Kapitel-Kommentar
Judges Kapitel 2
서론
Ohne Titel
Englisches Original
In this chapter we have, I. A particular message which God sent to Israel by an angel, and the impression it made upon them, Jdg 2:1-5. II. A general idea of the state of Israel during the government of the judges, in which observe, 1. Their adherence to God while Joshua and the elders lived, Jdg 2:6-10. 2. Their revolt afterwards to idolatry, Jdg 2:11-13. 3. God's displeasure against them, and his judgments upon them for it, Jdg 2:14,15. 4. His pity towards them, shown in raising them up deliverers, Jdg 2:16-18. 5. Their relapse into idolatry after the judgment was over, Jdg 2:17-19. 6. The full stop God in anger put to their successes, Jdg 2:20-23. These are the contents, not only of this chapter, but of the whole book.
1-5
An Angel Rebukes the Israelites (1425 BC)
御使いがイスラエルを責める（紀元前1425年）
¹ 主の御使いはギルガルからボキムに上って来て、こう言われた。「わたしはあなたがたをエジプトから導き上り、あなたがたの先祖たちに誓った地に携え入れた。そしてわたしは言った。『わたしはあなたがたとの契約をとこしえに破らない』と。
² あなたがたはこの地の住民と契約を結んではならない。彼らの祭壇は打ち壊さなければならない。ところが、あなたがたはわたしの声に聞き従わなかった。なぜこのようなことをしたのか。
³ それゆえ、わたしもまた言った。『彼らをあなたがたの前から追い払うことはしない』と。彼らはあなたがたの脇腹のとげとなり、彼らの神々はあなたがたの罠となるであろう。
⁴ 主の御使いがこれらの言葉をイスラエルのすべての人々に語り終えたとき、民は声を上げて泣いた。
⁵ 彼らはその所の名をボキムと呼んだ。そして彼らはそこで主にいけにえをささげた。
ここに、イスラエルが幸いの道へ導き入れ、その道にとどまらせるために、一度限り天から一般的な律法を受け取っただけでなく、彼らがいつその道からそれたとしても、機会に応じて責め、正し、義をもって教えるための特別なメッセージを天から受け取っていたという特権がある。彼らの前に読むための書かれた御言葉のほかに、彼らはしばしばうしろから人の声をして、「これが道である」と言うのを聞いた（イザ30:21）。ここに神が彼らを取り扱われる方法が始まっている。彼らがモーセの言うことを聞かなかったので、預言者たちの言うことを聞くかどうか試してみよう。これらの節には、彼らが信仰に冷え始めたときに語られた、非常に目を覚まさせる説教がある。
I. 説教者は主の御使いであった（Jdg 2:1）。預言者ではなく、ユダヤ人が想像するようなピネハスでもない。福音の奉仕者は確かに教会の御使いと呼ばれるが、旧約の預言者たちは決して主の御使いとは呼ばれない。疑いなくこれは天からの使いであった。この書物の中で、ギデオンやサムソンのようにイスラエルを救った士師を立てる働きに用いられた特別な使いを、時おり見出す。そして今、神のイスラエルのために彼らが行う善き業がいかに多様であるかを示すために、彼らが罪と悩みに陥らないよう、彼らに説教するために一人が遣わされた。この特別な使いが遣わされたのは、可能であれば、メッセージに対する一層の敬意を命じ、感覚的なものでなければ何にも影響されないように見える民の心に訴えるためであった。博学なパトリック主教は、これが造られた御使いではなく、ヨシュアに主の軍勢の将として現れた契約の御使い、すなわち神ご自身であったと明確に考えている。ライトフット博士はキリストご自身だと言う。