Commentaire par chapitre
Judges Chapitre 2
서론
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Original anglais
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)
繁體中文
天使責備以色列人（主前 1425 年）
¹ 耶和華的使者從吉甲上到波金，對以色列人說：「我使你們從埃及上來，領你們到我向你們列祖起誓應許之地；我又說：我永不廢棄與你們所立的約。* ² 你們也不可與這地的居民立約，要拆毀他們的祭壇。你們竟沒有聽從我的話。你們為何這樣行呢？* ³ 因此我又說：我必不將他們從你們面前趕出；他們必作你們肋下的荊棘，他們的神必作你們的網羅。」* ⁴ 耶和華的使者向以色列眾人說這話的時候，百姓就放聲而哭。* ⁵ 於是他們給那地方起名叫波金，在那裡向耶和華獻祭。*
以色列的特權在於：他們不僅有一部從天上一勞永逸地賜下、引導他們進入並保守他們在幸福之路上的總體律法，而且每逢他們偏離那條道路之時，還有從天上按著需要差來的特別信息，為責備、為管教、為「教導人學義」。除了擺在他們面前可以誦讀的成文之道外，他們還常常「聽見後面有聲音說：這是正路」（賽三十21）。這就是神對待他們之方式的開始。他們既不肯聽摩西，便讓我們試試他們是否肯聽先知。在這幾節經文中，我們看到一篇在他們開始對信仰冷淡之時向他們傳講的、極其振奮人心的講章。
一、傳道的是「耶和華的使者」（士二1），不是先知，也不是非尼哈——如猶太人所臆測的；福音的傳道人誠然被稱為「教會的使者」，但舊約的先知從未被稱為「耶和華的使者」；這毫無疑問是從天上來的使者。在本書中我們有時看見這樣特別的使者被用以興起拯救以色列的士師——如基甸和參孫；如今，為要顯明他們為神的以色列所作的服事何等多元，此處有一位被差來向他們傳道，為要防止他們陷入罪惡和患難。這位特別的使者被差來，為要盡可能引起他們對這信息更大的注意，並感動那些似乎只有可感之事才能感動之人的心。博學的帕特里克主教明確認為，這不是受造的天使，而是立約的使者——就是那位曾以「耶和華軍隊的元帥」身分向約書亞顯現的，他正是神自己。萊特富特博士說，這就是基督自己；除了神和基督，誰能說「我使你們從埃及上來」呢？約書亞不久前曾告誡他們，要當心與迦南人糾纏，但他們沒有理會一個臨終之人的話；因此，同樣的警告如今由永活的神自己——神的兒子以天使的形像顯現——帶給他們。他們既輕慢了他的僕人，總該敬重他的兒子吧。論到這位耶和華的使者，經上說他「從吉甲上來」——也許不是步行在地上，而是如同天使加百列向但以理顯現時那樣，在天空的穹蒼中迅速飛行；但不論是步行還是飛行，他似乎是從吉甲而來，有特別的原因。吉甲是他們進入迦南後長期的總部，他們在那裡領受了神許多明顯的恩惠，在那裡又更新了割禮之約（彌六5）；他從吉甲而來，正是要他們記念這一切。「記念我們所領受、所聽見的」，能預備我們領受「要遵守」的警告（啟三2,3）。
二、這篇講章的對象是「以色列眾人」，士二4。一位大傳道者面對一個大會眾！他們聚集，或是為了爭戰——每個支派派出軍隊參加某次大規模遠征；更可能是為了敬拜——那麼他們聚集的地點必是設立帳幕的示羅，他們一年三次都當在那裡聚集。當我們在神所設立的律例中事奉神之時，便可期望聽見他說話，並在他自己的門內領受他的恩賜。那地方被稱為「波金」（士二1），是因為它在這個場合得了這個名字。全以色列都需要此處所給的責備和警告，因此這話是對他們全體說的。
