Komentaryo ng kabanata
Judges Kabanata 2
서론
Walang pamagat
简体中文
orihinal na Ingles
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)
简体中文
耶和华的使者责备以色列人（约主前1425年）
¹ 耶和华的使者从吉甲上到波金，说：「我使你们从埃及上来，领你们到我向你们列祖起誓应许之地；我又说：我永不废弃与你们所立的约。
² 你们也不可与这地的居民立约；要拆毁他们的祭坛。你们竟没有听从我的话。你们为何这样行呢？
³ 因此我又说：我必不将他们从你们面前赶出去；他们必作你们肋下的荆棘，他们的神必作你们的网罗。」
⁴ 耶和华的使者向以色列众人说这话的时候，百姓就放声而哭。
⁵ 于是他们给那地方起名叫波金；他们在那里向耶和华献祭。
以色列人所得的恩惠在于：他们不仅一次永远领受了从天而赐的律法，引导他们进入并持守蒙福之路，而且每逢他们偏离正路之时，又有特别的信息从天而降，为要责备、纠正，并在义上教训他们。除了摆在他们面前可以诵读的成文之道外，他们时常「听见后面有声音说：这是正路」（赛30:21）。神对他们这种施恩的方式自此开始。他们既不肯听从摩西，便要试试他们肯不肯听从先知。本章头几节所记的，正是他们宗教热忱开始冷淡之时，向他们传讲的一篇极其振聋发聩的讲章。
I. 传信息的是「耶和华的使者」（士2:1），并非先知，也不是犹太人所臆测的非尼哈；福音的传道人诚然被称为「教会的使者」，但旧约先知从未被称为「耶和华的使者」；毫无疑问，这位乃是从天上差来的使者。在本卷书中，我们有时看见这样的特别使者奉差遣兴起拯救以色列人的士师，如基甸和参孙；如今为要显明他们为神的以色列人所行的善工何等丰富多样，这里有一位奉差遣向他们讲道，为要拦阻他们陷入罪恶和祸患。差遣这一位特别的使者，为要尽可能引起他们更大的重视，并感动那一群似乎只有可感觉之事才能触动其心的百姓。博学的帕特里克主教（Bishop Patrick）明确认为，这位并非受造的天使，而是立约的使者，就是那曾向约书亚显现为「耶和华军队元帅」的那一位，他正是神自己。莱特福特博士（Dr. Lightfoot）说：就是基督自己；因为除了神和基督之外，谁能说「我使你们从埃及上来」呢？约书亚近来曾警告他们切不可与迦南人纠缠，但他们不把这个临终之人的话放在心上；因此，同一样的警告如今由永活的神亲自——神的儿子以使者的形象显现——带来给他们。他们若轻看他的仆人，总该敬畏他的儿子吧。这位耶和华的使者据说从吉甲上来，或许并非步行于地，而是如天使加百列向但以理显现那样，在辽阔的天空中迅疾飞翔；然而，无论是步行还是飞翔，他似乎从吉甲而来，是有一个特别的缘故。吉甲是以色列人进入迦南后长久驻扎的大本营，他们在那里领受了神许多明显的恩惠，割礼之约也在那里重新订立（弥6:5）；他从吉甲而来，正是为要使他们想起这一切。「回想我们所领受、所听见的」，必能预备我们去领受那「持守」的警诫（启3:2-3）。
II. 这篇信息是向「以色列众人」传讲的（士2:4）。何等伟大的会众，配得上何等伟大的传信息者！他们或是为争战而聚集，各支派调遣军队准备某次重大的出征；更可能是为敬拜而聚集，那么聚集之地必是设有会幕的示罗，他们一年三次都要在那里聚集。当我们藉着神所设立的典章来事奉他时，就可以指望从他那里听见信息，在他自己的门内领受他的恩赐。这地方称为「波金」（士2:1），正因这次聚会的缘故才得了这名。全以色列都需要此处所给的责备和警告，因此这话是向他们众人说的。
