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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 2:6–23. 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.
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Summary
Judges 2:17 profoundly articulates the persistent and tragic cycle of Israel's spiritual rebellion during the era of the Judges. Despite the LORD's compassionate provision of divinely appointed deliverers, the people repeatedly rejected the authority and guidance of these judges. This rejection manifested as a swift and profound abandonment of the covenant path established by their faithful ancestors, leading them into blatant idolatry, metaphorically described as "whoring after other gods." The verse underscores a deep-seated spiritual amnesia and a quick propensity for apostasy that characterized a generation prone to betraying its exclusive relationship with the One True God.
Context
Literary Context
Judges 2:17 is a crucial component of the theological introduction to the book of Judges (Judges 2:6-3:6), which establishes the recurring pattern of sin, judgment, repentance, and deliverance that defines the entire period. Following the death of Joshua and his generation (Judges 2:6-10), a new generation arose "who did not know the LORD or the works that he had done for Israel" (Judges 2:10). Verses 11-13 describe their immediate turn to Baal and Ashtaroth, provoking God's anger and leading to their subjugation by enemies (Judges 2:14-15). In response to their cries, God mercifully raised up judges (Judges 2:16). However, verse 17 immediately reveals the people's persistent failure to heed these deliverers, thus explaining why the cycle of oppression and divine intervention continued relentlessly throughout the book. This verse serves as a theological anchor, demonstrating that Israel's internal spiritual decay, rather than merely external threats, was the root cause of their suffering and the perpetuation of the cycle.
Historical & Cultural Context
The period of the Judges (approximately 1375-1050 BC) was a turbulent time for Israel, marked by a decentralized tribal confederacy and constant interaction with surrounding Canaanite cultures. The land of Canaan was saturated with polytheistic worship, primarily centered on the fertility cults of Baal (the storm god, associated with rain and agricultural prosperity) and Asherah (his consort). These religions often involved ritual prostitution, child sacrifice, and other practices anathema to Yahweh's covenant commands. Israel, having been delivered from Egyptian bondage and given the Mosaic Law at Mount Sinai, was called to be a distinct, holy nation, devoted exclusively to Yahweh. The covenant explicitly forbade idolatry and commanded the eradication of Canaanite religious practices. However, as Israel settled among the indigenous peoples, they succumbed to the allure of local customs and deities, particularly those promising agricultural abundance. Judges 2:17 vividly portrays this cultural assimilation and spiritual compromise, a direct violation of the covenant stipulations detailed in passages like Deuteronomy 7:1-6.
Key Themes
Judges 2:17 powerfully contributes to several overarching themes within the book of Judges and the broader biblical narrative. Firstly, it highlights the theme of covenant unfaithfulness and persistent disobedience, portraying Israel's repeated failure to uphold their end of the covenant with Yahweh. Their "whoring after other gods" is not merely a lapse but a profound act of spiritual adultery against their divine Husband, a theme extensively developed in prophetic books such as Hosea 1-3. Secondly, idolatry emerges as a central destructive force, illustrating the seductive power of pagan worship and its devastating consequences for a nation called to exclusive monotheism. Thirdly, the phrase "turned quickly out of the way" emphasizes the swiftness of apostasy and the failure to transmit faith to the next generation, a concern explicitly raised in Judges 2:10. Finally, despite Israel's egregious rebellion, the verse implicitly points to the overarching theme of God's unwavering patience and steadfast love (Hebrew: חֶסֶד, hesed), as He continues to raise up judges even in the face of their repeated rejection, foreshadowing His ultimate redemptive plan.
Exposition and Analysis
Key Word Analysis
The verb שָׁמַע (shâmaʻ) means "to hear," but in a covenantal and relational context, it signifies much more than mere auditory perception; it implies "to hear intelligently," "to listen attentively," and crucially, "to obey." When the text states "they would not hearken unto their judges," it denotes a deliberate and stubborn refusal to submit to the authority and divine guidance represented by these leaders. This was not simply a failure to listen to their words, but a profound rejection of God's appointed means of deliverance and instruction, demonstrating a deep-seated spiritual insubordination.
