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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Judges 10:10–18. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A humble confession which Israel make to God in their distress, Jdg 10:10. Now they own themselves guilty, like a malefactor upon the rack, and promise reformation, like a child under the rod. They not only complain of the distress, but acknowledge it is their own sin that has brought them into the distress; therefore God is righteous, and they have no reason to repine. They confess their omissions, for in them their sin began - "We have forsaken our God," and their commissions - "We have served Baalim, and herein have done foolishly, treacherously, and very wickedly."
II.A humbling message which God thereupon sends to Israel, whether by an angel (as Jdg 2:1) or by a prophet (as Jdg 6:8) is not certain.
It was kind that God took notice of their cry, and did not turn a deaf ear to it and send them no answer at all; it was kind likewise that when they began to repent he sent them such a message as was proper to increase their repentance, that they might be qualified and prepared for deliverance. Now in this message,
1.He upbraids them with their great ingratitude, reminds them of the great things he had done for them, delivering them from such and such enemies, the Egyptians first, out of whose land they were rescued, the Amorites whom they conquered and into whose land they entered, and since their settlement there, when the Ammonites had joined with the Moabites to oppress them (Jdg 3:13), when the Philistines were vexatious in the days of Shamgar, and afterwards other enemies had given them trouble, upon their petition God had wrought many a great salvation for them, Jdg 10:11, Jdg 10:12. Of their being oppressed by the Zidonians and the Maonites we read not elsewhere. God had in justice corrected them, and in mercy delivered them, and therefore might reasonably expect that either through fear or through love they would adhere to him and his service. Well therefore might the word cut them to the heart (Jdg 10:13), "Yet you have forsaken me that have brought you out of your troubles and served other gods that brought you into your troubles." Thus did they forsake their own mercies for their own delusions.
2.He shows them how justly he might now abandon them to ruin, by abandoning them to the gods that they had served. To awaken them to a thorough repentance and reformation, he lets them see,
(1.)Their folly in serving Baalim. They had been at a vast expense to obtain the favour of such gods as could not help them when they had most need of their help: "Go, and cry unto the gods which you have chosen (Jdg 10:14), try what they can do for you now. You have worshipped them as gods - try if they have now either a divine power or a divine goodness to be employed for you. You paid your homage to them as your kings and lords - try if they will now protect you. You brought your sacrifices of praise to their altars as your benefactors, imagining that they gave you your corn, and wine, and oil, but a friend indeed will be a friend in need; what stead will their favour stand you in now?" Note, It is necessary, in true repentance, that there be a full conviction of the utter insufficiency of all those things to help us and do us any kindness which we have idolized and set upon the throne in our hearts in competition with God. We must be convinced that the pleasures of sense on which we have doted cannot be our satisfaction, nor the wealth of the world which we have coveted be our portion, that we cannot be happy or easy any where but in God.
(2.)Their misery and danger in forsaking God. "See what a pass you have brought yourselves to; now you can expect no other than that I should say, I will deliver you no more, and what will become of you then?" Jdg 10:13. This he tells them, not only as what he might do, but as what he would do if they rested in a confession of what they had done amiss, and did not put away their idols and amend for the future.
III.A humble submission which Israel hereupon made to God's justice, with a humble application to his mercy, Jdg 10:15.
The children of Israel met together, probably in a solemn assembly at the door of the tabernacle, received the impressions of the message God had sent them, were not driven by it to despair, though it was very threatening, but resolve to lie at God's feet, and, if they perish, they will perish there. They not only repeat their confession, We have sinned, but,
1.They surrender themselves to God's justice: Do thou unto us whatsoever seemeth good unto thee. Hereby they own that they deserved the severest tokens of God's displeasure and were sure he could do them no wrong, whatever he laid upon them; they humbled themselves under his mighty and heavy hand, and accepted of the punishment of their iniquity, which Moses had made the condition of God's return in mercy to them, Lev 26:41. Note, True penitents dare and will refer themselves to God to correct them as he thinks fit, knowing that their sin is highly malignant in its deserts, and that God is not rigorous or extreme in his demands.
2.They supplicate for God's mercy: Deliver us only, we pray thee, this day, from this enemy. They acknowledge what they deserved, yet pray to God not to deal with them according to their deserts. Note, We must submit to God's justice with a hope in his mercy.
IV.A blessed reformation set on foot hereupon.
They brought forth fruits meet for repentance (Jdg 10:16): They put away the gods of strangers (as the word is), strange gods, and worshipped by those nations that were strangers to the commonwealth of Israel and to the covenants of promise, and they served the Lord. Need drove them to him. They knew it was to no purpose to go to the gods whom they had served, and therefore returned to the God whom they had slighted. This is true repentance not only for sin, but from sin.