III. 信息本身简短，却极其直截了当。神在此明明地告诉他们：1. 他为他们所成就的事（士2:1）。他将他们从埃及——那为奴受苦之地——领出来，进入迦南——那安息、自由、丰盛之地。前者之苦凸显后者之福。神在此对他们既仁慈，又信守向他们列祖所起的誓；他既以大能的明证使他们无可推诿地不信靠他的能力，也以恩约的约束使他们无可推诿地不事奉他。2. 他向他们所应许的话：「我说：我永不废弃与你们所立的约。」他既拣选他们作自己特有的子民，便不是为要日后丢弃他们，或随意另换一族；只要他们对他忠心，就必发现他向他们永不改变。他明明告诉他们，与他们所立的约永不废弃——除非首先在他们那一方有了破坏。3. 他对他们合理而公义的期望是什么（士2:2）：既已与神立约，就不可与迦南人结盟，因为迦南人既是神的仇敌，也是他们的仇敌；既已立起神的祭坛，就当拆毁迦南人的祭坛，免得这些祭坛引诱他们去事奉迦南人的神。还有比这更容易的要求吗？4. 他们如何在他最看重的那件事上违背了他：「但你们竟没有听从我的话——在这样一件小事上。」他们既轻忽了与神所立的约，也背弃了他们在那约中彼此的联合；竟与那当灭的、拜偶像的迦南人订立友好的盟约，又对他们的祭坛视而不见，尽管那些祭坛正与神的祭坛相争竞。「你们为何这样行呢？在理智的判断台前，你们如何为自己的这般刚愎自用作交代？你们能提出什么辩白，能找出什么借口呢？」凡离弃与神的相交、转而与那暗昧无益之事有份的人，如今不知自己所做的是什么，不久在审判之日也必无言可答。5. 他们如今这般愚妄，日后必因此受苦（士2:3）。他们容让迦南人住在其中：（1.）必将使他们的得胜止步：「你们不赶出他们，」神说，「所以我也必不赶出他们」；于是他们的罪成了他们的刑罚。那些放纵自己本该治死的私欲和败坏的人，就这样丧失了神的恩典，神的恩典也就公义地从他们身上撤回。我们若不肯抵挡魔鬼，就不能指望神将之踏在我们脚下。（2.）必使他们陷入无穷的烦扰。「他们必作你们肋下的荆棘，刺伤你们，无论你们转向何方，总要害你们一样或那样的灾祸。」凡指望与神的仇敌结交而得益的人，不过是自欺。（3.）最严重的是，必使他们常常落在试探中，被引诱犯罪。「他们的神」（迦勒底文译本译作他们的「可憎之物」）「必作你们的网罗；你们必发现自己悲惨地恋慕他们，那便是你们的灭亡」，有人这样译。凡亲近罪恶的，神就公义地任凭他们陷入罪中、在其中灭亡。神常常使人的罪成为他的刑罚；「乖谬人的路上」满是荆棘和网罗，因为他们偏要与神背道而驰。
IV. 这篇信息取得了极佳的果效，实在令人瞩目：百姓「放声而哭」（士2:4）。1. 使者既指出他们的罪，他们就如此表达忧愁：他们放声承认己罪，痛责自己的愚妄和忘恩，又哭泣流泪，既为自己羞愧，又恼恨自己，因为他们的所作所为既违背理智，又违背切身利益。2. 使者既宣告神的审判，他们就如此表达畏惧：他们放声向神祈求，求他转消怒气，又因惧怕那怒气而哭泣。他们在这次警讯之下回心转意，内心消化，因主的话语而战兢，且并非无因。这是好的，也是所听之道在他们身上留下印象的凭据：罪人读经竟能不流一滴泪，实在是奇事。然而这还不够；他们哭了，我们却不见他们悔改归正，不见他们回去尽行除灭中间残留的偶像和拜偶像之人。许多人在道下心软，却未等被铸成新的样式，就又重新刚硬了。不过，这次普遍的哀哭：（1.）