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Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents
2:6-3:6 The Unfolding and Consequences of Apostasy. In the second part of the book's introduction, the breakdown chronicled in ch. 1 is assumed, but the focus is less on incomplete conquests than on a theological analysis of Israel's apostasy and its consequences. The recurring downward cycle of history presented in 2:16-23 is especially captured by the statement, "whenever the judge died, they turned back and were more corrupt than their fathers" (2:19). The final section (3:1-6) emphasizes God's purposes in the punishments mentioned in 2:14-15, 21-23, which have to do with "testing" Israel (2:22; 3:1, 4).
2:6-10 Joshua's Death and the Coming Apostasy. This is a flashback to Josh. 24:28-31 and a transition to the second part of the introduction. Joshua had already died (Judg. 1:1), but the repetition of the information about Joshua introduces the apostasy to follow.
2:10 another generation . . . who did not know the Lord. The positive picture painted in Joshua (esp. Josh. 24:31) is marred by a reference to the next generation, who had forgotten the work that the Lord had done for Israel (Judg. 2:7), including the work done through Joshua.
2:11-23 The Recurring Pattern of Israel's Apostasy, God's Grace, and God's Anger. This section deals with the recurring patterns of Israel's apostasy and God's reaction to it. The unit might be divided into three subsections:
2:11 the people of Israel did what was evil in the sight of the Lord. This clear statement of Israel's apostasy recurs throughout the book (3:7, 12; 4:1; 6:1; 10:6; 13:1), and again many times in 1-2 Kings, with reference to the kings of Israel and Judah (e.g., 1 Kings 15:26, 34; 2 Kings 21:2). Israel's tendency throughout its history was to turn away from the Lord. Only God's grace and the leadership of a few godly individuals kept Israel from complete paganism. served the Baals. See note on Judg. 3:7.
2:13 Ashtaroth is the plural form of Ashtoreth (Gk. Astartē), a goddess of fertility, love, and war who was closely associated with Baal (10:6; 1 Sam. 7:4; 12:10). Canaanite texts seldom mention Ashtoreth, but she appears in Mesopotamian texts by the name "Ishtar" and in Egyptian representations of Canaanite religion. Ashtoreth (plural Ashtaroth) should not be confused with Asherah (plural Asheroth; see notes on Judg. 3:7; 6:25-26).
2:15 as the Lord had sworn. God had threatened to deliver Israel into its enemies' hands if it forsook him (Deut. 28:25; Josh. 23:13). He also warned that these nations would be snares and traps to Israel (Ex. 23:33; Deut. 7:16; and esp. Num. 33:55), which came true with a vengeance during the period of the judges (Judg. 2:14-15, 21-23).
2:16 the Lord raised up judges. The judges' primary (though temporary) function was military; they were provided by the grace of God.
2:17 whored. The metaphor of Israel's committing adultery against God by following other gods is one of the most powerful in the OT. Ezekiel spoke against Jerusalem's adultery (Ezekiel 16; 23), and Hosea's ministry was inextricably linked with God's command to marry "a wife of whoredom" (Hosea 1-3). Israel's unfaithfulness was reprehensible to the God who had chosen, loved, and provided for his people.
2:18 moved to pity (Hb. nakham; cf. 1 Sam. 15:29, "have regret"; Jonah 3:10, "relented"). God graciously changed his course of action concerning the Israelites (to give them over to their enemies; Judg. 2:14-15) because of his compassion for their suffering (cf. 10:16).
2:20 this people. Literally, "this nation" (Hb. goy), a term normally reserved for pagans (e.g., in vv. 21, 23; 3:1). Biblical writers usually refer to Israel as a "people" (Hb. ‘am, a more intimate word). The usage of "this nation" here is freighted with contempt and reflects the disgust God feels toward his people, whom he now regards as just like the other nations.
2:21-22 I will no longer drive out . . . any of the nations. This repeats the promise (or threat) that God had made to the Israelites (Josh. 23:13), which is then carried out in Judg. 2:23. to test Israel. See note on 3:1.
3:1-6 The Testing of Israel. The final section of the introduction emphasizes God's purposes in testing Israel (vv. 1, 4; cf. 2:22). It concludes with a confirmation that Israel indeed was apostate in this period (3:5-6). The stage is now set for the accounts of the individual judges, a significant number of whom were as much part of Israel's problem as they were sources of deliverance.
3:1 to test Israel. This testing was to see if Israel would truly follow the Lord (2:22; 3:4), as when God tested Abraham (Gen. 22:1) and Hezekiah (2 Chron. 32:31). Through adversity, God tested Israel in order to refine it. Later in the book of Judges, Gideon "tested" God in a display of weak faith (Judg. 6:39).
3:3 The word lords here (seren) is Philistine, not Hebrew; the Greeks borrowed it, using it as the basis for their word tyrannos, "tyrant." Philistines were part of the mercenary sea peoples, mentioned in Egyptian texts as early as the
3:5-6 The book's introduction ends with a searing indictment of the Israelites' apostasy through their intermarriage and their infidelity to God.