V.God's gracious return in mercy to them, which is expressed here very tenderly (Jdg 10:16):
His soul was grieved for the misery of Israel. Not that there is any grief in God (he has infinite joy and happiness in himself, which cannot be broken in upon by either the sins or the miseries of his creatures), nor that there is any change in God: he is in one mind, and who can turn him? But his goodness is his glory. By it he proclaims his name, and magnifies it above all names; and, as he is pleased to put himself into the relation of a father to his people that are in covenant with him, so he is pleased to represent his goodness to them by the compassions of a father towards his children; for, as he is the Father of lights, so he is the Father of mercies. As the disobedience and misery of a child are a grief to a tender father, and make him feel very sensibly from his natural affection, so the provocations of God's people are a grief to him (Psa 95:10), he is broken with their whorish heart (Eze 6:9); their troubles also are a grief to him; so he is pleased to speak when he is pleased to appear for the deliverance of his people, changing his way and method of proceeding, as tender parents when they begin to relent towards their children with whom they have been displeased. Such are the tender mercies of our God, and so far is he from having any pleasure in the death of sinners.
VI.Things are now working towards their deliverance from the Ammonites' oppression, Jdg 10:17, Jdg 10:18.
God had said, "I will deliver you no more;" but now they are not what they were, they are other men, they are new men, and now he will deliver them. That threatening was denounced to convince and humble them, and, now that it had taken its desired effect, it is revoked in order to their deliverance.
1.The Ammonites are hardened to their own ruin. They gathered together in one body, that they might be destroyed at one blow, Rev 16:16.
2.The Israelites are animated to their own rescue. They assembled likewise, Jdg 10:17. During their eighteen years' oppression, as in their former servitudes, they were run down by their enemies, because they would not incorporate; each family, city, or tribe, would stand by itself, and act independently, and so they all became an easy prey to the oppressors, for want of a due sense of a common interest to cement them: but, whenever they got together, they did well; so they did here. When God's Israel become as one man to advance a common good and oppose a common enemy what difficulty can stand before them? The people and princes of Gilead, having met, consult first about a general that should command in chief against the Ammonites. Hitherto most of the deliverers of Israel had an extraordinary call to the office, as Ehud, Barak, Gideon; but the next is to be called in a more common way, by a convention of the states, who enquired out a fit man to command their army, found out one admirably well qualified for the purpose, and God owned their choice by putting his Spirit upon him (Jdg 11:29); so that this instance is of use for direction and encouragement in after-ages, when extraordinary calls are no longer to be expected. Let such be impartially chosen to public trust and power as God has qualified, and then God will graciously own those who are thus chosen.
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Summary
Judges 10:15 encapsulates a pivotal moment in Israel's cyclical history of apostasy and restoration, marking a profound shift in their posture before the LORD. After eighteen years of severe oppression by the Ammonites and Philistines, a direct consequence of their idolatry and abandonment of God, the Israelites offer a desperate, corporate confession of sin. This verse articulates their willingness to submit to God's sovereign will, acknowledging His right to act as He sees fit, while simultaneously issuing an urgent plea for immediate deliverance from their suffering. It captures the tension between genuine repentance and the human desire for swift relief, setting the stage for God's eventual compassion and the raising of a deliverer.
Context
Literary Context
Judges 10:15 is strategically placed within the recurring cyclical narrative pattern that defines the Book of Judges: Israel's apostasy, divine judgment through oppression, their cry for help, God's raising of a deliverer, and a subsequent period of peace. Immediately preceding this verse, Israel had "again did evil in the sight of the LORD" by serving various pagan deities, which led to severe oppression by the Ammonites and Philistines for eighteen years, as detailed in Judges 10:6-9. When the Israelites finally cried out to God in their distress, He responded with a stern rebuke, reminding them of His past deliverances and their persistent unfaithfulness, pointedly questioning why He should deliver them again after their repeated betrayals, as articulated in Judges 10:10-14. Judges 10:15 represents Israel's contrite, though still somewhat self-interested, response to God's challenge. This confession and plea directly precede God's compassion for their misery, as seen in Judges 10:16, and sets the stage for the subsequent raising of Jephthah as their deliverer in Judges 10:17-18.
Historical & Cultural Context
The period of the Judges (approximately 14th-11th centuries BC) was characterized by significant political instability, social fragmentation, and spiritual syncretism within Israel. Without a centralized monarchy, the twelve tribes often operated independently, making them vulnerable to both internal strife and external aggression. The Ammonites, residing east of the Jordan River, and the Philistines, occupying the southwestern coastal plains, were formidable regional powers that frequently encroached upon Israelite territory, particularly when Israel deviated from their covenant with Yahweh. The widespread worship of Baals and Ashtaroth, prevalent Canaanite fertility deities, posed a constant temptation for the agricultural Israelites, who mistakenly believed these gods controlled rain and agricultural prosperity. The desperate plea in Judges 10:15 reflects the dire situation of a people facing existential threat, having exhausted all other options and finally turning back to the God they had abandoned. Their suffering was a direct consequence of their cultural assimilation and spiritual infidelity, leading them to acknowledge Yahweh's sovereignty in their dire straits.