给那地方赋予了一个新名（士2:5）：他们称之为「波金」，即「哭泣者」；这个名字正是我们的宗教聚会所当对得上的。他们若紧紧倚靠神、尽上当尽的本分，会众中所听见的就只有歌唱的声音；但因着他们的罪和愚妄，他们为自己招来了别样的工作，如今所听见的尽是哀哭的声音。（2.）促发了一次庄严的献祭：他们「在那里向耶和华献祭」，据推测他们聚集在示罗，那里有神的祭坛。他们献祭为要使神的怒气转消，并求得他的恩惠，以此作为将自己唯独献给他的凭据，并藉这祭物与他立约。疾病既及早发现，所下的药又如此见效，人本可盼望痊愈；然而从本书后续的记载看来，这病根扎得太深，并非哭泣所能根除。
orihinal na Ingles
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)
简体中文
以色列人的拜偶像（主前1425年）
⁶ 约书亚打发百姓各归自己的地业，他们就去了；以色列人各归自己的地业，承受那地为业。 ⁷ 约书亚在世的日子，又及那些见过耶和华为以色列所行一切大事、比约书亚长寿的长老在世的日子，百姓都事奉耶和华。 ⁸ 耶和华的仆人嫩的儿子约书亚，正一百一十岁就死了。 ⁹ 以色列人将他葬在他地业的境内，在以法莲山地的亭拿希烈，在迦实山的北边。 ¹⁰ 那一代人也都被收殓归到他们的列祖那里；后来有别的世代兴起，不认识耶和华，也不知道他为以色列所行的事。 ¹¹ 以色列人行耶和华眼中看为恶的事，去事奉诸巴力； ¹² 离弃了领他们出埃及地的耶和华他们列祖的神，去叩拜周围民中的别神，就是诸巴力，惹耶和华发怒； ¹³ 他们离弃耶和华，去事奉巴力和亚斯他录。 ¹⁴ 耶和华的怒气向以色列人发作，就把他们交在抢夺他们的人手中；又将他们付与四围仇敌手中，甚至他们在仇敌面前再不能站立得住。 ¹⁵ 他们无论往何处去，耶和华的手都加害与他们，正如耶和华所说的，又如耶和华向他们所起的誓；他们便极其困苦。 ¹⁶ 耶和华却兴起士师拯救他们脱离抢夺他们之人的手。 ¹⁷ 他们却不肯听从士师，竟随从叩拜别神，行了邪淫；他们速速偏离他们列祖所行的道，顺从耶和华的命令，却不肯这样行。 ¹⁸ 耶和华为他们兴起士师的时候，耶和华就与那士师同在，在士师在世的一切日子拯救他们脱离仇敌的手；耶和华因他们受欺压受扰害所发的唉哼，就怜悯他们。 ¹⁹ 及至士师死后，他们就转去行恶，比他们列祖更甚，去事奉叩拜别神；他们不尽行自己的恶事，也不离弃他们顽梗的恶道。 ²⁰ 于是耶和华的怒气向以色列人发作；他说：“因为这百姓违背了我所吩咐他们列祖当守的约，不听从我的话； ²¹ 所以约书亚死的时候所留下的列国，我也必不再从他们面前赶出一个， ²² 好藉此试验以色列人，看他们肯照他们列祖谨守遵行我的道不肯。” ²³ 这样耶和华留下那些国民，不将他们速速赶出；也没有将他们交在约书亚手中。
这一段开头只是重述我们前已所见的——约书亚治理之时百姓的好品格，以及他的死与葬（书 24:29、30）；此处再次提及，只是为下文作引——本章所记他们的堕落与背道。那使者既已预言迦南人和他们的偶像必成为以色列的网罗，如今这位史家便着手表明事实正是如此；为使此事更显明，他略作回顾，注意到：1. 他们在迦南地的安然定居。约书亚既将这地分给他们，便遣散他们，使他们安然舒适地承受那地（士 2:6）：他“打发他们走了”——不但每一支派，且是各人归自己的地业——无疑又为他们祝福。2. 他们在约书亚在世之日，对神圣名的信与敬畏恒久不变（士 2:7）。