三、講章本身簡短，卻十分中肯。神在此坦白地告訴他們：1. 他為他們作了甚麼，士二1。他領他們出了埃及——那為奴受苦之地——進入迦南——那安息、自由、豐盛之地。前者的痛苦，恰好襯托出後者的福樂。神在其中對他們仁慈，對向列祖所起的誓忠實，又給了他們這般大能的明證，使他們若不信靠他的大能便無可推諉，也給了他們這般事奉他的義務，使他們若背棄他的事奉便無可推諉。2. 他向他們應許了甚麼：「我曾說：我永不廢棄與你們所立的約。」他揀選他們作自己特有的子民，並非打算日後再棄絕他們，或隨己意換別的百姓；只要他們對他忠實，就必發現他對他們永不改變。他坦白地告訴他們：他與他們所立的約永不破裂，除非是從他們那邊破裂。3. 他對他們有何公義而合理的要求（士二2）：他們既被接納與神立約，就不可與迦南人——他和他們共同的仇敵——結盟；他們既已豎立了神的祭壇，就當拆毀他們的祭壇，免得那些祭壇成為引誘他們事奉迦南之神的試探。還有比這更輕省的要求嗎？4. 他們如何在這一件他所最強調的事上違背了他：「你們竟沒有聽從我的話。」他們既蔑視與神所立的約，又蔑視他們彼此在那約中的聯合，竟與拜偶像的當滅迦南人結為友邦，又對他們的祭壇視而不見——那些祭壇原是與神的祭壇相抗衡的。「你們為何這樣行呢？你們在理智的審判台前，能為自己這樣的頑梗作何交代呢？你們能為自己作何辯護，能提出甚麼藉口呢？」那些丟棄與神的相交、反倒「與那暗昧無益的事交往」的人，如今不知道自己所作的是甚麼，不久在審判之日也必無話可說。5. 他們不久必因這愚昧而如何受苦，士二3。他們若容忍迦南人留在他們中間，（1）必使他們的勝利終止：「『你們』不趕出他們，」神說，「所以『我』也不趕出他們」——於是他們的罪成了他們的刑罰。照樣，那些放縱自己本當治死的情慾和敗壞的人，就喪失了神的恩典，而恩典也公義地從他們身上收回。我們若不抵擋魔鬼，就不能期望神將他踏在我們腳下。（2）必使他們陷於持續的麻煩之中。「他們必作你們肋下的荊棘」，無論你們轉向何方都刺你們，總是這樣或那樣地加害你們。那些指望從與神為敵之人的友誼中得益的人，實在是自欺。（3）最糟糕的是，這必使他們暴露在持續的試探之下，並將他們引向罪惡。「他們的神」（迦勒底文譯本作「他們的可憎之物」）「必作你們的網羅；你們會發現自己悲慘地糾纏於對他們的愛慕之中，那將是你們的毀滅」——有人如此解讀。凡接近罪惡的人，公義上就被交在自己手中，墮入罪中並在其中滅亡。神常使人的罪成為他的刑罰；荊棘和網羅「都在悖逆之人的道路上」，因為他們行事與神背道而馳。
四、這篇講章的良好效果十分顯著：百姓「放聲而哭」，士二4。1. 天使已告訴他們的罪，他們便如此表達自己的憂傷：他們放聲承認自己的罪，為自己的愚昧和忘恩而哀嘆，並且哭泣——既因自己羞愧，又因自己憤怒，因為他們所行的，既直接違背了自己的理智，又違背了自己的利益。2. 天使已用神的審判警告他們，他們便如此表達自己的恐懼：他們放聲向神禱告，求他轉離他的怒氣，又因懼怕那怒氣而哭。他們聽見這警報便回心轉意，心在他們裡面消化，因神的言語而戰兢——這不是沒有緣故的。這是好的，也是他們所聽見的道在他們身上產生了印象的標記：罪人讀聖經時竟還能眼淚不流，實在令人驚奇。然而這還不夠；他們哭了，卻沒有看見他們悔改——沒有看見他們回家去毀滅他們中間一切拜偶像的殘餘和拜偶像的人。許多人在道下融化，卻在還未被塑成新樣之前又重新剛硬。然而這普遍的哭泣，（1）給那地方賦予了一個新名（士二5）：他們稱之為「波金」——就是「哭泣者」之意——這倒是我們宗教聚會當響應的好名字。