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英文原文
In this chapter we have, I. The peaceable times Israel enjoyed under the government of two judges, Tola and Jair, Jdg 10:1-5. II. The troublesome times that ensued. 1. Israel's sin that brought them into trouble, Jdg 10:6. 2. The trouble itself they were in, Jdg 10:7-9. III. Their repentance and humiliation for sin, their prayers and reformation, and the mercy they found with God thereupon, Jdg 10:10-16. IV. Preparation made for their deliverance out of the hand of their oppressors, Jdg 10:17,18.
1-5
Government of Tola and Jair (1183 BC)
简体中文
陀拉与睚珥的治理（约主前1183年）
¹ 亚比米勒以后，有以萨迦人普瓦的孙子、陀瓦的儿子陀拉起来，拯救以色列人；他住在以法莲山地的沙密。
² 他作以色列的士师二十三年就死了，葬在沙密。
³ 在他以后有基列人睚珥兴起，作以色列的士师二十二年。
⁴ 睚珥有三十个儿子，骑着三十匹驴驹；他们有三十座城邑，直到今日还是叫哈倭特睚珥，都在基列地。
⁵ 睚珥死了，葬在加们。
太平无事的治世，虽然对生活在其中的人是最好，却对作史的人最不利，因为所提供的素材变化最少，难以让史家取悦读者；陀拉和睚珥这两位士师的治理便是如此，他们在本书中所占篇幅甚小，地位也不显赫。但毫无疑问，他们二位都是「神所兴起」的，以士师的身份事奉他们的国家；他们并不像亚比米勒那样自命为王者的尊荣，也不像他那样自取尊荣，而是蒙神选召而得此职。1. 论到陀拉，经上说他是在亚比米勒之后兴起拯救以色列的（士10:1）。亚比米勒既以他的恶行使以色列败坏，又以他无休止的野心使他们不安、扰乱，又因他给他们招来的灾祸使他们暴露于外敌之前，神便激发这位好人出来，改革弊端、废除偶像、平息骚乱、医治亚比米勒篡位给国家造成的创伤。这样他拯救他们脱离了自己，又护卫他们免受外敌侵害。他属以萨迦支派——一个生来甘愿服事人的支派，因他「以肩低头负重」（创49:14-15）；然而这一支派中却有一人被兴起治理；因为「自卑的必升为高」。他所承的，正是那一支派中第一个家族之先祖的名字；以萨迦的众子中，陀拉居首（创46:13；民26:23）。这名字意为「虫子」；但他并不以先祖之名为耻。他虽属以萨迦，但既被兴起治理，便迁居到以法莲山地——那里更位于全国腹地，使百姓可以更方便地到他那里求判断。他作以色列的士师二十三年（士10:2），维持了良好的秩序，但没有做什么特别值得记载的事。2. 睚珥是基列人，他后来的继任者耶弗他也是；二人都属约旦河东玛拿西半支派；他们虽然似乎与弟兄们隔开，神却顾念他们——在治理之尊荣从一个支派转移到另一个支派、在犹大最终定居之前，使那些地处偏远的人有时也能有份儿，把「更丰盛的尊荣」加在那「有缺欠的肢体上」。睚珥承袭了同支派中一位极有声望之人的名字——那人在摩西时代曾积极参与征服此地（民32:41；书13:30）。论到这位睚珥，最值得记的便是他家族的兴盛和尊荣：「他有三十个儿子」（士10:4）。而且：（1.）他们都得着好职位，因为他们「骑着三十匹驴驹」；意即他们是巡回的士师，作为父亲的副手，在各处巡回审理案件，施行公正。我们后来读到，撒母耳也立他的儿子为士师，虽然他不能使他们成为好士师（撒上8:1-3）。（2.）他们都拥有美好的产业，每人一座城，出自那些因与他们父亲同名之先祖而得名的「哈倭特睚珥」——即「睚珥的村庄」；然而经上称它们为「城邑」，或因为这些受封的年轻绅士们将之扩建加固，提升为城邑；或因为他们虽居于乡间小镇，却心满意足，仿佛那些小镇是彼此相连、有门有闩的坚城。对于知足的心而言，村庄也就是城邑了。
英文原文
Government of Tola and Jair (1183 BC)
¹ And after Abimelech there arose to defend Israel Tola the son of Puah, the son of Dodo, a man of Issachar; and he dwelt in Shamir in mount Ephraim.