他们既怀着坚守神的善志去得产业，也在这些善志上坚持了一段时间——只要有善治的官长为他们立好榜样、给他们好的教训、责备并约束其中潜入的败坏，并且只要他们尚清楚记得神领他们入迦南时所行的奇事；那些见过这些奇事的人尚有如此见识，以致信自己所亲见的，又有如此理性，以致肯事奉这样为他们荣耀地显现的神；但后来的人因没有见过，就不信。3. 约书亚的死与葬——这对民间的信仰利益是致命的一击（士 2:8、9）。然而他们对他仍如此感念，以致在死时尊荣他，将他葬于亭拿希烈——此处如此称之，不像约书亚记中称亭拿西拉。希烈意为太阳，有人以为他的坟墓上立了太阳的标志，因而得名，以纪念日头曾因他的话而停住。一些犹太作者如此说；但我甚怀疑，在那时——人易于拜太阳的普遍倾向下——约书亚的尊荣是否容许太阳的形像，恐怕有被滥用来羞辱神的危险。4. 新一代的兴起（士 2:10）。那一代人在短短数年间便消逝了，他们的善教与善范与他们一同死去、一同埋葬了；于是兴起了另一代的以色列人，对信仰如此无知，又如此不顾，以致虽有教育上的一切优势，仍可真确地说：“他们不认识耶和华”——不按当认识的去认识，不按他所启示的去认识；否则他们就不致离弃他。他们如此完全沉湎世俗，如此汲汲于世事，或在安逸奢华中如此纵情肉体，以致从不留意真神和他的圣教；于是轻易被引诱偏离，去随从假神和他们可憎的迷信。
于是史家进而给我们一幅士师时代以色列事的概貌——同一顺序、同一反复。
I. 以色列民离弃了以色列的神，将唯独当归给他的敬拜与尊荣归给了迦南人的粪土之神。诸天哪，要因此惊奇！地啊，也当因此骇异！岂有一国——如此蒙供养、蒙教导的一国——更换了他的神——如此一位神：全能、全圣、永不枯竭之善，又如此忌邪于有竞争者——为那不能作福也不能作祸的木石吗？（耶 2:11、12）。再没有比这更愚妄、更忘恩、更背信的例子了。请看此处如何描述（士 2:11-13）：总的说，他们行了恶——再没有比这更恶的，即更惹神怒、更害己身的——且是在耶和华眼中行的；一切恶都在他眼前，但他特别留意有别的神这罪。具体而言：1. 他们离弃了耶和华（士 12、13）；这是他们所犯两大恶之一（耶 2:13）。他们曾在圣约中归与耶和华，如今却离弃他，如同妻子诡诈地离开丈夫。“他们离弃了对耶和华的敬拜”——迦勒底译本如此；因为离弃神敬拜的人，实际上就是离弃了神自己。此事更因他是他们列祖的神而加重——他们生在他的家中，因此有本分事奉他；又因他曾领他们出埃及地，松了他们的捆绑——因此也有本分事奉他。2. 他们离弃独一真神时，并未变成无神论者，也未愚昧到说没有神；他们只是随从别神——纯全本性尚存这么多，以致承认有神；但败坏本性也显露这么多，以致把神增多，随便什么神都接受，在敬拜上随从时尚，不随从法则。以色列本有作特属之民的尊荣，超乎万民之上；他们竟如此辜负自己的特权，竟恋慕周围之民的神。巴力和亚斯他录——男神和女神；他们向日月、向朱庇特和朱诺献媚。巴力意为主，亚斯他录意为赐福者，二者都是复数；因为他们既离弃那独一的耶和华，便有了许多的神、许多的主——任凭丰饶的想象力随意增添。无论他们以何为神，他们都事奉它们、叩拜它们，将尊荣归于它们，向它们求恩。
