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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.
Historical interpretation
Three Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Scripture tells you that the nations could have been cut off all at once from the land given to the children of Israel; yet God willed that it should only be little by little. We can think of any number of other things which we admit might have happened or may happen, though we can allege no instance of their occurrence. We should not then deny the possibility of human sinlessness, simply because there is no [sinless] person, save him who is not only man but very God, in whom we can show this perfection actually achieved.
Divine grace ever stirs up the will of human beings, not so as to protect and defend it in all things in such a way as to cause it not to fight by its own efforts against its spiritual adversaries, the victor over whom may set it down to God’s grace, and the vanquished to his own weakness, and thus learn that his hope is always not in his own courage but in the divine assistance and that he must ever fly to his Protector. And to prove this not by our own conjecture but by still clearer passages of holy Scripture let us consider what we read in Joshua the son of Nun: “The Lord,” it says, “left these nations and would not destroy them, that by them he might test Israel, whether they would keep the commandments of the Lord their God, and that they might learn to fight with their enemies.” And if we may illustrate the incomparable mercy of our Creator from something earthly, not as being equal in kindness but as an illustration of mercy: if a tender and anxious nurse carries an infant in her bosom for a long time in order sometime to teach it to walk, and first allows it to crawl, then supports it that by the aid of her right hand it may lean on its alternate steps, presently leaves it for a little and if she sees it tottering at all, catches hold of it and grabs at it when falling, when down picks it up, and either shields it from a fall or allows it to fall lightly, and sets it up again after a tumble, but when she has brought it up to boyhood or the strength of youth or early manhood, lays upon it some burdens or labors by which it may be not overwhelmed but exercised, and allows it to vie with those of its own age; how much more does the heavenly Father of all know whom to carry in the bosom of his grace, whom to train to virtue in his sight by the exercise of free will, and yet he helps him in his efforts, hears him when he calls, leaves him not when he seeks him, and sometimes snatches him from peril even without his knowing it.
Although all the nations in the surrounding country were subject to king David, still God did not allow the Jebusites to be destroyed entirely, as he himself says elsewhere: “I for my part will not clear away for them any more of the nations. Through them the Israelites were to be made to prove whether they would fear me.” For this reason the prophet said to David, “Go up, and build an altar to the Lord in the threshing floor of Araunah the Jebusite.” That pagan king represented the people of the Gentiles. Notice, brothers, that no place in the land of the Jews was found worthy for the altar of the Lord to be built; but in the land of the Gentiles a place is chosen where the angel is seen and the altar of the Lord is built, and thus the wrath of the almighty Lord is appeased. Then already was prefigured the fact that in the hearts of the Jews no worthy place could be found to offer spiritual victims; the land of the Gentiles, that is, the conscience of Christians, is chosen as the place for the Lord’s temple.
Some of his [humanity’s] petitions God grants him promptly (I mean those without which no one can be saved), but some He withholds from him. And on certain occasions He restrains and dispels from him the scorching assault of the enemy, while on others, He permits him to be tempted, that this trial may become to him a cause for drawing near to God (as I said before), and also that he may be instructed and have the experience of temptations. And such is the word of Scripture: “The Lord left many nations, without driving them out; neither delivered He them into the hands of Jesus [Joshua], the son of Navi, to chastise the sons of Israel by them, and that the tribes of the sons of Israel might be taught, and learn war.” For the righteous man who has no consciousness of his own weakness walks on a razor’s edge, and is never far from falling, nor from the ravening lion—I mean the demon of pride. And again, a man who does not know his own weakness falls short of humility; and he who falls short of this, also falls short of perfection; and he who falls short of perfection is forever held by dread, because his city is not founded on pillars of iron, neither upon lintels of brass, that is, humility.
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Summary
Judges 2:20 powerfully articulates the LORD's righteous indignation against Israel, stemming from their profound and persistent disobedience. This verse reveals the divine rationale behind the impending judgments and cycles of oppression that would characterize the period of the Judges, directly attributing God's "hot anger" to Israel's deliberate transgression of the Mosaic Covenant and their willful refusal to heed His divine commands. It underscores the gravity of covenant infidelity and sets the theological stage for the entire book.
Context
Literary Context
This verse is a pivotal moment in the theological framework of Judges. It immediately follows the "angel of the LORD's" rebuke at Bochim, where Israel's failure to dispossess the Canaanites and their subsequent idolatry were highlighted. The narrative then shifts to the death of Joshua and his generation, leading to a new generation that "did not know the LORD or the work that he had done for Israel". This ignorance quickly devolved into widespread apostasy, serving Baal and Ashtaroth, as detailed in Judges 2:11-13. The LORD's anger is explicitly stated in Judges 2:14, leading to their subjugation. Judges 2:20, therefore, serves as the divine pronouncement, explaining why God's anger burns and why the cycle of oppression and deliverance (described in Judges 2:16-19) is necessary, setting the stage for the subsequent narratives of the judges.
