israel (v. 16). The people apostatized again (v. 17). God raised up another judge in response to His people's distress (v. 18). When that judge died, they wandered away again (v. 19). This continual rebellion resulted in God not driving Israel's enemies out of their land (vv. 20-21) but leaving them in Canaan to test Israel (vv. 22-23).⁴⁵

"This simple routine of events cannot be projected at will over all cultures and circumstances, yet it does provide some guidelines for the interpretation of history. No corrupt nation can presume upon the grace of God indefinitely; sooner or later its lawlessness will bring disaster, either from within or without."⁴⁶

2:11 The writer used "Baals" here to describe all false gods, the "other gods" of verse 12.

2:12 "The greatest sin a human being can commit is not murder or rape or other despicable acts of atrocity. It is to turn his back on the living God to serve man-made gods."⁴⁷

2:13 "Baal" was the sun-god. The Canaanites believed he was the source and communicator of physical life. They credited him with generating the reproductive powers of nature from his own being. This ability included human as well as animal and plant reproduction and fertility.

"Astarte" (Asherah) was the leading female Canaanite deity, a moon-goddess, whose symbol was originally an evergreen tree or grove. "Asherah" also denotes a cult object in the Hebrew Bible, specifically a wooden pole.⁴⁸

She was "worshipped as the feminine principle of nature embodied in the pure moon-light, and its influence upon terrestrial life."⁴⁹

"Essentially, the religion of Canaan was based on the assumption that the forces of nature are expressions of divine presence and activity and that the only way one could survive and prosper was to identify the gods responsible for each phenomenon and by proper ritual encourage them to bring to bear their respective powers. This is the mythological approach to reality. Ritual involves human enactments; particularly by cultic personnel such as priests, of the activity of the gods as described in the myths.

"Since Baal was not omnipresent in the strict sense, each cult center would have its own local Baal. Thus there could be Baal-Peor, Baal-Berith, Baal-Zebub, and so on. This explains why the gods of Canaan are sometimes called Baalim (the Baals') in the Old Testament. There was only one Baal theoretically, but he was lord of many places."⁵⁰

The worship of these idols did not involve or necessitate the abandonment of Yahweh. The Israelites worshipped both the idols and the true God. This practice constituted forsaking Yahweh because He demanded exclusive allegiance. The Israelites became syncretistic rather than exclusive in their worship. It is easier to understand why the Israelites apostatized so quickly and so frequently when we appreciate the syncretistic nature of Baal worship.

2:14-15 "Sin produces servitude. That is the fact of Judges."⁵¹

"Few books portray so complete a picture of human depravity as does Judges."⁵²

2:16 The structure of verses 11-23 points out the importance of verse 16.

A Apostasy (vv. 11-13)

B Wrath (vv. 14-15)

C Grace (v. 16)

A' Apostasy (vv.17-19)

B' Wrath (vv. 20-23)⁵³

"The narrator begins to speak of divine mercy without any hint of prior repentance. In this book Yahweh's actions will not typically be bound to any mechanical formula of blessing and or retribution, based upon what human beings earn by their actions. Rather he intervenes on Israel's behalf solely on the basis of his compassion; the scene of Israelite distress moves the divine patron to action."⁵⁴

2:17-19 Each cycle of apostasy was worse than the former one.

"The Israelites were stiff-necked in the wilderness, but they were even more obstinate in the Promised Land. A new environment, alas, did not mean a new attitude."⁵⁵

2:20-23 None of the Israelites' conflicts in the Book of Judges involved the conquest of new territory; they all simply concerned throwing off the yoke of an oppressor. The writer explained the type of test that the continuation of the Canaanites among the Israelites constituted more fully in the next section.

Guzik: Jdg 2:1-23

Judges 2 - From Victory to Weeping

A. From Gilgal (a place of victory) to Bochim (a place of weeping).

1. (1-3) The Angel of the LORD preaches to Israel.

Then the Angel of the LORD came up from Gilgal to Bochim, and said: "I led you up from Egypt and brought you to the land of which I swore to your fathers; and I said, 'I will never break My covenant with you. And you shall make no covenant with the inhabitants of this land; you shall tear down their altars.' But you have not obeyed My voice. Why have you done this? Therefore I also said, 'I will not drive them out before you; but they shall be thorns in your side, and their gods shall be a snare to you.'"

a. The Angel of the LORD: This person here is clearly God Himself, appearing in a human form - Jesus Christ appearing to the people of Israel before His incarnation in Bethlehem.

i. We know this is Jesus for two reasons: first, because the Angel of the LORD here claims divinity by saying that He is the one who led Israel up from Egypt, made a covenant with Israel, and personally called Israel to obedience. Second, because this person, appearing in human form before Israel, cannot be the Father, because the Father is described as invisible (1 Timothy 1:17) and whom no man has seen or can see (1 Timothy 6:16).

ii. The idea of Jesus, the Second Person of the Trinity, appearing as a man before Bethlehem is provocative, but logical - we know that He existed before Bethlehem (Micah 5:2); why should He not, on isolated but important occasions, appear in bodily form? (see also passages like Genesis 18:16-33; 32:24-30; Judges 13:1-23).

iii. "Not in such a body as God had prepared for him when he took upon himself the form of a servant, but in such a form and fashion as seemed most congruous to his divine majesty, and to the circumstances of those he visited, this angel of the divine covenant whom we delight in came and spoke unto this people." (Spurgeon)

b. I led you up from Egypt and brought you to the land: The first thing Jesus does is remind Israel of His great love and faithfulness to them. He has delivered them from Egypt's bondage; He has given them an abundant land of promise; He has given them a covenant that He will never, ever, break.

i. Before God ever calls us to obedience or confronts our sin, He reminds us of His great love and faithfulness to us. We can only obey Him when we are walking in His love, and abiding in His covenant with us.

ii. Even though Israel never fully lived up to their end of the covenant, God promised that He would never forsake His end of the covenant.

c. You have not obeyed My voice. Why have you done this? Jesus confronts Israel in love. The question is stinging in its simplicity; there is never a good reason for our disobedience.

i. Israel's real problem was not one of military power or technology; it was a spiritual problem. "The deplorable spiritual condition of the Israelites, not their lack of chariots, lay behind their failure to dispossess the Canaanites." (Wolf)

d. I will not drive them out before you; but they shall be thorns in your side: Jesus announces that He will allow the work of possessing the land to go unfinished, as a means of correction to a disobedient Israel. If they had thought that God would do it all for them anyway, they were wrong.

i. God is forever finished judging the Christian. All the punishment you or I ever deserved was put upon Jesus at Calvary. Yet, we punish ourselves by settling for less than what God has for us, and God will allow us to experience the bitter harvest of settling for less than His best.

ii. We often wish that God would do the work of Christian maturity for us; that we would wake up one morning and a certain besetting sin will just be gone. Sometimes God grants such a miraculous deliverance, and we praise Him for it. But more commonly, He requires our partnership with Him in the process of Christian growth. Our partnership is important to God because it shows that our heart is where His heart is; that we are truly growing close to God.

e. They shall be thorns in your side, and their gods shall be a snare to you: The announcement that these people would remain as problems to the nation was promised beforehand to Israel if they would not faithfully drive out the Canaanites.

i. But if you do not drive out the inhabitants of the land from before you, then it shall be that those whom you let remain shall be irritants in your eyes and thorns in your sides, and they shall harass you in the land where you dwell. (Numbers 33:55)

2. (4-6) The people respond with weeping and sorrow.

