Judges 10:15

rest, and that the enemies of the Israelites had made no hostile incursions into the land during his presidency and that of Jair; which, together continued forty-five years. Verse 4 He had thirty sons, etc. - It appears that there was both peace and prosperity during the time that Jair governed Israel; he had, it seems, provided for his family, and given a village to each of his thirty sons; which were, in consequence, called Havoth Jair or the villages of Jair. Their riding on thirty ass colts seems to intimate that they were persons of consideration, and kept up a certain dignity in their different departments. Verse 6 And served Baalim - They became universal idolaters, adopting every god of the surrounding nations. Baalim and Ashtaroth may signify gods and goddesses in general. These are enumerated: 1. The gods of Syria; Bel and Saturn, or Jupiter and Astarte. 2. Gods of Zidon; Ashtaroth, Astarte or Venus. 3. The gods of Moab; Chemosh. 4. Gods of the children of Ammon; Milcom. 5. Gods of the Philistines; Dagon. See 1Kgs 11:33 (note), and 1Sam 5:2 (note). These are called gods because their images and places of worship were multiplied throughout the land. Verse 7 The anger of the Lord was hot - This Divine displeasure was manifested in delivering them into the hands of the Philistines and the Ammonites. The former dwelt on the western side of Jordan; the latter, on the eastern: and it appears that they joined their forces on this occasion to distress and ruin the Israelites, though the Ammonites were the most active. Verse 11 And the Lord said - By what means these reproofs were conveyed to the Israelites, we know not: it must have been by an angel, a prophet, or some holy man inspired for the occasion. Verse 15 We have sinned - The reprehension of this people was kind, pointed, and solemn; and their repentance deep. And they gave proofs that their repentance was genuine, by putting away all their idols: but they were ever fickle and uncertain. Verse 16 And his soul was grieved for the misery of Israel - What a proof of the philanthropy of God! Here his compassions moved on a small scale; but it was the same principle that led him to give his Son Jesus Christ to be a sacrifice for the sins of the Whole world. God grieves for the miseries to which his creatures are reduced by their own sins. Be astonished, ye heavens, at this; and shout for joy, all ye inhabitants of the earth! for, through the love whence this compassion flowed, God has visited and redeemed a lost world! Verse 17 The children of Ammon were gathered together - Literally, they cried against Israel - they sent out criers in different directions to stir up all the enemies of Israel; and when they had made a mighty collection, they encamped in Gilead. Verse 18 What man is he that will begin to fight - It appears that, although the spirit of patriotism had excited the people at large to come forward against their enemies, yet they had no general, none to lead them forth to battle. God, however, who had accepted their sincere repentance, raised them up an able captain in the person of Jephthah; and in him the suffrages of the people were concentrated, as we shall see in the following chapter. In those ancient times much depended on the onset; a war was generally terminated in one battle, the first impression was therefore of great consequence, and it required a person skillful, valorous, and strong, to head the attack. Jephthah was a person in whom all these qualifications appear to have met. When God purposes to deliver, he, in the course of his providence, will find out, employ, and direct the proper means. Introduction The history of Jephthah, and his covenant with the Gileadites, Jdg 11:1-10. He is elected by the people, Jdg 11:11. Sends an embassy to the king of the Ammonites, to inquire why they invaded Israel; and receives an answer, to which he sends back a spirited reply, vv. 12-27. This is disregarded by the Ammonites, and Jephthah prepares for battle, Jdg 11:28, Jdg 11:29. His vow, Jdg 11:30, Jdg 11:31. He attacks and defeats them, Jdg 11:32, Jdg 11:33. On his return to Mizpeh he is met by his daughter, whom, according to his vow, he dedicates to the Lord, Jdg 11:34-40.

The Repentance and Reformation of Israel. ( b. c. 1161.) 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, v. 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 ch. ii. 1 ) or by a prophet (as ch. vi. 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 ( ch. iii. 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, v. 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 ( v. 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 ( v. 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?" v. 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, v. 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, Lev. xxvi. 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 ( v. 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 ( v. 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. xcv. 10 ), he is broken with their whorish heart ( Ezek. vi. 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, v. 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, Rev. xvi. 16 . 2. The Israelites are animated to their own rescue. They assembled likewise, v. 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 ( ch. xi. 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.