Alas! if such was the
condition of the people, and they were satisfied with it,
chastening, as at Ai, was no longer in question. But the
angel of Jehovah (the operative power of God in the midst
of the people) quits Gilgal (that spiritual circumcision
of heart, which precedes victory, and tempers the soul
anew that we may overcome in conflict) and comes up to
Bochim, to the place of weeping, in the midst of the
people, declaring that He will no longer drive out the
enemy whom Israel had spared.
God had been then at
Gilgal! What a blessing amid those exercises and inward
conflicts of heart, in which true practical circumcision
is accomplished, in which the source and influence of sin
are felt in order to judge it before God; so that, the
flesh being judged, we may in conflict (and also in
communion) enjoy the strength of God, who cannot grant it
to the flesh and to sin.
The proper work of
Gilgal; the difference at Bochim
This inward mortification
is a work of no outward glory; it is unseen, or little
and pitiful in the eyes of man; it makes us little in our
own, but God and His grace great, and associates the
heart with Him, giving the moral consciousness of His
presence. Not as if we were strong; on the contrary there
is the sense of entire dependence (compare 2 Cor. 12),
but dependence on divine strength, which really does all
that is done, though God may do it through instruments if
He sees good, and then the responsibility of man comes in.
At Jericho God did all, to shew, being without man, who
was the doer—then at Ai, responsibility. The
strength was not shewn at Gilgal. It was shewn against
the Amorites of the mountains, at Gibeon; but it was
gathered at Gilgal. Historically it did not appear that
the strength of God was at Gilgal. To have manifested it
would have destroyed the proper work of Gilgal—the
judgment in humbleness because of God, of everything in
which flesh works. But, when forsaken, it was
discovered that the angel of Jehovah had been there. It
is exchanged for tears. But the tears are for lost
blessings. God may be worshipped in Bochim: His
relationship to the people was unaltered. He accepts
these tears. But what a difference! The strength and the
light of Jehovah's countenance are not there. But He is
always the same for faith to count on, as when the sea
fled from before His face, and Jordan was driven back.
The sorrow of the position is felt, but alleviated by the
sense that His grace cannot and will not fail (see Judges
6: 13, 14). This change from Gilgal to Bochim is the key
to the book; it is so, alas! but too often, the condition
of God's children.
The history of
Israel that of the Assembly
The Holy Ghost, having
laid these general foundations, goes on to the historical
development of Israel's position.
All the days of Joshua and
of the elders that outlived him, Israel walked before
Jehovah. It is the history of the assembly. While the
apostles were there, it was preserved; but Paul (Acts 20:
29) and Peter (2 Pet. 2) alike warned the saints that
unfaithfulness and rebellion would unhappily follow their
departure. These evil principles were already there. The
intermixture of unbelievers (the enemy's work) would
become the means through which the evil would unfold
itself and gain ground amongst them.
The Lord had spoken of
this (Matt. 13), not indeed as to the assembly, but as to
the good seed which He had sown; and Jude develops its
progress and results with solemn perspicuity and
precision.
In their
affliction, judges raised up by Jehovah
But when another
generation arises in Israel, which has not known Jehovah,
and has not seen all the great works of His hand; and
when they serve the gods of the people whom Israel had
spared, God no longer protects them. Unfaithful within,
the Israelites fall into the hands of the enemy without.
Then, as we have seen, in their affliction Jehovah, moved
with compassion, raised up judges, who, acknowledging His
name, brought back the manifestation of His power in
their midst.
Judges 2 Bible Commentary
John Darby’s Synopsis
Alas! if such was the condition of the people, and they were satisfied with it, chastening, as at Ai, was no longer in question. But the angel of Jehovah (the operative power of God in the midst of the people) quits Gilgal (that spiritual circumcision of heart, which precedes victory, and tempers the soul anew that we may overcome in conflict) and comes up to Bochim, to the place of weeping, in the midst of the people, declaring that He will no longer drive out the enemy whom Israel had spared.
God had been then at Gilgal! What a blessing amid those exercises and inward conflicts of heart, in which true practical circumcision is accomplished, in which the source and influence of sin are felt in order to judge it before God; so that, the flesh being judged, we may in conflict (and also in communion) enjoy the strength of God, who cannot grant it to the flesh and to sin.
The proper work of Gilgal; the difference at Bochim
This inward mortification is a work of no outward glory; it is unseen, or little and pitiful in the eyes of man; it makes us little in our own, but God and His grace great, and associates the heart with Him, giving the moral consciousness of His presence. Not as if we were strong; on the contrary there is the sense of entire dependence (compare 2 Cor. 12), but dependence on divine strength, which really does all that is done, though God may do it through instruments if He sees good, and then the responsibility of man comes in. At Jericho God did all, to shew, being without man, who was the doer—then at Ai, responsibility. The strength was not shewn at Gilgal. It was shewn against the Amorites of the mountains, at Gibeon; but it was gathered at Gilgal. Historically it did not appear that the strength of God was at Gilgal. To have manifested it would have destroyed the proper work of Gilgal—the judgment in humbleness because of God, of everything in which flesh works. But, when forsaken, it was discovered that the angel of Jehovah had been there. It is exchanged for tears. But the tears are for lost blessings. God may be worshipped in Bochim: His relationship to the people was unaltered. He accepts these tears. But what a difference! The strength and the light of Jehovah's countenance are not there. But He is always the same for faith to count on, as when the sea fled from before His face, and Jordan was driven back. The sorrow of the position is felt, but alleviated by the sense that His grace cannot and will not fail (see Judges 6: 13, 14). This change from Gilgal to Bochim is the key to the book; it is so, alas! but too often, the condition of God's children.
The history of Israel that of the Assembly
The Holy Ghost, having laid these general foundations, goes on to the historical development of Israel's position.
All the days of Joshua and of the elders that outlived him, Israel walked before Jehovah. It is the history of the assembly. While the apostles were there, it was preserved; but Paul (Acts 20: 29) and Peter (2 Pet. 2) alike warned the saints that unfaithfulness and rebellion would unhappily follow their departure. These evil principles were already there. The intermixture of unbelievers (the enemy's work) would become the means through which the evil would unfold itself and gain ground amongst them.
The Lord had spoken of this (Matt. 13), not indeed as to the assembly, but as to the good seed which He had sown; and Jude develops its progress and results with solemn perspicuity and precision.
In their affliction, judges raised up by Jehovah
But when another generation arises in Israel, which has not known Jehovah, and has not seen all the great works of His hand; and when they serve the gods of the people whom Israel had spared, God no longer protects them. Unfaithful within, the Israelites fall into the hands of the enemy without. Then, as we have seen, in their affliction Jehovah, moved with compassion, raised up judges, who, acknowledging His name, brought back the manifestation of His power in their midst.