So it was, when the Angel of the LORD spoke these words to all the children of Israel, that the people lifted up their voices and wept. Then they called the name of that place Bochim; and they sacrificed there to the LORD. And when Joshua had dismissed the people, the children of Israel went each to his own inheritance to possess the land.

a. The people lifted up their voices and wept: The response of the people, with all its emotion, was very hopeful. With all the weeping and wailing, there was reason to believe that God's word had really struck them, and they were on their way to a wonderful revival of God's work in their midst. But it was not the case.

i. Real repentance shows itself in action, not in necessarily in weeping. We can be sorry about the consequences of our sin without being sorry about the sin itself.

ii. You can weep and outwardly show repentance without ever inwardly repenting. This is why the LORD challenges Israel in Joel 2:13: So rend your heart, and not your garments; Return to the LORD your God, For He is gracious and merciful, Slow to anger, and of great kindness.

iii. It is wonderful indeed to see people truly weeping over their sin, and Christians should never discourage that. However, "the tear is the natural drop of moisture, and soon evaporates; the better thing is the inward torrent of grief within the soul, which leaves the indelible mark within. . . . One grain of faith is better than a gallon of tears. A drop of genuine repentance is more precious than a torrent of weeping." (Spurgeon)

b. They sacrificed there to the LORD: They did the right thing; any awareness of sin should drive us to God's appointed sacrifice. In their day, that meant sin offerings of bulls and rams; in our day, it means remembering God's sacrifice for us on the cross.

3. (7-10) The new generation in Israel.

So the people served the LORD all the days of Joshua, and all the days of the elders who outlived Joshua, who had seen all the great works of the LORD which He had done for Israel. Now Joshua the son of Nun, the servant of the LORD, died when he was one hundred and ten years old. And they buried him within the border of his inheritance at Timnath Heres, in the mountains of Ephraim, on the north side of Mount Gaash. When all that generation had been gathered to their fathers, another generation arose after them who did not know the LORD nor the work which He had done for Israel.

a. So the people served the LORD all the days of Joshua: Joshua's legacy is seen in the godliness of Israel during his leadership; he is truly one of history's great men of God.

i. The servant of the LORD as a title for Joshua really means something; it is a title applied only to great men of God like Moses (Deuteronomy 34:5) and David (Psalm 18:1, title), and the courageous prophets (2 Kings 9:7).

b. And all the days of the elders who outlived Joshua: Israel was also faithful to God in the days of Joshua's immediate successors. But afterward, there arose a generation who had not seen all the great works of the LORD which He had done for Israel.

c. Another generation arose after them who did not know the LORD nor the work which He had done for Israel: The new generation had no personal relationship with God, and no personal awareness of His power. God was someone who their parents related to, and did things for their parent's generation.

i. True Christianity is not biologically transmitted; it must be caught by each new generation, by the new generation having their own personal relationship with God and seeing His works on their behalf.

B. A summary of Israel's history during the time of the Judges.

1. (11-13) Israel falls into idolatry.

Then the children of Israel did evil in the sight of the LORD, and served the Baals; and they forsook the LORD God of their fathers, who had brought them out of the land of Egypt; and they followed other gods from among the gods of the people who were all around them, and they bowed down to them; and they provoked the LORD to anger. They forsook the LORD and served Baal and the Ashtoreths.

a. The children of Israel did evil in the sight of the LORD: Even in the days of Joshua, Israel did not fully possess what they could have in the promised land. But they remained faithful to God, and they did not worship the idolatrous gods of the Canaanites. But after Joshua's passing, they fall into the worship of these grotesque gods.

i. Why would anyone want to trade a personal, real, living God for a false god that is the figment of man's imagination? Because there is something within us that is afraid of the exact God we need; we would rather serve a god of our own creating than a real, living God we can't control. The gods we create are the gods we want in our own flesh.

b. And served the Baals: What was the attraction of Baal worship? Baal was the god over the weather and nature for the Canaanites; he was essentially the agricultural god. In an agricultural society, people served Baal because they wanted good weather for abundant crops and flocks; the bottom line with Baal was the bottom line - personal wealth.

i. "There were also 'Baals' associated with particular places, like the Ball of Peor (Numbers 25:3) or Baal-Berith (Judges 9:4); and this may account for the plural form." (Wolf)

c. They forsook the LORD and served Baal and the Ashtoreths: What was the attraction of Ashtoreth worship? Ashtoreth was the Canaanite goddess of love, sex, and fertility; she was usually "worshipped" by having sex with a "priestess" who was a prostitute. The bottom line with Ashtoreth was sex, love, and romance.

d. They forsook the LORD: God makes it clear that Israel's going after these gods was nothing less than forsaking the LORD God of their fathers. Yet, in all likelihood, Israel did not see their idolatry as forsaking God, they probably just thought they were adding a few gods along side of the God of their fathers - but we serve a very jealous God, who demands exclusive worship.

i. God isn't just something we add to our lives; He wants to become our life. And He will not have us adding other gods to our lives.

ii. We are said to be in a marriage type relationship with God, and we are not allowed to say "Well, I love you, but let me also add this lover and that lover. I can love you all!" God wants one spouse to meet all our marital needs; and He is the one God who can meet all our needs.

e. In the sight of the LORD: This implies that the sin was even more offensive to God. To give an extreme example, it is bad enough for a married person to commit adultery - but to commit adultery before the very eyes of one's spouse would be especially offensive. It is awesome to consider that all of our sin is done right before the eyes of God.

f. They followed other gods from among the gods of the people who were all around them: This shows another root cause for Israel's tragic idolatry. The influence of the Canaanites that they allowed to remain in their midst led them to idolatry. The result of not fully driving out the Canaanites was far worse than Israel imagined.

2. (14-15) God's wrath upon their sin of idolatry.

And the anger of the LORD was hot against Israel. So He delivered them into the hands of plunderers who despoiled them; and He sold them into the hands of their enemies all around, so that they could no longer stand before their enemies. Wherever they went out, the hand of the LORD was against them for calamity, as the LORD had said, and as the LORD had sworn to them. And they were greatly distressed.

a. And the anger of the LORD was hot against Israel: God's response to Israel's forsaking of Him is no surprise; He specifically promised that He would do this in the covenant He made with Israel, which was characterized by blessings for obedience and cursing for disobedience (Leviticus 26; Deuteronomy 28).

i. We serve God under the terms of a different covenant, a better covenant (Hebrews 8:6). When we forsake God, and are not abiding in Jesus Christ, things may - and often do -go badly for us, but not because God has actively set His hand against us as He did to Israel under the Old Covenant. When we are not abiding in Jesus, and things go badly for us, it is simply because our actions have consequences, and we reap the bitter fruit of not keeping ourselves in the love of God (Jude 21). For us, God doesn't need to set His hand against us; we usually hurt ourselves badly enough.

b. So He delivered them into the hands of plunderers who despoiled them: The purpose of all this, was so that when Israel was greatly distressed, they would turn their hearts back to LORD. God's goal wasn't punishment, but repentance.

i. Therefore, we can ask: is this a manifestation of God's love or hate for Israel? It is, of course, His love; the worst judgment God can bring upon a person is to leave them alone, to stop trying to bring them to repentance.

ii. We see the same principle in the relationship between parents and children; though children often wish their parents would just leave them alone, it is really their worst fear that no one would love them enough to correct them.

iii. Shannon Wilsey was a pornography star who went by the name Savannah. The 23 year old woman made a lot of movies and a lot of money, but she put a gun to her head and killed her self. Though a success by industry standards, the police detective investigating the case said, "I think her whole life caused this suicide." Shannon bragged about doing crazy things, yet she told a close friend that she wished her mother would have stopped her. The friend said, "She felt bad because her mother didn't say anything about her being in the business." After her suicide, an unmailed letter was found where she talked about what she wished her dad would have done. "Where were you when I was dating rock star Gregg Allman when he was twenty-five years older than me? Where were you when I was on heroin? Where were you when I stared doing porno movies?" The dad said her would have been there had she only asked.

