Judges 2:5

Translation
King James Version
And they called the name of that place Bochim: and they sacrificed there unto the LORD.
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KJV (with Strong's)
And they called H7121 the name H8034 of that place H4725 Bochim H1066: and they sacrificed H2076 there unto the LORD H3068.
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Complete Jewish Bible
So they called the name of that place Bokhim [crying] and sacrificed there to ADONAI.
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Berean Standard Bible
So they called that place Bochim and offered sacrifices there to the LORD.
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American Standard Version
And they called the name of that place Bochim: and they sacrificed there unto Jehovah.
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World English Bible Messianic
They called the name of that place Bochim: and they sacrificed there to the LORD.
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Geneva Bible (1599)
Therefore they called the name of that place, Bochim, and offered sacrifices there vnto the Lord.
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Young's Literal Translation
and they call the name of that place Bochim, and sacrifice there to Jehovah.
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See also
Joshua 7:26Judges 6:24Genesis 35:8Judges 13:191 Samuel 7:9
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In the KJVVerse 6,551 of 31,102

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SUMMARY

Judges 2:5 records a pivotal and somber moment in Israel's early history in the Promised Land, immediately following a divine rebuke. This verse details the Israelites' collective, emotional response to the consequences of their disobedience, marked by their naming of the location "Bochim" (meaning "weepers") due to their profound lamentation, and their subsequent act of offering sacrifices to the LORD in an apparent attempt at reconciliation or atonement. It encapsulates a fleeting moment of sorrow and religious observance in the face of their spiritual failure.

CONTEXT

  • Literary Context: Judges 2:5 concludes a short but crucial narrative unit (Judges 2:1-5) that sets the stage for the entire Book of Judges. The preceding verses describe the appearance of the Angel of the LORD at a place later identified as Bochim. This divine messenger confronts the Israelites, reminding them of God's covenant promises to bring them into the land and His command to destroy its inhabitants. He then pronounces judgment because they had failed to obey His voice, specifically by making covenants with the Canaanites and not tearing down their altars. As a result, the remaining nations would become "thorns in your sides, and their gods shall be a snare to you" as stated in Judges 2:3. The immediate reaction of the people to this pronouncement is recorded in Judges 2:4, where they "lifted up their voice and wept." Verse 5 then describes the formal naming of the place and their subsequent sacrificial act, serving as a climactic point of emotional and religious response before the narrative shifts to the death of Joshua's generation and the rise of a new generation that "did not know the LORD" as detailed in Judges 2:10.
  • Historical & Cultural Context: The events of Judges 2:5 occur during the transitional period immediately following the conquest of Canaan under Joshua. While Joshua had led a successful military campaign, the Book of Judges opens by revealing Israel's incomplete obedience in fully dispossessing the Canaanite inhabitants, as commanded by God throughout Judges 1. This failure was not merely military but deeply spiritual, involving a compromise with the pagan cultures and religions of the land. In ancient Near Eastern cultures, a covenant was a binding agreement, often sealed with sacrifices and curses for disobedience. God's covenant with Israel at Sinai, as recorded in Exodus 24, stipulated exclusive worship of Him and the eradication of idolatry. The act of "sacrificing there unto the LORD" was a standard form of worship and atonement in Israelite religion, typically involving burnt offerings or peace offerings to seek divine favor or express devotion. This practice was deeply embedded in their cultural and religious framework, representing an attempt to restore or maintain a right relationship with God.
  • Key Themes: The central themes highlighted in Judges 2:5 and its immediate context are multifaceted. Firstly, Covenant Disobedience and its Consequences is paramount. The weeping at Bochim is a direct emotional response to the painful repercussions of Israel's failure to uphold their covenant obligations, specifically their compromise with the Canaanites and their gods. This directly foreshadows the recurring cycles of oppression and deliverance that define the rest of the book, as seen in the pattern established in Judges 3:7-11. Secondly, Sorrow and Lamentation is evident in the naming of the place "Bochim," underscoring the deep grief and emotional distress experienced by the Israelites. This sorrow, however, raises questions about its depth and whether it led to genuine Repentance and Transformation. While the sacrifice indicates an attempt at reconciliation or atonement, the subsequent narrative of Judges suggests that this sorrow and worship often lacked the lasting commitment to obedience required for true spiritual renewal, highlighting the difference between emotional remorse and true turning away from sin, a distinction explored in 2 Corinthians 7:10.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Bochim (Hebrew, בֹּכִים, Bokhim', H1066): This proper noun, given to the place, is derived from the Hebrew verb bakah (בָּכָה), meaning "to weep" or "to lament." The plural form, Bokhim, literally means "weepers" or "place of weepings." Its etymology powerfully captures the overwhelming emotional state of the Israelites upon hearing the divine rebuke. It serves as a perpetual memorial to their profound grief and lamentation over the consequences of their spiritual failure, marking a place of national sorrow.
  • Sacrificed (Hebrew, זָבַח, zavach', H2076): This verb means "to slaughter" or "to sacrifice," specifically in a religious context. It refers to the act of offering an animal sacrifice, typically a burnt offering (olah) or a peace offering (shelem), as prescribed in the Mosaic Law. Such sacrifices were central to Israelite worship, serving various purposes including atonement for sin, expressing devotion, seeking forgiveness, or making vows. The act here suggests an immediate, formal religious response to the divine judgment, an attempt to appease God or renew their covenant commitment.
  • LORD (Hebrew, יְהוָה, Yᵉhôvâh', H3068): This is the sacred, personal name of God, the covenant-keeping God of Israel. Its use here emphasizes that the Israelites' actions, both their disobedience and their subsequent sacrifice, were directly related to their relationship with Yᵉhôvâh, the God who had delivered them from Egypt and brought them into the land. Their sacrifice was not offered to a generic deity but specifically to the God with whom they had a covenant, highlighting the brokenness of that covenant relationship.