² And he judged Israel twenty and three years, and died, and was buried in Shamir.
³ And after him arose Jair, a Gileadite, and judged Israel twenty and two years.
⁴ And he had thirty sons that rode on thirty ass colts, and they had thirty cities, which are called Havoth-jair unto this day, which are in the land of Gilead.
⁵ And Jair died, and was buried in Camon.
Quiet and peaceable reigns, though the best to live in, are the worst to write of, as yielding least variety of matter for the historian to entertain his reader with; such were the reigns of these two judges, Tola and Jair, who make but a small figure and take up but a very little room in this history. But no doubt they were both raised up of God to serve their country in the quality of judges, not pretending, as Abimelech had done, to the grandeur of kings, nor, like him, taking the honour they had to themselves, but being called of God to it. 1. Concerning Tola it is said that he arose after Abimelech to defend Israel, Jdg 10:1. After Abimelech had debauched Israel by his wickedness, disquieted and disturbed them by his restless ambition, and, by the mischiefs he brought on them, exposed them to enemies from abroad, God animated this good man to appear for the reforming of abuses, the putting down of idolatry, the appeasing of tumults, and the healing of the wounds given to the state by Abimelech's usurpation. Thus he saved them from themselves, and guarded them against their enemies. He was of the tribe of Issachar, a tribe disposed to serve, for he bowed his shoulder to bear (Ge 49:14,15), yet one of that tribe is here raised up to rule; for those that humble themselves shall be exalted. He bore the name of him that was ancestor to the first family of that tribe; of the sons of Issachar Tola was the first, Ge 46:13, Nu 26:23. It signifies a worm, yet, being the name of his ancestor, he was not ashamed of it. Though he was of Issachar, yet, when he was raised up to the government, he came and dwelt in Mount Ephraim, which was more in the heart of the country, that the people might the more conveniently resort to him for judgment. He judged Israel twenty-three years (Jdg 10:2), kept things in good order, but did not any thing very memorable. 2. Jair was a Gileadite, so was his next successor Jephthah, both of that half tribe of the tribe of Manasseh which lay on the other side Jordan; though they seemed separated from their brethren, yet God took care, while the honour of the government was shifted from tribe to tribe and before it settled in Judah, that those who lay remote should sometimes share in it, putting more abundant honour on that part which lacked. Jair bore the name of a very famous man of the same tribe who in Moses's time was very active in reducing this country, Nu 32:41, Jos 13:30. That which is chiefly remarkable concerning this Jair is the increase and honour of his family: He had thirty sons, Jdg 10:4. And, (1.) They had good preferments, for they rode on thirty ass colts; that is, they were judges itinerant, who, as deputies to their father, rode from place to place in their several circuits to administer justice. We find afterwards that Samuel made his sons judges, though he could not make them good ones, 1Sa 8:1-3. (2.) They had good possessions, every one a city, out of those that were called, from their ancestor of the same name with their father, Havoth-jair—the villages of Jair; yet they are called cities, either because those young gentlemen to whom they were assigned enlarged and fortified them, and so improved them into cities, or because they were as well pleased with their lot in those country towns as if they had been cities compact together and fenced with gates and bars. Villages are cities to a contented mind.