他們若緊緊倚靠神、持守本分，他們會眾中只會聽見歌唱之聲；但因著他們的罪惡和愚昧，他們為自己製造了別的工夫，如今只聽見哭泣之聲。（2）它給了一次莊嚴獻祭的機會：他們「在那裡向耶和華獻祭」——他們（據推測）是在示羅聚集，因為神的祭壇在那裡。他們獻祭，為要轉離神的怒氣，得著他的恩惠，並作為將自己獻身於他、惟獨歸他的記號，藉這祭物與他立約。疾病既及時發現，所下的藥又如此見效，人本可盼望得以痊愈。但從故事的後文看來，這病已根深蒂固，不是哭泣所能除盡的。
Original anglais
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)
繁體中文
以色列人的偶像崇拜（主前 1425 年）
⁶ 從前約書亞打發百姓去的時候，以色列人各歸自己的地業，佔據那地。* ⁷ 約書亞在世和約書亞死後那些看見耶和華為以色列人所行大事的長老還在的日子，百姓都事奉耶和華。* ⁸ 耶和華的僕人、嫩的兒子約書亞，正一百一十歲就死了。* ⁹ 以色列人將他葬在他地業的境內，就是在以法蓮山地的亭拿希烈，在迦實山的北邊。* ¹⁰ 那世代的人也都歸了自己的列祖；後來有別的世代興起，不知道耶和華，也不知道耶和華為以色列人所行的作為。* ¹¹ 以色列人行耶和華眼中看為惡的事，去事奉諸巴力：* ¹² 離棄了領他們出埃及地的耶和華他們列祖的神，去叩拜別神，就是四圍列國的神，惹耶和華發怒；* ¹³ 他們離棄耶和華，去事奉巴力和亞斯他錄。* ¹⁴ 耶和華的怒氣向以色列人發作，就把他們交在搶奪他們的人手中，又將他們付與四圍仇敵手中，甚至他們在仇敵面前再不能站立得住。* ¹⁵ 他們無論往何處去，耶和華都以災禍攻擊他們，正如耶和華所說的話，又如耶和華向他們所起的誓；他們便極其困苦。* ¹⁶ 耶和華興起士師，士師就拯救他們脫離搶奪他們之人的手。* ¹⁷ 他們卻不聽從士師，竟隨從叩拜別神，行了邪淫；他們速速地偏離他們列祖所行的道，不如他們列祖順從耶和華的命令。* ¹⁸ 耶和華為他們興起士師的時候，耶和華就與士師同在，在士師的一切日子拯救他們脫離仇敵的手；因他們受欺壓擾害，耶和華就後悔了。* ¹⁹ 及至士師死後，他們就轉去行惡，比他們列祖更甚，去事奉叩拜別神；他們不斷絕頑梗惡自己堅持的惡行所行的道。* ²⁰ 於是耶和華的怒氣向以色列人發作；他說：「因為這民違背我吩咐他們列祖所守的約，不聽從我的話，* ²¹ 所以約書亞死的時候所留下的各國，我必不再從他們面前趕出一個，* ²² 為要藉此試驗以色列人，看他們肯照他們列祖謹守遵行我的道不肯。」* ²³ 這樣耶和華留下各國，不將他們速速趕出，並沒有交付約書亞的手。*
這段話的開頭不過是重複從前所記——百姓在約書亞治理之下的好品格，以及他的離世和埋葬（書二十四29,30）——此處再次出現，只是為下文鋪路：本章所述他們的敗壞和背道。天使曾預言迦南人及其偶像將成為以色列人的網羅；如今歷史家要說明他們確實如此；為使這事更加清楚，他回頭少許，注意到：1. 他們在迦南地蒙福的安頓。約書亞既將這地分給他們，便打發他們去安然舒適地承受（士二6）：「他打發他們去」——不但每個支派，而且是「各人歸自己的地業為業」，無疑給他們祝福。2. 他們在約書亞活著之日，持守對神聖名的信心和敬畏（士二7）。他們既帶著緊緊跟從神的好決心去得自己的地業，便也在一段時間內堅守這些好決心——只要他們還有好治理者為他們立下好榜樣、給他們好的教訓，並責備約束他們中間漸漸潛入的敗壞；又只要他們仍清清楚楚記得神領他們進迦南之時為他們所行的大事。