神とキリストのほかに、だれが*「わたしはあなたがたをエジプトから導き上った」と言うことができようか。ヨシュアは最近、カナン人と自分たちをからめてはならないと彼らに戒めたが、彼らは死にゆく者のことばを重んじなかった。それゆえ、ここに生ける神ご自身、御使いとして現れた神の御子が、同じ警告を彼らにもたらしたのである。もし彼らがそのしもべたちを軽んじるなら、確かに御子を尊ぶであろう。主の御使いはギルガルから上って来たと言われる。おそらく地を歩くのではなく、御使いガブリエルがダニエルのところにしたように、開かれた天の大空を速やかに飛んで来たのであろう。しかし、歩いてであれ飛んでであれ、彼は特別な理由からギルガルから来たように見えた。ギルガルは彼らがカナンに入って後も長く本営であり、そこで神から多くの著しい恵みを受け、割礼の契約が更新された所（ミカ6:5）であり、彼がギルガルから来ることによって、これらすべてを彼らに思い出させることが意図されていた。「受けたもの、聞いたもの」*を思い起こすことは、堅く守るよう警告される私たちを備えるであろう（黙3:2,3）。
II. この説教が語られた対象はイスラエルのすべての人々であった（Jdg 2:4）。偉大な説教者のための偉大な会衆！彼らは戦いのために、すなわちある大きな遠征のために各部族が軍勢を送ったか、あるいはむしろ礼拝のために集まったのであろう。その場合、彼らの集合場所は幕屋のあるシロでなければならず、そこに彼らはみな年に三度集まるべきであった。私たちが定められた例式によって神に仕えるとき、私たちは御言葉を聞き、ご自身の門で賜物を受けることを期待してよい。その場所はボキムと呼ばれ（Jdg 2:1）、この機会にその名を得たのである。全イスラエルはここで与えられた責めと警告を必要としていた。それゆえこれは彼らすべてに語られた。
III. 説教そのものは短いが、非常に的を射ている。神はここで彼らにはっきりと告げておられる。1. 神が彼らのためにされたこと（Jdg 2:1）。神は彼らを、奴隷と労苦の地エジプトから、安息と自由と豊かな地カナンへ導き入れられた。一方の惨めさは他方の幸福を引き立てた。神は彼らに親切であり、彼らの先祖に誓った誓いに真実であり、もし彼らがそれを疑うなら言い訳のできないほどの御力の証拠を与え、もし彼らがそれを捨てるなら言い訳のできないほどの奉仕への動機を与えられた。2. 神が彼らに約束されたこと。「わたしは言った。わたしはあなたがたとの契約をとこしえに破らない」と。彼らをご自身の特別な民として受け入れられたとき、それには彼らを再び捨てたり、御心のままに別の民と入れ替えたりする意図は全くなかった。彼らがただ神に真実であるなら、彼らは神が変わらず彼らに真実であられることを見いだすであろう。神は彼らと結んだ契約は彼らの側で破られない限り決して破られないと、はっきりと告げられた。3. 彼らに対する神の正当で合理的な期待は何であったか（Jdg 2:2）。神と契約を結んだ者として、彼らは神の敵であり彼らの敵でもあるカナン人といかなる同盟も結ばず、神の祭壇を建てた者として彼らの祭壇を打ち壊し、彼らの神々に仕える誘惑とならないようにすべきであった。これより容易に求められることがあっただろうか。4. 神が最も強く主張されたまさにそのことにおいて、彼らがいかに神に不従順であったか。「しかし、あなたがたはこの小さな事においてさえわたしの声に聞き従わなかった。」彼らは神との契約と、その契約における互いの連帯を軽んじて、偶像礼拝に身を捧げたカナン人との友好の同盟を結び、神の祭壇と競合する位置にありながら彼らの祭壇を黙認した。「なぜあなたがたはこのようなことをしたのか。」正しい理性の法廷で、あなたがたはこの頑なさについてどのように説明するのか。あなたがたは自分のためにどのような言い訳をし、どのように弁明することができるのか。神との交わりを捨て、実を結ばない暗やみのわざに交わる者は、自分が今何をしているかを知らず、まもなく来るさばきの日に自分のために言うべきことが何もないであろう。5. 彼らがやがてこの愚かさのためにどのように苦しむと予期すべきか（Jdg 2:3）。彼らの中にカナン人を許容することは、（1）彼らの勝利に終わりをもたらすであろう。「あなたがたが」彼らを追い払わないと神は言われ、「それゆえわたしも」追い払わない。こうして彼らの罪は彼らの刑罰となった。このように、自分が治めるべき情欲と腐敗にふける者は神の恵みを失い、それは正当に彼らから引き揚げられる。私たちが悪魔に立ち向かわないなら、神がその悪魔を私たちの足の下に踏みつけられると期待することはできない。（2）彼らを絶えず悩みの中に陥れるであろう。