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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Judges 2:1–5. His three-level outline is real structure in the source text, so it is rendered as structure.
It was the privilege of Israel that they had not only a law in general sent them from heaven, once for all, to direct them into and keep them in the way of happiness, but that they had particular messages sent them from heaven, as there was occasion, for reproof, for correction, and for instruction in righteousness, when at any time they turned aside out of that way. Besides the written word which they had before them to read, they often heard a word behind them, saying, This is the way, Isa 30:21. Here begins that way of God's dealing with them. When they would not hear Moses, let it be tried whether they will hear the prophets. In these verses we have a very awakening sermon that was preached to them when they began to cool in their religion.
I.The preacher was an angel of the Lord (Jdg 2:1), not a prophet, not Phinehas, as the Jews conceit; gospel ministers are indeed called angels of the churches, but the Old Testament prophets are never called angels of the Lord; no doubt this was a messenger we from heaven. Such extraordinary messengers we sometimes find in this book employed in the raising up of the judges that delivered Israel, as Gideon and Samson; and now, to show how various are the good offices they do for God's Israel, here is one sent to preach to them, to prevent their falling into sin and trouble. This extraordinary messenger was sent to command, if possible, the greater regard to the message, and to affect the minds of a people whom nothing seemed to affect but what was sensible. The learned bishop Patrick is clearly of opinion that this was not a created angel, but the Angel of the covenant, the same that appeared to Joshua as captain of the hosts of the Lord, who was God himself. Christ himself, says Dr. Lightfoot; who but God and Christ could say, I made you to go up out of Egypt? Joshua had lately admonished them to take heed of entangling themselves with the Canaanites, but they regarded not the words of a dying man; the same warning therefore is here brought them by the living God himself, the Son of God appearing as an angel. If they slight his servants, surely they will reverence his Son. This angel of the Lord is said to come up from Gilgal, perhaps not walking on the earth, but flying swiftly, as the angel Gabriel did to Daniel, in the open firmament of heaven; but, whether walking or flying, he seemed to come from Gilgal for a particular reason. Gilgal was long their headquarters after they came into Canaan, many signal favours they had there received from God, and there the covenant of circumcision was renewed (Mic 6:5), of all which it was designed they should be reminded by his coming from Gilgal. The remembrance of what we have received and heard will prepare us for a warning to hold fast, Rev 3:2, Rev 3:3.
II.The persons to whom this sermon was preached were all the children of Israel, Jdg 2:4.
A great congregation for a great preacher! They were assembled either for war, each tribe sending in its forces for some great expedition, or rather for worship, and then the place of their meeting must be Shiloh, where the tabernacle was, at which they were all to come together three times a year. When we attend upon God in instituted ordinances we may expect to hear from him, and to receive his gifts at his own gates. The place is called Bochim (Jdg 2:1), because it gained that name upon this occasion. All Israel needed the reproof and warning here given, and therefore it is spoken to them all.
III.The sermon itself is short, but very close. God here tells them plainly,
1.What he had done for them, Jdg 2:1. He had brought them out of Egypt, a land of slavery and toil, into Canaan, a land of rest, liberty, and plenty. The miseries of the one served as a foil to the felicities of the other. God had herein been kind to them, true to the oath sworn to their fathers, had given such proofs of his power as left them inexcusable if they distrusted it, and such engagements to his service as left them inexcusable if they deserted it.
2.What he had promised them: I said, I will never break my covenant with you. When he took them to be his peculiar people, it was not with any design to cast them off again, or to change them for another people at his pleasure; let them but be faithful to him, and they should find him unchangeably constant to them. He told them plainly that the covenant he entered into with them should never break, unless it broke on their side.
3.What were his just and reasonable expectations from them (Jdg 2:2): that being taken into covenant with God they should make no league with the Canaanites, who were both his enemies and theirs, - that having set up his altar they should throw down their altars, lest they should be a temptation to them to serve their gods. Could any thing be demanded more easy?
4.How they had in this very thing, which he had most insisted on, disobeyed him: "But you have not in so small a matter obeyed my voice." In contempt of their covenant with God, and their confederacy with each other in that covenant, they made leagues of friendship with the idolatrous devoted Canaanites, and connived at their altars, though they stood in competition with God's. "Why have you done this? What account can you give of this perverseness of yours at the bar of right reason? What apology can you make for yourselves, or what excuse can you offer?" Those that throw off their communion with God, and have fellowship with the unfruitful works of darkness, know not what they do now, and will have nothing to say for themselves in the day of account shortly.