那些見過這些奇事的人尚有足夠的理智相信自己的眼睛，也有足夠的理性去事奉那位為他們如此榮耀顯現的神；但後來的人因為沒有看見，就不信。3. 約書亞的離世和埋葬——這給百姓中間的信仰利益帶來致命的一擊（士二8,9）。然而他們對他虧負良多，所以在他的離世之時仍表示尊榮，將他葬在「亭拿希烈」——此處如此稱呼，不像約書亞記中稱為「亭拿西拉」。「希烈」的意思是「太陽」；有人認為在他的墳墓上設有太陽的形像，並由此得名，以記念因他的話太陽曾停住一事。好些猶太作者如此說；但我十分懷疑，在約書亞的尊榮之下會允許有太陽的形像——那時人普遍傾向於敬拜太陽，這形像會有被濫用而褻瀆神的危險。4. 新一代的興起（士二10）。那世代的人在數年之內便過去了；他們好的教訓和榜樣與他們同死同葬；另有別的以色列世代興起——他們對宗教如此缺乏感覺，又如此不關心，以致儘管有這一切教育的優勢，仍可以真實地說他們「不認識耶和華」——不按正確認識他，不按他所啟示的認識他，否則他們就不會離棄他。他們如此完全沉浸在世事之中，如此專注於世事，或如此放縱肉體的安逸奢華，以致完全不理會真神和他的聖潔宗教，於是輕易地被引誘到假神和他們可憎的迷信之中。
於是他開始給我們一個士師時代以色列事情的概覽——按同樣的次序重複同樣的內容。
一、以色列人離棄了以色列的神，把單單屬於他的敬拜和尊榮歸給了迦南人糞土般的神明。「諸天哪，要因此驚奇！地啊，也當駭然！一個國家」（這樣的國家、蒙如此厚恩、受如此教導的國家）「竟更換了神」（這樣的神——一位有無限權能、毫無玷污的純潔、取之不盡的良善，又極其嫉妒有競爭者的神），「去拜那些既不能降禍、也不能降福的木頭石頭」（耶二11,12）。從未有過如此愚妄、忘恩、背信的例子。當看此處如何描述（士二11-13）。概括地說：「他們行了惡」——再沒有比這更惡的了，就是再沒有更惹動神怒氣的，也沒有更對自己有害的；而且是「在耶和華眼中」行的；一切惡都在他眼前，但他特別留意「有別的神」這罪。具體地說：1. 他們「離棄了耶和華」（士二12,13）；這是他們所犯兩大惡之一（耶二13）。他們曾與耶和華立約聯合，如今卻離棄他，如同妻子「詭詐地離開她的丈夫」。「他們離棄了對耶和華的敬拜」——亞蘭文他爾根如此譯——因為離棄敬拜神的人，實際上就是離棄神自己。加重這罪的是：他是「他們列祖的神」，所以他們是「生在他家中」的，因此有義務事奉他；又是他「領他們出埃及地」，他「鬆開了他們的綁」，所以他們也因這緣故有義務事奉他。2. 他們離棄了獨一的真神之後，並沒有成為無神論者，也沒有愚昧到說「沒有神」；而是「去隨從別神」：純粹的人性尚存這麼多，承認有神；但敗壞的人性顯出這麼多，把神增多，隨便揀一個，並在宗教敬拜中跟從時髦，而不是跟從法則。以色列曾有作為選民的尊榮，高過萬民；但他們對自己的特權如此不忠，竟戀慕「四圍百姓的神」。巴力和亞斯他錄——男神和女神；他們向日月、丘比特和朱諾獻媚。「諸巴力」意思是「諸主」，「亞斯他錄」意思是「諸有福的」；兩者都是多數，因為他們離棄了獨一的耶和華之後，便有了許多的神、許多的主，任憑豐富的想像去增多它們。他們無論以甚麼為神，就事奉它、向它下拜，把尊榮歸給它，又向它求恩。