II. 以色列的神因此被大大惹怒，将他们交在仇敌手中（士 2:14、15）。他向他们发怒，因他是忌邪的神，看重自己名的尊荣；他惩治他们背道之法，正是使那些他们随从作诱惑的人，反过来作他们的折磨者。他们因离弃神而使自己如此卑微软弱、悲惨，正如他们若继续忠心本会何等伟大幸福。1. 胜负之势倒转了。他们离弃神之后，凡拔剑在手，必如从前必胜那样必败。从前仇敌在他们面前站立不住，他们无论往何处去，耶和华的手都为他们行事；当他们信仰冷淡之时，神便收回恩惠，停止他们胜利的进展，不再赶出仇敌（士 2:3），只容他们保住已得之地；但如今他们既已全然叛向偶像，战事便直接转向他们，他们在仇敌面前再不能站立得住。神宁愿将胜利赐给那些从不认识也不认他的人，也不赐给那些曾认识、曾认他、如今却离弃他的人。无论往何处去，他们都可以察觉，神自己转身与他们为敌，亲自攻击他们（赛 63:10）。2. 力量天平自然随之倾覆。谁愿意，都可抢夺他们；谁愿意，都可欺压他们。神将他们卖在仇敌手中；他不但如我们将已卖之物那样白白交付，而且是按有价值的考虑交付——好为自己这位忌邪之神取得荣耀：即使自己特属之民惹动他，他也不肯放过。他卖他们，正如无力还债的债务人被卖（太 18:25），藉他们的受苦为其荣耀因背道所受的损害作某种补偿。请看他们的刑罚：（1）与所行的相称。他们事奉周围国民之神，连最卑微的都事奉；神便使他们服事周围国民的君王，连最卑微的也服事。那与每一个愚妄人为伍的，公正地被每一群人当愚妄人戏弄。（2）与神所言的相称。天手如此转而与他们为敌，正如耶和华所说的，正如耶和华所起的誓（士 2:15）——指圣约中所摆在他们面前的咒诅与死亡，以及福分与生命。凡见神对自己的应许信实的，便可知他也必对自己的警告同样信实。
III. 无限怜悯的神在他们困苦之中怜恤他们——虽然那困苦是他们自己的罪与愚妄自招的——并为他们施行拯救。然而，虽然他们的苦难是其罪的刑罚，又是神之言的成就，他们仍在日久之后从苦难中得救（士 2:16-18）。在此请观察：1. 拯救的动机。这全然出自神的怜悯与温柔慈心——这理由从他自己的内心发出。经上不是说“他们因自己的罪孽悔改了”（因为从士 2:17 可见，他们中间许多人仍不悔改），而是说“耶和华因他们的唉哼就怜悯他们”——虽然他们所唉哼的，更多是苦难的重担，而不是罪的重担。诚然，他们本该永世在他的咒诅下灭亡；然而如今是他忍耐之日，是我们受试之时，他不尽发他的烈怒。他本可公义地丢弃他们，却因怜恤而不能如此行。2. 拯救的器皿。神没有差遣天上的天使来搭救他们，也没有引入任何外来势力相助，而是在他们中间，按需要兴起士师——这些人，神赐给他们非常的资格与呼召，去作他们被设立要作的特别服事，就是改革以色列、拯救以色列；他们的伟业，神以奇妙的成功加以冠冕：耶和华与士师同在——他既兴起他们，他们便成了拯救者。请观察：（1）即使教会堕落到极点、苦难最深之时，神也必兴起他所寻得或所造成的人，来矫正其弊、重整其序。（2）当为公众服事的有用之人适时兴起，当承认这是神所作的。神赐人智慧勇气，又赐他们行动冒险的心。凡在任一方面作本国之福的人，都当被视为神的恩赐。（3）凡神所召的，他必认可，必赐他的同在；凡他所兴起的，他必与之同在。（4）一国之士师，就是一国之拯救者。