3. (16-19) The pattern of sin and bondage, deliverance, blessing, followed by sin and bondage again in the days of the Judges.

Nevertheless, the LORD raised up judges who delivered them out of the hand of those who plundered them. Yet they would not listen to their judges, but they played the harlot with other gods, and bowed down to them. They turned quickly from the way in which their fathers walked, in obeying the commandments of the LORD; they did not do so. And when the LORD raised up judges for them, the LORD was with the judge and delivered them out of the hand of their enemies all the days of the judge; for the LORD was moved to pity by their groaning because of those who oppressed them and harassed them. And it came to pass, when the judge was dead, that they reverted and behaved more corruptly than their fathers, by following other gods, to serve them and bow down to them. They did not cease from their own doings nor from their stubborn way.

a. Nevertheless, the LORD raised up judges who delivered them: God, because of His great love for His people, would raise up a judge - a hero - to rescue them from their calamity. God did this nevertheless - not because Israel got to a place where they deserved such a deliverer from God, but in spite of the fact that they were undeserving.

b. The LORD was moved to pity by their groaning: During the time of the Judges, Israel would only cry out to God and really depend on Him in a time of emergency; this is why many people are in a constant state of crisis - God knows that is the only way they can be kept trusting in Him.

i. God's desire is that we be in a constant relationship of dependence on Him. The ultimate example of this is Jesus, who said: Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner. (John 5:19)

c. When the judge was dead, that they reverted and behaved more corruptly than their fathers: The pattern of bondage, deliverance, and blessing, followed by sin and bondage again, may be as depressing as it is characteristic of many Christian lives today. However, we must remember that we live with the indwelling presence of the Holy Spirit, and under a new covenant, where we are made new creatures in Jesus - privileges that Israel, in the days of the Judges, knew nothing of.

d. They did not cease from their own doings: Their sin was their own doings; they couldn't blame it on anyone or anything else. In the same way, their sin was their own - they didn't learn it from God, but came from their own corrupt natures.

i. Sometimes when one of my children is doing something wrong, I will ask them: "Did you learn that from me? Do you see mommy or daddy doing that?" Of course, my children do learn some bad things from me; but other things they get from their own corrupt selves, or other influences. If we just stick to what the LORD teaches us, we'll always be on the right track.

e. Nor from their stubborn way: Stubborn (also translated as stiff-necked) is a word that was also applied to Israel many time during the Exodus (Exodus 32:9; 33:3, 5). A change of location - even coming into the Promised Land - didn't necessarily mean a change of heart for Israel. We should never count on sanctification by relocation; wherever you go, you take you with you. A new environment doesn't always mean a new attitude.

i. The ancient Hebrew word for stubborn (kawsheh) comes from the idea of being hard or severe. The way of stubbornness against the LORD is indeed a hard way to live.

4. (20-23) God gives them over to their sinful compromise.

Then the anger of the LORD was hot against Israel; and He said, "Because this nation has transgressed My covenant which I commanded their fathers, and has not heeded My voice, I also will no longer drive out before them any of the nations which Joshua left when he died, so that through them I may test Israel, whether they will keep the ways of the LORD, to walk in them as their fathers kept them, or not." Therefore the LORD left those nations, without driving them out immediately; nor did He deliver them into the hand of Joshua.

a. Because this nation has transgressed My covenant: When God said, "this nation" instead of "My nation" it showed that Israel wasn't abiding in their relationship with God.

b. I also will no longer drive out before them any of the nations which Joshua left: Israel wanted these Canaanite nations around, so God will give them the worst punishment He can think of: He will allow it.

c. Therefore the LORD left those nations: We must guard constantly against setting our hearts on sinful things; we may get to the point where God may allow us to have them - thus bringing sin, bondage, and pain into our lives.

© 2003 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Judges (Book Introduction)

JUDGES is the title given to the next book, from its containing the history of those non-regal rulers who governed the Hebrews from the time of Joshua to that of Eli, and whose functions in time of peace consisted chiefly in the administration of justice, although they occasionally led the people in their wars against their public enemies. The date and authorship of this book are not precisely known. It is certain, however, that it preceded the Second Book of Samuel (compare Jdg 9:35 with 2Sa 11:21), as well as the conquest of Jerusalem by David (compare Jdg 1:21 with 2Sa 5:6). Its author was in all probability Samuel, the last of the judges (see Jdg 19:1; Jdg 21:25), and the date of the first part of it is fixed in the reign of Saul, while the five chapters at the close might not have been written till after David's establishment as king in Israel (see Jdg 18:31). It is a fragmentary history, being a collection of important facts and signal deliverances at different times and in various parts of the land, during the intermediate period of three hundred years between Joshua and the establishment of the monarchy. The inspired character of this book is confirmed by allusions to it in many passages of Scripture (compare Jdg 4:2; Jdg 6:14 with 1Sa 12:9-12; Jdg 9:53 with 2Sa 11:21; Jdg 7:25 with Psa 83:11; compare Jdg 5:4-5 with Psa 7:5; Jdg 13:5; Jdg 16:17 with Mat 2:13-23; Act 13:20; Heb 11:32).

JFB: Judges (Outline)