二、以色列的神因此被激怒，將他們交在仇敵手中（士二14,15）。他向他們發怒，因為他是嫉妒的神，又為自己名的尊榮真實不變；他所採取的懲罰他們背道的方法，就是使那些他們屈服作為試探者的，成為他們的折磨者。他們因離棄神而使自己卑賤悲慘，正如他們若繼續忠於神本會成為偉大快樂的一樣。1. 勝利的天平轉而與他們為敵。他們離棄神之後，每逢拿起刀劍，必定被打敗——正如從前必定得勝一樣。從前他們的仇敵不能在他們面前站立得住；無論他們到何處，耶和華的手都為他們效力。當他們在信仰上開始冷淡之時，神就收回他的恩寵，停止他們勝利的進展，不再趕出他們的仇敵（士二3），只允許他們保住已得的地位；但如今他們既完全背叛去拜偶像，戰事就直接轉過來與他們為敵，他們「在仇敵面前再不能站立得住」。神寧可將勝利賜給那些從不認識他、也不承認他的人，過於賜給那些既認識又承認他、如今卻離棄他的人。他們無論到何處，都能察覺神自己「已經轉為他們的仇敵，與他們爭戰」（賽六十三10）。2. 於是勢力的天平也自然轉而與他們為敵。誰願意都可以搶奪他們，誰願意都可以欺壓他們。神把他們交在仇敵手中——不但如我們處理所賣之物那樣白白地交出他們，更是因著有價值的考慮——好使他作為嫉妒的神得著榮耀；當他自己的選民惹動他之時，他也不肯放過。他如同賣無力償債的債戶那樣賣了他們（太十八25），藉著他們的受苦，為他的榮耀因他們的背道所受的損傷作出某種補償。當看他們的刑罰：(1) 如何與他們所作的相稱。他們事奉「四圍各國」（甚至最卑賤的）的神，神就使他們事奉「四圍各國」（甚至最卑賤的）的君王。凡是與各樣愚昧人作伴的，公義地被各樣的群體愚弄。(2) 如何與神所說的相稱。天上的手如此轉而攻擊他們，「正如耶和華所說的話，又如耶和華向他們所起的誓」（士二15）——這是指立約之時擺在他們面前的咒詛和死亡，與福氣和生命並列。凡看見神對他的應許信實的人，可以由此推論他對他的警告也必同樣信實。
三、無限憐憫的神在他們的患難中憐憫他們——雖然是他們因自己的罪和愚妄將自己陷入其中——並為他們施行拯救。雖然他們的患難是他們罪的刑罰，也是神話語的成就，但他們終究在日後從患難中被拯救出來（士二16-18）。當在此注意：1. 他們蒙拯救的動因。這完全出於神的憐憫和慈心；理由是從他自己裡面找到的。經上不是說「他們因自己的罪孽就悔改」（因為從士二17看來，他們許多人仍不改革），而是「耶和華因他們的呼求就後悔了」——雖然他們所呼求的，與其說是罪的重擔，不如說是患難的重擔。誠然，他們本該在他的咒詛之下永遠滅亡；然而如今是他忍耐的日子，是我們受試驗的時候，他並「不發盡他的憤怒」。他按公義本可以丟棄他們，但因憐憫卻不能如此行。2. 他們蒙拯救的器皿。神沒有從天上差遣天使來營救他們，也沒有引進任何外來勢力幫助他們，而是在需要之時從他們中間興起士師——神賜給這些人特別的資格，並呼召他們擔任為他們所設計的特別服事，就是改革並拯救以色列；他又以奇妙的成功加添他們重大的努力：「耶和華興起士師之時，就與士師同在」，於是他們成了拯救者。當注意：(1) 在教會最敗壞、最痛苦的時候，神必有他所尋見或造就的人來糾正弊端，使事情歸正。(2) 在適當的時候興起有用的人為公眾服務，當歸功於神。他賜人智慧和膽量，又賜他們行動和冒險的心。凡在各方面成為國家祝福的，都當視為神的恩賜。(3) 神所呼召的，他必承認，並賜他們同在；他所興起的，他必與之同在。(4) 一國的士師就是該國的拯救者。