Verse Breakdown

  • "And they called the name of that place Bochim:" This clause explains the origin of the place name, directly linking it to the immediate and collective emotional outpouring of the Israelites. The act of naming a place after a significant event was common in ancient Israelite culture, serving as a perpetual reminder of what transpired there. In this instance, "Bochim" permanently memorializes the profound grief, lamentation, and national sorrow that gripped the people when confronted with the painful consequences of their disobedience to God's covenant. It signifies a moment of collective realization and remorse.
  • "and they sacrificed there unto the LORD." This second clause describes the Israelites' immediate religious response to their sorrow and the divine rebuke. The act of offering sacrifices to Yᵉhôvâh indicates an attempt to seek God's favor, express remorse, make atonement for their transgressions, or perhaps renew their commitment to the covenant. While appearing as an act of piety and recognition of God's authority, the subsequent narrative of Judges reveals that this act, though outwardly religious, often lacked the lasting transformation and genuine repentance that would lead to sustained obedience. It was a formal ritual, but its spiritual depth and long-term impact on their behavior remained questionable.

Literary Devices

Judges 2:5 employs several potent literary devices. Etymology is central, as the verse explicitly states the origin of the place name "Bochim" from the people's weeping. This etymological explanation serves to underscore the profound emotional impact of the divine rebuke and to permanently memorialize the site as a place of national lament. The naming itself functions as Symbolism, with "Bochim" becoming a symbol not only of sorrow but also of the tragic consequences of Israel's spiritual compromise. Furthermore, there is an element of Irony and Foreshadowing in the act of sacrifice. While seemingly an act of piety and an attempt at reconciliation, the subsequent narrative of Judges reveals that this sacrifice did not lead to sustained obedience or true repentance. This ironic contrast between their outward religious act and their continued spiritual decline foreshadows the recurring cycles of sin, judgment, and temporary deliverance that characterize the entire book, suggesting the inadequacy of ritual without genuine heart transformation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Judges 2:5 is a profound theological statement on the nature of sin, judgment, and repentance. The weeping at Bochim represents a moment of acute awareness of sin's consequences, a sorrow born from the pain of divine judgment rather than necessarily a deep, godly grief that leads to true repentance. While the act of sacrifice indicates a desire to appease God or re-establish communion, the subsequent history of Israel in Judges reveals that this emotional outpouring and ritualistic act did not translate into sustained obedience or a decisive turning away from idolatry. This highlights a crucial theological distinction between worldly sorrow, which leads to regret and often further sin, and godly sorrow, which leads to repentance and salvation, as articulated in 2 Corinthians 7:10. The passage underscores that true reconciliation with God requires more than emotional lament or ritual; it demands a transformed heart and a commitment to obedience.

REFLECTION AND APPLICATION

Judges 2:5 offers a powerful and sobering lesson for believers today, serving as a mirror to examine the nature of our own repentance and obedience. The Israelites' weeping at Bochim, while seemingly genuine, ultimately proved to be a superficial sorrow that did not lead to lasting transformation. They grieved the consequences of their sin (the continued presence of hostile nations) but seemingly not the sin itself (their disobedience and idolatry). This challenges us to differentiate between mere regret over negative outcomes and true, godly sorrow that leads to a decisive turning away from sin and a renewed commitment to God's will. Our tears and religious acts are meaningful only when they flow from a heart truly broken over sin and desirous of genuine alignment with God's commands. We are called not just to lament our failures but to actively pursue a life of obedience, recognizing that compromise with worldly values or spiritual apathy will inevitably lead to painful consequences and hinder God's full blessing in our lives.