5.How they must expect to smart by and by for this their folly, Jdg 2:3. Their tolerating the Canaanites among them would,
(1.)Put a period to their victories: "You will not drive them out," says God, "and therefore I will not;" thus their sin was made their punishment. Thus those who indulge their lusts and corruptions, which they should mortify, forfeit the grace of God, and it is justly withdrawn from them. If we will not resist the devil, we cannot expect that God should tread him under our feet.
(2.)It would involve them in continual troubles. "They shall be thorns in your sides to gore you, which way soever you turn, always doing you one mischief or other." Those deceive themselves who expect advantage by friendship with those that are enemies to God.
(3.)It would (which was worst of all) expose them to constant temptation and draw them to sin. "Their gods" (their abominations, so the Chaldee) "will be a snare to you; you will find yourselves wretchedly entangled in an affection to them, and it will be your ruin," so some read it. Those that approach sin are justly left to themselves to fall into sin and to perish in it. God often makes men's sin their punishment; and thorns and snares are in the way of the froward, who will walk contrary to God.
IV.The good success of this sermon is very remarkable: The people lifted up their voice and wept, Jdg 2:4.
1.The angel had told them of their sins, for which they thus expressed their sorrow: the lifted up their voice in confession of sin, crying out against their own folly and ingratitude, and wept, as those that were both ashamed of themselves and angry at themselves, as having acted so directly contrary both to their reason and to their interest.
2.The angel had threatened them with the judgments of God, of which they thus expressed their dread: they lifted up their voice in prayer to God to turn away his wrath from them, and wept for fear of that wrath. They relented upon this alarm, and their hearts melted within them, and trembled at the word, and not without cause. This was good, and a sign that the word they heard made an impression upon them: it is a wonder sinners can ever read their Bible with dry eyes. But this was not enough; they wept, but we do not find that they reformed, that they went home and destroyed all the remains of idolatry and idolaters among them. Many are melted under the word that harden again before they are cast into a new mould. However, this general weeping,
(1.)Gave a new name to the place (Jdg 2:5): they called it Bochim, Weepers, a good name for our religious assemblies to answer. Had they kept close to God and their duty, no voice but that of singing would have been heard in their congregation; but by their sin and folly the had made other work for themselves, and now nothing is to be heard but the voice of weeping.
(2.)It gave occasion for a solemn sacrifice: They sacrificed there unto the Lord, having (as is supposed) met at Shiloh, where God's altar was. They offered sacrifice to turn away God's wrath, and to obtain his favour, and in token of their dedication of themselves to him, and to him only, making a covenant by this sacrifice. The disease being thus taken in time, and the physic administered working so well, one would have hoped a cure might be effected. But by the sequel of the story it appears to have been too deeply rooted to be wept out.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
An angel: Taking the shape of a man.
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Summary
Judges 2:1 initiates a critical divine encounter where the "angel of the LORD" travels from Gilgal, a site of past covenant affirmation, to Bochim, a future place of lamentation, to deliver a profound rebuke to the Israelites. This divine messenger powerfully recounts God's unwavering faithfulness in delivering them from Egypt and establishing them in the promised land, emphatically reaffirming His eternal covenant. This pivotal verse not only sets the theological framework for the entire book of Judges but also establishes the foundational tension between God's steadfast commitment and Israel's impending apostasy, providing the divine perspective on their spiritual decline.
Context
Literary Context
Judges 2:1 serves as a crucial theological and narrative bridge within the book of Judges. It immediately follows the introductory section (Judges 1:1-2:5), which details Israel's partial and ultimately disobedient conquest of Canaan, specifically their failure to fully dispossess the indigenous inhabitants as commanded by God. This verse, along with the subsequent verses leading up to Judges 2:5, functions as a divine indictment of these failures and a theological prelude to the cyclical pattern of sin, oppression, repentance, and deliverance that will define the era of the judges (Judges 2:6-16:31). It transitions from the era of Joshua's leadership to the subsequent period of spiritual decline, providing the divine rationale for the ensuing chaos and the necessity of the judges' interventions.
Historical & Cultural Context
The events of Judges 2:1 are situated in the immediate aftermath of Joshua's death, during the initial phase of Israelite settlement in Canaan. This period was marked by the tribes' gradual integration into their allotted territories, often leading to dangerous cultural and religious assimilation with the surrounding pagan peoples. Gilgal, the angel's point of origin, held immense historical and spiritual significance for Israel. It was their first encampment after miraculously crossing the Jordan River (Joshua 4:19), the site where the reproach of Egypt was "rolled away" through a mass circumcision (Joshua 5:9), and where the first Passover in the land was observed. Gilgal symbolized a place of renewed covenant, initial obedience, and national consecration. The angel's journey from Gilgal to Bochim (a place named for "weepers") powerfully symbolizes Israel's spiritual backsliding from a place of foundational faithfulness to one of sorrow and impending judgment due to their disobedience.