四、敗壞的以色列人沒有得到有效、徹底的改革——甚至在他們的士師手下也沒有（士二17-19）。1. 甚至當士師還在他們中間、積極從事改革工作之時，仍有「不肯聽從士師」的人，在那時正在「隨從別神，行了邪淫」——他們對偶像如此瘋狂，又如此頑固地「偏要背道」。他們曾與神訂婚，如今卻破壞了婚約，去隨從別神。拜偶像就是屬靈的淫亂——這是何等卑鄙、下賤、背信的行為；沉迷其中的人何等難以挽回。2. 那些在改革時期開始改過的人，很快又「偏離了正路」，變得與從前一樣壞。他們所偏離的，乃是他們敬虔的列祖所行的道，也是他們從小被引導的道；但他們很快就從自己父親的好榜樣和自己所受的好教育的雙重影響之下脫離了。敬虔父母的不敬虔兒女正是如此行——所以將來必有許多要交帳的。然而「及至士師死後」，他們視為攔阻他們拜偶像之洪流的堤防已經移去，於是那洪流便以更大的猛烈再度湧流；下一代似乎因為從前所作改革的嘗試而變得更壞（士二19）。「他們比他們列祖更甚」——竭力要勝過他們的列祖，增多外邦的神，發明褻瀆和不敬虔的敬拜禮儀，似乎是故意與改革者作對。「他們不斷絕」——或如原文所云「不肯放下」——自己任何的作為；他們既不為最可憎的拜偶像服務而羞愧，也不厭倦最野蠻的服務，連自己頑梗惡毒的道路的一步也不肯減少。所以那些已經離棄他們所曾認識並承認之神的善道的人，通常在罪中變得最膽大妄為、最不顧一切，他們的心也最剛硬。
五、神因此公義地定意繼續將管教的杖留在他們身上。1. 他們的罪是存留迦南人，並且是輕視和違背神與他們所立的約、所吩咐的命令（士二20）。2. 他們的刑罰是迦南人被存留——所以他們是被自己的杖責打。他們並非在約書亞活著之時全部交在他手中（士二23）。我們的主耶穌雖然「將一切執政的、掌權的擄來」，卻沒有在起初就完成他的勝利。「我們還不見萬物都服他」（來二8）；在教會中仍存留撒但勢力的殘餘，正如在迦南地存留迦南人一樣；但我們的約書亞永遠活著，並且在大日必完成他的征服。約書亞死後，很長一段時間對迦南人幾乎沒有作甚麼：以色列人放縱他們，與他們熟識往來；所以神不再趕出他們（士二21）。他們若要留下這樣的「客人」在自己中間，就任憑他們留下，看看會有甚麼結果。神「揀選他們的迷惑」（賽六十六4）。人也是如此：他們縱容和放任自己敗壞的胃口和情慾，不但不加以治死，反而為它們安排——所以神公義地任憑他們在自己罪的權下，這將成為他們的毀滅。「他們的判語就是這樣；他們自己已經決定了。」這些迦南人的餘民被留下「為要試驗以色列人」（士二22），「看他們肯照他們列祖謹守遵行我的道不肯」——不是為使神可以認識他們，而是為使他們可以認識自己。這是要試驗：(1) 他們能否抵擋迦南人擺在他們面前的拜偶像的試探。神早已告訴他們不能（申七4），他們卻以為能。「好」，神說，「我要試驗你們」；一經試驗，便發現試探者的魅力對他們來說實在太強了。神已經告訴我們，我們的心是何等詭詐、何等壞到極處，但我們不肯相信，直到我們放膽與試探周旋，才從痛苦的經驗中發現這是真的。(2) 他們會否善用餘民所要加給他們的煩擾，以及所要引起的許多麻煩，並因此認罪謙卑，悔改歸正，被驅使歸向神和他們的本分；他們會否因仇敵不斷的警報而心存敬畏，懼怕惹動神的怒氣。
Original anglais
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.
在本章我們看到：
一、神藉著一位使者傳給以色列的一個特別信息，以及這信息在他們中間所產生的印象，士二1-5。
二、士師治理時期以色列狀況的概述；當注意：
1. 當約書亞和長老們還活著之時，他們對神的忠誠，士二6-10。
2. 此後他們背道轉向偶像崇拜，士二11-13。
3. 神對他們的不悅，以及為此降在他們身上的審判，士二14,15。
4. 神對他們的憐憫，表現在興起拯救者，士二16-18。
5. 審判過去之後，他們又故態復萌，回到偶像崇拜，士二17-19。
6. 神在震怒之中對他們的成功所設下的完全障礙，士二20-23。
這些內容不僅是本章的綱要，也是全書的綱要。