TRV
Translation
King James Version
And they put away the strange gods from among them, and served the LORD: and his soul was grieved for the misery of Israel.
Complete Jewish Bible
They got rid of their foreign gods and served ADONAI, and he became troubled by Isra'el's misery.
Berean Standard Bible
So they put away the foreign gods from among them and served the LORD, and He could no longer bear the misery of Israel.
American Standard Version
And they put away the foreign gods from among them, and served Jehovah; and his soul was grieved for the misery of Israel.
World English Bible Messianic
They put away the foreign gods from among them, and served the LORD; and his soul was grieved for the misery of Israel.
Geneva Bible (1599)
Then they put away the strange gods from among them and serued the Lord: and his soule was grieued for the miserie of Israel.
Young's Literal Translation
And they turn aside the gods of the stranger out of their midst, and serve Jehovah, and His soul is grieved with the misery of Israel.
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Commentary on Judges 10 verses 10–18
10 ¶ And the children of Israel cried unto the LORD, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim.
11 And the LORD said unto the children of Israel, Did not I deliver you from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines?
12 The Zidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried to me, and I delivered you out of their hand.
13 Yet ye have forsaken me, and served other gods: wherefore I will deliver you no more.
14 Go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation.
15 And the children of Israel said unto the LORD, We have sinned: do thou unto us whatsoever seemeth good unto thee; deliver us only, we pray thee, this day.
16 And they put away the strange gods from among them, and served the LORD: and his soul was grieved for the misery of Israel.
17 Then the children of Ammon were gathered together, and encamped in Gilead. And the children of Israel assembled themselves together, and encamped in Mizpeh.
18 And the people and princes of Gilead said one to another, What man is he that will begin to fight against the children of Ammon? he shall be head over all the inhabitants of Gilead.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–18. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Judges 10:16 marks a profound turning point in Israel's cyclical history of apostasy and restoration, depicting a moment of genuine repentance where the Israelites decisively renounced their idolatry and recommitted to serving the LORD. This pivotal act of obedience elicited a deep, compassionate response from God, whose "soul was grieved" by the prolonged suffering and misery His people endured, even though it was a direct consequence of their own unfaithfulness. The verse powerfully illustrates the interplay between human action, divine justice, and God's enduring mercy, highlighting His profound emotional involvement with His covenant people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 10:16 effectively employs several literary devices to convey its profound message. The most prominent is Anthropomorphism, where God is described with human characteristics, specifically having a "soul" that can be "grieved." This device makes God's emotional response relatable and emphasizes His deep personal involvement with humanity's suffering, allowing readers to grasp the depth of His compassion. The verse also functions as a crucial turning point within the larger Cyclical Narrative of Judges, signaling a break in the pattern of divine rebuke and setting the stage for deliverance after Israel's genuine repentance. There is a clear Contrast presented: Israel's past infidelity and self-inflicted misery are set against God's enduring faithfulness and compassionate grief. This highlights the paradox of divine love that suffers alongside its wayward children. Finally, the phrase "put away the strange gods" and "served the LORD" represents a form of Merism, where two contrasting actions are used to describe a complete and comprehensive turning—from all that is wrong to all that is right in God's eyes, signifying a holistic and sincere repentance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 10:16 stands as a powerful testament to the enduring themes of divine compassion, the nature of true repentance, and God's covenant faithfulness despite human infidelity. It reveals a God who, though just in His judgments, is not indifferent to the suffering of His people, even when that suffering is self-inflicted. His "grief" over Israel's misery underscores His deep love and His ultimate desire for their restoration, not their destruction. This divine pathos is a consistent thread throughout scripture, demonstrating that God's heart is always inclined towards mercy for those who genuinely turn from their sin. The verse also emphasizes that true repentance is not merely verbal confession but involves decisive action—the active abandonment of idols and a renewed commitment to serving the one true God. This holistic turning is what moves the heart of God to compassion and ultimately to deliverance.