Key Themes
This verse powerfully introduces and reinforces several central themes to the book of Judges and the broader biblical narrative. Firstly, it highlights God's unwavering faithfulness to His covenant promises, particularly His commitment to bringing Israel into the land and His pledge to "never break my covenant with you." This divine fidelity stands in stark contrast to Israel's impending and demonstrated covenant unfaithfulness, which is the primary catalyst for their struggles throughout the book. Secondly, the verse underscores the theme of divine remembrance and rebuke, as God, through His angel, directly confronts Israel with their past deliverance from Egypt and His fulfillment of the land promise, implicitly calling them to remember their obligations and the consequences of their actions. Thirdly, it foreshadows the consequences of disobedience, setting up the pattern of divine discipline that will manifest as oppression by foreign nations. Finally, the appearance of the "angel of the LORD" emphasizes divine intervention in human history, demonstrating God's active involvement in calling His people to account and guiding their destiny, even amidst their rebellion and the subsequent need for judges to deliver them (Judges 2:16).
Exposition and Analysis
Key Word Analysis
This specific title, appearing frequently in the Old Testament, often denotes a unique divine manifestation, widely understood by scholars as a pre-incarnate appearance of the Son of God, the second person of the Trinity. This figure speaks with the authority of God Himself, using first-person divine pronouncements ("I made you to go up," "I have brought you," "I said, I will never break"). The use of this title elevates the message from a mere prophetic word to a direct, authoritative declaration from God, underscoring the gravity and divine origin of the rebuke.
Meaning "rolling" or "circle," Gilgal was the first encampment of Israel after crossing the Jordan River into the Promised Land. It was a place of significant covenant renewal where the male Israelites were circumcised, symbolically "rolling away" the reproach of Egypt (Joshua 5:9). It represented a fresh start, a place of obedience and consecration. The angel's journey from Gilgal to Bochim powerfully symbolizes Israel's spiritual regression from a foundational place of covenant faithfulness and renewed commitment to a state of apostasy and sorrow.
This name, derived from the Hebrew root bakah (בכה), meaning "to weep" or "to cry," is not a previously known geographical location but rather a name given to this specific site because of the people's emotional response to the angel's message. Their collective weeping signifies a moment of remorse and recognition of their failure, a temporary repentance that, as the subsequent narrative reveals, did not lead to lasting obedience for that generation.
Verse Breakdown
"And an angel of the LORD came up from Gilgal to Bochim, and said"
This opening clause establishes the divine messenger and the symbolic journey. The "angel of the LORD" is God's direct representative, speaking with His authority. The movement from Gilgal, a place of covenant faithfulness and initial obedience, to Bochim, a place of future weeping due to disobedience, immediately sets a somber tone and foreshadows Israel's spiritual decline. The angel's arrival is not coincidental but a deliberate divine intervention to confront the people.
"I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers"
This part of the message serves as a powerful reminder of God's past redemptive acts and His faithfulness to His covenant promises. The Exodus from Egypt was the foundational act of Israel's redemption, establishing them as God's chosen people. Bringing them into the promised land was the fulfillment of the Abrahamic Covenant, sworn to their patriarchs. By recalling these mighty deeds, God highlights His unwavering commitment and implicitly contrasts it with Israel's failure to uphold their end of the covenant.
"and I said, I will never break my covenant with you"
This concluding declaration is the theological anchor of the verse. It reiterates God's absolute fidelity and the unconditional nature of His foundational covenant with Israel (likely referring to the Abrahamic Covenant, though reaffirmed at Sinai). Despite Israel's impending and ongoing unfaithfulness, God explicitly states that His commitment remains firm. This sets up the central tension of Judges: Israel's suffering is not due to God's abandonment or unfaithfulness, but rather a direct consequence of their own choices to violate the covenant, leading to the disciplinary cycles of the book.
