TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Judges 2:6–23. His three-level outline is real structure in the source text, so it is rendered as structure.
The beginning of this paragraph is only a repetition of what account we had before of the people's good character during the government of Joshua, and of his death and burial (Jos 24:29, Jos 24:30), which comes in here again only to make way for the following account, which this chapter gives, of their degeneracy and apostasy. The angel had foretold that the Canaanites and their idols would be a snare to Israel; now the historian undertakes to show that they were so, and, that this may appear the more clear, he looks back a little, and takes notice, 1. Of their happy settlement in the land of Canaan. Joshua, having distributed this land among them, dismissed them to the quiet and comfortable possession of it (Jdg 2:6): He sent them away, not only every tribe, but every man to his inheritance, no doubt giving them his blessing. 2. Of their continuance in the faith and fear of God's holy name as long as Joshua lived, Jdg 2:7. As they went to their possessions with good resolutions to cleave to God, so they persisted for some time in these good resolutions, as long as they had good rulers that set them good examples, gave them good instructions, and reproved and restrained the corruptions that crept in among them, and as long as they had fresh in remembrance the great things God did for them when he brought them into Canaan: those that had seen these wonders had so much sense as to believe their own eyes, and so much reason as to serve that God who had appeared so gloriously on their behalf; but those that followed, because they had not seen, believed not. 3. Of the death and burial of Joshua, which gave a fatal stroke to the interests of religion among the people, Jdg 2:8, Jdg 2:9. Yet so much sense they had of their obligations to him that they did him honour at his death, and buried him in Timnath-heres; so it is called here, not, as in Joshua, Timnath-serah. Heres signifies the sun, a representation of which, some think, was set upon his sepulchre, and gave name to it, in remembrance of the sun's standing still at his word. So divers of the Jewish writers say; but I much question whether an image of the sun would be allowed to the honour of Joshua at that time, when, by reason of men's general proneness to worship the sun, it would be in danger of being abused to the dishonour of God. 4. Of the rising of a new generation, Jdg 2:10. All that generation in a few years wore off, their good instructions and examples died and were buried with them, and there arose another generation of Israelites who had so little sense of religion, and were in so little care about it, that, notwithstanding all the advantages of their education, one might truly say that they knew not the Lord, knew him not aright, knew him not as he had revealed himself, else they would not have forsaken him. They were so entirely devoted to the world, so intent upon the business of it or so indulgent of the flesh in ease and luxury, that they never minded the true God and his holy religion, and so were easily drawn aside to false gods and their abominable superstitions.
And so he comes to give us a general idea of the series of things in Israel during the time of the judges, the same repeated in the same order.
I.The people of Israel forsook the God of Israel, and gave that worship and honour to the dunghill deities of the Canaanites which was due to him alone. Be astonished, O heavens! at this, and wonder, O earth! Hath a nation, such a nation, so well fed, so well taught, changed its God, such a God, a God of infinite power, unspotted purity, inexhaustible goodness, and so very jealous of a competitor, for stocks and stones that could do neither good nor evil? Jer 2:11, Jer 2:12. Never was there such an instance of folly, ingratitude, and perfidiousness. Observe how it is described here, Jdg 2:11-13. In general, they did evil, nothing could be more evil, that is, more provoking to God, nor more prejudicial to themselves, and it was in the sight of the Lord; all evil is before him, but he takes special notice of the sin of having any other god. In particular,
1.They forsook the Lord (Jdg 2:12, and again Jdg 2:13); this was one of the two great evils they were guilty of, Jer 2:13. They had been joined to the Lord in covenant, but now they forsook him, as a wife treacherously departs from her husband. "They forsook the worship of the Lord," so the Chaldee: for those that forsake the worship of God do in effect forsake God himself. It aggravated this that he was the God of their fathers, so that they were born in his house, and therefore bound to serve him; and that he brought them out of the land of Egypt, he loosed their bonds, and upon that account also they were obliged to serve him.
2.When they forsook the only true God they did not turn atheists, nor were they such fools as to say, There is no God; but they followed other gods: so much remained of pure nature as to own a God, yet so much appeared of corrupt nature as to multiply gods, and take up with any, and to follow the fashion, not the rule, in religious worship. Israel had the honour of being a peculiar people and dignified above all others, and yet so false were they to their own privileges that they were fond of the gods of the people that were round about them. Baal and Ashtaroth, he-gods and she-gods; they made their court to sun and moon, Jupiter and Juno. Baalim signifies lords, and Ashtaroth blessed ones, both plural, for when they forsook Jehovah, who is one, they had gods many and lords many, as a luxuriant fancy pleased to multiply them. Whatever they took for their gods, they served them and bowed down to them, gave honour to them and begged favours from them.