The verb זָנָה (zânâh) literally means "to commit fornication" or "to be a harlot." In the Old Testament, particularly in prophetic and historical books, it is consistently employed as a powerful metaphor for Israel's spiritual unfaithfulness to Yahweh. Their covenant relationship with God is often depicted as a sacred marriage, with Yahweh as the faithful Husband and Israel as His bride. Thus, "whoring after other gods" is a severe indictment, portraying idolatry as spiritual adultery—a profound betrayal of the exclusive, intimate, and sacred bond between God and His people. It implies a willful, illicit pursuit of other gods, driven by desire and resulting in spiritual defilement.
The adverb מַהֵר (mahêr) means "hurrying," "hastily," "at once," or "soon." Its inclusion in the description of Israel's apostasy emphasizes the alarming speed and ease with which they abandoned the righteous path. This rapid deviation suggests a lack of deep conviction or a superficial commitment to the LORD, easily swayed by the seductive allure of Canaanite practices. This swift turning stands in stark contrast to the sustained obedience expected by the covenant and highlights a generation that rapidly forgot the lessons of their history and the commands of their God.
Verse Breakdown
"And yet they would not hearken unto their judges,"
This clause immediately establishes the core problem: Israel's stubborn resistance to divinely appointed authority. Despite God's compassionate act of raising up judges to deliver them from the very oppression they brought upon themselves, the Israelites consistently refused to listen to or obey these leaders. This indicates a profound rebellion, not merely against human authority, but against the God who appointed them, demonstrating a lack of gratitude and spiritual discernment that prolonged their suffering.
"but they went a whoring after other gods, and bowed themselves unto them:"
This segment vividly explains the nature of their disobedience: spiritual apostasy and idolatry. The potent metaphor of "whoring" underscores the profound betrayal of their covenant relationship with Yahweh, likening it to marital infidelity. They actively pursued and worshipped foreign deities, prostrating themselves in homage before idols, directly violating the first two commandments given at Sinai (Exodus 20:3-5). This was not merely passive neglect but an active, passionate pursuit of false gods, driven by a desire for perceived benefits or cultural assimilation.
"they turned quickly out of the way which their fathers walked in, obeying the commandments of the LORD; [but] they did not so."
This final clause highlights the rapid and complete abandonment of their spiritual heritage. "The way which their fathers walked in" refers to the generation that entered Canaan under Joshua, who largely remained faithful to the LORD and obeyed His commandments (Joshua 24:31). The present generation, however, swiftly departed from this legacy of obedience. The concluding phrase, "but they did not so," serves as a stark, emphatic summary of their failure, contrasting their behavior sharply with the faithfulness of their predecessors and underscoring their profound spiritual decline.
Literary Devices
Judges 2:17 is rich with literary devices that amplify its theological message. The most prominent is Metaphor, specifically the use of "whoring" (Hebrew: zânâh) to describe Israel's idolatry. This powerful imagery transforms spiritual unfaithfulness into a vivid, tangible act of sexual betrayal, emphasizing the intimacy and exclusivity of the covenant relationship God desired with His people, and the heinous nature of their violation. It evokes strong emotions of disgust, betrayal, and defilement, underscoring the severity of their sin. Another device is Contrast, as the actions of this disobedient generation are explicitly contrasted with "the way which their fathers walked in, obeying the commandments of the LORD." This stark juxtaposition highlights the dramatic decline in faithfulness and serves as a lament for the lost spiritual heritage. Furthermore, the phrase "turned quickly" employs Emphasis through the adverb mahêr, highlighting the alarming speed and ease with which Israel abandoned their covenant obligations. Finally, the verse functions as a key component in establishing the overarching Cyclical Narrative structure of Judges, where the people's failure to "hearken" and their swift turn to idolatry are presented as the recurring catalysts for divine judgment and subsequent oppression, setting the stage for the endless repetition of the sin-suffering-supplication-salvation cycle throughout the book.
Theological and Thematic Connections
Judges 2:17 serves as a profound theological statement on the enduring human propensity for depravity, the sacred nature of covenant, and the steadfast character of God. It reveals the deep-seated human tendency toward spiritual forgetfulness and rebellion, even in the face of divine grace and miraculous deliverance. Israel's "whoring after other gods" is not merely a historical anomaly but a timeless illustration of humanity's inclination to worship the created rather than the Creator, to seek security, identity, and fulfillment in idols of our own making. This verse underscores the critical importance of covenant fidelity and the devastating consequences of spiritual adultery against the one true God. Yet, even in this indictment, it implicitly highlights God's unwavering patience and persistent pursuit of His people, demonstrating His enduring commitment to His covenant promises despite their repeated unfaithfulness.
