18 And whenever the Lord gave them judges, then the Lord was with the judge, and was their saviour from the hands of their haters all the days of the judge; for the Lord was moved by their cries of grief because of those who were cruel to them.
For the Lord will be judge of his people, he will have pity for his servants; when he sees that their power is gone, there is no one, shut up or free.
While you are living, all will give way before you: as I was with Moses, so I will be with you; I will not take away my help from you or give you up.
And at the sound of their weeping the agreement which God had made with Abraham and Isaac and Jacob came to his mind.
But when their cry came to his ears, he had pity on their trouble: And kept in mind his agreement with them, and in his great mercy gave them forgiveness.
So they put away the strange gods from among them, and became the Lord's servants; and his soul was angry because of the sorrows of Israel.
Then Jehoahaz made prayer to the Lord, and the Lord gave ear to him, for he saw how cruelly Israel was crushed by the king of Aram.
And Israel was crushed under the power of Hazael, king of Aram, all the days of Jehoahaz. But the Lord was kind to them and had pity on them, caring for them, because of his agreement with Abraham, Isaac, and Jacob; he would not put them to destruction or send them away from before his face till now.
Because of the crushing of the poor and the weeping of those in need, now will I come to his help, says the Lord; I will give him the salvation which he is desiring.
Come back, O Lord; how long? let your purpose for your servants be changed.
Whenever I say anything about uprooting a nation or a kingdom, and smashing it and sending destruction on it; If, in that very minute, that nation of which I was talking is turned away from its evil, my purpose of doing evil to them will be changed. And whenever I say anything about building up a nation or a kingdom, and planting it; If, in that very minute, it does evil in my eyes, going against my orders, then my good purpose, which I said I would do for them, will be changed.
How may I give you up, O Ephraim? how may I be your saviour, O Israel? how may I make you like Admah? how may I do to you as I did to Zeboim? My heart is turned in me, it is soft with pity.
And God saw what they did, how they were turned from their evil way; and God's purpose was changed as to the evil which he said he would do to them, and he did it not.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Judges 2
Commentary on Judges 2 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 2
Jud 2:1-10. An Angel Sent to Rebuke the People at Bochim.
1-3. an angel … came from Gilgal to Bochim—We are inclined to think, from the authoritative tone of his language, that he was the Angel of the Covenant (Ex 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.
Bochim—"the weepers," was a name bestowed evidently in allusion to this incident or the place, which was at or near Shiloh.
I said, I will never break my covenant with you … but ye have not obeyed my voice—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.
4, 5. when the angel of the Lord spake these words … the people lifted up their voice, and wept—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.
6-10. And when Joshua had let the people go—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.
Jud 2:11-19. Wickedness of the New Generation after Joshua.
11-19. the children of Israel did evil in the sight of the Lord—This chapter, together with the first eight verses of the next [Jud 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.
served Baalim—The plural is used to include all the gods of the country.
13. Ashtaroth—Also a plural word, denoting all the female divinities, whose rites were celebrated by the most gross and revolting impurities.
14. the anger of the Lord was hot against Israel, and he delivered them into the hands of spoilers that spoiled them—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" (Jud 2:16).
16. which delivered them out of the hand of those that spoiled them—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.