Juízes 2

Juízes 2

MacArthur: “In this day of gathering storms, as moral deterioration of political power spreads its growing infection, it is essential that every spiritual force be mobilized to defend and preserve the religious base upon which this nation is founded; for it has been that base which has been the motivating impulse to our moral and national growth. History fails to record a single precedent in which nations subject to moral decay have not passed into political and economic decline. There has been either a spiritual reawakening to overcome the moral lapse, or a progressive deterioration leading to ultimate national disaster.” John Whitcomb and John Davis - The question that needs to be raised at this point is, “Why did Israel fall prey to this sensuous form of worship when she had such a lofty revelation of the true God and clear standards of moral conduct?” Several answers may be given to this question. First, the gradual fragmentation of the tribes contributed to an abandonment of Shiloh as the only center of worship. As previously noted, the principal unifying factor in Israel was her religion and commitment to one place of worship. As the tribes moved into new territories, rather than defeating their enemy, they sought ways to establish peaceful coexistence with them. This was probably the case as tribes moved down into the valleys where Canaanite religious and cultural influence was the greatest. Secondly, Baalism may have had a pragmatic appeal. The Israelites who attempted to farm in the hill country must have experienced some frustration and looked with envy on the beautiful crops of their Canaanite neighbors in the fertile valleys. The temptation to look to Baal to increase fertility was always there and many fell to it. In this connection notice the words of Jeremiah (44:17–19). Thirdly, the sensuous appeal of temple prostitution would have allured some into Canaanite practices. Finally, the quest for political compatibility led many to recognize the gods of Canaan through formal treaties. Intermarriage also led to formal recognition of the gods and gradual infiltration of pagan ideas into the community of Israel. Religious syncretism was slow, subtle, and disastrous. (Israel From Conquest to Exile). Acted...corruptly (07843) shachath means to decay, to go to ruin, to corrupt, to destroy (Sodom and Gomorrah = Ge 13:10, Ge 18:28, 31-32), to lay waste (Egypt from swarms of flies -Ex 8:24). Shachath is used of Israelites who worshiped the golden calf (Ex 32:7; Dt 9:12; 32:5, Hos 9:9). God warned He would destroy Israel if they were turned away from following Him (Nu 32:15). Shachath describes Israel's behavior as more corrupt after a judge died (Jdg 2:19). The first 3 uses of shachath are very instructive for they resulted in a worldwide flood, even as Israel's corruption would result in worldwide shame at her ignominious defeat by godless pagans "Now the earth was corrupt (Lxx = phtheiro = cause loss of soundness, ruin, destroy, kill. Corruption derives from "the lusts of deceit" Eph 4:22-note) in the sight of God (cp Pr 15:3), and the earth was filled with violence. 12 And God looked on the earth, and behold, it was corrupt (Lxx = kataphtheiro = "rotten"!) for all flesh had corrupted (Lxx = kataphtheiro) their way upon the earth. 13 Then God said to Noah, "The end of all flesh has come before Me; for the earth is filled with violence because of them; and behold, I am about to destroy them with the earth." (Ge 6:11-13) Serve (enslave, worship) (05647) abad means to work (to cultivate, till - Ge 2:5, 15 - Lxx = ergazomai before the fall! Ge 3:23 after the fall, Lxx = ergazomai), to serve (be enslaved or hold in bondage - Ex 6:6 - Lxx = katadouloo = make a slave; Lev 25:38, 39 Lxx = douleuo)(Ge 14:4, 15:13, 14 - Lxx = douleuo), worship. Labor (as when Israel was in Egyptian bondage - Ex 1:13,14 but same word abad translated worship after redemption Ex 3:12, 7:16, 8:1, 8:20, 9:1, et al where Lxx = latreuo). Stubborn (obstinate, stiff, stubborn) (07186)(qasheh) means hard, harsh, cruel, severe, strong, violent, fierce. This term's basic function is to describe something as hard. The root qāshî apparently arose from an agricultural milieu. It emphasizes, first, the subjective effect exerted by an overly heavy yoke, which is hard to bear, and secondarily, the rebellious resistance of oxen to the yoke. Thus we see hard labor (Ex 1:14, Ex 6:9, 1 Ki 12:4, 2 Chr 10:4, Isa 14:3), Joseph's hard words (Ge 42:7, 30), Nabal was harsh (1 Sa 25:3), Israel was often described as stubborn or obstinate (Ex 32:9, 33:3, 33:5, 34:9, Dt 9:6, 13, Dt 31:27, Jdg 2:19), obstinate (Is 48:4, Ezek 3:7), oppressed ("hard") in spirit (Hannah in 1 Sa 1:15), hard or difficult legal question (Ex. 18:26), severe battle (2 Sa 2:17), wind (Isa. 27:8), vision (Isa. 21:2); difficult times (Job 30:25), a relentless sword (Isa. 27:1) and fierce jealousy (Song 8:6). George Bush - Notes, Critical and Practical on the Book of Judges (Judges 2) They ceased not from their own doings. Heb. ‘they let nothing fall from their doings.’ They abated, they relaxed nothing of their evil practices. Nor from their stubborn way. Heb. דרכם חקשח darkâm hakkâshâh, their hard way. Hard, as proceeding from a hard and perverse heart; hard, in the sense of being stubbornly persisted in; and hard or grievous in its consequences. It is the term applied to the obstinate and intractable conduct of Pharaoh. Pencil Battle They did not cease from their own doings nor from their stubborn way. —Judges 2:19 Today's Scripture: Judges 2:11-22 As I learned to write my letters, my first-grade teacher insisted that I hold my pencil in a specific way. As she watched me, I held it the way she wanted me to. But when she turned away, I obstinately reverted the pencil to the way I found more comfortable. I thought I was the secret winner in that battle of the wills, and I still hold my pencil in my own peculiar way. Decades later, however, I realize that my wise teacher knew that my stubborn habit would grow into a bad writing practice that would result in my hand tiring more quickly. Children rarely understand what is good for them. They operate almost entirely on what they