• THE ACTS OF JUDAH AND SIMEON. (Jdg 1:1-3)
• ADONI-BEZEK JUSTLY REQUITED. (Jdg. 1:4-21)
• SOME CANAANITES LEFT. (Jdg 1:22-26)
• AN ANGEL SENT TO REBUKE THE PEOPLE AT BOCHIM. (Jdg 2:1-10)
• WICKEDNESS OF THE NEW GENERATION AFTER JOSHUA. (Jdg 2:11-19)
• NATIONS LEFT TO PROVE ISRAEL. (Jdg 3:1-4)
• BY COMMUNION WITH THESE THE ISRAELITES COMMIT IDOLATRY. (Jdg 3:5-7)
• OTHNIEL DELIVERS ISRAEL. (Jdg 3:8-11)
• EHUD SLAYS EGLON. (Jdg. 3:12-30)
• DEBORAH AND BARAK DELIVER ISRAEL FROM JABIN AND SISERA. (Jdg. 4:1-17)
• DEBORAH AND BARAK'S SONG OF THANKSGIVING. (Jdg. 5:1-31)
• THE ISRAELITES, FOR THEIR SINS, OPPRESSED BY MIDIAN. (Jdg 6:1-6)
• A PROPHET REBUKES THEM. (Jdg 6:7-10)
• AN ANGEL SENDS GIDEON TO DELIVER THEM. (Jdg 6:11-16)
• GIDEON'S PRESENT CONSUMED BY FIRE. (Jdg. 6:17-32)
• THE SIGNS. (Jdg 6:33-39)
• GIDEON'S ARMY. (Jdg 7:1-8)
• HE IS ENCOURAGED BY THE DREAM AND THE INTERPRETATION OF THE BARLEY CAKE. (Jdg 7:9-15)
• HIS STRATAGEM AGAINST MIDIAN. (Jdg 7:16-24)
• THE EPHRAIMITES OFFENDED, BUT PACIFIED. (Jdg 8:1-9)
• ZEBAH AND ZALMUNNA TAKEN. (Jdg. 8:10-27)
• MIDIAN SUBDUED. (Jdg 8:28)
• ABIMELECH IS MADE KING BY THE SHECHEMITES. (Jdg 9:1-6)
• JOTHAM BY A PARABLE REPROACHES THEM. (Jdg 9:7-21)
• GAAL'S CONSPIRACY. (Jdg. 9:22-49)
• ABIMELECH SLAIN. (Jdg 9:50-57)
• TOLA JUDGES ISRAEL IN SHAMIR. (Jdg 10:1-5)
• ISRAEL OPPRESSED BY THE PHILISTINES AND AMMONITES. (Jdg 10:6-9)
• THEY CRY TO GOD. (Jdg 10:10-15)
• THEY REPENT; GOD PITIES THEM. (Jdg 10:16-18)
• JEPHTHAH. (Jdg 11:1-3)
• THE GILEADITES COVENANT WITH JEPHTHAH. (Jdg 11:4-11)
• HIS VOW. (Jdg 11:29-31)
• HE OVERCOMES THE AMMONITES. (Jdg 11:32-33)
• THE EPHRAIMITES QUARRELLING WITH JEPHTHAH. (Jdg 12:1-3)
• DISCERNED BY THE WORD SIBBOLETH, ARE SLAIN BY THE GILEADITES. (Jdg 12:4-15)
• ISRAEL SERVES THE PHILISTINES FORTY YEARS. (Jdg 13:1)
• AN ANGEL APPEARS TO MANOAH'S WIFE. (Jdg 13:2-10)
• THE ANGEL APPEARS TO MANOAH. (Jdg 13:11-14)
• MANOAH'S SACRIFICE. (Jdg 13:15-23)
• SAMSON BORN. (Jdg 13:24-25)
• SAMSON DESIRES A WIFE OF THE PHILISTINES. (Jdg 14:1-5)
• HE KILLS A LION. (Jdg 14:5-9)
• HIS MARRIAGE FEAST. (Jdg 14:10-11)
• HIS RIDDLE. (Jdg 14:12-18)
• HE SLAYS THIRTY PHILISTINES. (Jdg 14:19-20)
• SAMSON IS DENIED HIS WIFE. (Jdg 15:1-2)
• HE BURNS THE PHILISTINES' CORN. (Jdg 15:3-8)
• HE IS BOUND BY THE MEN OF JUDAH, AND DELIVERED TO THE PHILISTINES. (Jdg 15:9-13)
• SAMSON CARRIES AWAY THE GATES OF GAZA. (Jdg 16:1-3)
• DELILAH CORRUPTED BY THE PHILISTINES. (Jdg 16:4-14)
• HE IS OVERCOME. (Jdg 16:15-20)
• THE PHILISTINES TOOK HIM AND PUT OUT HIS EYES. (Jdg 16:21-22)
• THEIR FEAST TO DAGON. (Jdg 16:23-25)
• HIS DEATH. (Jdg 16:26-31)
• MICAH RESTORING THE STOLEN MONEY TO HIS MOTHER, SHE MAKES IMAGES. (Jdg 17:1-4)
• THE DANITES SEEK OUT AN INHERITANCE. (Jdg. 18:1-26)
• THEY WIN LAISH. (Jdg 18:27-29)
• THEY SET UP IDOLATRY. (Jdg 18:30-31)
• A LEVITE GOING TO BETHLEHEM TO FETCH HIS WIFE. (Jdg 19:1-15)
• AN OLD MAN ENTERTAINS HIM AT GIBEAH. (Jdg 19:16-21)
• THE GIBEAHITES ABUSE HIS CONCUBINE TO DEATH. (Jdg 19:22-28)
• THE LEVITE, IN A GENERAL ASSEMBLY, DECLARES HIS WRONG. (Jdg 20:1-7)
• THEIR DECREE. (Jdg 20:8-17)
• THE PEOPLE BEWAIL THE DESOLATION OF ISRAEL. (Jdg 21:1-15)
• THE ELDERS CONSULT HOW TO FIND WIVES FOR THOSE THAT WERE LEFT. (Jdg 21:16-21)

TSK: Judges (Book Introduction)

The book of Judges forms an important link in the history of the Israelites. It furnishes us with a lively description of a fluctuating and unsettled nation; a striking picture of the disorders and dangers which prevailed in a republic without magistracy; when " the high-ways were unoccupied, and the travellers walked through by-ways" (Jdg 5:6), when few prophets were appointed to control the people, and " every one did that which was right in his own eyes" (Jdg 17:6). It exhibits the contest of true religion with superstition; and displays the beneficial effects that flow from the former, and the miseries and evil consequences of impiety. It is a most remarkable history of the long-suffering of God towards the Israelites, in which we see the most signal instances of his justice and mercy alternately displayed. the people sinned, and were punished; they repented, and found mercy. These things are written for our warning. none should presume, for God is just; none need despair, for God is merciful. Independently of the internal evidence of the authenticity of this sacred book, the transactions it records are not only cited or alluded to by other inspired writers, but are further confirmed by the traditions current among heathen nations.

TSK: Judges 2 (Chapter Introduction)

Overview

Jdg 2:1, An angel rebukes the people at Bochim; Jdg 2:6, The wickedness of the new generation after Joshua; Jdg 2:14, God’s anger and pity towards them; Jdg 2:20, The Canaanites left to prove Israel.

Poole: Judges (Book Introduction)

BOOK OF JUDGES

THE ARGUMENT

THE author of this book is not certainly known, whether it was Samuel, or Ezra, or some other prophet; nor is it material to know.

1. It matters not who was the king’ s secretary, or with what pen it was written, if it be once known that it was. the king who made the order or decree: it is sufficient that unto the Jews were committed to the oracles of God , Rom 3:2 , i.e. the Holy Scriptures of the Old Testament, one part of which this was, by confession of all; and that the Jews did not falsify their trust therein, but kept those holy books themselves, and delivered them to the world, entire, without addition or diminution; for neither Christ nor his apostles, who severely rebuke them for their mistakes and misunderstandings of some passages of Scripture, ever charge them with any perfidiousness about the canon or books of the Scripture. This book is called the Book of Judges , because it treats of the judges, or of the state of the commonwealth of Israel under all the judges, except Eli and Samuel, who being the last of the judges, and the occasions or instruments of the change of this government, are omitted in this book. The judges were a sort of magistrates inferior to kings, and could neither make new laws, nor impose any tributes, but were the supreme executors of God’ s laws and commands, and the generals of their armies.

Poole: Judges 2 (Chapter Introduction)

CHAPTER 2

An angel reproveth Israel at Bochim; they bewail their sins, Jud 2:1-5 . The wickedness of the new generation after Joshua; their frequent idolatry, Jud 2:6-13 ; for which they are often punished of God by the enemy; and being delivered by the judges grow worse, Jud 2:14-19 ; wherefore God will leave the Canaanite to prove and vex them, Jud 2:20-23 .