6-9
Israel Oppressed by the Ammonites (1161 BC)
简体中文
以色列受亚扪人欺压（主前1161年）
⁶ 以色列人又行耶和华眼中看为恶的事，事奉诸巴力和亚斯他录，并亚兰的神、西顿的神、摩押的神、亚扪人的神、非利士人的神，离弃耶和华，不事奉他。 ⁷ 耶和华的怒气向以色列人发作，就把他们交在非利士人和亚扪人的手中。 *⁸ 那年他们欺压以色列人，共十八年；凡住约旦河东、基列地、亚摩利人之地的以色列人。 ⁹ 亚扪人又过约旦河去攻打犹大和便雅悯，并以法莲家；以色列人就甚觉窘迫。
当陀拉与睚珥这两位士师治理以色列之时，诸事顺遂，但此后：
I. 以色列又回到他们的偶像崇拜，就是那最容易缠累他们的罪（士10:6）：他们又行耶和华眼中看为恶的事——他们无可理喻地执意后退，如同愚昧无智慧的民。1. 他们敬奉许多神明；不仅迦南人所敬奉的旧鬼魔巴力和亚斯他录，更仿佛要将他们的愚妄向一切邻邦宣告，他们竟事奉亚兰、西顿、摩押、亚扪和非利士的神。看去仿佛以色列的主要贸易就是从各国进口神明。此举究竟是更不敬虔还是更不智，实难断言。借着引进这些外邦神明，他们使自己卑微可鄙，因为凡有荣辱之感的民族都不更换自己的神明。我们可以想象，以色列的许多财宝被运出，作为供物献给各来源国的众神庙；作为"母会"，以色列境内的庙宇也被指望承认其附属关系。那些可怜神明的祭司和虔信者必成群结队地跟着他们的神进入以色列地，他们若不能住在自己的本国，便在那里扎根，于是外邦人就吞灭他们的力量。他们若是出于向邻邦献媚、与之结交而行这事，就公义地受了挫败；因为他们借恶计所要结为朋友的那些国家，因神的公义审判，反倒成了他们的仇敌和欺压者。人犯何罪，便受何刑。 2. 他们甚至不容以色列的神在他们所事奉的众多神明中占一席之地，竟完全弃绝他：他们离弃耶和华，完全不事奉他。那想要同时事奉神和玛门的人，很快就会完全离弃神，只事奉玛门。神若不能得着全心，很快便一点也得不著。
II. 神更新了对他们的审判，使他们落在欺压之敌的权下。他们若直接落在神的手中，本可以发觉他的怜悯极大；但神任凭他们落在人的手中——人的怜悯是残忍的。他将他们交在非利士人手中——他们位于迦南西南——以及亚扪人手中——他们位于东北——同时夹击；以致他们在这两块磨石之间惨遭压碎，原文用以指欺压的字正是如此（士10:8）。神曾规定：以色列诸城中若有叛向偶像崇拜的，其余的当向之开战，将之剪除（申13:12-18等）。他们从前在这事上几乎过分警觉，正如二支派半筑坛之事（书22:1-34）；但如今他们已败坏到如此地步，一城沾染了偶像崇拜，邻城便受感染，非但不加以惩罚，反而效法并且变本加厉；因此，那本该向行这恶事的人 执行忿怒 报应的人自己既也有了罪，或佩剑而虚悬其用，神便使邻邦加临他们，惩治他们的背叛。亚扪人——罗得的后裔——对以色列的欺压：1. 十分长久。延续了十八年。有人将这些年算作睚珥士师任期的一部分，认为他无力改革拯救以色列。也有人认为这些年开始于睚珥去世之时——这较为可能，因为以色列受亚扪人最甚侵扰的那部分正是基列，即睚珥的本地；我们不能想象在他活着时那一带会受如此之苦，至少那部分地区已得改革和庇护。2. 十分严重。他们扰害欺压他们。受像亚扪人这样可鄙之民的欺压，实在是极大的烦恼。他们先从约旦河东邻近他们的支派开始——此处称为亚摩利人之地（士10:8），或因以色列人已可悲地败坏，使自己与外邦人如此相似，几乎成了完全的亚摩利人（结16:3）；或因他们因罪丧失了对这地的所有权，以致公义地可再被视作亚摩利人之地——他们当初就是从亚摩利人手中取得的。但他们逐步推进，过了约旦河，侵扰犹大、便雅悯和以法莲（士10:9）——以色列中最有名的三个支派——却在离弃神之后如此受辱，无力抵挡入侵者。于是那警告便应验了——他们必在仇敌面前被杀，在他们面前 站立不住（利26:17、37）。他们的道路和行为 为自己招致此事；他们已可悲地败坏，因此便落到极大窘迫之中。
英文原文
Israel Oppressed by the Ammonites (1161 BC)
⁶ And the children of Israel did evil again in the sight of the LORD, and served Baalim, and Ashtaroth, and the gods of Syria, and the gods of Zidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistines, and forsook the LORD, and served not him.
⁷ And the anger of the LORD was hot against Israel, and he sold them into the hands of the Philistines, and into the hands of the children of Ammon.
⁸ And that year they vexed and oppressed the children of Israel: eighteen years, all the children of Israel that were on the other side Jordan in the land of the Amorites, which is in Gilead.