want at the moment. Perhaps the “children of Israel” were aptly named as generation after generation stubbornly insisted on worshiping the gods of the nations around them rather than the one true God. Their actions greatly angered the Lord because He knew what was best, and He removed His blessing from them (Judg. 2:20-22). Pastor Rick Warren says, “Obedience and stubbornness are two sides of the same coin. Obedience brings joy, but our stubbornness makes us miserable.” Heavenly Father, You are loving and gracious, and eager to forgive when we return to You. May we pursue you with our whole heart and not cling to our stubborn tendency to want things our way. First we make our habits; then our habits make us. Judges 2:20 So the anger of the LORD burned against Israel, and He said, "Because this nation has transgressed My covenant which I commanded their fathers, and has not listened to My voice, So the anger of the LORD burned against Israel: Jdg 2:14 3:8 10:7 Ex 32:10,11 De 32:22 Because this nation has transgressed My covenant : Ex 24:3-8 De 29:10-13 Jos 23:16 24:21-25 Jer 31:32 Eze 20:37 Related Passages: Deuteronomy 32:22 For a fire is kindled in My anger, And burns to the lowest part of Sheol, And consumes the earth with its yield, And sets on fire the foundations of the mountains. Joshua 23:16 “When you transgress the covenant of the LORD your God, which He commanded you, and go and serve other gods and bow down to them, then the anger of the LORD will burn against you, and you will perish quickly from off the good land which He has given you.” Deuteronomy 4:24-28 “For the LORD your God is a consuming fire, a jealous God. 25 “When you become the father of children and children’s children and have remained long in the land, and act corruptly, and make an idol in the form of anything, and do that which is evil in the sight of the LORD your God so as to provoke Him to anger, 26 I call heaven and earth to witness against you today, that you will surely perish quickly from the land where you are going over the Jordan to possess it. You shall not live long on it, but will be utterly destroyed. 27 “The LORD will scatter you among the peoples, and you will be left few in number among the nations where the LORD drives you. 28 “There you will serve gods, the work of man’s hands, wood and stone, which neither see nor hear nor eat nor smell. Exodus 24:6-8 (MOSES INAUGURATES THE MOSAIC COVENANT) Moses took half of the blood and put it in basins, and the other half of the blood he sprinkled on the altar. 7 Then he took the book of the covenant and read it in the hearing of the people; and they said, “All that the LORD has spoken we will do, and we will be obedient!” (THEIR AFFIRMATION WAS LIKE SAYING "I DO" IN A MARRIAGE COVENANT!) 8 So Moses took the blood and sprinkled it on the people, and said, “Behold the blood of the covenant, which the LORD has made with you in accordance with all these words.” ANGER FOR TRANSGRESSING GOD'S COVENANT So the anger of the LORD burned against Israel: Anger of Jehovah burned is literally "His nose became hot" (See Jdg 2:14 Comments) It is notable that it does not say against My people but against Israel which reflects His anger. Jehovah's anger burned repeatedly in Judges… (Jdg 2:14) The anger of the LORD burned against Israel, and He gave them into the hands of plunderers who plundered them; and He sold them into the hands of their enemies around them, so that they could no longer stand before their enemies. (Jdg 3:8) Then the anger of the LORD was kindled against Israel, so that He sold them into the hands of Cushan-rishathaim king of Mesopotamia; and the sons of Israel served Cushan-rishathaim eight years. (Jdg 10:7) The anger of the LORD burned against Israel, and He sold them into the hands of the Philistines and into the hands of the sons of Ammon. He said, "Because this nation has transgressed My covenant which I commanded their fathers, and has not listened to My voice - Why did God punish Israel? Because is the term of explanation. They transgressed His covenant. It was like God had drawn a line in the sand and said "Do not pass this line" and yet they rebelliously walked over it. Not listened is not just not to hear audibly (sound waves), for in fact they did hear (they had the written words of Moses which God had given to him), but it went in one ear and out the other! They heard but did not heed, did not obey. THOUGHT- Is there any lesson for us, especially when we have a besetting ("pet") sin that we refuse to give up or "kill" which God has enabled us to do by His Spirit (Ro 8:13+)? John Whitcomb and John Davis have some practical observations - Someone once said, “If I could just see a miracle performed by God I know my faith would be established and never waver.” This sounds like a reasonable statement at first, but after careful examination, it will be seen to be faulty. If visible miracles were really the solution to weak faith, then Israel should have been an unshakable nation spiritually. No other people on the face of the earth have ever witnessed more miracles and yet they were led astray. Remember that during the days of Christ here on earth, men witnessed many miracles but they still refused to believe. We are reminded of the words of Hebrews 11:1, “Faith is the substance of things hoped for, the evidence of things not seen.