MHCC: Judges (Book Introduction)

The book of Judges is the history of Israel during the government of the Judges, who were occasional deliverers, raised up by God to rescue Israel from their oppressors, to reform the state of religion, and to administer justice to the people. The state of God's people does not appear in this book so prosperous, nor their character so religious, as might have been expected; but there were many believers among them, and the tabernacle service was attended to. The history exemplifies the frequent warnings and predictions of Moses, and should have close attention. The whole is full of important instruction.

MHCC: Judges 2 (Chapter Introduction)

(Jdg 2:1-5) The angel of the Lord rebukes the people.

(v. 6-23) The wickedness of the new generation after Joshua.

Matthew Henry: Judges (Book Introduction)

An Exposition, with Practical Observations, of The Book of Judges

This is called the Hebrew Shepher Shophtim , the Book of Judges, which the Syriac and Arabic versions enlarge upon, and call it, The Book of the Judges of the Children of Israel; the judgments of that nation being peculiar, so were their judges, whose office differed vastly from that of the judges of other nations. The Septuagint entitles it only Kritai , Judges. It is the history of the commonwealth of Israel, during the government of the judges from Othniel to Eli, so much of it as God saw fit to transmit to us. It contains the history (according to Dr. Lightfoot's computation) of 299 years, reckoning to Othniel of Judah forty years, to Ehud of Benjamin eighty years, to Barak of Naphtali forty years, to Gideon of Manasseh forty years, to Abimelech his son three years, to Tola of Issachar twenty-three, to Jair of Manasseh twenty-two, to Jephtha of Manasseh six, to Ibzan of Judah seven, to Elon of Zebulun ten, to Abdon of Ephriam eight, to Samson of Dan twenty, in all 299. As for the years of their servitude, as were Eglon is said to oppress them eighteen years and Jabin twenty years, and so some others, those must be reckoned to fall in with some or other of the years of the judges. The judges here appear to have been of eight several tribes; that honour was thus diffused, until at last it centred in Judah. Eli and Samuel, the two judges that fall not within this book, were of Levi. It seems, there was no judge of Reuben or Simeon, Gad or Asher. The history of these judges in their order we have in this book to the end of ch. 16. And then in the last five chapters we have an account of some particular memorable events which happened, as the story of Ruth did (Rth 1:1) in the days when the judges ruled, but it is not certain in which judge's days; but they are put together at the end of the book, that the thread of the general history might not be interrupted. Now as to the state of the commonwealth of Israel during this period, I. They do not appear here either so great or so good as one might have expected the character of such a peculiar people would be, that were governed by such laws and enriched by such promises. We find them wretchedly corrupted, and wretchedly oppressed by their neighbours about them, and nowhere in all the book, either in war or council, do they make any figure proportionable to their glorious entry into Canaan. What shall we say to it? God would hereby show us the lamentable imperfection of all persons and things under the sun, that we may look for complete holiness and happiness in the other world, and not in this. Yet, II. We may hope that though the historian in this book enlarges most upon their provocations and grievances, yet there was a face of religion upon the land; and, however there were those among them that were drawn aside to idolatry, yet the tabernacle-service, according to the law of Moses, was kept up, and there were many that attended it. Historians record not the common course of justice and commerce in a nation, taking that for granted, but only the wars and disturbances that happen; but the reader must consider the other, to balance the blackness of them. III. It should seem that in these times each tribe had very much its government in ordinary within itself, and acted separately, without one common head, or council, which occasioned many differences among themselves, and kept them from being or doing any thing considerable. IV. The government of the judges was not constant, but occasional; when it is said that after Ehud's victory the land rested eighty years, and after Barak's forty , it is not certain that they lived, much less that they governed, so long; but they and the rest were raised up and animated by the Spirit of God to do particular service to the public when there was occasion, to avenge Israel of their enemies, and to purge Israel of their idolatries, which are the two things principally meant by their judging Israel. Yet Deborah, as a prophetess, was attended for judgment by all Israel, before there was occasion for her agency in war, Jdg 4:4. V. During the government of the judges, God was in a more especial manner Israel's king; so Samuel tells them when they were resolved to throw off this form of government, 1Sa 12:12. God would try what his own law and the constitutions of that would do to keep them in order, and it proved that when there was no king in Israel every man did that which was right in his own eyes; he therefore, towards the latter end of this time, made the government of the judges more constant and universal that it was at first, and at length gave them David, a king after his own heart; then, and not till then, Israel began to flourish, which should make us very thankful for magistrates both supreme and subordinate, for they are ministers of God unto us for good. Four of the judges of Israel are canonized (Heb 11:32), Gideon, Barak, Samson, and Jephtha. The Learned bishop Patrick thinks the prophet Samuel was the penman of this Book.

Matthew Henry: Judges 2 (Chapter Introduction)

In this chapter we have, I. A particular message which God sent to Israel by an angel, and the impression it made upon them (Jdg 2:1-5). II. A general idea of the state of Israel during the government of the judges, in which observe, 1. Their adherence to God while Joshua and the elders lived (Jdg 2:6-10). 2. Their revolt afterwards to idolatry (Jdg 2:11-13). 3. God's displeasure against them, and his judgments upon them for it (Jdg 2:14, Jdg 2:15). 4. His pity towards them, shown in raising them up deliverers (Jdg 2:16-18). 5. Their relapse into idolatry after the judgment was over (Jdg 2:17-19). 6. The full stop God in anger put to their successes (Jdg 2:20-23). These are the contents, not only of this chapter, but of the whole book.

Constable: Judges (Book Introduction)

Introduction

Title

The English title, Judges, comes to us from the Latin translation (Vulgate) that the Greek translation (Septuagint) influenced. In all three languages the title means "judges." This title is somewhat misleading, however, because most English-speaking people associate the modern concept of a judge with Israel's judges. As we shall see, judges then were very different from judges now. The Hebrew title is also Judges (Shophetim). The book received its name from its principle characters, as the Book of Joshua did.

The judge in Israel was not a new office during the period of history that this book records. Moses ordered the people to appoint judges in every Israelite town to settle civil disputes (Deut. 16:18). In addition, there was to be a chief justice at the tabernacle who would, with the high priest, help settle cases too difficult for the local judges (Deut. 17:9). Evidently there were several judges at the tabernacle who served as a supreme court (Deut. 19:17).

When Joshua died God did not appoint a man to succeed him as the military leader of the entire nation of Israel. Instead each tribe was to proceed to conquer and occupy its allotted territory. As the need arose God raised up several different individuals who were judges in various parts of Israel at various times to lead segments of the Israelites against local enemies. These judges were similar to modern mayors of towns. God endowed them with certain qualities and identified them in various ways as being those He had chosen to lead His people. This leadership sometimes involved military command. As God had raised up Moses and Joshua, and as he would raise up David (1 Sam. 16:13), so He also raised up the judges. The writer also described Yahweh as a judge in Judges (11:27). This points out the fact that the judges were God's agents in Israel who judged under Him at this period in the nation's history.

"Though the judge enjoyed great prestige, he was in no sense a king. His authority was neither absolute, nor permanent, nor in any case hereditary; it rested solely in those personal qualities (the charisma) that gave evidence that he was the man of Yahweh's spirit. It was a type of authority perfectly expressive of the faith and constitution of early Israel: the God-King's direct leadership of his people through his spirit-designated representative. . . .