「彼らはあなたがたの脇腹のとげとなり、どちらを向いてもあなたがたを突き刺し、常に何らかの害をもたらすであろう。」神の敵である者との友好によって益を期待する者は、自分自身を欺いている。（3）何よりも悪いことに、彼らを絶えず誘惑にさらし、罪に引き込むであろう。「彼らの神々」（カルデア訳では忌むべきもの）「はあなたがたの罠となる。あなたがたは自分たちが彼らに対して抱く愛情の中に惨めなほど絡め取られているのを見いだし、それはあなたがたの滅びとなるであろう」と、ある人々は読む。罪に近づく者は、正当に自分自身に任されて罪に陥り、その中で滅びる。神はしばしば人の罪をその刑罰とされる。とげと罠は頑なな者の道にあり、神に逆らって歩む者にある。
IV. この説教の良い成功は非常に著しい。民は声を上げて泣いた（Jdg 2:4）。1. 御使いは彼らの罪について告げ、彼らはその悲しみを表現した。彼らは罪の告白のために声を上げ、自分の愚かさと恩知らずを嘆き、自分の理性と利益に直接反する行動をしたかのように、自分を恥じ、自分に怒って泣いた。2. 御使いは神のさばきをもって彼らを脅し、彼らはその恐れを表現した。彼らは神がその怒りを彼らから遠ざけてくださるようにと声を上げて祈り、その怒りを恐れて泣いた。彼らはこの警告によって心を改め、その心はうちに溶け、御言葉によって震えたが、それはもっともなことだった。これは良いことであり、彼らが聞いた御言葉が彼らに印象を与えたしるしである。罪人が聖書を乾いた目で読むことができるというのは驚くべきことだ。しかしこれだけでは十分でなかった。彼らは泣いたが、改革したとは見られない。彼らが家に帰り、彼らの中に残っている偶像礼拝と偶像礼拝者をすべて取り除いたとは見出せない。多くの者が御言葉の下に溶かされるが、新しい鋳型に入れられる前に再びかたくなになる。しかし、この一般の嘆きは、（1）その所に新しい名を与えた（Jdg 2:5）。彼らはそれをボキム（泣く者たち）と呼んだ。私たちの宗教的集会が応えるべき良い名前である。もしそれが神とその義務に堅く近づいていたなら、彼らの会衆では歌う声のほかには何も聞かれなかったであろう。しかし彼らの罪と愚かさによって彼らは自分たちのために別の働きを作り、今や泣く声のほかには何も聞かれない。（2）厳粛ないけにえの機会を与えた。彼らはそこで主にいけにえをささげた。推測によれば、神の祭壇のあるシロに集まったのである。彼らは神の怒りをとどめ、恵みを得るためにいけにえをささげた。そしてこのいけにえによって契約を結ぶことは、神に、ただ神にだけ身を捧げるしるしであった。病が時宜を得て捉えられ、投薬がよく効いているので、ひとまず治癒がなされる希望を持てたであろう。しかし物語の続きによれば、それは泣き去るにはあまりにも深く根づいていたように見える。
Englisches Original
An Angel Rebukes the Israelites (1425 BC)
¹ And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you.
² And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this?
³ Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare unto you.
⁴ And it came to pass, when the angel of the LORD spake these words unto all the children of Israel, that the people lifted up their voice, and wept.
⁵ And they called the name of that place Bochim: and they sacrificed there unto the LORD.
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 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, Re 3:2,3.
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: they 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 they 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.