Questions for Reflection

  • What is the difference between sorrow over consequences and true repentance over sin itself?
  • In what areas of my life might I be compromising with "worldly influences" rather than fully obeying God's commands?
  • How can I ensure that my acts of worship and expressions of remorse lead to lasting transformation rather than being merely emotional or ritualistic?
  • What "thorns in my side" or "snares" might be present in my life due to past or present disobedience?

FAQ

Why was the place named Bochim?

Answer: The place was named Bochim, which means "weepers" or "place of weeping," because the Israelites collectively "lifted up their voice and wept" there as recorded in Judges 2:4 upon hearing the severe divine rebuke from the Angel of the LORD. Their weeping was a direct emotional response to understanding the painful consequences of their disobedience to God's covenant commands, specifically their failure to drive out the Canaanite inhabitants and their compromise with pagan worship.

What was the significance of the Israelites sacrificing to the LORD at Bochim?

Answer: The act of sacrificing "unto the LORD" at Bochim was a formal religious response within the Israelite covenant framework. It likely involved offerings intended to seek God's forgiveness, express remorse, or renew their commitment to Him. In ancient Israelite culture, sacrifices were a primary means of approaching God and making atonement. While it indicates a recognition of God's authority and a desire for reconciliation, the subsequent narrative of the Book of Judges suggests that this act of sacrifice, though outwardly pious, often lacked the deep, transformative repentance that would lead to sustained obedience and a true turning away from idolatry. It was a ritualistic attempt to address their broken relationship with God, but one that proved insufficient to prevent their continued spiritual decline.

Did the weeping and sacrifice at Bochim lead to lasting change in Israel?

Answer: Unfortunately, no. While the weeping was profound and the sacrifice a formal act of worship, the subsequent history of Israel, as recounted in the rest of the Book of Judges, reveals that this moment of sorrow and religious observance did not lead to lasting spiritual transformation or sustained obedience. The Israelites repeatedly fell into cycles of sin, idolatry, oppression, and temporary deliverance, demonstrating that their sorrow at Bochim was often more about the painful consequences of their sin rather than a deep, heart-level repentance that would lead to a decisive turning away from their unfaithfulness. The narrative highlights the inadequacy of emotional lament or ritual without genuine, sustained commitment to God's commands.

CHRIST-CENTERED FULFILLMENT

Judges 2:5, with its depiction of a people weeping over the consequences of their sin and offering sacrifices, powerfully foreshadows the ultimate and perfect sacrifice of Jesus Christ. The animal sacrifices offered at Bochim, like all sacrifices under the Old Covenant, were temporary and imperfect, unable to truly cleanse the conscience or bring about lasting transformation, as stated in Hebrews 10:4. They merely pointed forward to the once-for-all sacrifice of the Lamb of God who would truly take away the sin of the world. The Israelites' sorrow at Bochim, though real, was a worldly grief over consequences. In Christ, we find the pathway to godly sorrow, which leads to true repentance and salvation, a sorrow that is transformed into joy through the forgiveness offered by His atoning death, as seen in 2 Corinthians 7:10. Furthermore, while the Israelites struggled with ongoing disobedience, the New Covenant established in Christ's blood provides not only forgiveness but also the indwelling Holy Spirit, who empowers believers to live in genuine obedience and to turn from sin, making true transformation possible, as promised in Ezekiel 36:26-27. Thus, Bochim's tears find their ultimate answer not in repeated sacrifices, but in the finished work of Christ, who enables a true and lasting reconciliation with God.

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Commentary on Judges 2 verses 1–5

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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JeromeAD 420
HOMILIES ON THE PSALMS, ALTERNATE SERIES 63 (Ps 83)
Let us consider where he has set his ascent: “In the valley of tears, in the place that he has appointed.” We have read in the book of Judges that when the angel came and preached repentance to the people, saying, “You have abandoned the Lord, and the Lord shall abandon you,” the Israelites wept aloud when they heard the threat; and that place was called the valley of tears. We have called attention to ancient history in order to avoid heresy. The valley of tears, moreover, we may understand allegorically as this world, for we are not on the mountain, that is, in the kingdom of heaven, but in the valley, in the darknesses of this world; through a fault, we have been cast out of Paradise with Adam into a lowly vale of tears where there is repentance and weeping. “In the valley of tears, in the place that he has appointed.” What did the prophet mean? God made this world an arena that here we may strive against the devil, against sin, in order to receive our crown in heaven. Why did he ordain a contest? Could not he save us without the struggle? He gave us, as it were, a master of contests; he gave us a stadium in which to carry on our wrestling against vices, so that afterwards he may crown us meritoriously, not as those who sleep but as those who labor.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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