"The judges were by no means men of identical character. Some (e.g., Gideon) rose to their task at the behest of a profound experience of divine vocation; one (Jephthah) was no better than a bandit who knew how to strike a canny bargain; one (Samson) was an engaging rogue whose fabulous strength and bawdy pranks became legendary. None, so far as we know, ever led a united Israel into battle. All, however, seem to have had this in common: they were men who, stepping to the fore in times of danger, by virtue only of those personal qualities (charisma) which gave evidence to their fellows that Yahweh's spirit was upon them, rallied the clans against the foe."¹

Judges is the second book of the Former Prophets section of the Hebrew Old Testament. As I pointed out in the notes on Joshua, the fact that the Hebrews placed the book in this section of their canon is significant. It demonstrates that they recognized it as God's selective history of the period designed to teach spiritual lessons more than simply to record historical facts. God revealed Himself through the events of life and history as well as through the sermons of the prophets.

Date and Writer

Internal references help us locate the approximate date of composition of this book. The clause, "In those days there was no king in Israel," (17:6; 18:1; 19:1; 21:25) suggests that someone wrote Judges during the monarchical period that followed the period of rule by judges (amphictyony). Someone probably wrote it after 1051 B.C. when Saul became king. However at the time of writing Jerusalem was still in the hands of the Jebusites (1:21). David captured Jerusalem about 1004 B.C. Therefore the writing of Judges seems to date between 1051 and 1004 B.C.

Jewish tradition suggests that Samuel wrote Judges.² This was the opinion of the writers of the Talmud, the collection of Jewish writings that grew up around revealed Scripture beginning very early in Israel's history. Samuel is a likely writer because of his role in Israel when someone wrote Judges. Samuel's ministry began about 1090 B.C. and apparently ended a few years before Saul's death (ca. 1021 B.C.). If Samuel wrote Judges, he probably did so between 1051 and about 1021 B.C.

Scope

In contrast to Joshua, which spans only about 35 years, Judges covers a much longer period of Israel's history.

The book opens shortly after the death of Joshua (1:1). God did not give us sufficient information to enable us to fix the date of Joshua's death. Leon Wood figured that he died about 1390 B.C.³ Eugene Merrill calculated his death at about 1366 B.C.⁴ The latest event the writer of Judges recorded is probably the death of Samson (16:30-31). Wood believed Samson died about 1055 B.C.⁵ Merrill wrote that he died near 1084 B.C.⁶ Consequently the Book of Judges records about 300 years of Israel's history (cf. 11:26).⁷ The period of rule by the judges, however, extended beyond the events the Book of Judges records to Saul's coronation in 1050 or 1051 B.C.⁸ According to Wood's chronology this was five years beyond the end of Judges and according to Merrill's it was 33 years beyond.

The judgeships of some of the individual judges apparently overlapped. Some ruled in one area of Israel while one or more others ruled elsewhere in some cases.⁹

The Book of Judges does not record the ministries of all Israel's judges. Eli and Samuel were also judges whose work the writer of 1 Samuel recorded. Only the judges whom the divine Author selected for inclusion appear in this book.

Purpose

Arthur Cundall suggested that one of the purposes of Judges may have been to provide apologetic justification for Israel's monarchy.¹⁰ William Dumbrell believed its purpose was primarily to show the sovereign grace of God in preserving Israel in spite of Israel.¹¹ Leon Wood wrote that its primary purpose was to show why Israel did not experience God's promised blessings.¹² Herbert Wolf believed the primary purpose was to show that Israel's spiritual condition determined its political and material situation.¹³ Daniel Block argued that it was to reveal the Canaanization of Israel in the premonarchic period of Israel's history.¹⁴ All these explanations seem to me to be in harmony with what the book records.

Message¹⁵

Joshua reveals that victory, success, and progress result when God's people trust and obey Him consistently. Judges shows that defeat, failure, and retrogression follow when they fail to trust and obey consistently. In this respect Joshua and Judges are like two sides of one coin. The former is a positive lesson and the latter a negative one.

Judges portrays the deterioration of the nation of Israel: what caused it, the course it followed, and the chaos that resulted.

Israel failed because her heart turned from Yahweh, and then her head forsook His covenant. Keil and Delitzsch wrote, "The writer writes throughout from a prophet's point of view. He applies the standard of the law to the spirit of the age by which the nation was influenced as a whole, and pronounces a stern and severe sentence upon all deviations from the path of rectitude set before it in the law."¹⁶

We could visualize the structure of the book as a descending spiral. Israel departed from God, fell under His discipline, repented, experienced deliverance from her oppressors, dedicated herself anew to Yahweh, experienced His blessing, and then apostatized again. In each cycle Israel seems to have sunk lower than she had been previously even though each cycle included a spiritual revival.

Judges reveals the course and process by which Israel deteriorated as a nation. The same process takes place on the personal level as well as on the national level, but it is easier to observe on the national level in Judges.

The root cause of Israel's deterioration was religious apostasy. The Israelites turned from God. They did not drive out the Canaanites as God had commanded (1:21, 27-33). Instead they made covenants with them (2:1-2). Rather than destroying the pagan altars, the Israelites served idols and forsook the Lord (2:11-12, 17, 19).

Their apostasy began with toleration of things that God had condemned and prohibited. In time the Israelites began to admire these things. Finally they conformed to them.

The story of Micah and the Danites (chs. 17-18) is a short illustration of the religious apostasy in Israel at this time. Chapters 17-21 are an appendix to the book.

Religious apostasy led to political disorganization in Israel. Shortly after Israel departed from God it began to come apart as a nation. The people stopped working together toward their God-given goal of possessing the entire land and began fighting with one another instead. At the beginning of the amphictyony the tribes were fairly united, but by the end of this period of Israel's history anarchy prevailed (21:25).

The government in Israel deteriorated from theocracy (rule by God) to anarchy (no rule or government). Israel became fragmented, weak, and unable to withstand her enemies. This is ironic because after Joshua died Israel was in position to begin to enjoy the benefits of the theocracy in the land for the first time. Until Judges opens, God was preparing Israel to enjoy the theocracy in the land.

There are several examples of tribal jealousies in Judges (e.g., 8:1-3; 12:1-6), but the worst example of political disorganization is the vignette that concludes the book. This is the civil war in which 11 of the tribes almost annihilated the twelfth, Benjamin (chs. 20-21). Instead of destroying the Canaanites, God's people allowed them to live among them while the Israelites proceeded to destroy one another.

Another evidence of Israel's deterioration as a nation was social chaos.

Three characteristics marked the social chaos in Israel during the period of the judges. Lawlessness characterized national life. People were afraid to go out in public and traveled the byways rather than the highways of the land (5:6). People committed violent crimes without fear of punishment (ch. 19). Blindness also characterized the people. They were blind to what was happening in their midst, namely, God using discipline after apostasy to bring them to repentance and deliverance. They were also blind to God's dealings with their ancestors in their history. Third, immorality marked Israel's social life. Even Samson, one of the judges, was a victim of this cancer.

The story of the Levite and his concubine who visited the town of Gibeah (ch. 19) is a slice of life out of the period of the judges that shows the immorality that characterized Israel's social life. The behavior demonstrated in this story was the fruit of departure from God. The sin that had previously characterized the Canaanites of Sodom (Gen. 19) now marked God's people. Chapter 19 is a third part of the appendix to the book.

God revealed this process of deterioration to warn all people. Spiritual apostasy leads to political disorganization and social chaos. Social and governmental evils rise out of spiritual conditions. When the Israelites repented and rededicated themselves to God, God brought political deliverance and restored social order.