6-23
The Idolatry of the Israelites (1425 BC)
イスラエルの偶像礼拝（紀元前1425年）
⁶ ヨシュアが民を去らせた後、イスラエルの人々はおのおの自分の割り当ての地へ行って、その地を所有した。
⁷ 民はヨシュアの生きている日の間、また主がイスラエルのために行われたすべての大きなわざを見た、ヨシュアより長生きした長老たちの日の間、主に仕えた。
⁸ 主のしもべ、ヌンの子ヨシュアは百十歳で死んだ。
⁹ 彼らは彼をその割り当ての地の境界、エフライムの山地、ガアシ山の北側にあるティムナテ・ヘレスに葬った。
¹⁰ またその世代の者がみな集めてその先祖のもとに帰った後、彼らの後に主を知らず、主がイスラエルのために行われたわざも知らない別の世代が起こった。
¹¹ イスラエルの人々は主の目に悪とされることを行い、バアルに仕えた。
¹² 彼らはエジプトの地から彼らを導き出した、彼らの先祖の神、主を捨て、彼らの回りの民の神々、ほかの神々に従い、それらにひれ伏し、主の怒りを燃え立たせた。
¹³ 彼らは主を捨ててバアルとアシュタロテに仕えた。
¹⁴ それで主の怒りがイスラエルに向かって燃え、主は彼らを略奪する者の手に渡された。彼らを略奪し、また主は彼らを回りの敵の手に売り渡された。それで彼らはもはや敵の前に立ち向かうことができなかった。
¹⁵ 彼らがどこへ出て行っても、主の手は彼らに向かって悪をなした。主が言われたように、また主が彼らに誓われたように。彼らはひどく苦しめられた。
¹⁶ それでも主は士師たちを起こされた。士師たちは彼らを略奪する者の手から救い出した。
¹⁷ しかし彼らはその士師たちに聞き従わず、ほかの神々のあとにつき従って淫行を働き、それらにひれ伏した。彼らは父祖たちが主の命令に聞き従って歩んだ道から速やかにそれた。しかし彼らはそのようにはしなかった。
¹⁸ 主が彼らのために士師たちを起こされたとき、主はその士師とともにおられ、士師の生きている日の間、敵の手から彼らを救い出された。主は彼らをしいたげ、悩ませる者のゆえに彼らのうめきによって心を痛められたからである。
¹⁹ しかし士師が死ぬと、彼らは戻って、ほかの神々に仕え、それらにひれ伏すことにおいて、父祖たちよりもさらに自分たちを腐敗させた。彼らは自分たちの悪行をやめず、その頑なな道から離れなかった。
²⁰ それで主の怒りがイスラエルに向かって燃えた。主は言われた。「この民がわたしの契約を破り、わたしがその先祖たちに命じたことに聞き従わなかったからである。
²¹ わたしもまた、今後、ヨシュアが死んだときに残したこれらの国々の民を、彼らの前から追い払うことはしない。
²² わたしはこれによってイスラエルをためそう。彼らが父祖たちがその道を守って歩んだように、主の道を守って歩むかどうかを。」
²³ それゆえ主はこれらの国々を急いで追い払わず、残された。また、これらをヨシュアの手に渡されなかった。
この段落の初めは、ヨシュアの統治の間の民の良い性格、および彼の死と埋葬について以前に得た記録の単なる繰り返しである（ヨシ24:29,30）。これはここで再び、彼らの退廃と背教についてこの章が与える次の記録への道を開くために入っている。御使いはカナン人とその偶像がイスラエルの罠となることを予告した。今や歴史家はそれがそうであったことを示し、これをより明確にするために、少し振り返って、1. カナンの地での彼らの幸いな定住に注意を向ける。ヨシュアはこの地を彼らの間に分配した後、彼らをその静かで快適な所有へと去らせた（Jdg 2:6）。彼は彼らを去らせた。各部族だけでなく、各人を自分の割り当ての地へと、疑いなく祝福を与えて。2. ヨシュアが生きている間の、神の聖なる御名に対する信仰と恐れの継続（Jdg 2:7）。彼らは良い決意をもって神に堅く従うために自分の所有地へ向かったように、良い指導者たちが彼らに良い模範を示し、良い教えを与え、彼らの中に忍び込む腐敗を責め、抑制している間、しばらくの間これらの良い決意に固執した。また、神が彼らをカナンに導き入れたときに行われた大きなわざを新たに記憶している間。それらのわざを見た者たちは、自分自身の目を信じるほどの分別があり、彼らのためにこのように栄光に現れてくださった神に仕えるほどの理性があった。しかし後に続いた者たちは、見なかったがゆえに信じなかった。3. ヨシュアの死と埋葬。これは民の中の宗教の利益に致命的な打撃を与えた（Jdg 2:8,9）。しかしそれでも彼らは彼に対する義務を感じ、彼の死に際して彼を尊び、ティムナテ・ヘレスに葬った。ここではそう呼ばれているが、ヨシュア記ではティムナテ・セラと呼ばれている。ヘレスは太陽を意味する。ある人々はその表象が彼の墓に置かれ、彼の言葉によって太陽が止まったことを記念してそれに名を与えたと考える。ユダヤ人の著述家の多くがそう言う。しかし私は、太陽礼拝への一般人の傾向が強かった当時、太陽の像がヨシュアの栄誉のために許されるであろうか、神の誉れを損なうものに悪用される危険があったかと大いに疑う。