⁹ Moreover the children of Ammon passed over Jordan to fight also against Judah, and against Benjamin, and against the house of Ephraim; so that Israel was sore distressed.
While those two judges, Tola and Jair, presided in the affairs of Israel, things went well, but afterwards,
I. Israel returned to their idolatry, that sin which did most easily beset them (Jdg 10:6): They did evil again in the sight of the Lord, from whom they were unaccountably bent to backslide, as a foolish people and unwise. 1. They worshipped many gods; not only their old demons Baalim and Ashtaroth, which the Canaanites had worshipped, but, as if they would proclaim their folly to all their neighbours, they served the gods of Syria, Zidon, Moab, Ammon, and the Philistines. It looks as if the chief trade of Israel had been to import deities from all countries. It is hard to say whether it was more impious or impolitic to do this. By introducing these foreign deities, they rendered themselves mean and despicable, for no nation that had any sense of honour changed their gods. Much of the wealth of Israel, we may suppose, was carried out, in offerings to the temples of the deities in the several countries whence they came, on which, as their mother-churches, their temples in Israel were expected to own their dependence; the priests and devotees of those sorry deities would follow their gods, no doubt, in crowds into the land of Israel, and, if they could not live in their own country, would take root there, and so strangers would devour their strength. If they did it in compliment to the neighbouring nations, and to ingratiate themselves with them, justly were they disappointed; for those nations which by their wicked arts they sought to make their friends by the righteous judgments of God became their enemies and oppressors. In quo quis peccat, in eo punitur—Wherein a person offends, therein he shall be punished. 2. They did not so much as admit the God of Israel to be one of those many deities they worshipped, but quite cast him off: They forsook the Lord, and served not him at all. Those that think to serve both God and Mammon will soon come entirely to forsake God, and to serve Mammon only. If God have not all the heart, he will soon have none of it.
II. God renewed his judgments upon them, bringing them under the power of oppressing enemies. Had they fallen into the hands of the Lord immediately, they might have found that his mercies were great; but God let them fall into the hands of man, whose tender mercies are cruel. He sold them into the hands of the Philistines that lay south-west of Canaan, and of the Ammonites that lay north-east, both at the same time; so that between those two millstones they were miserably crushed, as the original word is (Jdg 10:8) for oppressed. God had appointed that, if any of the cities of Israel should revolt to idolatry, the rest should make war upon them and cut them off, De 13:12-18, etc. They had been jealous enough in this matter, almost to an extreme, in the case of the altar set up by the two tribes and a half (Jos 22:1-34); but now they had grown so very bad that when one city was infected with idolatry the next took the infection and instead of punishing it, imitated and out-did it; and therefore, since those that should have been revengers to execute wrath on those that did this evil were themselves guilty, or bore the sword in vain, God brought the neighbouring nations upon them, to chastise them for their apostasy. The oppression of Israel by the Ammonites, the posterity of Lot, was, 1. Very long. It continued eighteen years. Some make those years to be part of the judgeship of Jair, who could not prevail to reform and deliver Israel as he would. Others make them to commence at the death of Jair, which seems the more probable because that part of Israel which was most infested by the Ammonites was Gilead, Jair's own country, which we cannot suppose to have suffered so much while he was living, but that part at least would be reformed and protected. 2. Very grievous. They vexed them and oppressed them. It was a great vexation to be oppressed by such a despicable people as the children of Ammon were. They began with those tribes that lay next them on the other side Jordan, here called the land of the Amorites (Jdg 10:8) because the Israelites had so wretchedly degenerated, and had made themselves so like the heathen, that they had become, in a manner, perfect Amorites (Eze 16:3), or because by their sin they forfeited their title to this land, so that it might justly be looked upon as the land of the Amorites again, from whom they took it. But by degrees they pushed forward, came over Jordan, and invaded Judah, and Benjamin, and Ephraim (Jdg 10:9), three of the most famous tribes of Israel, yet thus insulted when they had forsaken God, and unable to make head against the invader. Now the threatening was fulfilled that they should be slain before their enemies, and should have no power to stand before them, Le 26:17,37. Their ways and their doings procure this to themselves; they have sadly degenerated, and so they come to be sorely distressed.