…” A second lesson to be learned from these opening chapters is that spiritual and theological apostasy is a subtle process. Merely being in possession of a correct theology does not guarantee freedom from crisis. There must be a consistent application of divine truth in the life of the believer in order to be assured of a job well done and a battle well fought (2 Tim. 4:7). (Israel From Conquest to Exile). George Bush - Notes, Critical and Practical on the Book of Judges (Judges 2) And the anger of the Lord was kindled, &c. From this verse to the end of the chapter, the narrative is probably to be considered merely as a repetition in substance of what is affirmed by the Angel, Jdg 2:1–3. It is a more full and detailed statement of the reasons for the foregoing appearance of the divine messenger, threatening them with the judgments of heaven for their disobedience. Nothing is more common than such transpositions in the order of the inspired record. The effect is first mentioned, and the cause afterwards. Judges 2:21 I also will no longer drive out before them any of the nations which Joshua left when he died, Jdg 2:3 3:3 Jos 23:13 Eze 20:24 Related Passages: Judges 2:3+ “Therefore I also said, ‘I will not drive them out before you; but they will become as thorns in your sides and their gods will be a snare to you.’” Joshua 23:13+ know with certainty that the LORD your God will not continue to drive these nations out from before you; but they will be a snare and a trap to you, and a whip on your sides and thorns in your eyes, until you perish from off this good land which the LORD your God has given you. GOD'S WARNING OF "POWER FAILURE" I I also will no longer drive out before them any of the nations which Joshua left when he died Again Israel had been clearly warned by Joshua 23:13+ and it was not that long ago! How quickly fallen flesh forgets the truth! Little wonder Jesus advised daily intake of daily bread (Mt 4:4+, Lk 4:4+) God allowed the Canaanites to remain in the land (1) to punish Israel's apostasy (Judges 2:20), (2) to test Israel (Judges 2:22), (3) to teach Israel how to fight (Judges 3:2). George Bush - Notes, Critical and Practical on the Book of Judges (Judges 2) Will not henceforth drive out, &c. I will not while you continue in your stubborn way. The promises of God to expel the Canaanites were upon condition of their obedience. Judges 2:22 in order to test Israel by them, whether they will keep the way of the LORD to walk in it as their fathers did, or not." in order to: Jdg 3:1-4 to test Israel : Ge 22:1 De 8:2,16 13:3 2Ch 32:31 Job 23:10 Ps 66:10 Pr 17:3 Mal 3:2,3 Related Passage: Proverbs 17:3 " The refining pot is for silver and the furnace for gold, but the LORD tests hearts." Judges 3:1+ Now these are the nations which the LORD left, to test (nacah; Lxx = peirazo) Israel by them (that is, all who had not experienced any of the wars of Canaan; 2 only in order that (PURPOSE CLAUSE) the generations of the sons of Israel might be taught war, those who had not experienced it formerly). 3 These nations are: the five lords of the Philistines and all the Canaanites and the Sidonians and the Hivites who lived in Mount Lebanon, from Mount Baal-hermon as far as Lebo-hamath. 4 They were for testing (nacah; Lxx = peirazo) Israel, to find out if they would obey the commandments of the LORD, which He had commanded their fathers through Moses. 5 The sons of Israel lived among the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites; 6 and they took their daughters for themselves as wives, and gave their own daughters to their sons, and served their gods (IN OTHER WORDS THEY "FAILED THE TEST"). . ENEMIES LEFT TO TEST ISRAEL In order to - This introduces a purpose clause. Test (nacah) Israel by them, whether they will keep the way of the LORD to walk in it as their fathers did, or not - Test in the Septuagint is peirazo the same word used in Mt 4:1 of the devil tempting Jesus. Peirazo is a morally neutral word simply meaning to test but whether the testing is for a good (Heb 11:17) or evil (Mt 4:1) purpose depends on the intent of the one giving the test. In this passage clearly God is testing them for their good. When the scriptural context clearly indicates the testing is an enticement to evil, the word is most frequently translated by a form of the English tempt, which carries that negative connotation. Their fathers refers to those who lived in the days of Joshua, and also those who remained alive after his death. Moses had warned Israel even before they entered the promised land that they would be tested (Do you believe you will be tested? Do you chaff at God's testing times? He has said we will be tested - notice God's testing always has a holy purpose - James 1:2-4+, 1Pe 1:6-7+). "And you shall remember all the way which the LORD your God has led you in the wilderness these forty years, that He might humble you, testing you, (WHY? HE EXPLAINS...) to know what was in your heart (TO REVEAL TO ISRAEL HER TRUE CHARACTER), whether you would keep His commandments or not. "And He humbled you and let you be hungry, and fed you with manna which you did not know, nor did your fathers know, that He might make you understand that man does not live by bread alone, but man lives by everything that proceeds out of the mouth of the LORD. (Deut 8:2-3+) In the wilderness He fed you manna which your fathers did not know, that He might humble you and that He might test you (WHY? HE EXPLAINS...), to do good for you in the end. (Deut 8:16+) You shall not listen to the words of that prophet or that dreamer of dreams; for the LORD your God is testing you (WHY?) to find out if you love the LORD your God with all your heart and with all your soul. (Deut 13:3+) Tested by them - Who is them? Clearly this is the pagan idol worshipping nations. As explained above, God's leaving the pagan nations (and the variegated temptations they brought with them) in the land was not to tempt the Israelites to sin, for as James explains "Let no one say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, and He Himself does not tempt anyone. But each one is tempted when he is carried away and enticed by his own lust. Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death.." (James 1:13-15+). God's desire was to do them good, not bad. As Cundall says, sadly, for the most part, most of Israel "failed the test!" Arthur Cundall on why God allowed the enemies to remain - To the modern reader it seems somewhat incongruous that God should leave the foreign elements within Israel’s borders as a punishment for apostasy, and to test the future faithfulness of the nation, when the very reason for the nation’s defection is attributed to the failure to drive out this alien population. There was no such difficulty to the Israelite historian, whose view of the Lord’s sovereignty ruled out all secondary causes, everything being directly attributable to His overruling will. In the changed situation caused by Israel’s disobedience this sovereignty was still manifested: the Canaanites were allowed to remain SO THAT the loyalty of the covenant-people might be adequately tested. It was a searching examination which the nation, in the main, failed to pass. (Judges & Ruth: Tyndale Old Testament Commentary - archive.org allows you to borrow for an hour at no charge) THOUGHT - By whom or what is God testing you beloved? Our hearts are prone to wander, so we are always in need of testing and refining of our hearts. The tests will not cease until we see the King face to face in glory. Maranatha! What was the purpose of the testing? God allows or brings chastening and affliction (both forms of "testing") into each of our lives for our our spiritual good. What benefits do you see from the following "testings?" Psalm 119:67 Before I was afflicted I went astray, But now I keep Your word. Psalm 119:71 It is good for me that I was afflicted, That I may learn Thy statutes. Proverbs 6:23 For the commandment is a lamp and the teaching is light; And reproofs for discipline are the way of life Psalm 94:12 Blessed is the man whom You chasten, O LORD, And whom You teach out of Your law; Hebrews 12:5-11+ and you have forgotten the exhortation which is addressed to you as sons, “MY SON, DO NOT REGARD LIGHTLY THE DISCIPLINE OF THE LORD, NOR FAINT WHEN YOU ARE REPROVED BY HIM; 6 FOR THOSE WHOM THE LORD LOVES HE DISCIPLINES, AND HE SCOURGES EVERY SON WHOM HE RECEIVES.” 7 It is for discipline that you endure; God deals with you as with sons; for what son is there whom his father does not discipline? 8 But if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons. 9 Furthermore, we had earthly fathers to discipline us, and we respected them; shall we not much rather be subject to the Father of spirits, and live? 10 For they disciplined us for a short time as seemed best to them, but He disciplines us for our good, so that we may share His holiness. 11 All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness. Test (05254)(nacah/nasah; Lxx = peirazo) in most OT uses has idea of testing or proving quality of someone or something and doing so often through adversity or hardship. As the following context makes clear (note "to see," lit., "to know," in 3:4), the purpose of this divine test was to determine if Israel was truly loyal. An examination of parallel passages shows that such divine tests were designed to reveal otherwise hidden character qualities. Testing which shows what someone is really like generally involves difficulty or hardship. Swanson sums up Nacah - 1. (piel) test, try, i.e., attempt to learn the true nature of something (1Ki 10:1); 2. (piel) attempt, try, i.e., exert oneself to do something (Dt 4:34); 3. (piel) test, try, i.e., cause or allow hardship or trouble in a circumstance, often with choices within the situation, implying a different outcome is possible (Jdg 2:22) Baker - 5254. נָסָה nāsāh: A verb meaning to test, to try, to prove. Appearing nearly forty times in the Old Testament, this term often refers to God testing the faith and faithfulness of human beings, including Abraham (Gen. 22:1); the nation of Israel (Ex. 15:25; 16:4; 20:20; Deut. 8:2, 16; 13:3[4]; Judg. 2:22; 3:1, 4); Hezekiah (2 Chr. 32:31); David (Ps. 26:2). Although people were forbidden from putting God to the test, they often did so (Ex. 17:2, 7; Num. 14:22; Deut. 6:16; 33:8; Ps. 78:18, 41, 56; 95:9; 106:14; Isa. 7:12). Testing, however, does not always suggest tempting or enticing someone to sin, as when the Queen of Sheba tested Solomon’s wisdom (1 Kgs. 10:1; 2 Chr. 9:1); and Daniel’s physical appearance was tested after a ten-day vegetarian diet (Dan. 1:12, 14). Finally, this term can refer to the testing of equipment, such as swords or armor (1 Sam. 17:39). (Complete Word Study Dictionary- Old Testament) Nacah - 34x in OT - See these use below. Translated in NAS = make a test(1), proved(1), put(1), put to the test(2), tempted(3), test(13), tested(9), testing(3), tried(1), try(1), venture(1), ventures(1). Testing quality of someone or something through stress. Dt 6:16, 8:16, Ps 78:18 Lxx = ekpeirazo [1598] KJV =“tempt” for “test” = confusing because "tempt" ~ “enticing to do wrong” yet God does not tempt man (Ja1:13), so rendering “TEMPT” became a problem. In Ge 22:1 God was testing (REFINING) the character of Abraham & did the same with Hezekiah in 2Chr 32:31 because God wants us to walk more closely to His way (Ex 16:4; Dt 8:2; Jdg 2:22; Ps 26:12). COMPARISON OF NACAH, TSARAPH, BACHAN = TEST 1). Nacah/nasah = an attempt to prove the existence of a particular quality in someone or something. 2). Tsaraph =“to refine,” usually indicating the purifying result of divine judgment. 3). Bachan focuses attention on an examination to prove the existence of some spiritual quality, such as integrity. NOTE: Underlying each words is the conviction that even when a test involves difficulty or suffering, God intends His tests of our faith to bring us something good. Attempt to do something. of attempting or venturing a word which might offend hearer Job 4:2; of venturing to touch one's foot to ground Dt 28:56; of trying to take a nation (Israel) fr another nation (Egypt) Dt 4:34 of TESTING VARIOUS THINGS armor and WEAPONS 1Sa17:39 PLEASURE Eccl 2:1; Eccl 7:23 Most uses of nacah deal with PERSON or NATION UNDERGOING TRIAL OR DIFFICULT TIME Man is FORBIDDEN TO PUT GOD TO THE TEST Dt 6:16 but OT records that he did so. MASSAH ("TRIAL") = byword in this regard, often combined in a play on words with nasa, "to try" (Ex 17:2, 7; Dt 6:16; Dt 33:8; Ps 95:8, 9; cf. Dt 9:22). Those who put God to the proof in the wilderness would not see Canaan (Num 14:22-23). The hymns of Israel reflect this DEFIANT ATTITUDE (see Ps 78:18, 41, 56; Ps 106:14). OF MAN PUTTING ANOTHER MAN TO THE TEST: Queen of Sheba TESTED SOLOMON with hard questions (1 Ki 10:1; 2Chr 9:1); chief of the eunuchs TESTED the appearance of DANIEL and his friends after they ate vegetables for ten days (Dan 1:12, 14); FALSE PROPHETS sometimes were the instrument for TESTING A MAN'S FAITH (Deut 13:3 [H 4]). Often GOD IS RESPONSIBLE FOR TESTINGS AND TRIALS UPON MAN. God delivered Israel by sending "great trials" upon the Egyptians (Dt 7:19; Dt 29:3); but He later TESTED ISRAEL BY THE CANAANITE