4. 新しい世代の兴起（Jdg 2:10）。その世代の者はみな数年のうちに過ぎ去り、彼らの良い教えと模範は彼らとともに死んで葬られ、宗教に関する感覚がこれほど乏しく、またそれについてこれほど無関心なイスラエル人の別の世代が起こった。その教育のすべての利点にもかかわらず、彼らは主を知らないと真に言うことができた。主を正しく知らず、主がご自身を啓示されたように主を知らなかったのである。そうでなければ彼らは主を捨てなかったであろう。彼らはこの世にそれほど完全に身を捧げ、その営業にそれほど没頭するか、安易と放縦において肉をそれほど甘やかしたので、真の神とその聖なる宗教に少しも心を向けず、それゆえ容易に偽りの神々とその忌まわしい迷信に引きずり込まれた。
そして彼は士師たちの時代の間のイスラエルにおける事柄の筋の概要を与えるために来る。同じものが同じ順序で繰り返されている。
I. イスラエルの民はイスラエルの神を捨て、神だけにふさわしい礼拝と栄誉をカナン人の肥溜めの神々に与えた。驚け、もろもろの天よ、これについて。震えおののけ、地よ。一つの国が—これほどよく養われ、これほどよく教えられた国が—その神を—無限の力、傷のない純潔、尽きることのない慈愛を持ち、競争者にこれほどねたみ深い神を—変えたか。良いことも悪いこともできない木や石に。（エレ2:11,12）。これほどの愚かさ、恩知らず、裏切りの例はかつてなかった。それがここでどのように描写されているかを見よ（Jdg 2:11-13）。一般的に、彼らは悪を行った。これ以上悪いものはあり得ない。すなわち、神の怒りをこれほど招き、彼ら自身にこれほど不利なものはなく、それは主の目の前で行われた。すべての悪は主の前にあるが、神はほかの神を持つ罪に特に注意を向けられる。具体的には、1. 彼らは主を捨てた*（Jdg 2:12,13）。これは彼らが犯した二つの大きな悪の一つであった（エレ2:13）。彼らは契約において主と結ばれていたが、今や妻が不実に夫を離れるように主を捨てた。「彼らは主の礼拝を捨てた」とカルデア訳は言う。神の礼拝を捨てる者は事実上神ご自身を捨てるのである。これを悪化させたのは、主が彼らの先祖の神であったこと、それゆえ彼らはその家に生まれ、したがって主に仕える義務があったこと、また主が彼らをエジプトの地から導き出し、その束縛を解いたこと、その点についても彼らは主に仕える義務があった。2. 彼らは唯一まことの神を捨てたとき、無神論者に転じたのではなく、神はいないと言うほどの愚か者でもなかった。しかし彼らはほかの神々に従った。神を認めるほどの純粋な自然は残っていたが、神々を増やし、どのようなものでも受け入れ、宗教的礼拝において規則ではなく流行に従うほどの腐敗した自然も現れた。イスラエルは特別な民となる栄誉を持ち、他のすべての民の上に尊ばれていた。しかし彼らは自身の特権にこれほど不誠実で、回りの民の神々を愛した。バアルとアシュタロテ、男神と女神。彼らは太陽と月、ユピテルとユノに媚びた。バアルは主を意味し、アシュタロテは祝福された者たちを意味する。いずれも複数形である。一なるエホバを捨てたとき、彼らは豊かな想像力が喜んで増やす多くの神々と多くの主を持ったからである。彼らが何を神としても、彼らはそれに仕え、ひれ伏し、栄誉を与え、恵みを求めた。
II. イスラエルの神はこれによって怒りを招き、彼らを敵の手に引き渡された（Jdg 2:14,15）。主は彼らに怒られた。主はねたむ神であり、ご自身の御名の栄光に真実である。そして彼らの背教を罰するために取られた方法は、彼らが誘惑者として従った者を彼らを苦しめる者とすることであった。彼らは神を捨てることによって自分自身を卑しく惨めにした。もし神に忠実であり続けていたなら、偉大で幸せになったでろうのに。1. 勝利の秤は彼らに不利に傾いた。彼らが神を捨てた後、剣を手にするたびに、以前征服を確実にしていたのと同じように敗北することが確実になった。以前は敵は彼らの前に立つことができなかったが、彼らがどこへ行っても主の手は彼らのためにあった。彼らが信仰に冷え始めたとき、神は恵みを差し控え、成功の進展を止め、もはや敵を追い払われず（Jdg 2:3）、ただ地面を保つことを許されただけであった。しかし今や彼らが偶像礼拝に完全に背いたとき、戦いは直接彼らに不利となり、彼らはもはや敵の前に立ち向かうことができなかった。神は主を知らず、認めなかった者たちによりも、主を知り、認めたが今や主を捨てた者たちに、成功を与えることをむしろ選ばれた。彼らがどこへ行っても、神ご自身が彼らの敵となり、彼らに向かって戦われたこと（イザ63:10）を彼らは悟ることができた。2. そして勢力の均衡は当然彼らに不利となった。誰でも望む者が彼らを略奪でき、誰でも望む者が彼らを抑圧できた。神は彼らを敵の手に売られた。売ったものとして自由に引き渡しただけでなく、ねたむ神としての栄光を得るために、価ある対価の上でそうされた。たとえご自身の特別な民であっても、彼らが主を怒らせるときは容赦されなかった。