10-18
The Repentance and Reformation of Israel (1161 BC)
简体中文
以色列的悔改与改革（主前1161年）
¹⁰ 以色列人对耶和华哀求说："我们得罪了你；因为离弃了我们的神，去事奉诸巴力。"
¹¹ 耶和华对以色列人说："我岂没有救你们脱离埃及人、亚摩利人、亚扪人、非利士人吗？
¹² 西顿人、亚玛力人、玛安人也都欺压你们；你们哀求我，我也拯救你们脱离他们的手。
¹³ 你们竟离弃我，事奉别神；所以我不再救你们了。
¹⁴ 你们去哀求你们所选择的神吧！你们遭难的时候，让他们救你们吧。"
¹⁵ 以色列人对耶和华说："我们犯罪了，任凭你随意待我们吧！只求你今日拯救我们。"
¹⁶ 以色列人就除掉他们中间的外邦神，事奉耶和华；耶和华因以色列人受的苦难，就心中担忧。
¹⁷ 当时亚扪人聚集，安营在基列；以色列人也聚集，安营在米斯巴。
¹⁸ 基列的民和首领彼此说："谁能先去与亚扪人争战呢？他必作基列一切居民的首领。"
此处，I. 以色列在患难中向神所作的谦卑认罪（士 10:10）。如今他们如同受刑的罪犯承认己罪，又如杖下的孩子应许改革。他们不仅诉苦，更承认是自己的罪将他们带进这苦境；所以神是公义的，他们无可抱怨。他们承认所忽略的本分——他们的罪由此开始——"我们离弃了我们的神"；也承认所行的过犯——"我们事奉了诸巴力"；在这事上行得愚昧、诡诈，并且极其败坏。
II. 神因此向以色列所传的一段使人谦卑的信息；是借着使者（如士 2:1）还是借着先知（如士 6:8）传来，并未明说。神顾念他们的呼求，未充耳不闻、置之不理，已是恩慈；当他们开始悔改时，神又差来一段合宜的信息以加深他们的悔改，使他们得以合乎拯救的条件，也是恩慈。这信息中，1. 他责备他们大不感恩，提醒他们他为他们所行的大事——救他们脱离这样那样的仇敌：先是埃及人——他们从其地被救出来；亚摩利人——他们将其征服并进入其地；定居之后，亚扪人曾与摩押人联合欺压他们（士 3:13），非利士人在珊迦的日子扰乱他们，后来别的仇敌也曾骚扰他们；每逢他们呼求，神便为他们成就了许多大拯救（士 10:11,12）。至于他们受西顿人和玛安人的欺压，别处未见记载。神公义地管教他们，又怜悯地拯救他们，因此完全有理由期望他们——或因敬畏、或因爱慕——专心倚靠他、事奉他。所以这话理应刺透他们的心（士 10:13）："你们竟离弃我——那将你们从患难中领出来的——去事奉别神——那将你们引进患难的。"如此他们以自己的虚幻废弃了自己的怜悯。2. 他向他们指明自己如今何等公义地可以将他们交于败亡——将他们交在他们所事奉的神手中。为唤醒他们彻底悔改改革，他让他们看见，(1) 他们事奉诸巴力的愚昧。他们为得着那些在他们最需之时却无力相助之神的喜悦，所费的代价何其浩大：你们去哀求你们所选择的神吧（士 10:14），看他们如今能为你们作什么。你们敬他们为神——试试他们如今是否真有属神的大能或属神的良善为你们效力。你们献他们为王为主——试试他们如今能否保护你们。你们将感恩之祭带到他们坛前，视他们为恩主，以为五谷、新酒和油都是从他们而得；然而真朋友才是患难中的朋友——如今他们的喜悦于你们何益呢？"注意，在真悔改中，必须完全确信：凡我们所偶像化、与神争位而放在心中宝座上的一切，都全然无力帮助我们、对我们行丝毫善事。我们必须确知：我们所溺爱的感官之乐不能作我们的满足，我们所贪恋的世上财富不能作我们的份；我们若不在神里面，何处都不能快乐安然。(2) 他们离弃神的痛苦与危险。"看你们落到何等境地；如今你们只能指望我说我不再救你们了；那时你们将如何呢？"（士 10:13）。他这话不仅说他可能如此行，更是说他们若仅止于承认已行的错，而不除掉偶像、今后改过，他必如此行。