NATIONS (Jdg 2:22; Jdg 3:1, 4). GOD TESTED BOTH ABRAHAM (Gen 22:1) and HEZEKIAH (2Ch32:31). SUCH TESTING BY GOD, HOWEVER, WAS NOT WITHOUT INTENT. It was to REFINE THE CHARACTER of man that he might walk more closely in God's ways (Ex 16:4; Dt 8:2; Jdg 2:22; 2Ch32:31; Ps 26:1-3). When a believer comes through a trial still trusting the Lord, he is assured that his faith is genuine (Ge 22:1-12; Job 1:20-22, 42:5,6 => Job's perseverance ultimately resulted in a clearer revelation of God and His awesome character. Here are the 34 OT Uses of Nacah/nasah… Ge 22:1 Now it came about after these things, that God tested (Lxx = peirazo) Abraham, and said to him, “Abraham!” And he said, “Here I am.” (Heb 11:17-note) By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was offering up his only begotten son; Ex 15:25 Then he cried out to the Lord, and the Lord showed him a tree; and he threw it into the waters, and the waters became sweet. There He made for them a statute and regulation, and there He tested (Lxx = peirazo) them. Ex 16:4 Then the Lord said to Moses, “Behold, I will rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may test (Lxx = peirazo) them, whether or not they will walk in My instruction. Ex 17:2 Therefore the people quarreled with Moses and said, “Give us water that we may drink.” And Moses said to them, “Why do you quarrel with me? Why do you test (Lxx = peirazo) the Lord?” Ex 17:7 He named the place Massah and Meribah because of the quarrel of the sons of Israel, and because they tested (Lxx = peirazo) the Lord, saying, “Is the Lord among us, or not?” Ex 20:20 Moses said to the people, “Do not be afraid; for God has come in order to test (Lxx = peirazo) you, and in order that the fear of Him may remain with you, so that you may not sin.” Nu 14:22 “Surely all the men who have seen My glory and My signs which I performed in Egypt and in the wilderness, yet have put Me to the test (Lxx = peirazo) these ten times and have not listened to My voice, Dt 4:34 “Or has a god tried (Lxx = peirazo) to go to take for himself a nation from within another nation by trials, by signs and wonders and by war and by a mighty hand and by an outstretched arm and by great terrors, as the Lord your God did for you in Egypt before your eyes? Dt 6:16 You shall not put the Lord your God to the test, as you tested Him at Massah. (Both Lxx uses = ekpeirazo) Dt 8:2 “You shall remember all the way which the Lord your God has led you in the wilderness these forty years, that He might humble you, testing (Lxx = ekpeirazo) you, to know what was in your heart, whether you would keep His commandments or not. Dt 8:16, “In the wilderness He fed you manna which your fathers did not know, that He might humble you and that He might test (Lxx = ekperiazo) you, (Why did He test them?) to do good for you in the end. (cf Heb 12:5) Dt 13:3 you shall not listen to the words of that prophet or that dreamer of dreams; for the Lord your God is testing (Lxx = peirazo) you to find out if you love the Lord your God with all your heart and with all your soul. Dt 28:56 “The refined and delicate woman among you, who would not venture to set the sole of her foot (Literally = who hath not tried the sole of her foot ) on the ground for delicateness and refinement, shall be hostile toward the husband she cherishes and toward her son and daughter, Dt 33:8 Of Levi he said, “Let Your Thummim and Your Urim belong to Your godly man, Whom You proved (Lxx = peirazo) at Massah, With whom You contended at the waters of Meribah; Jdg 2:22 in order to test (Lxx = peirazo) Israel by them, whether they will keep the way of the Lord to walk in it as their fathers did, or not.” Jdg 3:1 Now these are the nations which the LORD left, to test (Lxx = peirazo) Israel by them (that is, all who had not experienced any of the wars of Canaan;2 only in order that the generations of the sons of Israel might be taught war, those who had not experienced it formerly).3 These nations are: the five lords of the Philistines and all the Canaanites and the Sidonians and the Hivites who lived in Mount Lebanon, from Mount Baal-hermon as far as Lebo-hamath.4 And they were for testing (Lxx = peirazo) ISRAEL, to find out if they would obey the commandments of the LORD, which He had commanded their fathers through Moses. Jdg 6:39 Then Gideon said to God, “Do not let Your anger burn against me that I may speak once more; please let me make a test (Lxx = peirazo) once more with the fleece, let it now be dry only on the fleece, and let there be dew on all the ground.” 1 Sa 17:39 David girded his sword over his armor and tried to walk, for he had not tested (Lxx = peirazo) them. So David said to Saul, “I cannot go with these, for I have not tested (Lxx = peirazo) them.” And David took them off. 1 Ki 10:1 Now when the queen of Sheba heard about the fame of Solomon concerning the name of the Lord, she came to test (Lxx = peirazo) him with difficult questions. 2 Ch 9:1 Now when the queen of Sheba heard of the fame of Solomon, she came to Jerusalem to test (Lxx = peirazo) Solomon with difficult questions. She had a very large retinue, with camels carrying spices and a large amount of gold and precious stones; and when she came to Solomon, she spoke with him about all that was on her heart. 2 Ch 32:31 (Read 2Chr 32:30 for context) (THE TEST =) A Even in the matter of the envoys of the rulers of Babylon, who sent to him to inquire of the wonder that had happened in the land, God left him alone only to test (Lxx = peirazo) him, that He might know all that was in his heart (Ed: Hezekiah showed the Babylonian envoys ALL of the treasuries! And Isaiah then prophesied that Judah would one day future be taken into captivity in Babylon. Hezekiah's son was evil Manasseh).. Job 4:2 “If one ventures (tried) a word with you, will you become impatient? But who can refrain from speaking? Ps 26:2 (Context Ps 26:1) Examine (bachan = to try like testing metals for their authenticity and purity. ) me, O Lord, and try (nasah/nacah; Lxx = peirazo) me; Test (Tsaraph = to refine; cast, goldsmith, melt, purge away, try. ) my mind and my heart. (All red verbs = commands). Ps 78:18 And in their heart they put God to the test (ekperiazo) By asking food according to their desire. Ps 78:41 Again and again they tempted (Lxx = peirazo) God, And pained the Holy One of Israel. Ps 78:56 Yet they tempted (Lxx = peirazo) and rebelled against the Most High God And did not keep His testimonies, Ps 95:9 “When your fathers tested (Lxx = peirazo) Me, They tried Me, though they had seen My work. Ps 106:14 But craved intensely in the wilderness, And tempted (Lxx = peirazo) God in the desert. Ec 2:1 I said to myself, “Come now, I will test (Lxx = peirazo) you with pleasure. So enjoy yourself.” And behold, it too was futility. Ec 7:23 I tested (Lxx = peirazo) all this with wisdom, and I said, “I will be wise,” but it was far from me. Isa 7:12 But Ahaz said, “I will not ask, nor will I test(Lxx = peirazo) the Lord!” Da 1:12 "Please test (Lxx = peirazo) your servants for ten days, and let us be given some vegetables to eat and water to drink.'' 