破産した債務者が売られるように（マタ18:25）、その苦しみによって彼らの背教が神の栄光に与えた損害に何らかの償いをするためであった。彼らの刑罰がどのように（1）彼らのしたことに応えたかを見よ。彼らは回りの民—最も卑しい民—の神々に仕えた。そして神は彼らに回りの民—最も卑しい民—の君主に仕えさせられた。すべての愚か者の仲間である者は、すべての仲間によって愚かにされる正当な理由がある。（2）神の語られたことにどう応えたか。天のみ手がこのように彼らに向けられたのは、主が言われたように、また主が誓われたようにであった（Jdg 2:15）。これは契約において彼らの前に置かれた祝福といのちとともに、のろいと死を指す。神が約束に真実であることを見出した者は、そこから神が脅しにも同様に真実であられることを推論することができる。
III. 無限のあわれみの神は、彼らが自分自身の罪と愚かさによってその中に入ったにもかかわらず、彼らの苦難の中で彼らをあわれみ、救いを起こされた。それでも、彼らの悩みは彼らの罪の刑罰であり、神の言葉の成就であったが、彼らは時の経過とともに悩みから救い出された（Jdg 2:16-18）。ここで見よ。1. 彼らの救いの動機。それは純粋に神のあわれみと深い同情から来た。理由は神ご自身の内から引き出された。彼らの不義のゆえに彼らが悔いたとは言われていない（多くの者が悔い改めないまま続いたことがJdg 2:17に現れているから）。彼らのうめきによって主が心を痛められたのである。しかしそれは罪の重荷というよりは苦悩の重荷の下で彼らがうめいたと言われている。彼らが主ののろいの下に永遠に滅びるに値したことは確かだが、これは神の忍耐と私たちの試練の日であるので、主はその怒りをことごとく stirred up されない。正義によって彼らを見捨てることもできたが、あわれみのゆえにそうすることはできなかった。2. 彼らの救いの器。神は彼らを救うために天から御使いを送らず、また外国の勢力を援助に招き入れず、機会あるごとに彼らの中から士師を起こされた。神は彼らに特別な資質と、彼らが意図された特別な奉仕—イスラエルを改革し救うこと—への召しを与え、その大きな企てを驚くべき成功で冠された男性たちであった。主は士師たちとともにおられ、彼らを起こされたとき、彼らは救い主となった。御覚え。（1）教会の最大の退廃と苦難の日にも、神がその悩みを正し、事を正すために見出すか、造るかする者たちがいる。（2）公の奉仕のために適時、有用な人々が起こされることにおいて、神は認められなければならない。神は人に知恵と勇気を授け、行動し、危険を冒す心を与えられる。あらゆる点で国の祝福となる者はすべて、神の賜物と見なされなければならない。（3）神が召す者を神は認め、御臨在を与えられる。神が起こす者とともに神はおられる。（4）国の士師たちはその国の救い主である。
IV. 退廃したイスラエル人は、その士師たちによっても効果的に徹底的に改革されなかった（Jdg 2:17-19）。1. 士師たちが彼らとともにあり、改革のわざに活発であった間でさえ、士師たちに聞き従わない者たちがおり、まさにその時にほかの神々のあとにつき従って淫行を働いた。偶像にこれほど狂い、これほど頑固に背教に傾いた。彼らは神と婚約していたが、婚約の契約を破り、これらの神々のあとに淫行を働いた。偶像礼拝は霊的な姦淫である。それほど卑しく、下劣で、裏切り的なことであり、それにふける者は回復が困難である。2. 改革の時代に改め始めた者たちも、すぐに道からそれて再び以前と同じほど悪くなった。彼らがそれた道は、敬虔な先祖たちが歩み、彼らをその道に送り出した道であった。しかし彼らはまもなく父祖たちの良い模範と自身の良い教育の双方の影響から抜け出した。敬虔な親の悪い子どもたちはそうする。それゆえ多くの答えるべきものを持つであろう。しかし士師が死ぬと、彼らは自分たちの偶像礼拝の流れをせき止める堤防が取り除かれたと見なし、それは以前にもまして猛烈に流れ下り、次の世代は改革の試みによってかえって悪くなったように見えた（Jdg 2:19）。彼らは父祖たちよりもさらに自分たちを腐敗させた。改革者たちに矛盾するかのように、奇妙な神々を増やし、不敬虔で不信心な礼拝の儀式を工夫して競おうとした。彼らは自分たちの悪行からやめず、あるいはその言葉通り、自分たちのいかなる行いも手放さず、最も忌まわしい偶像礼拝に恥じ入ることなく、最も野蛮なものに飽きることなく、自分たちの硬く頑なな道の一歩さえも減らそうとしなかった。このように、かつて知り、告白した神の良い道を捨てた者は、一般に罪において最も大胆で絶望的になり、心が最もかたくなになる。