III. 以色列因此向神的公义所作的谦卑归服，并向他的怜悯所发的谦卑呼求（士 10:15）。以色列人聚集，大概是在会幕门前严肃会中，领受了神所传信息的印象；并未因此被驱入绝望——虽然信息十分严厉——却决意俯伏在神脚前，宁可死在那里。他们不仅重申认罪——我们犯罪了——更 1. 将自己交在神的公义之下：*任凭你随意待我们吧。*借此他们承认自己当受神最严厉的不悦之记号，并确信无论他如何待他们，他都无不公；他们俯伏在他大而可畏的手下，接受自己罪孽的刑罚——这正是摩西所列神向他们转回施恩的条件（利 26:41）。注意，真悔改之人敢于也愿意将自己交在神手中，任凭他按他所看为合宜的管教，因知自己的罪在应得上极其恶毒，而神的要求并不苛刻、并不极端。2. 他们向神的怜悯恳求：只求你今日拯救我们——脱离这个仇敌。他们承认自己当受的，仍求神不按他们所当受的待他们。注意，我们当以盼望神的怜悯之心，顺服他的公义。
IV. 由此开始的一场蒙福的改革。他们结出与悔改相称的果子（士 10:16）：他们除掉了（原文如此）外人的神——即外邦的神，为那些与以色列国民无关、与应许诸约无关的外邦人所敬拜的——*并事奉耶和华。*需要催逼他们归向他。他们知道所事奉的神不能救他们，所以归于他们曾轻忽的神。这才是真的悔改——不仅为罪悔改，更是从罪中悔改。
V. 神向他们怜悯的恩典转回；此处表达得极之温柔（士 10:16）：他因以色列人受的苦难心中担忧。并非神心中有忧愁（他本身有无穷的喜乐与福乐，不为受造之物的罪或苦所侵扰），也并非神有改变：他心志专一，谁能使他转回呢？但他的良善就是他的荣耀。他借此宣扬他的名，使这名超乎万名之上；他既乐意将自己置于与他立约百姓的父之关系中，也就乐意以父亲对儿女的怜悯来表明他对他们的良善；因为他是众光之父，也是赐各样怜悯的父。正如儿女的悖逆与痛苦使慈父忧伤，使他出于天然亲情而敏锐感受，照样神百姓的悖逆也是他的忧伤（诗 95:10），他因他们淫乱的心而伤痛（结 6:9）；他们的患难也是他的忧伤——当他乐意为他百姓的拯救而显明之时，他便如此说；他改变行事的方法与样式，正如慈爱的父母对他们所曾不悦的儿女开始心软时一样。我们神的怜悯就是如此温柔；他绝不以罪人之死为乐。
VI. 如今事态正朝着他们脱离亚扪人压迫的方向发展（士 10:17,18）。神曾说："我不再救你们了"；但如今他们已非从前，他们已是另一个人，是新人，所以他必拯救他们。那威吓的原是为使他们知罪谦卑；如今它已达到所望之效，便为着他们的拯救而被收回。1. 亚扪人被硬着心走向自己的灭亡。他们聚成一军，以致一击之下便可同归于尽（启 16:16）。2. 以色列人受激励自救己身。他们也聚集（士 10:17）。在他们十八年受压期间，一如从前的奴役，因他们不愿联合，便被仇敌逐个击破；每一家、每一城、每一支派各自为政、各自为战，于是因缺乏共同利益的纽带维系，都成了压迫者易于到手的猎物；然而他们一旦聚集，便大有作为——此处正是如此。当神的以色列民合而为一，以推进公益、抵挡公敌，有什么难处能挡得住他们呢？基列的民与首领既已会合，首先就商议当立一员大将来统率对抗亚扪人。迄今为止，以色列的拯救者大多有非常的蒙召——如以笏、巴力、基甸；然而下一位却要以较为寻常的方式，由国会推举，寻得一位能统率全军的合宜之人；他们找到了一位极其合格的人选，而神也以自己的灵降在他身上来印证他们的选择（士 11:29）；所以这一实例可作为后世的指引和鼓励——在不再有非常的呼召可期的时代，让那些蒙神赋予才干的人被公正地推举担任公共的信任与权柄，神就必恩慈地印证这样被选之人。
英文原文
The Repentance and Reformation of Israel (1161 BC)
¹⁰ And the children of Israel cried unto the LORD, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim.