II.The God of Israel was hereby provoked to anger, and delivered them up into the hand of their enemies, Jdg 2:14, Jdg 2:15.
He was wroth with them, for he is a jealous God and true to the honour of his own name; and the way he took to punish them for their apostasy was to make those their tormentors whom they yielded to as their tempters. They made themselves as mean and miserable by forsaking God as they would have been great and happy if they had continued faithful to him.
1.The scale of victory turned against them. After they forsook God, whenever they took the sword in hand they were as sure to be beaten as before they had been sure to conquer. Formerly their enemies could not stand before them, but, wherever they went, the hand of the Lord was for them; when they began to cool in their religion, God suspended his favour, stopped the progress of their successes, and would not drive out their enemies any more (Jdg 2:3), only suffered them to keep their ground; but now, when they had quite revolted to idolatry, the war turned directly against them, and they could not any longer stand before their enemies. God would rather give the success to those that had never known nor owned him than to those that had done both, but had now deserted him. Wherever they went, they might perceive that God himself had turned to be their enemy, and fought against them, Isa 63:10.
2.The balance of power then turned against them of course. Whoever would might spoil them, whoever would might oppress them. God sold them into the hands of their enemies; not only he delivered them up freely, as we do that which we have sold, but he did it upon a valuable consideration, that he might get himself honour as a jealous God, who would not spare even his own peculiar people when they provoked him. He sold them as insolvent debtors are sold (Mat 18:25), by their sufferings to make some sort of reparation to his glory for the injury it sustained by their apostasy. Observe how their punishment,
(1.)Answered what they had done. They served the gods of the nations that were round about them, even the meanest, and God made then serve the princes of the nations that were round about them, even the meanest. He that is company for every fool is justly made a fool of by every company.
(2.)How it answered what God has spoken. The hand of heaven was thus turned against them, as the Lord had said, and as the Lord had sworn (Jdg 2:15), referring to the curse and death set before them in the covenant, with the blessing and life. Those that have found God true to his promises may thence infer that he will be as true to his threatenings.
III.The God of infinite mercy took pity on them in their distresses, though they had brought themselves into them by their own sin and folly, and wrought deliverance for them. Nevertheless, though their trouble was the punishment of their sin and the accomplishment of God's word, yet they were in process of time saved out of their trouble, Jdg 2:16-18. Here observe,
1.The inducement of their deliverance. It came purely from God's pity and tender compassion; the reason was fetched from within himself. It is not said, It repented them because of their iniquities (for it appears, Jdg 2:17, that many of them continued unreformed), but, It repented the Lord because of their groanings; though it is not so much the burden of sin as the burden of affliction that they are said to groan under. It is true they deserved to perish for ever under his curse, yet, this being the day of his patience and our probation, he does not stir up all his wrath. He might in justice have abandoned them, but he could not for pity do it.
2.The instruments of their deliverance. God did not send angels from heaven to rescue them, nor bring in any foreign power to their aid, but raised up judges from among themselves, as there was occasion, men to whom God gave extraordinary qualifications for, and calls to, that special service for which they were designed, which was to reform and deliver Israel, and whose great attempts he crowned with wonderful success: The Lord was with the judges when he raised them up, and so they became saviours. Observe,
(1.)In the days of the greatest degeneracy and distress of the church there shall be some whom God will either find or make to redress its grievances and set things to rights.
(2.)God must be acknowledged in the seasonable rising up of useful men for public service. He endues men with wisdom and courage, gives them hearts to act and venture. All that are in any way the blessings of their country must be looked upon as the gifts of God.
(3.)Whom God calls he will own, and give them his presence; whom he raises up he will be with.
(4.)The judges of a land are its saviours.
IV.The degenerate Israelites were not effectually and thoroughly reformed, no, not by their judges, Jdg 2:17-19.
1.Even while their judges were with them, and active in the work of reformation, there were those that would not hearken to their judges, but at that very time went a whoring after other gods, so mad were they upon their idols, and so obstinately bent to backslide. They had been espoused to God, but broke the marriage-covenant, and went a whoring after these gods. Idolatry is spiritual adultery, so vile, and base, and perfidious a thing is it, and so hardly are those reclaimed that are addicted to it.