Reflection and Application
Judges 2:17 stands as a stark mirror for every generation, revealing the enduring human propensity for spiritual complacency, forgetfulness, and idolatry. It compels us to examine our own hearts: do we truly "hearken" to God's Word, listening with an obedient heart to His commands and the counsel of His Spirit, or do we selectively hear, prioritizing our own desires and comforts? While "whoring after other gods" may not manifest as bowing to physical statues in contemporary society, it can subtly emerge as placing ultimate trust, affection, or security in anything other than God—be it career success, financial prosperity, social approval, personal comfort, self-image, or even the pursuit of good causes apart from His will. The swiftness of Israel's departure from God's way is a sobering reminder that spiritual decline can be rapid and insidious if we neglect consistent engagement with Scripture, fervent prayer, and genuine fellowship within a godly community. This verse calls us to vigilant self-examination, sincere repentance for any form of idolatry, and a renewed, wholehearted commitment to unwavering faithfulness to the LORD, ensuring that our lives are characterized by deep-seated obedience and an exclusive love for the One who delivers us.
Questions for Reflection
FAQ
Why does the Bible use such a strong metaphor as "whoring" to describe idolatry?
The use of "whoring" (Hebrew zânâh) is a powerful and intentional metaphor designed to convey the profound depth of Israel's betrayal against God. In the Old Testament, the covenant between Yahweh and Israel is frequently depicted as a sacred marriage, with God as the faithful Husband and Israel as His chosen bride. This imagery emphasizes the intimate, exclusive, and sacred nature of their relationship, demanding singular devotion. Therefore, worshipping other gods was seen as spiritual adultery—a profound act of infidelity that broke the most sacred bond. This metaphor underscores the emotional pain, betrayal, and defilement associated with idolatry, making it clear that it was not merely a minor transgression but a heinous act of unfaithfulness against the One who had chosen, delivered, and sustained them. Prophets like Hosea and Ezekiel extensively use this imagery to highlight the severity of Israel's sin and God's righteous grief.
What is "the way which their fathers walked in, obeying the commandments of the LORD"?
This phrase refers to the generation of Israelites who experienced the Exodus, the giving of the Law at Sinai, and the conquest of the Promised Land under Joshua's leadership. Joshua 24:31 explicitly states, "And Israel served the LORD all the days of Joshua, and all the days of the elders that overlived Joshua, and who had known all the works of the LORD that he had done for Israel." This generation, having witnessed God's miraculous deliverance from Egypt, His faithful provision in the wilderness, and His power in the conquest of Canaan, largely remained committed to Him and His commandments. Their "way" was characterized by obedience, devotion to the LORD, and a general avoidance of idolatry, setting a precedent of faithfulness. Judges 2:17 highlights the tragic contrast between this largely obedient generation and their descendants, who quickly abandoned that righteous path.
Christ-Centered Fulfillment
Judges 2:17, with its poignant portrayal of Israel's persistent unfaithfulness and their swift departure from God's way, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. Where Israel repeatedly failed to "hearken unto their judges" and continually "went a whoring after other gods," Jesus perfectly fulfilled the Law and perfectly obeyed His Father in every respect. He is the true and faithful Israel, the Son who never strayed from the "way" of righteousness. His life was one of complete and unwavering submission to God's will, even to the point of death on a cross (Philippians 2:8). Furthermore, the "other gods" that continually enticed Israel represent the myriad idols of the human heart—sin, self-reliance, worldly desires, and false securities—which Jesus came to dismantle. He is the ultimate Judge and Deliverer, not merely rescuing from external oppressors but from the bondage of sin itself, taking away the "whoring" of the world through His atoning sacrifice (John 1:29). Through faith in Him, believers are brought into a new covenant, where the law is written on their hearts by the Spirit (Jeremiah 31:33), enabling them to walk in the Spirit and truly "hearken" to God, no longer turning quickly from His way but finding their ultimate satisfaction, faithfulness, and eternal life in Him alone (Romans 8:4).