¹¹ And the LORD said unto the children of Israel, Did not I deliver you from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines?
¹² The Zidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried to me, and I delivered you out of their hand.
¹³ Yet ye have forsaken me, and served other gods: wherefore I will deliver you no more.
¹⁴ Go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation.
¹⁵ And the children of Israel said unto the LORD, We have sinned: do thou unto us whatsoever seemeth good unto thee; deliver us only, we pray thee, this day.
¹⁶ And they put away the strange gods from among them, and served the LORD: and his soul was grieved for the misery of Israel.
¹⁷ Then the children of Ammon were gathered together, and encamped in Gilead. And the children of Israel assembled themselves together, and encamped in Mizpeh.
¹⁸ And the people and princes of Gilead said one to another, What man is he that will begin to fight against the children of Ammon? he shall be head over all the inhabitants of Gilead.
Here is, I. A humble confession which Israel make to God in their distress, Jdg 10:10. Now they own themselves guilty, like a malefactor upon the rack, and promise reformation, like a child under the rod. They not only complain of the distress, but acknowledge it is their own sin that has brought them into the distress; therefore God is righteous, and they have no reason to repine. They confess their omissions, for in them their sin began—"We have forsaken our God," and their commissions—"We have served Baalim, and herein have done foolishly, treacherously, and very wickedly."
II. A humbling message which God thereupon sends to Israel, whether by an angel (as Jdg 2:1) or by a prophet (as Jdg 6:8) is not certain. It was kind that God took notice of their cry, and did not turn a deaf ear to it and send them no answer at all; it was kind likewise that when they began to repent he sent them such a message as was proper to increase their repentance, that they might be qualified and prepared for deliverance. Now in this message, 1. He upbraids them with their great ingratitude, reminds them of the great things he had done for them, delivering them from such and such enemies, the Egyptians first, out of whose land they were rescued, the Amorites whom they conquered and into whose land they entered, and since their settlement there, when the Ammonites had joined with the Moabites to oppress them (Jdg 3:13), when the Philistines were vexatious in the days of Shamgar, and afterwards other enemies had given them trouble, upon their petition God had wrought many a great salvation for them, Jdg 10:11,12. Of their being oppressed by the Zidonians and the Maonites we read not elsewhere. God had in justice corrected them, and in mercy delivered them, and therefore might reasonably expect that either through fear or through love they would adhere to him and his service. Well therefore might the word cut them to the heart (Jdg 10:13), "Yet you have forsaken me that have brought you out of your troubles and served other gods that brought you into your troubles." Thus did they forsake their own mercies for their own delusions. 2. He shows them how justly he might now abandon them to ruin, by abandoning them to the gods that they had served. To awaken them to a thorough repentance and reformation, he lets them see, (1.) Their folly in serving Baalim. They had been at a vast expense to obtain the favour of such gods as could not help them when they had most need of their help: "Go, and cry unto the gods which you have chosen (Jdg 10:14), try what they can do for you now. You have worshipped them as gods—try if they have now either a divine power or a divine goodness to be employed for you. You paid your homage to them as your kings and lords—try if they will now protect you. You brought your sacrifices of praise to their altars as your benefactors, imagining that they gave you your corn, and wine, and oil, but a friend indeed will be a friend in need; what stead will their favour stand you in now?" Note, It is necessary, in true repentance, that there be a full conviction of the utter insufficiency of all those things to help us and do us any kindness which we have idolized and set upon the throne in our hearts in competition with God. We must be convinced that the pleasures of sense on which we have doted cannot be our satisfaction, nor the wealth of the world which we have coveted be our portion, that we cannot be happy or easy any where but in God. (2.) Their misery and danger in forsaking God. "See what a pass you have brought yourselves to; now you can expect no other than that I should say, I will deliver you no more, and what will become of you then?" Jdg 10:13. This he tells them, not only as what he might do, but as what he would do if they rested in a confession of what they had done amiss, and did not put away their idols and amend for the future.