Key Themes
Judges 10:15 powerfully illustrates several recurring themes foundational to the Book of Judges and the broader Old Testament narrative. Most prominently, it exemplifies the cycle of sin, judgment, repentance, and deliverance, a pattern explicitly detailed in Judges 2:11-19. Israel's confession, "We have sinned," underscores the theme of corporate responsibility and the necessity of acknowledging wrongdoing before God can act. Their subsequent submission, "do thou unto us whatsoever seemeth good unto thee," highlights the theme of God's sovereignty and His inherent right to justly discipline His people, even as it reveals a nascent recognition of His ultimate authority and wisdom. The urgent plea for immediate deliverance also touches on the theme of God's compassionate response to human suffering, even when that suffering is self-inflicted, echoing His character as "merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness," as revealed in Exodus 34:6. This pivotal verse sets the stage for the recurring divine pattern of providing a deliverer (or "judge") in response to Israel's cry, a pattern that consistently points forward to the ultimate Deliverer.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to miss the mark," "to go astray," "to incur guilt," or "to offend." In a theological context, it describes a deviation from God's revealed will, His covenant, and His moral standard. Here, Israel's confession "We have sinned" (חָטָאנוּ, chatanu) is a direct and explicit admission of their failure to adhere to the covenant stipulations. It acknowledges that their prolonged suffering is not arbitrary but a just consequence of their spiritual rebellion and idolatry, a deliberate act of disobedience rather than a mere mistake.
The word "good" (טוֹב, ṭôwb) in "whatsoever seemeth good unto thee" carries significant weight beyond mere pleasantness. It implies what is morally right, proper, beneficial, and fitting from God's perspective. By using this term, Israel is acknowledging God's inherent righteousness, perfect wisdom, and sovereign prerogative. They are submitting to His judgment and will, trusting that whatever He deems "good" is ultimately for their welfare, even if it involves further discipline or a difficult path to restoration. This marks a crucial step beyond mere lament, indicating a recognition of God's moral authority and benevolent intent.
This primitive root means "to snatch away," "to rescue," "to preserve," or "to rid." Israel's plea "deliver us only, we pray thee, this day" is a desperate cry for divine intervention, a request for God to act as their rescuer from the immediate and overwhelming oppression they face. It highlights their utter dependence on God for their physical and national survival, asking Him to "snatch them away" from the clutches of their enemies. The urgency of "this day" underscores the depth of their suffering and their immediate need for God's powerful act of rescue.
Verse Breakdown
"And the children of Israel said unto the LORD, We have sinned:"
This opening clause marks a critical turning point in Israel's interaction with God. Following God's stern rebuke and their initial defensive posture, this is a direct, corporate confession of guilt. It signifies a profound recognition that their prolonged suffering is not arbitrary but a just consequence of their own actions—specifically, their abandonment of Yahweh for pagan gods. This admission is the necessary first step towards any hope of reconciliation and deliverance, acknowledging their responsibility for breaking the covenant and incurring divine judgment.
"do thou unto us whatsoever seemeth good unto thee;"
This phrase expresses a profound, albeit perhaps born of desperation, submission to God's sovereign will. It indicates that Israel is no longer dictating terms or demanding deliverance based on their own perceived rights. Instead, they are surrendering to God's judgment and authority, trusting that whatever He deems "good" or "right" is ultimately for their benefit, even if it involves further discipline. This represents a significant shift from their previous rebellious stance, acknowledging God's moral prerogative to act as He sees fit with full trust in His benevolent character.
"deliver us only, we pray thee, this day."
Despite their significant submission to God's will, this concluding clause reveals the immediate and pressing nature of their suffering. It is an urgent, almost desperate, plea for present and tangible relief from the Ammonite and Philistine oppression. The word "only" emphasizes the singular focus of their request—deliverance from their current plight. While their submission to God's "good" is significant, this immediate cry for rescue highlights the human tendency to seek comfort and relief from pain, even amidst a newfound humility. It shows a repentance that is still somewhat conditional, driven by the desire for an end to suffering.