REFLECTION AND APPLICATION
Judges 10:16 offers timeless lessons for believers today, serving as a stark reminder that our own "strange gods"—anything that takes God's rightful place in our lives—will inevitably lead to misery and distress. These modern idols might not be carved images, but rather materialism, self-reliance, career ambition, comfort, approval, or even relationships that subtly usurp God's supremacy. The path to true freedom and peace, as shown by Israel, is not merely acknowledging our sin but actively "putting away" these idols and wholeheartedly "serving the LORD." This requires intentional, decisive action to reorder our priorities and align our lives with God's will and purposes. Furthermore, the verse provides immense comfort by revealing God's profound compassion. Even when our struggles are the direct result of our own poor choices and rebellion, God remains attentive to our cries. His "soul is grieved" by our misery, not because He is weak or limited, but because He is love. This encourages us to approach Him with confidence, knowing that He is always ready to extend mercy, forgive, and restore those who genuinely turn to Him.
Questions for Reflection
FAQ
What does "strange gods" mean for us today, since most people don't worship physical idols?
Answer: While literal idol worship of statues is less common in many modern societies, the concept of "strange gods" remains highly relevant. For us today, "strange gods" represent anything that usurps God's rightful place as the supreme object of our worship, devotion, trust, and ultimate allegiance. This can include materialism (pursuing wealth and possessions above all else), self-reliance (trusting in one's own abilities rather than God's provision), career success, power, pleasure, relationships, comfort, or even ideologies that subtly replace God's authority in our lives. Anything we prioritize, depend on, or seek ultimate satisfaction from apart from the one true God can become a functional idol, leading to spiritual emptiness and distress, much like Israel's misery under the Ammonites and Philistines described in Judges 10:6-9.
How can God be "grieved" if He is sovereign and all-powerful? Does this imply a limitation on His power or knowledge?
Answer: God's grief, as described in Judges 10:16, does not imply a limitation on His sovereignty or power. Instead, it reveals the depth and complexity of His character. The Bible often uses anthropomorphic language (attributing human characteristics to God) to help us understand His divine nature in relatable terms. God's grief signifies His profound emotional response to the suffering of His creation, particularly His covenant people, even when that suffering is a consequence of their sin. It demonstrates His perfect love and empathy, showing that He is not a detached, indifferent deity but one who profoundly cares for His people and experiences sorrow over their misery and rebellion. This divine pathos highlights His relational nature and His desire for humanity's well-being and restoration, consistent with His character revealed throughout scripture (e.g., Psalm 103:8).
CHRIST-CENTERED FULFILLMENT
Judges 10:16, with its depiction of Israel's repentance and God's compassionate grief, finds its ultimate fulfillment in Jesus Christ. The recurring cycle of sin, misery, and temporary deliverance in Judges foreshadows humanity's deeper, systemic problem of sin and our desperate need for a perfect, eternal deliverer. While Israel put away "strange gods" and served the LORD, their repentance was often short-lived, highlighting the inadequacy of human effort to maintain perfect covenant faithfulness. Jesus, however, is the ultimate Lamb of God who truly "takes away the sin of the world" as proclaimed in John 1:29, providing a complete and permanent solution to humanity's idolatry and rebellion. His life perfectly modeled serving the Father, always doing what pleased Him, as affirmed in John 8:29, and His atoning death on the cross bore the full weight of our misery and the consequences of our "strange gods." In Gethsemane, Jesus experienced profound grief and anguish, taking upon Himself the very "misery" that sin inflicts, not just for Israel but for all humanity, as described in Matthew 26:38. Through His sacrifice, He enables us to truly "put away" our idols—our self-centeredness, our false securities—and to "serve the LORD" in spirit and truth, empowered by the Holy Spirit. He is the sympathetic High Priest who "sympathizes with our weaknesses" as declared in Hebrews 4:15, perfectly embodying the divine grief for human suffering and offering the only way to true, lasting deliverance and reconciliation with God, for He is "the way, the truth, and the life," as revealed in John 14:6.