2.Those that in the times of reformation began to amend yet turned quickly out of the way again, and became as bad as ever. The way they turned out of was that which their godly ancestors walked in, and set them out in; but they soon started from under the influence both of their fathers' good example and of their own good education. The wicked children of godly parents do so, and will therefore have a great deal to answer for. However, when the judge was dead, they looked upon the dam which checked the stream of their idolatry as removed, and then it flowed down again with so much the more fury, and the next age seemed to be rather the worse for the attempts that had been made towards reformation, Jdg 2:19. They corrupted themselves more than their fathers, strove to outdo them in multiplying strange gods and inventing profane and impious rites of worship, as it were in contradiction to their reformers. They ceased not from, or, as the word is, they would not let fall, any of their own doings, grew not ashamed of those idolatrous services that were most odious nor weary of those that were most barbarous, would not so much as diminish one step of their hard and stubborn way. Thus those that have forsaken the good ways of God, which they have once known and professed, commonly grow most daring and desperate in sin, and have their hearts most hardened.
V.God's just resolution hereupon was still to continue the rod over them,
1.Their sin was sparing the Canaanites, and this in contempt and violation of the covenant God had made with them and the commands he had given them, Jdg 2:20.
2.Their punishment was that the Canaanites were spared, and so they were beaten with their own rod. They were not all delivered into the hand of Joshua while he lived, Jdg 2:23. Our Lord Jesus, though he spoiled principalities and powers, yet did not complete his victory at first. We see not yet all things put under him; there are remains of Satan's interest in the church, as there were of the Canaanites in the land; but our Joshua lives for ever, and will in the great day perfect his conquest. After Joshua's death, little was done for a long time against the Canaanites: Israel indulged them, and grew familiar with them, and therefore God would not drive them out any more, Jdg 2:21. If they will have such inmates as these among them, let them take them, and see what will come of it. God chose their delusions, Isa 66:4. Thus men cherish and indulge their own corrupt appetites and passions, and, instead of mortifying them, make provision for them, and therefore God justly leaves them to themselves under the power of their sins, which will be their ruin. So shall their doom be; they themselves have decided it. These remnants of the Canaanites were left to prove Israel (Jdg 2:22), whether they would keep the way of the Lord or not; not that God might know them, but that they might know themselves. It was to try,
(1.)Whether they could resist the temptations to idolatry which the Canaanites would lay before them. God had told them they could not, Deu 7:4. But they thought they could. "Well," said God, "I will try you;" and, upon trial, it was found that the tempters' charms were far too strong for them. God has told us how deceitful and desperately wicked our hearts are, but we are not willing to believe it till by making bold with temptation we find it too true by sad experience.
(2.)Whether they would make a good use of the vexations which the remaining natives would give them, and the many troubles they would occasion them, and would thereby be convinced of sin and humbled for it, reformed, and driven to God and their duty, whether by continual alarms from them they would be kept in awe and made afraid of provoking God.
Continue studying Judges 2:10 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Judges 2:10 serves as a somber and pivotal declaration, marking the passing of the generation that personally witnessed God's miraculous acts of deliverance and conquest, and lamentably, the emergence of a subsequent generation that possessed neither an experiential knowledge of the LORD nor an understanding of the mighty works He had performed for Israel. This verse tragically encapsulates the spiritual decline that set the stage for the recurring cycles of apostasy, judgment, and temporary deliverance that characterize the entire book of Judges.
Context
Literary Context
Judges 2:10 immediately follows the account of Joshua's death and burial, as well as the passing of the elders who had outlived him, those who "had known all the works of the LORD, that he had done for Israel" Joshua 24:31. This verse marks a stark and devastating transition from a period of relative faithfulness under Joshua's direct leadership to an era of profound spiritual decline. It functions as a theological hinge, explaining why the subsequent narrative of Israel's repeated apostasy and oppression unfolds as it does, setting the stage for the cyclical pattern of sin, servitude, supplication, and salvation that defines the entire book of Judges, beginning with the idolatry described in Judges 2:11-13.