13 "Then let our appearance be observed in your presence, and the appearance of the youths who are eating the king's choice food; and deal with your servants according to what you see."14 So he listened to them in this matter and tested (Lxx = peirazo) them for ten days. George Bush - Notes, Critical and Practical on the Book of Judges (Judges 2) That through them I may prove Israel. Not for his own satisfaction, but that they themselves might be made better acquainted with the plague of their own hearts, and that the righteous judgments of God might thus approve themselves to the consciences of all who should either experience, or witness, or hear of them. The Most High often orders his providence on the principle of a father or master who distrusts the fidelity of his son or servant, and places them in such circumstances that they may, by their good or evil conduct, justify his suspicions, or give him proofs of their being groundless. It is implied, however, that these nations, in case the Israelites stood not the test, should be not only trials or ordeals to them, but also scourges and instruments of wrath. As their fathers did keep it. That is, those who lived in the days of Joshua, and the elders who over-lived him. Judges 2:23 So the LORD allowed those nations to remain, not driving them out quickly; and He did not give them into the hand of Joshua. PURPOSE FOR THE PAGANS So (KJV = "therefore") - term of conclusion The LORD allowed those nations to remain, not driving them out quickly; and He did not give them into the hand of Joshua - Joshua’s seven-year conquest is general in nature; much of the land remained to be possessed - "Now Joshua was old and advanced in years when the LORD said to him, "You are old and advanced in years, and very much of the land remains to be possessed." (Joshua 13:1+). George Bush - Notes, Critical and Practical on the Book of Judges (Judges 2) Therefore the Lord left, &c. Or, Heb. ‘suffered.’ It is not to be understood that there was any absolute necessity for this delay in expelling the Canaanites, but as God foresaw the remissness of his people in accomplishing this work, he saw fit in his providence to overrule it to a wise and useful result. In like manner he overrules the wickedness of all the wicked in the universe, and causes it to redound to the good of the whole and his own glory, in the view of all intelligent creatures. The Danger of Indecision Charles Simeon… WE admire the condescension of Jehovah towards his chosen people, in that he raised up prophets to instruct them, and not unfrequently sent angels also to minister unto them. But the person who is here called “an Angel of the Lord,” seems to have been no other than “the Angel of the Covenant,” the Lord himself. It is certain that Jehovah did sometimes assume the appearance of an angel; as when he visited Abraham, and informed him of the judgments that were about to be inflicted on Sodom and Gomorrha. And it is clear that the person spoken of in our text was no created angel; for if he had, how could he with any propriety use such language? It was not a creature that brought the Israelites out of Egypt; but Jehovah. It was not a creature that made a covenant with them; but Jehovah. It was not a creature to whom they were accountable for their disobedience, or whose threatened dereliction they had such reason to deplore, but Jehovah: and the circumstance of his being said to come up from Gilgal, which is supposed to militate against this interpretation, rather confirms it: for it was in Gilgal, near to Jericho, that this same divine person had appeared to Joshua, as an armed warrior. That he was Jehovah, cannot be doubted; because he suffered Joshua to worship him; and even commanded him to put off his shoe from his foot, because the very ground whereon he stood was, by reason of his presence, rendered holy. In his conversation with Joshua he had called himself “the Captain of the Lord’s host;” and therefore there was a particular propriety in his appearing now to the people, to inquire, “Why they had not carried his orders into effect? and to threaten that he would fight for them no longer. Besides, at Gilgal the people had revived the ordinance of circumcision, and had kept a Passover unto the Lord; in both which ordinances they had consecrated themselves to God afresh, and engaged to serve him, as his redeemed people. In coming therefore as from Gilgal, the Angel reminded them of their solemn engagements, and humbled them the more for their violation of them. The particular address of the Lord to them, together with the effect it produced upon them, leads us to consider, I. The danger of indecision— The command which God had given to the Israelites was plain and express: they were “utterly to destroy the Canaanites, and to make no covenant with them:” (Dt 7:2) and on their performance of this condition was suspended the continuance of God’s interposition in their favour. But they were not careful to execute the divine command: and therefore God threatened, that the Canaanites, whom they had presumed to spare, should become a lasting source of pain to them; that they would gradually draw them into sin, and ultimately become instruments of inflicting on them the vengeance they had merited. Such is the sin which God’s professing