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.
Judges 2 Bible Commentary
Jamieson, Faussett, and Brown
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.