Historical & Cultural Context
The period immediately following the initial conquest of Canaan was a transitional one for Israel. While they had secured a foothold in the land, they had not fully dispossessed all the inhabitants, as detailed in Judges 1. This meant they lived among pagan peoples whose religious practices, particularly Baal worship, were deeply ingrained in the agricultural cycles and daily life of the region. Without strong, centralized leadership (as the monarchy had not yet been established), and with the tribes often acting independently, the spiritual integrity of the nation was highly vulnerable. The transmission of faith was largely dependent on familial and tribal instruction, making the failure of a single generation to teach the next about the covenant God a catastrophic oversight.
Key Themes
This verse powerfully introduces several critical themes that resonate throughout Judges and beyond. The most prominent is Generational Spiritual Decline, highlighting the tragic failure to effectively transmit faith, covenantal knowledge, and experiential understanding of God from one generation to the next. This leads directly to the theme of Forgetfulness of God's Works, where the new generation's ignorance is not merely intellectual but a profound lack of personal, relational knowledge of the LORD and His mighty acts—from the Exodus deliverance to the conquest of Canaan. This spiritual amnesia inevitably results in the Consequences of Neglect, as the vacuum created by the absence of true worship is quickly filled by idolatry and moral decay, laying the groundwork for the divine judgment and oppression that Israel subsequently experiences.
Exposition and Analysis
Key Word Analysis
The Hebrew verb יָדַע (yâdaʻ) signifies far more than mere intellectual acquaintance or factual information. It denotes an intimate, experiential, and relational knowledge, akin to the covenantal relationship between a husband and wife (Genesis 4:1). Therefore, when the text states this generation "knew not the LORD," it implies a profound absence of personal encounter, covenant loyalty, and relational intimacy with God. They had not been taught about Him in a way that fostered a living, active relationship, nor had they personally experienced His presence or power.
This is the sacred personal name of God, YHWH, often rendered "LORD" in English translations, signifying "the self-Existent or Eternal One." For Israel, knowing "the LORD" meant recognizing and relating to the covenant-making, covenant-keeping God who had revealed Himself uniquely to them, delivering them from Egypt and bringing them into the Promised Land. The new generation's failure to "know the LORD" was thus a failure to acknowledge and enter into a living relationship with the true God of their ancestors, opting instead for the deities of the surrounding nations.
The Hebrew word מַעֲשֶׂה (maʻăseh) refers to deeds, actions, or accomplishments. In this context, it specifically points to God's mighty acts of deliverance, provision, and conquest on behalf of Israel—the Exodus, the wilderness wanderings, the giving of the Law, and the victories in Canaan. The new generation's ignorance of these "works" means they lacked a foundational understanding of God's faithfulness, power, and His redemptive history with His people, which was crucial for their identity and obedience as a covenant nation.
Verse Breakdown
"And also all that generation were gathered unto their fathers:"
This clause signifies the complete passing away of the generation that had personally witnessed God's mighty acts, including the Exodus and the conquest of Canaan, and who had served the LORD under Joshua's leadership. The phrase "gathered unto their fathers" is a common biblical idiom for death and burial, emphasizing the finality of their departure from the earthly scene.
"and there arose another generation after them,"
This marks the critical transition point. A new generation, born and raised in Canaan after the initial conquest, now takes center stage. The passive voice ("there arose") suggests a natural succession, but the subsequent clauses reveal a devastating spiritual discontinuity.
"which knew not the LORD,"
This is the core tragedy. As elaborated in the key word analysis, this signifies a profound lack of experiential, covenantal knowledge of God. They did not have a living relationship with the God of their ancestors, nor did they recognize His authority or His unique identity as the sovereign LORD of Israel.
"nor yet the works which he had done for Israel."
This clause specifies the practical outworking of their spiritual ignorance. Not only did they lack a personal relationship with God, but they also lacked knowledge of His historical interventions and redemptive acts on behalf of His people. This historical amnesia meant they had no basis for understanding God's character, His faithfulness, or their own identity as a people set apart by His grace and power.
Literary Devices
Judges 2:10 is rich in literary devices that underscore its profound significance. The most striking is Contrast, as the verse sharply juxtaposes the faithful generation of Joshua, who "knew all the works of the LORD" Joshua 24:31, with the succeeding generation that "knew not the LORD, nor yet the works which he had done." This stark comparison highlights the tragic spiritual decline. The verse also employs Foreshadowing, as this foundational spiritual failure directly sets the stage for the recurring cycles of apostasy, oppression, and limited deliverance that comprise the rest of the book of Judges. The idiom "gathered unto their fathers" is a form of Metonymy or Euphemism for death, softening the harsh reality while indicating a complete generational turnover. Finally, there is an element of Tragic Irony in the fact that the descendants of those miraculously delivered from Egypt and established in the Promised Land could so quickly forget the God who had done such mighty deeds for them.