Judges not only reveals what causes deterioration, but it also clarifies the steps to restoration. Israel's history during this period resembles a downward spiral. The general trend was downward. Nevertheless there were six revivals of the peoples' faith in God and commitment to him too. These revivals cycled in Israel's history at this time.

Israel began from a privileged position of divine blessing.

In time the people apostatized by turning away from God and His covenant to the gods and practices of the Canaanites.

To bring them back to Himself God disciplined His people by allowing them to fall under the control and domination of their enemies. Israel chose to bow down to idols, so God allowed the idolaters to bend her over in bondage. The Israelites tolerated the Canaanites, but God made the Canaanites intolerant of them. The people with the birthright to the land had to hide in caves and among the rocks fearing to show themselves (6:2). God disciplined them severely for their apostasy. In Joshua God dealt with sin primarily among the Canaanites, but in Judges He dealt with it primarily among the Israelites. However, God's discipline was always remedial. God designed it to bring the Israelites back to a consciousness of sin and their need for God.

When the Israelites cried out to Yahweh in repentance, God heard their cry and delivered them mercifully. I mean "repentance" in the general sense of turning to God, not in the specific sense of cleaning up the life. God did not give deliverance as a reward the people had earned, but as grace in response to their helpless cry, as the text makes clear.

When they truly repented, He delivered them by raising up a judge. In each case, deliverance came at the right moment. It always came by the right instrument. God raised up the right person in each case. In almost every case God used one person, either a man or a woman. Judges reveals how God remarkably works through all types of different individuals to accomplish His purposes. He raised up the judge whom He had prepared for the needs of his time and place. Each judge was just right for his mission. In almost every case God used one single individual to change the whole course of history in Israel. E. M. Bounds wrote, "The Holy Spirit does not flow through methods, but through man. He does not come on machinery, but on men. He does not anoint plans, but people--people of prayer."

As a result of this deliverance the people rededicated themselves anew to Yahweh. Spiritual revival was the result of God's physical deliverance.

The people then began to enjoy God's blessing again. God gave them rest from the oppression of their enemies. Arthur Cundall labeled these stages "sin, servitude, supplication, and salvation."¹⁷

God's methods are the same today as they were in the days of the judges.

The fact that the writer repeated this cycle of events six times in Judges points to its timeless quality and its universality. Charles Feinberg wrote, "If ever there were history with a purpose it is here."¹⁸

I would state the message of the Book of Judges therefore as follows. Apostasy leads to disorganization and chaos, but repentance results in deliverance and blessing. This is true nationally and personally.

Constable: Judges (Outline)

Outline

I. The reason for Israel's apostasy 1:1-3:6

A. Hostilities between the Israelites and the Canaanites after Joshua's death 1:1-2:5

1. Initial successes and failures ch. 1

2. The announcement of God's discipline 2:1-5

B. Israel's conduct toward Yahweh and Yahweh's treatment of Israel in the period of the judges 2:6-3:6

1. Review of Joshua's era 2:6-10

2. The pattern of history during the judges' era 2:11-23

3. God's purposes with Israel 3:1-6

II. The record of Israel's apostasy 3:7-16:31

A. The first apostasy 3:7-11

B. The second apostasy 3:12-31

1. Oppression under the Moabites and deliverance through Ehud 3:12-30

2. Oppression under the Philistines and deliverance through Shamgar 3:31

C. The third apostasy chs. 4-5

1. The victory over Jabin and Sisera ch. 4

2. Deborah's song of victory ch. 5

D. The fourth apostasy 6:1-10:5

1. The story of Gideon 6:1-8:32

2. Israel's departure from Yahweh 8:33-35

3. The story of Abimelech ch. 9

4. The judgeships of Tola and Jair 10:1-5

E. The fifth apostasy 10:6-12:15

1. Renewed oppression 10:6-7

2. Oppression under the Ammonites 10:8-18

3. Deliverance through Jephthah 10:1-12:7

4. The judgeships of Ibzan, Elon, and Abdon 12:8-15

F. The sixth apostasy chs. 13-16

1. Samson's birth ch. 13

2. Samson's intended marriage to the Timnite ch. 14

3. Samson's vengeance on the Philistines ch. 15

4. Samson's final fatal victory ch. 16

III. The results of Israel's apostasy ch. 17-21

A. The idolatry of Micah and the Danites ch. 17-18

1. The idolatry of Micah ch. 17

2. The apostasy of the Danites ch. 18

B. The immorality of Gibeah and the Benjamites chs. 19-21

1. The atrocity in Gibeah ch. 19

2. The civil war in Israel ch. 20

3. The preservation of Benjamin ch. 21

Constable: Judges

Judges

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Tsevat, Matitiahu. "Two Old Testament Stories [Gen. 32:23-32 and Judg. 10:1-5; 12:7-15] and their Hittite Analogues." Journal of the American Oriental Society 103:1 (January-March 1983):321-26.

Unger's Bible Dictionary. 1957 ed., S.v. "Philistines," by Merrill F. Unger, pp. 859-61.

Unterman, Jeremiah. "The Literary Influence of The Binding of Isaac' (Genesis 22) on The Outrage at Gibeah' (Judges 19)." Hebrew Annual Review 4 (1980):161-66.

van Wyk, W. C. "The Fable of Jotham in its Ancient Near Eastern Setting." In Studies in Wisdom Literature, pp. 89-95. Edited by W. C. van Wyk. OTWSA Series, nos. 15 & 16. N.p., n.d.

Vickery, John B. "In Strange Ways: The Story of Samson." In Images of Man and God: Old Testament Short Stories in Literary Focus. Edited by Burke O. Long. Sheffield, England: Almond Press, 1981.

Walvoord, John F. The Revelation of Jesus Christ. Chicago: Moody Press, 1966.

Washburn, David L. "The Chronology of Judges: Another Look." Bibliotheca Sacra 147:588 (October-December 1990):414-25.

Webb, Barry G." The Book of Judges: An Integrated Reading. JSOT Supplement Series 46. Sheffield: JSOT Press, 1987.

_____. The Theme of the Jephthah Story (Judges 10:6-12:7)." Reformed Theological Review 45:2 (May-August 1986):34-43.

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Williams, J. G. "The Structure of Judges 2:6-16:31." Journal for the Study of the Old Testament 49 (1991):77-85.

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_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

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Copyright 2003 by Thomas L. Constable

Haydock: Judges (Book Introduction)

INTRODUCTION.

THE BOOK OF JUDGES.