V. これに基づく神の正しい決定は、依然として彼らの上にむちを続けることであった。1. 彼らの罪はカナン人を惜しんだことであり、これは神が彼らと結んだ契約と与えた命令を軽んじ、違反するものであった（Jdg 2:20）。2. 彼らの刑罰は、カナン人が惜しまれたことであり、こうして彼らは自分自身のむちで打たれた。彼らはヨシュアが生きている間、すべてがヨシュアの手に渡されたわけではなかった（Jdg 2:23）。私たちの主イエスは、支配と権威を取り除かれたが、最初の勝利を完成されなかった。まだすべてのものがその御足の下に置かれているのを見ない。カナンの地にカナン人の残りがあったように、教会にはサタンの勢力の残りがある。しかし私たちのヨシュアはとこしえに生きておられ、大いなる日にその征服を完成される。ヨシュアの死後、カナン人に対して長い間ほとんどなされなかった。イスラエルは彼らを許し、彼らと親しくなった。それゆえ神はもはや彼らを追い払われないとされた（Jdg 2:21）。もしこのような同居人を彼らの中に望むなら、彼らを受け入れ、どうなるかを見よ、と。神は彼らの惑わしを選ばれた（イザ66:4）。このように人は自分自身の腐敗した食欲と情念を助長し、それを殺す代わりにそのために備えをする。それゆえ神は正当に彼らを彼らの罪の力の下に彼ら自身に任せられる。それは彼らの滅びとなる。*彼らの運命はそうなる。彼ら自身がそれを決めたのである。*カナン人のこれらの残りの者はイスラエルをためすために残された（Jdg 2:22）。彼らが主の道を守るかどうかを。神が彼らを知るためではなく、彼らが自分自身を知るために。それはためすことであった。（1）カナン人が彼らの前に置く偶像礼拝への誘惑に耐えられるかどうか。神は彼らができないと告げられた（申7:4）。しかし彼らはできると思った。「よかろう」と神は言われた。「わたしはあなたがたをためそう。」そして試したところ、誘惑者の魅力が彼らにはあまりにも強いことが分かった。神は私たちの心がどほど欺き、絶望的に悪いかを告げておられる。しかし私たちは誘惑と大胆に戯れて、それが悲しい経験によってあまりにも真実であることを発見するまでは、それを信じようとしない。（2）残っている先住民が彼らに与える煩わしぱいかたつの悩みを、彼らが良く用いるかどうか。それによって罪を悟り、そのためにへりくだり、改革し、神とその義務へと駆り立てられるかどうか。彼らからの絶え間ない警鐘によって、彼らが恐れを保ち、神を怒らせることを恐れるようになるかどうか。
Englisches Original
The Idolatry of the Israelites (1425 BC)
⁶ And when Joshua had let the people go, the children of Israel went every man unto his inheritance to possess the land.
⁷ And the people served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the LORD, that he did for Israel.
⁸ And Joshua the son of Nun, the servant of the LORD, died, being a hundred and ten years old.
⁹ And they buried him in the border of his inheritance in Timnath-heres, in the mount of Ephraim, on the north side of the hill Gaash.
¹⁰ And also all that generation were gathered unto their fathers: and there arose another generation after them, which knew not the LORD, nor yet the works which he had done for Israel.
¹¹ And the children of Israel did evil in the sight of the LORD, and served Baalim:
¹² And they forsook the LORD God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that were round about them, and bowed themselves unto them, and provoked the LORD to anger.
¹³ And they forsook the LORD, and served Baal and Ashtaroth.
¹⁴ And the anger of the LORD was hot against Israel, and he delivered them into the hands of spoilers that spoiled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies.