III. A humble submission which Israel hereupon made to God's justice, with a humble application to his mercy, Jdg 10:15. The children of Israel met together, probably in a solemn assembly at the door of the tabernacle, received the impressions of the message God had sent them, were not driven by it to despair, though it was very threatening, but resolve to lie at God's feet, and, if they perish, they will perish there. They not only repeat their confession, We have sinned, but, 1. They surrender themselves to God's justice: Do thou unto us whatsoever seemeth good unto thee. Hereby they own that they deserved the severest tokens of God's displeasure and were sure he could do them no wrong, whatever he laid upon them; they humbled themselves under his mighty and heavy hand, and accepted of the punishment of their iniquity, which Moses had made the condition of God's return in mercy to them, Le 26:41. Note, True penitents dare and will refer themselves to God to correct them as he thinks fit, knowing that their sin is highly malignant in its deserts, and that God is not rigorous or extreme in his demands. 2. They supplicate for God's mercy: Deliver us only, we pray thee, this day, from this enemy. They acknowledge what they deserved, yet pray to God not to deal with them according to their deserts. Note, We must submit to God's justice with a hope in his mercy.
IV. A blessed reformation set on foot hereupon. They brought forth fruits meet for repentance (Jdg 10:16): They put away the gods of strangers (as the word is), strange gods, and worshipped by those nations that were strangers to the commonwealth of Israel and to the covenants of promise, and they served the Lord. Need drove them to him. They knew it was to no purpose to go to the gods whom they had served, and therefore returned to the God whom they had slighted. This is true repentance not only for sin, but from sin.
V. God's gracious return in mercy to them, which is expressed here very tenderly (Jdg 10:16): His soul was grieved for the misery of Israel. Not that there is any grief in God (he has infinite joy and happiness in himself, which cannot be broken in upon by either the sins or the miseries of his creatures), nor that there is any change in God: he is in one mind, and who can turn him? But his goodness is his glory. By it he proclaims his name, and magnifies it above all names; and, as he is pleased to put himself into the relation of a father to his people that are in covenant with him, so he is pleased to represent his goodness to them by the compassions of a father towards his children; for, as he is the Father of lights, so he is the Father of mercies. As the disobedience and misery of a child are a grief to a tender father, and make him feel very sensibly from his natural affection, so the provocations of God's people are a grief to him (Ps 95:10), he is broken with their whorish heart (Eze 6:9); their troubles also are a grief to him; so he is pleased to speak when he is pleased to appear for the deliverance of his people, changing his way and method of proceeding, as tender parents when they begin to relent towards their children with whom they have been displeased. Such are the tender mercies of our God, and so far is he from having any pleasure in the death of sinners.
VI. Things are now working towards their deliverance from the Ammonites' oppression, Jdg 10:17,18. God had said, "I will deliver you no more;" but now they are not what they were, they are other men, they are new men, and now he will deliver them. That threatening was denounced to convince and humble them, and, now that it had taken its desired effect, it is revoked in order to their deliverance. 1. The Ammonites are hardened to their own ruin. They gathered together in one body, that they might be destroyed at one blow, Re 16:16. 2. The Israelites are animated to their own rescue. They assembled likewise, Jdg 10:17. During their eighteen years' oppression, as in their former servitudes, they were run down by their enemies, because they would not incorporate; each family, city, or tribe, would stand by itself, and act independently, and so they all became an easy prey to the oppressors, for want of a due sense of a common interest to cement them: but, whenever they got together, they did well; so they did here. When God's Israel become as one man to advance a common good and oppose a common enemy what difficulty can stand before them? The people and princes of Gilead, having met, consult first about a general that should command in chief against the Ammonites. Hitherto most of the deliverers of Israel had an extraordinary call to the office, as Ehud, Barak, Gideon; but the next is to be called in a more common way, by a convention of the states, who enquired out a fit man to command their army, found out one admirably well qualified for the purpose, and God owned their choice by putting his Spirit upon him (Jdg 11:29); so that this instance is of use for direction and encouragement in after-ages, when extraordinary calls are no longer to be expected. Let such be impartially chosen to public trust and power as God has qualified, and then God will graciously own those who are thus chosen.
本章之中可见：I. 以色列在两位士师——陀拉与睚珥——治理之下所享受的太平年代（士 10:1–5）。II. 随之而来的动荡年代。1. 使他们陷入患难的乃是以色列的罪（士 10:6）。2. 他们所处患难之本身（士 10:7–9）。III. 他们为罪悔改自卑、祈祷并归正，以及由此而在神面前所得的怜悯（士 10:10–16）。IV. 为将他们从欺压者手中救出而作的预备（士 10:17,18）。