This Book is called Judges, because it contains the history of what passed under the government of the judges, who ruled Israel before they had kings. The writer of it, according to the more general opinion, was the prophet Samuel. (Challoner) --- Some are of opinion, that the judges might have each left records of their respective administration, (Menochius) which might be put in order by Samuel. The author of this book seems to have lived under the reign of Saul, before David had expelled the Jebusites, chap. xviii. 31. (Du Hamel) --- The captivity, which is mentioned [in] ver. 30, must be understood of that when the ark of God, as well as the idol Micha, and may of the people were taken by the Philistines. (Huet) --- Many passages of the Psalms, &c., are taken from this book, which shew its antiquity, Psalm lxvii. 8., and 2 Kings xi. 21. The divine Providence is here displayed in a very striking manner. (Du Hamel) --- The theocracy still subsisted and God generally chose these judges to be his ministers, and to deliver the people, on their repentance, from some dreadful calamity. (Haydock) --- They exercised a supreme power, yet without bearing the insignia of regal authority, or imposing taxes, or making any alteration in the established laws. The Suffetes, who were Carthaginian magistrates, seem to have taken their name from these Ssuptim. (Du Hamel) --- When God did not raise up judges, in an extraordinary manner, a kind of ananchy prevailed. (Haydock) --- Each of the tribes regarded only their own affairs, and the republic was dissolved. (Grotius) --- Prosperous and unfortunate days succeeded each other, in proportion as the people gave themselves up to repentance or to dissolution. Sicut se habebant peccata populi & misericordia Dei, alternaverunt prospera & adversa bellorum. (St. Augustine, City of God xviii. 23.) St. Jerome (ep. ad Eust. & ad Paulin.) exhorts us to penetrate the spiritual sense of the historical books, and he regards "the judges as so many figures" of the apostles, who established the church of Christ. Though some of them had been noted for their misconduct, they were reclaimed by the grace of God. Then all the judges, every one by name, whose heart was not corrupted, who turned not away from the Lord, that their memory might be blessed, &c., Ecclesiasticus xlvi. 13, 14. (Worthington) --- St. Paul mentions four of them, though the conduct of Jephte and of Samson might have been regarded as more exceptionable than that of Othoniel, who is said to have been filled with the spirit of the Lord, chap. iii. 10. Serarius doubts not but they are all in heaven. Salien (in the year of the world 2640,) supposes that the transactions recorded in the five last chapters, took place before this 40th year from the death of Josue, which was the last of Othoniel. With respect to the chronology of these times, there are many opinions. Houbigant endeavours to shew that the system of Usher is inadmissible, as well as that of Petau. Marsham maintains that many of the captivities, and of the Judges, related only to some tribes, so that the different years which are specified, must be referred to the same period of time. Thus while Jephte ruled over those on the east side of the Jordan, and fought against the Ammonites, other judges endeavoured to repel the armies of the Philistines on the west. See 3 Kings vi. 1., and Judges xi. 16. By this expedient, he finds no difficulty in shewing that 480 years elapsed from the departure out of Egypt till the building of the temple, and that the Israelites had occupied the country of the Ammonites during the space of 300 years. (Haydock) --- Houbigant seems to adopt this system in some respects, and he thinks that errors have crept into some of the numbers, so that Aod procured a peace of only 20 instead of 80 years, &c. He observes that the name of judge here designates, 1. A warrior, like Samson; 2. a person who passes sentence according to the law, which was the office of Heli; 3. one divinely commissioned to exercise the sovereign authority, as Samuel did, even after Saul had been elected king. (Proleg. Chronol.) Others have compared the power of these judges with that of the Roman Dictators, or the Archontes of Athens. (Serarius) --- They were properly God's lieutenants. Their revenue seems to have been very precarious, and their exterior deportment modest and unassuming. They were guided by the declarations of the high priests, when arrayed with the Urim and Thummim; and their business was to promote the observance of the true religion, and to defend the people of God. This book concludes with the history of Samson, describing the transactions of 317 years, (Calmet) according to the calculation of Usher, which has met with the approbation of many of the learned, and is therefore chiefly inserted in this edition, as it was in that which was published in 1791, at Dublin, by the care of the Rev. B. Mac Mahon, who seems to have made some alterations. It is not indeed free from many serious difficulties. But we have not leisure to examine them at present. See chap. iii. 11, 30. We shall only subjoin the chronological table of Houbigant, which is not very common, that the reader may perceive where they are chiefly at variance. Moses governed 40 years, Josue 20, the Ancients 20, king of Mesopotamia 8, Othoniel 40, Moabites 18, Aod 20, Samgar 0, the Chanaanites 20, Debora and Barac 40, Madianites 7, Gedeon 40, Abimelech 3, Thola 23, Ammonites 0, Jair 22, Jephte 6, Abesan 7, Ahialon 10, Abdon 8, Philistines 0, Samson 20, and with Heli 20, Heli and Samuel 25, Samuel and Saul 20, David 40, Solomon 3. In the 4th year of his reign the temple was begun, 480 years after the liberation from Egypt. Those to whom no years are assigned, lived at the same time with others whose years enter into the calculation. Thus Samgar gained a victory over the Philistines, while the Chanaanites held the Israelites in subjection, chap. iii. 31. For other particulars we must refer to the author. (Chron. sacra.) (Haydock)

Gill: Judges (Book Introduction)

INTRODUCTION TO JUDGES

The title of this book in the Hebrew copies is Sepher Shophetim, the Book of Judges; but the Syriac and Arabic interpreters call it,

"the Book of the Judges of the Children of Israel;''

and the Septuagint only Judges; so called, not because it was written by them, though some think it was compiled out of annals and diaries kept by them; but it seems to be the work of one person only: the true reason of its name is, because it treats of the judges of Israel, gives an account of their lives and actions, and especially such as concerned their office; which office was different from that of kings, and seems only to have been occasional, and chiefly lay in delivering the people out of the hands of their enemies, when oppressed, distressed, or carried captive by them; in protecting them in the enjoyment of their country, rights, and liberties; in leading out their armies against their enemies when needful; and in settling differences, judging law suits, and administering justice. The government of the nation, during their time, was a theocracy. It is not certain who was the penman of this book; some ascribe it to King Hezekiah, others to Ezra; but the Jewish writers ^a are generally of opinion that it was written by Samuel, which is most likely, who was the last of the judges; and it seems plainly to be written before the times of David, us appears from a speech of Joab, 2Sa 11:21; and from some passages in Psa 68:8, which seem to refer or allude to Jdg 5:4; and from Jerusalem being called Jebus, which shows it to be inhabited by the Jebusites in the time of the writer of this book, whereas it was taken out of their hands by David; besides, Samuel himself refers to the annals of this book; 1Sa 12:9; and from whose testimonies, as well as from others in the New Testament, there is no doubt to be made of its being genuine and authentic, and written by divine inspiration; as is evident from the use the Apostle Paul, and the author of the epistle to the Hebrews, have made of it, Act 13:20; it is useful as an history, and without which the history of the people of Israel would not be complete; it containing an account of all their judges, excepting the two last, Eli and Samuel, of whom an account is given in the following books, and of some facts incidental to those times, related in an appendix at the end of it, concerning the idol of Micah, and the war of Benjamin; and furnishes out many useful moral observations concerning God's displeasure at sin in his own people Israel, and his corrections for it; and about his providential care of them in raising up for them deliverers in their time of need, as well as points at various virtues and excellencies in great and good men, worthy of imitation. It contains, according to Piscator, Dr. Lightfoot, and others, an history of two hundred ninety and nine years.

Gill: Judges 2 (Chapter Introduction)

INTRODUCTION TO JUDGES 2

This chapter gives an account of an angel of the Lord appearing and rebuking the children of Israel for their present misconduct, Jdg 2:1; of their good behaviour under Joshua, and the elders that outlived him, Jdg 2:6; and of their idolatries they fell into afterwards, which greatly provoked the Lord to anger, Jdg 2:11; and of the goodness of God to them nevertheless, in raising up judges to deliver them out of the hands of their enemies, of which there are many instances in the following chapter, Jdg 2:16; and yet that how, upon the demise of such persons, they relapsed into idolatry which caused the anger of God to be hot against them, and to determine not to drive out the Canaanites utterly from them, but to leave them among them to try them, Jdg 2:19.