Theological and Thematic Connections
Judges 2:10 stands as a stark theological warning about the fragility of spiritual inheritance and the critical importance of intentional discipleship across generations. The failure of the preceding generation to effectively transmit the knowledge of God and His covenantal faithfulness to their children led to a catastrophic spiritual vacuum. This verse underscores that faith is not automatically inherited by birthright; it must be cultivated, taught, and personally embraced by each individual and each successive generation. It highlights the covenantal responsibility, particularly of parents and leaders, to recount God's mighty acts and His character, ensuring a living, experiential knowledge of the LORD is passed down. Without this foundation, a people inevitably drifts into idolatry and moral decay, losing their distinct identity as God's chosen people.
Reflection and Application
Judges 2:10 resonates powerfully with contemporary believers and communities, serving as a timeless admonition regarding the vital necessity of spiritual intentionality. In an age of rapid cultural shifts and competing narratives, the danger of a generation arising that "knows not the LORD" remains acutely real. This verse calls us to examine our own spiritual legacies: Are we actively and effectively transmitting a vibrant, living faith to the next generation, or are we passively assuming it will be absorbed by osmosis? For parents, this means diligently teaching children about God's character, His Word, and His historical faithfulness, not just through formal instruction but through daily life and personal example. For churches, it necessitates robust discipleship programs, intergenerational mentorship, and a commitment to declaring God's mighty acts and the Gospel with clarity and passion. We are called to be stewards of the faith, ensuring that the knowledge of the LORD and His redemptive works remains alive and transformative for those who come after us, preventing the spiritual amnesia that plagued ancient Israel.
Questions for Reflection
FAQ
Does "knew not the LORD" mean they were completely ignorant of God's existence?
No, the phrase "knew not the LORD" (Hebrew yâdaʻ) implies more than mere intellectual ignorance. It signifies a lack of intimate, experiential, and covenantal relationship. While they might have known about the God of Israel intellectually, they did not have a personal, transformative relationship with Him, nor did they live in obedience to His covenant. This is akin to knowing someone's name but not truly knowing them as a person. Their lack of knowledge of "the works which he had done for Israel" further suggests a failure to grasp God's redemptive history and His unique identity as the God who acts on behalf of His people, as seen in the Exodus account.
What was the primary cause of this generational spiritual decline?
The text doesn't explicitly state a single cause, but it strongly implies a failure in spiritual transmission and discipleship from the previous generation. The generation of Joshua and the elders had personally witnessed God's mighty acts and served Him Joshua 24:31. However, they seemingly did not effectively instill this experiential knowledge and covenantal loyalty in their children. This neglect, coupled with the pervasive influence of Canaanite idolatry and the lack of strong, centralized spiritual leadership, created a spiritual vacuum that led to apostasy. The command in Deuteronomy 6:7 to diligently teach children God's commands underscores the importance of this intergenerational instruction, which was clearly lacking here.
Christ-Centered Fulfillment
Judges 2:10, with its lament over a generation that "knew not the LORD," powerfully underscores humanity's inherent need for a revelation of God that transcends mere historical memory or inherited tradition. The spiritual amnesia of Israel highlights the recurring human tendency to forget God's mighty acts and drift into idolatry, a cycle that no amount of human effort or law-keeping could permanently break. This deep-seated problem of spiritual ignorance and rebellion finds its ultimate solution and fulfillment in Jesus Christ. He is the perfect revelation of God, the One through whom we truly "know the LORD" not merely as a concept, but as a living, personal reality. As John 1:18 declares, "No man has seen God at any time; the only begotten Son, who is in the bosom of the Father, He has declared Him." Through Christ, the "works which he had done for Israel" culminate in the ultimate work of redemption—His atoning sacrifice on the cross and His glorious resurrection, which are the foundational truths of the Gospel. The Holy Spirit, given to believers, ensures that we do not forget these works but are continually reminded of them, enabling us to truly know God in an intimate, covenantal way that the generation in Judges failed to achieve John 14:26. In Christ, the cycle of forgetfulness is broken, and a new generation, born of the Spirit, can genuinely know and serve the LORD.