people still commit— [The command to every one of us is to make no league with any one of our spiritual enemies; not with the world: on the contrary, we are to “overcome it;” to “come out from the people of it, and be separate;” to be “dead to” all its cares and pleasures, “being crucified to it, and esteeming it as crucified unto us:” we are “not to be of it, any more than Jesus Christ himself was of it.” With respect to the flesh also and our corrupt nature, no truce must be made with it, even for a moment: we must “mortify our members upon earth,” and “crucify the flesh with the affections and lusts:” we must not spare one evil desire, though it should be dear as “a right eye,” or useful as “a right hand;” we must “pluck it out with abhorrence, or cut it off, and cast it from us.” It is not sufficient to make them pay tribute: we must slay them; we must “shew them no mercy;” (Dt 7:2) our hatred of them must be irreconcilable and incessant. But what is our state? Do we find in ourselves this zeal? Instead of proceeding to the utter extirpation of our spiritual enemies, are we not satisfied if they do not reign? Are we not contented to let them exist, provided they keep themselves concealed from public view? — — — What then is the declaration of God unto us? Does he not warn us, that the evils which we spare shall become “as thorns in our sides, and prove a snare unto our souls?” And do we not find that it is even so in our daily experience? Let the person who still associates with the men of this world, say, whether he does not find that they are a clog to him in his spiritual course? whether his endeavours to please them do not lead him sometimes into sinful compliances, and his fear of displeasing them do not keep him from testifying against their evil ways? Will any say that he has found it practicable for “light to have communion with darkness, or Christ with Belial;” or that the soul can flourish whilst it is engaged in such a foolish attempt as that of reconciling the services of God and Mammon? Let the person who is still too deeply immersed in the cares or pleasures of the world, say, whether he has not often been led to strain his conscience in order to prosecute his ends, and to adopt some practices which in his heart he disapproved? — — — Let the person who harbours some besetting sin, ask, whether it has not often risen up with a force that was almost irresistible, and nearly, if not altogether, involved him in some flagrant transgression? Let the person in whom pride, or lewdness, or covetousness, or passion is suffered to dwell, answer this question — — — He knows but little of his own heart, who does not know, that sin is a flame, which, if not extinguished, may speedily “set on fire his whole nature,” (Jas 3:6 with Dt. 32:2) and “burn to the lowest hell.” Lastly, Let the person who listens to the temptations of Satan, say, whether there be any way of making him flee, but by perpetual resistance? [Jas 4:7- note] — — —] If such then be the danger of indecision, let us consider, II. The duty of those who are convicted of it— Two things were produced by the declarations of the Angel in the breasts of all the congregation of Israel; which also our own experience calls for; namely, 1. An humiliation of soul before God— [The people “lifted up their voice and wept.” And who amongst us has not abundant reason to follow their example? Whether we consider our sin or our punishment, we have but too much reason to weep. Indecision is not so light a sin as some imagine: (Job 31:25, 28) it shews an insincerity of heart, which is most odious in itself, and most offensive to God. See in what a light the Israelites beheld it, when once a conviction of it was brought home to their minds! and is not the sparing of inveterate lusts as wicked as sparing the devoted Canaanites? Does it not betray an equal want of reverence for God, of love to his name, and of zeal for his honour? Behold then what is the duty of every one amongst us: “Be afflicted, and mourn, and weep; let your laughter be turned into mourning, and your joy into heaviness; humble yourselves under the mighty hand of God, and he shall lift you up.” (Jas 4:9-note, Jas 4:10-note) Nor does the threatened punishment afford us less occasion to weep: for a subjection to sin is the greatest evil that can befall us. If God should once say, “He is joined to idols; let him alone;” it would be a heavier judgment to us than immediate death and immediate damnation; because we should live only to “treasure up wrath against the day of wrath,” and should perish at last under an accumulated weight of misery to all eternity. O that the dread of such a punishment might humble us all in dust and ashes!] 2. An application to God through the medium of sacrifice— [“They sacrificed there unto the Lord;” and had recourse to the blood of sprinkling for the remission of their sin. Though their weeping was very general, and very bitter, insomuch that the name of the place, which was Shiloh, was called Bochim, or Weepers, from that circumstance, yet did they not hope to pacify their offended God with tears: they knew that an atonement was necessary; and they sought him. therefore in his appointed way. O that we might learn from them! Humiliation is necessary; but it is not sufficient: tears, even if we could shed rivers of them, could never wash away sin: the blood of atonement is necessary; “without shedding of blood there is no remission.” We must apply to the Lord Jesus Christ, and “go to God through him.” We must acknowledge our obligation to his sacrifice for all the mercy and forbearance we have already experienced; and must look to it as the only means of our reconciliation with God: it is his blood, and “his blood alone, that can ever cleanse us from our sin” — — — And here I would particularly remind you that the sin laid to the charge of Israel, was not of commission, but of omission; not some flagrant enormity, but a lukewarmness and neglect of duty: yet did they see the need of a sacrifice to atone for that. In like manner, though we should have no guilt imputed to us but that of omission and defect, yet must we apply to the blood of sprinkling, and seek for pardon