Literary Devices
Judges 2:1 employs several significant literary devices that enrich its meaning and underscore its theological message. Symbolism is profoundly present, particularly in the geographical names. Gilgal symbolizes Israel's past obedience, covenant renewal, and God's initial blessings, while Bochim, meaning "weepers," symbolizes the sorrow and repentance that result from their present and future disobedience. The angel's journey from Gilgal to Bochim is a powerful symbolic representation of Israel's spiritual regression from a state of covenant faithfulness to one of apostasy and lament. The passage also utilizes Anthropomorphism, as the "angel of the LORD" speaks directly in the first person ("I made you," "I have brought you," "I said"), attributing divine actions and intentions to this visible manifestation. This device emphasizes the directness, personal nature, and supreme authority of God's message. Furthermore, a strong element of Contrast is established within the verse and implied throughout the book: the stark contrast between God's unwavering faithfulness ("I will never break my covenant with you") and Israel's demonstrated and anticipated unfaithfulness. This contrast sets the moral and theological framework for the entire narrative of Judges, explaining the cycles of judgment and deliverance.
Theological and Thematic Connections
Judges 2:1 profoundly underscores the enduring nature of God's covenant faithfulness in the face of human infidelity. It reveals that God's promises are not contingent on human perfection but are rooted in His immutable character and sovereign plan. While Israel's disobedience would inevitably lead to severe consequences and disciplinary actions, God's fundamental commitment to His people and His overarching redemptive plan remained unbroken. This passage serves as a powerful reminder that even when humanity falters and turns away, God remains true to His word, providing opportunities for repentance and demonstrating His steadfast love. It foreshadows the inherent limitations of the Old Covenant and the need for a more permanent solution to human sin, pointing towards a deeper, more profound covenant relationship yet to come.
Reflection and Application
Judges 2:1 serves as a timeless mirror for believers today, challenging us to examine the depth and sincerity of our own relationship with God. Just as Israel was confronted with God's mighty acts of deliverance and His unwavering covenant, we are called to actively remember God's faithfulness in our personal lives and in the grand narrative of salvation history, culminating in Christ. The angel's rebuke at Bochim highlights the insidious danger of spiritual complacency, gradual assimilation to worldly values, and the severe consequences of failing to fully obey God's commands. It prompts us to consider whether our "repentance" is merely a fleeting emotional response to conviction, a temporary sorrow over consequences, or a genuine, transformative turning away from sin that leads to lasting change and renewed, active commitment to God's will. Our spiritual vitality is directly tied to our active remembrance of God's grace and our diligent pursuit of obedience, not out of fear, but out of grateful love for His unfailing faithfulness.
Questions for Reflection
FAQ
Who was "an angel of the LORD" and why is his appearance significant in Judges 2:1?
The "angel of the LORD" (Hebrew: Malakh Yahweh) is a unique and highly significant figure in the Old Testament. While sometimes referring to a created angelic being, in many instances, as in Judges 2:1, this title is understood by many scholars as a Christophany—a pre-incarnate appearance of Jesus Christ, the Son of God. The significance lies in the fact that this figure speaks with the full authority of God Himself, using first-person divine language ("I made you to go up," "I have brought you," "I will never break my covenant"). His appearance here is not merely a messenger delivering God's word, but God Himself confronting His people directly. This highlights the extreme gravity of Israel's spiritual state and the solemnity of the divine rebuke. It underscores that their failure to obey was a direct affront to God's own commands and His steadfast love, setting the stage for the cycles of judgment and deliverance that characterize the book of Judges (Exodus 3:2-6 where the angel is identified with Yahweh; Genesis 16:7-13).
Christ-Centered Fulfillment
Judges 2:1, with its profound declaration of God's unbreakable covenant and the appearance of the "angel of the LORD," finds its ultimate fulfillment and resolution in Jesus Christ. The "angel of the LORD," often understood as a Christophany, foreshadows the incarnate Christ who is the perfect divine messenger and the very embodiment of God's presence among humanity (John 1:14). While Israel continually broke their covenant with God, leading to cycles of judgment and sorrow, Christ perfectly fulfilled the covenant requirements on behalf of humanity, not abrogating the Law but bringing it to its intended completion (Matthew 5:17). The promise, "I will never break my covenant with you," finds its ultimate security and eternal guarantee in the New Covenant established through Christ's shed blood, which is an eternal and unbreakable covenant (Hebrews 8:6-13). Unlike the temporary repentance at Bochim, which did not lead to lasting obedience, Christ offers genuine and lasting transformation through His Spirit, enabling believers to walk in newness of life and truly fulfill the righteous requirements of the law by grace (Romans 8:3-4). He is the ultimate deliverer who truly brings His people out of the bondage of sin and into the promised spiritual rest, a reality far surpassing the mere physical land promised to Israel (Hebrews 4:9-10).