Historical & Cultural Context
Following their miraculous entry into the Promised Land under Joshua, Israel was meant to fully dispossess the Canaanite inhabitants, thereby preventing the adoption of their idolatrous practices. However, as documented in Judges 1, the conquest was incomplete, and Israel began to dwell among the very peoples they were commanded to expel. This proximity led to syncretism, where Israel began to worship the local Canaanite deities, particularly Baal (the storm god) and Ashtaroth (the fertility goddess), in exchange for perceived agricultural prosperity. This was a direct violation of the foundational covenant established at Mount Sinai, which demanded exclusive worship of Yahweh and adherence to His laws. The period of the Judges (roughly 14th-11th centuries BC) was characterized by a decentralized tribal system, lacking a central monarchy, which further contributed to spiritual and moral decay, as "everyone did what was right in his own eyes".
Key Themes
Judges 2:20 encapsulates several core themes prevalent throughout the book of Judges and the broader Old Testament. The most prominent is the theme of covenant fidelity and infidelity. Israel's prosperity and security in the land were directly contingent upon their obedience to the Mosaic Covenant, particularly the command to worship Yahweh alone. Their "transgression" of this covenant, specifically through idolatry and disobedience, directly provokes divine wrath and judgment. This is not an arbitrary anger but a just response to a broken covenant relationship. The verse also highlights the theme of consequences for sin, demonstrating that God's righteous character demands a response to rebellion. Furthermore, it subtly introduces the theme of God's long-suffering and patience, as His anger, though "hot," is followed by the institution of judges to deliver His people, even in their persistent rebellion. This verse perfectly sets up the cyclical pattern of sin, subjugation, crying out, deliverance, and subsequent return to sin that defines the entire book.
Exposition and Analysis
Key Word Analysis
Properly referring to the nose or nostril, this word often signifies the face, and by extension, intense emotion, particularly ire or wrath, stemming from the rapid breathing associated with passion. When applied to the LORD, it denotes His righteous, holy indignation against sin, indicating a profound and active displeasure that compels divine action. It is not an irrational outburst but a just response to covenant breach.
This primitive root means "to cross over," implying a deliberate violation or breach of a boundary or agreement. In the context of the covenant, it signifies Israel's willful act of stepping outside the divinely established parameters, highlighting their culpability and the intentionality of their rebellion against God's stipulations. It underscores a conscious departure from the path of obedience.
Derived from a root meaning "to cut," this term refers to a solemn, binding agreement or treaty, often ratified by an oath and involving specific stipulations and consequences for its violation. Here, it primarily signifies the Mosaic Covenant, which defined Israel's unique relationship with Yahweh and their responsibilities as His chosen people. The "transgression" of this bᵉrîyth was not merely breaking a rule but severing a sacred, foundational relationship with God.
Verse Breakdown
"And the anger of the LORD was hot against Israel;"
This opening clause immediately establishes the divine perspective on Israel's spiritual condition. "The anger of the LORD" (אף יהוה, aph Yahweh) is a common biblical idiom expressing God's righteous indignation, indicating His holy opposition to sin. The verb "was hot" emphasizes the intensity and active nature of this divine displeasure, signaling that a just response to Israel's behavior is imminent and unavoidable. This is not a capricious outburst but a holy reaction to profound covenant infidelity.
"and he said, Because that this people hath transgressed my covenant which I commanded their fathers,"
This phrase transitions from the description of God's anger to His direct pronouncement, explaining the reason for His wrath. The causal "Because that" links Israel's actions directly to God's judgment. The core accusation is that "this people" – Israel, God's chosen nation – "hath transgressed my covenant." This refers specifically to the Mosaic Covenant, given at Sinai, which established the terms of their relationship with God and their occupation of the Promised Land. Their transgression was a fundamental breach of this sacred agreement, particularly through idolatry and disobedience to the laws given to "their fathers."
"and have not hearkened unto my voice;"
This final clause elaborates on the nature of their covenant transgression, emphasizing their active and willful disobedience. To "hearken" (שמע, shama) implies not just hearing but also understanding and obeying. Israel's failure was not one of ignorance but of volitional refusal to listen to and act upon God's commands, warnings, and instructions. This highlights the depth of their rebellion and their conscious rejection of God's authority and guidance, which was a direct affront to the very relationship God had initiated with them.