through that one Sacrifice which was once offered for us on the cross.] Learn then from hence, 1. The value of a faithful monitor— [We do not like faithful admonitions, even from those whose special duty it is to reprove sin. We are ready to account them harsh and severe. But what is the office which a friendly monitor performs? Is it not that which the Angel of the Covenant himself executed, yea, and came from heaven on purpose to perform? But it may be said, that we alarm men, and make them melancholy: true; we shew them their guilt and danger, and try to bring them to a state of humiliation on account of it, and to an affiance in the Lord Jesus Christ for the pardon of it. But is this an evil? If the whole congregation were affected precisely as the whole congregation of Israel were, every one weeping for his sins, and seeking the remission of them through the great Sacrifice, would it be a matter for regret? No: we would to God that this very place might this day deserve the name of Bochim; and that the remembrance of it might never be obliterated from your minds! Sure we are that the congregation of Israel felt themselves deeply indebted to Him who thus sought their welfare; and we have no doubt but that, however an ungodly world may hate our reproofs, there is not a contrite sinner in the universe who will not regard his monitor as a father, and “receive him as an Angel of God, even as Christ Jesus.” (Gal 4:14) They will not hesitate to thank him, who, by bringing them to weep here, has kept them from weeping and wailing and gnashing their teeth in hell for ever.] 2. The danger of forgetting the admonitions that have been given us— During the days of Joshua and the elders that outlived Joshua, the Israelites maintained some measure of steadfastness in their duty to God: but afterwards they fearfully declined, and brought upon themselves the most afflictive judgments. The whole remainder of the chapter from whence our text is taken, elucidates this truth. The impressions which were now made upon them gradually wore away; and the people relapsed into their former state of supineness. Of the unreasonableness of their conduct they were fully convinced: for, when the Angel asked them, “Why have ye done this?” they could not offer one word in extenuation of their guilt: but when they ceased to listen to the voice of conscience, they proceeded from one wickedness to another, “till there was no remedy.” And how often is this seen amongst ourselves! Many are deeply affected on some particular occasion: they will weep, and pray, and think of the Saviour; but in process of time they lose all their good impressions, and “go back with the dog to his vomit, and the sow that was washed to the wallowing in the mire.” The Lord grant that it may not prove thus with us! May our “goodness not be as the dew, or as the morning cloud that passeth away;” but rather as the sun, which shines brighter and brighter unto the perfect day. (Horae Homileticae - Judges 2:1-5 The Danger of Indecision) JUDGES 2 APOSTASY AND FAILURE F B Meyer This was the first of many bitter remonstrances that were to come to Israel. "The messenger Jehovah" must be He of whom the prophet spoke (Mal. 3:1), the Word and Son of God. Judges 2:1-3 There is a recital of the true cause of their failure. --It was due, not to any failure on God's part, but to a great failure on theirs. They had made a league with the people, and had not destroyed their idols. Was this guilty collusion due to any shame of their allegiance to an unseen God; or was it owing to their love of the sinful orgies which characterized the heathen festivities? God's warning angels still come to men. Let us be on the outlook for them. But how bitter sometimes is their reproof? Have not we entered into covenant with forbidden things, avoiding His altar, and disobeying His voice. And this is the reason why we are hindered and injured by the thorn in our side and the snare for our foot (Judges 2:3). We, at least, may learn this solemn lesson, that the Church is no match for the world, so long as it is allied to the world; and that the way of separation is the only path of victory and safety. Judges 2:6-9 The death of Joshua. -- The former part of this paragraph is identical with Joshua 24:29. There was a parenthesis of twenty years of rest, before the great warrior was summoned to his rest. During that time he exerted a great repressive influence, which waned when his sun set; and another generation arose. Judges 2:10-15 The sins and sorrows of Israel -- What a marvellous relapse was here! How the heart of man abhors the spirituality and purity of God (Jer. 2:11-12). But those who turn from God lay themselves open to bitter sorrows. If your heart is not perfect with God, your best plans will be spoiled by spoilers, and you will be sold as a slave to the flesh. In the light of Judges 2:14 and Judges 2:15 it cannot be too clearly or constantly repeated that failure in consecration and obedience always means defeat. When we follow other gods, and bow ourselves down to them, we can no longer stand against our enemies. Then the hand of the Lord is against us, and we become sore distressed. But even under such circumstances He does not forget His covenant. Though we believe not, He remaineth faithful, He cannot deny Himself. He therefore raises up judges, and saves us from the full measure of His wrath (Judges 2:18). Judges 2:16-18 God's compassion. -- How touching is the account of God's pity (Judges 2:18). Even though we have brought grave sorrows on ourselves by sin, yet will God interpose to avert the full brunt of penalty. Though we believe Him not, He remaineth faithful. He cannot deny Himself. God can always find or make deliverers in the most degenerate age of the Church; so we find here that He raised up judges which delivered His people. Judges 2:19-23 The madness of their apostasy. -- After a while God left the people to the results of their own choice, and, as they had permitted the Canaanites, they were allowed to suffer from them, and the discipline which refined them came through the results of the sin, from which they were to be set free. (F. B. Meyer. CHOICE NOTES ON JOSHUA THROUGH 2 KINGS)