IV. 堕落的以色列人并未因此得到有效、彻底的改革——甚至连他们的士师也未能使之改革（士 2:17-19）。1. 甚至在士师与他们同在、积极从事改革之工时，也有那些不肯听从士师的人；正当那时，他们随从叩拜别神，对他们偶像如此痴狂，又如此执意偏行背道。他们原已许配给神，却破坏婚约，去随从这些神而行淫。偶像崇拜就是属灵的淫乱——如此卑鄙、下贱、背信之事；沉溺其中的人，何等难以挽回。2. 那些在改革之时开始改过的人，却很快又偏离正路，一如既往地败坏。他们所偏离的，正是他们敬虔列祖所行、所教导他们当行的道；但他们不久便从两方面的影响下脱缰而出——既脱离父亲的好榜样，又脱离自己的好教育。敬虔父母的不肖之子正是如此行，因此将来必有许多要交账的。然而，及至士师死了，他们便视那拦阻他们偶像潮流的堤防已被拆除，于是那潮流便以更大的猛势再涌而下；下一代似乎反而因改革所作的尝试而更为败坏（士 2:19）：他们比列祖更甚——争相在增多别神、发明亵渎不虔的敬拜仪式上胜过列祖，仿佛故意要与他们改革者作对。他们不尽行——或按原文“他们不肯放下”——自己任何的恶事，对那些最可憎的偶像敬拜不以为耻，对那些最残忍的也不厌倦，连他们顽梗硬道的一步都不肯减少。如此，凡离弃自己曾一度认识并承认之神的善道的人，通常在罪上愈加大胆绝望，心地也愈加刚硬。
V. 神因此所定的公义决议，乃是仍将杖继续加在他们身上。1. 他们的罪在于宽容迦南人——且是怀着轻蔑、违背神与他们所立之约和所赐之命而行的（士 2:20）。2. 他们的刑罚乃是迦南人也被宽容——如此，他们乃是被自己的杖所责打。约书亚在世之时，并非所有的迦南人都被交在他手中（士 2:23）。我们的主耶稣虽然掳掠了执政的、掌权的，却未在起初便竟全功。我们至今还未见万物都服他；教会有撒但势力的残留，正如那地有迦南人的残留；但我们的约书亚永远活着，必在那大日成全他的征服。约书亚死后，长时期内对迦南人少有行动：以色列纵容他们，与他们熟识；因此神也不再赶出他们（士 2:21）。他们若一定要有这等住客在他们中间，就任凭他们收纳，看结果如何。神拣选他们的迷惑（赛 66:4）。如此，人宠纵自己的邪情私欲，不但不加以治死，反为它们安排供应；因此神便公义地将他们交给自己的罪权之下——这必成为他们的灭亡。他们的判决如此；他们自己已定规了。这些迦南人的余民被留下，为要试验以色列（士 2:22）——看他们肯守主的道不肯；不是为叫神知道他们，而是为叫他们认识自己。这试验是要试炼：（1）他们能否抗拒迦南人摆在面前的偶像崇拜之诱。神早已告诉他们不能（申 7:4），他们却以为能；“好，”神说：“我试你们”；一试之下，便发现诱惑者的魅力远胜于他们。神已告诉我们，我们的心何等诡诈、何等坏到极处；我们却不肯信，直到冒犯试探、因惨痛经历而知其确切。（2）他们能否善用余民所加的烦扰，以及所引起的许多患难——能否因此被 convict 罪、为之谦卑、改过自新、归向神与他们的本分；能否因余民不断的警报而存敬畏、惧怕惹动神。
orihinal na Ingles
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.
本章之中我们看到：I. 神藉一位使者特别传给以色列的信息，以及这信息在他们身上所造成的印象（士 2:1–5）。II. 关于士师治理时期以色列总体状况的概述，其中当注意：1. 约书亚与那一代长老在世之日，他们仍忠于神（士 2:6–10）。2. 此后他们转而偏离，陷入偶像崇拜（士 2:11–13）。3. 神对他们的不悦，以及为此降下的刑罚（士 2:14,15）。4. 祂对他们的怜悯，体现于为他们兴起拯救者（士 2:16–18）。5. 刑罚一过，他们又重新陷入偶像崇拜（士 2:17–19）。6. 神在怒中对他们的一切成就予以彻底拦阻（士 2:20–23）。这些内容不仅是本章的纲要，也是全书的纲要。