Literary Devices
Judges 2:20 employs several significant literary devices to convey its powerful message. Anthropomorphism is evident in the phrase "the anger of the LORD was hot," attributing human emotion (anger) and physical sensation (hotness) to God to make His righteous indignation comprehensible and impactful to a human audience. This device emphasizes the intensity and personal nature of God's displeasure. The verse also functions as a clear example of cause-and-effect, explicitly stating that Israel's transgression and disobedience are the direct cause of God's "hot anger" and the subsequent judgments. This establishes a theological principle that actions have divine consequences. Furthermore, there is an element of repetition of themes already introduced in Judges 2:11-19, where Israel's turning from God and the resulting divine anger are described. Here, God Himself articulates the reason, adding divine authority and weight to the previously observed pattern, solidifying the theological rationale for the entire book's cyclical narrative.
Theological and Thematic Connections
Judges 2:20 is a foundational theological statement for understanding God's character and His relationship with His covenant people. It underscores that God is not merely a benevolent deity but also a righteous judge whose holiness demands a response to sin, particularly when it involves a direct breach of a solemn covenant. His anger is not capricious but a just and holy reaction to deliberate rebellion and unfaithfulness. This verse establishes the principle that disobedience to God's revealed will, especially within a covenant framework, inevitably leads to divine judgment and severe consequences. It highlights the seriousness of idolatry and the profound implications of rejecting God's voice, setting the stage for the cycles of oppression and deliverance that define the book of Judges, all rooted in Israel's failure to uphold their end of the Mosaic Covenant.
Reflection and Application
Judges 2:20 serves as a stark reminder that God takes His covenant seriously and that disobedience carries profound consequences. For believers today, while we live under the New Covenant in Christ, the principles of faithfulness, obedience, and the seriousness of sin remain eternally relevant. This verse challenges us to examine our own hearts: are we truly "hearkening" to God's voice as revealed in His Word, or are we allowing spiritual apathy, worldly desires, or subtle forms of idolatry to lead us astray? God's anger against sin is a testament to His holiness and justice, reminding us that He is not indifferent to our choices. This should not lead to fear of an arbitrary God, but to a healthy reverence for His character and a renewed commitment to living in faithful obedience, understanding that true flourishing comes from walking in alignment with His will. The cycles of Judges serve as a powerful historical warning against spiritual complacency and the deceptive allure of compromise.
Questions for Reflection
FAQ
What is the "covenant" referred to in Judges 2:20?
The "covenant" primarily refers to the Mosaic Covenant, which God established with Israel at Mount Sinai after their exodus from Egypt. This covenant, detailed in books like Exodus 19 and Deuteronomy 5, was a foundational agreement that defined Israel's unique relationship with Yahweh. It included the Ten Commandments and numerous other laws (civil, ceremonial, and moral) that governed their life as God's chosen people. Adherence to this covenant promised blessings and prosperity in the land, while disobedience, particularly idolatry, would lead to curses and judgment, as explicitly warned in passages like Deuteronomy 28. Israel's "transgression" of this covenant meant they had broken their sacred agreement with God, leading to His righteous anger.
Christ-Centered Fulfillment
Judges 2:20, with its depiction of God's hot anger against Israel's covenant transgression and disobedience, powerfully foreshadows the ultimate need for a perfect covenant-keeper and a mediator who can truly satisfy divine justice. Israel's repeated failure to "hearken unto my voice" and their constant breaking of the Mosaic Covenant revealed the inherent inability of humanity to perfectly obey God's law and live up to His holy standards. This perpetual cycle of sin and judgment in Judges underscores the desperate need for a new and better covenant, one not dependent on human performance but on divine grace. This is precisely what is found in Jesus Christ. He is the one who perfectly "hearkened" to the Father's voice, fulfilling every jot and tittle of the law, as He Himself declared in Matthew 5:17. On the cross, Christ bore the "hot anger of the LORD" that was due to humanity's transgressions, becoming the ultimate sacrifice for sin, as prophesied in Isaiah 53:5-6 and affirmed in Romans 3:25. Through His atoning work, He inaugurated the New Covenant, a covenant of grace established by His blood, which offers true forgiveness and enables genuine obedience by the power of the Holy Spirit, writing God's laws on our hearts, as promised in Jeremiah 31:31-34 and expounded in Hebrews 8:6-13. Thus, Judges 2:20, while detailing Israel's failure, ultimately points to the glorious triumph of Christ, who perfectly fulfills the covenant and redeems those who could not.