Literary Devices
Judges 10:15 masterfully employs several literary devices to convey Israel's desperate state and shifting posture. The most evident is Confession, as the Israelites explicitly admit their sin, which is a key element in the broader Cycle of apostasy, judgment, and repentance that structures the entire Book of Judges. This verse also utilizes Plea/Supplication, as the people directly address the LORD with an urgent request for deliverance. There is a subtle Irony present: while they submit to God's will ("whatsoever seemeth good unto thee"), their immediate follow-up ("deliver us only, we pray thee, this day") reveals that their repentance, though genuine in its confession, is still heavily motivated by their desire for relief from suffering rather than purely by a desire for God Himself. This tension between submission and urgent self-interest adds depth and realism to their "repentance," portraying it as a human, imperfect act that nonetheless moves God to compassion.
Theological and Thematic Connections
Judges 10:15 stands as a powerful testament to the nature of true repentance and God's enduring patience. It highlights that genuine turning to God involves not just an admission of guilt ("We have sinned") but also a surrender to His sovereign will and justice ("do thou unto us whatsoever seemeth good unto thee"). This submission acknowledges God's right to discipline and His ultimate wisdom, even when His path is difficult. While Israel's plea for immediate deliverance reveals a human tendency to prioritize comfort, God's subsequent action in raising a deliverer demonstrates His unfailing mercy and faithfulness to His covenant, even when His people are unfaithful. This verse underscores the profound theological truth that God's "good" is always perfect and His compassion is always available to those who humble themselves, even if their repentance is imperfect.
Reflection and Application
Judges 10:15 offers profound lessons for believers navigating their own spiritual journeys. It reminds us that authentic repentance begins with a humble and explicit confession of our sins, acknowledging our responsibility for our brokenness and the consequences it brings. Beyond mere admission, true turning involves a surrender to God's sovereign will, trusting that His plans for us are always good, even when they involve discipline or a difficult path. We are called to relinquish control and embrace His perfect wisdom, rather than dictating terms or demanding immediate relief based on our own desires. While it is natural to cry out for deliverance from suffering, this verse challenges us to align our will with God's, knowing that His ultimate "good" may look different from our immediate comfort. It encourages us to cultivate a deep trust in His character, believing that He is both just in His discipline and merciful in His deliverance, always working for our ultimate redemption and sanctification.
Questions for Reflection
FAQ
What does "do thou unto us whatsoever seemeth good unto thee" truly mean in the context of Israel's repentance?
This phrase signifies a pivotal shift from Israel's previous rebellious and demanding posture to one of profound, albeit perhaps desperate, submission. It means that Israel is acknowledging God's absolute sovereignty, His moral authority, and His inherent righteousness. They are essentially saying, "We have sinned, and we deserve whatever judgment you deem fit. We surrender to your perfect will, even if it means further discipline or a difficult path to restoration." It's an admission that God's judgment is just and His ways are ultimately for their good, even if painful in the short term. This surrender is a crucial component of genuine repentance, moving beyond mere sorrow for consequences to a trust in God's character and authority.
Was Israel's repentance in Judges 10:15 truly genuine, or was it conditional?
Judges 10:15 presents a complex picture of Israel's repentance. The confession "We have sinned" is undoubtedly genuine and necessary, and their submission "do thou unto us whatsoever seemeth good unto thee" indicates a significant step towards humility and acknowledgment of God's sovereignty. However, the immediate follow-up, "deliver us only, we pray thee, this day," suggests that their repentance was still somewhat conditional, heavily motivated by their desire for immediate relief from suffering rather than solely by a pure love for God and His law. It highlights the tension between genuine remorse and the human tendency to seek comfort. While not perfectly pure, it was sufficient to move God to compassion, as seen in Judges 10:16, demonstrating His patience and willingness to respond even to imperfect repentance.
Christ-Centered Fulfillment
Judges 10:15, with Israel's confession of sin and plea for deliverance, finds its ultimate fulfillment in Jesus Christ. Israel's cry, "We have sinned," echoes the universal human condition, for "all have sinned and fall short of the glory of God" Romans 3:23. Just as Israel needed a deliverer from their oppression, humanity needs a Savior from the bondage of sin and its ultimate consequence, death, for "the wages of sin is death" Romans 6:23. The Israelites' submission, "do thou unto us whatsoever seemeth good unto thee," foreshadows the perfect submission of Jesus, who, in the Garden of Gethsemane, prayed, "Nevertheless, not my will, but yours, be done" Luke 22:42. Unlike Israel's conditional repentance, Christ's obedience was perfect and complete, leading Him to the cross as the ultimate "Lamb of God, who takes away the sin of the world!" John 1:29. Through His atoning sacrifice, Jesus provides the definitive "deliverance" that Israel longed for, offering forgiveness of sins and eternal salvation to all who confess their sin and trust in Him, for "there is salvation in no one else" Acts 4:12. He is the true Judge who bore the judgment for us, and the ultimate Deliverer who rescues us from the power of sin and death, establishing a new covenant of grace where true repentance leads to complete and unconditional forgiveness Hebrews 9:15.