¹⁵ Whithersoever they went out, the hand of the LORD was against them for evil, as the LORD had said, and as the LORD had sworn unto them: and they were greatly distressed.
¹⁶ Nevertheless the LORD raised up judges, which delivered them out of the hand of those that spoiled them.
¹⁷ And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying the commandments of the LORD; but they did not so.
¹⁸ And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the LORD because of their groanings by reason of them that oppressed them and vexed them.
¹⁹ And it came to pass, when the judge was dead, that they returned, and corrupted themselves more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way.
²⁰ And the anger of the LORD was hot against Israel; and he said, Because that this people hath transgressed my covenant which I commanded their fathers, and have not hearkened unto my voice;
²¹ I also will not henceforth drive out any from before them of the nations which Joshua left when he died:
²² That through them I may prove Israel, whether they will keep the way of the LORD to walk therein, as their fathers did keep it, or not.
²³ Therefore the LORD left those nations, without driving them out hastily; neither delivered he them into the hand of Joshua.
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 24:29,30), 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 2:8,9. 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 2:11,12. 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 2:12,13); 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 2:14,15. 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 (Mt 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 them 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, Deut. 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.
この章で私たちは次を見る。I. 神が御使いを通してイスラエルに送られた特別なメッセージと、それが彼らに与えた印象、Jdg 2:1-5。II. さばきつかさたちの支配の間のイスラエルの状態に関する概観。ここで観察する。1. ヨシュアと長老たちが生きている間の神への忠誠、Jdg 2:6-10。2. その後の偶像礼拝への背教、Jdg 2:11-13。3. 彼らに対する神の怒りと、そのためのさばき、Jdg 2:14,15。4. 彼らに救い主を立てて示された彼らに対するあわれみ、Jdg 2:16-18。5. さばきが過ぎた後の偶像礼拝への再びの堕落、Jdg 2:17-19。6. 怒れる神が彼らの成功に完全に停止を置かれたこと、Jdg 2:20-23。これがこの章のみならず、書全体の内容である。