Judges 2:22
In this way I will test whether Israel will keep the way of the LORD by walking in it as their fathers did."
Sermons
The Judges, Their Choice, Function, and AdministrationL. H. Wiseman, M. A.Judges 2:16-23
Tested by TemptationW.F. Adeney Judges 2:21, 22














The pagan nations of Canaan were a.constant source of temptation to idolatry and immorality. If they were left in the land, the fidelity of Israel would be tried by the way in which this temptation was met.

I. TEMPTATION IS NOT IMMEDIATELY SENT BY GOD, Israel had been commanded to expel the Canaanites; it was owing to the indolence and weakness of the invaders that their work was not completed. Having failed on their side, they now find that God will no longer secure them victory over their enemies. The temptation which thus resulted from the presence of the heathen in their midst grew out of their own conduct. God never tempts us (James 1:13). Temptation often arises out of negligence, indolence, needless pleasure, wilful presumption. It is vain to pray, "Lead us not into temptation," while we are creating temptations for ourselves.

II. TEMPTATION MUST OFTEN BE REGARDED IN THE LIGHT OF A PUNISHMENT.

1. It frequently comes as the consequence of former sin. The memory of sin, the contracted habit of sin, the associations of sin, and the weakness resulting from sin are all sources of new temptation.

2. Temptation is one of the most painful consequences of sin. If we have any love for goodness, one of the saddest results of our sin must be the consciousness of new temptations to which it renders us liable. For a good man to suffer temptation is to suffer pain.

3. We must therefore con-elude that all the temptations we meet with are not unavoidable and necessary. We bring them on ourselves; we might have escaped them; they are dangerous calamities which we must deplore. We need not wish to be tried. If temptation is often a punishment, it is better to rest humbly ignorant of our own weakness than to court trial which will reveal the extent of it.

III. TEMPTATION IS USED BY GOD AS A TEST OF FIDELITY. The people of Israel would be proved by the temptation arising out of the presence of immoral idolaters in the midst of them.

1. Fidelity consists

(1) in care and firmness, - "to keep the way of the Lord," - and

(2) in diligence and progressive activity - "to walk therein."

2. This fidelity is tested by the attractions of evil ways. We cannot be said to keep the way simply because we are found in it. But when the way is contested, or a more pleasing path opens out near to it, the strength of our fidelity will be put to the test. Some men need the test of temptation more than others. If they have already shown weakness, the punishment which comes in the form of a temptation may be a useful means of self-revelation. This need of proof, however, is a humiliation. It is better to be so clearly true as neither to invoke the punishment of temptation nor require the test it affords. - A.

The Lord raised up Judges.
I. These men, in some of whom the miraculous operations of the Holy Spirit were singularly manifested, were not chosen, like the suffetes of Carthage, with regal powers for a year; nor like the archons of Athens, with divided and carefully defined responsibilities; nor like the dictators of Rome, chosen to exercise uncontrolled power during extraordinary emergencies. They were not chosen by the people at all. They were sent forth by the Divine King of Israel — impelled by an inward inspiration, which was in several instances confirmed by outward miraculous signs to act in His great name. They were raised up as the exigencies of the times required; and their presence and their absence were alike calculated to keep alive in the nation a sense of dependence upon its invisible King.

II. The functions which the judges were called upon to discharge may be partly understood by referring to the position in which Moses and Joshua stood in relation to the twelve tribes. The judges were God's vicegerents. The parallel between the office of the judges and that of Moses or Joshua was not, however, complete. In so far as they were specially raised up to be God's vicegerents in Israel, it holds good; yet it was a separate and distinct form of government, and is recognised as such by St. Paul. Moses and Joshua was called, each of them, to introduce a new order of things. But during the period of the judges, nothing, in respect of God's covenant, was put upon a new footing. The history of the people is a succession of various fortunes, afflictions, and deliverances, alternating according to their public sin or their repentance: but no change occurred, permanently or deeply affecting their public condition. As often as the sins of the people brought down God's chastisements, and chastisement produced repentance, judges were raised up to repel the invader, and to restore peace and tranquillity. Hence they are frequently called, in the sacred history, "deliverers and saviours." The judges were the chief magistrates of the Hebrew commonwealth. As such, they had to deal with religious, no less than with civil, affairs; for the sharp line of separation between these which modern ingenuity has invented did not then exist. It became the duty of the judges to stir up the people to return to the Lord; and hence they needed to be themselves men of faith.

III. With regard to the effect of their administration upon the nation of the Jews, I think the period of the judges was, upon the whole, a period of national advancement. For, in the first place, the rule of the judges secured long periods of public tranquillity. Gloomy and fearful as are some of the details furnished in the Book of Judges, the Hebrew nation was nevertheless in a better state during that period, morally, politically, and spiritually, than it became afterwards during the reigns of the later kings. Not only the intervals of repose, but also the periods of warfare, must be taken into account in estimating the benefits of their rule. In general, they exerted themselves to prevent idolatry, dissuading the people from their besetting sin; but there were times when the people "would not hearken unto their judges"; and further, "when the judge was dead," they took advantage of the interregnum which sometimes occurred, and "returned, and corrupted themselves more than their fathers." These apostasies were followed by chastisements. The Lord forsook them; He permitted their enemies to oppress and torment them; "the east wind from the wilderness" dried up the fountain of their strength, until, at the point to die, they bethought themselves of His holy name. Miserable and forsaken, their name might have been blotted out for ever but for the "saviours" — figures of a greater Saviour — whom their God raised up to deliver them. Nor was success denied to these men in that which they undertook. The kings of Mesopotamia, of Moab, and of Canaan, the fierce mountaineers of Ammon: the innumerable hordes of the Bedouin; the lordly and persistent Philistines, were in turn humbled and subdued by these men who, through faith, "quenched the violence of fire, escaped the edge of the sword, waxed valiant in fight, turned to flight the ninnies of the aliens."

(L. H. Wiseman, M. A.).

People
Israelites, Joshua, Nun
Places
Bochim, Egypt, Gaash, Gilgal, Timnath-heres
Topics
Care, Fathers, Forefathers, Keeping, Kept, Order, Prove, Test, Therein, Try, Walk, Walking, Whether
Outline
1. An angel rebukes the people at Bochim
6. The wickedness of the new generation after Joshua
14. God's anger and pity toward them
20. The Canaanites left to prove Israel

Dictionary of Bible Themes
Judges 2:22

     5473   proof, through testing

Judges 2:6-23

     8705   apostasy, in OT

Judges 2:10-23

     8728   enemies, of Israel and Judah

Judges 2:20-23

     1305   God, activity of

Judges 2:21-22

     4019   life, believers' experience

Library
A Summary of Israel's Faithlessness and God's Patience
'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
Alexander Maclaren—Expositions of Holy Scripture

Israel's Obstinacy and God's Patience
'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,
Alexander Maclaren—Expositions of Holy Scripture

Whether the Female Sex is an Impediment to Receiving Orders?
Objection 1: It would seem that the female sex is no impediment to receiving Orders. For the office of prophet is greater than the office of priest, since a prophet stands midway between God and priests, just as the priest does between God and people. Now the office of prophet was sometimes granted to women, as may be gathered from 4 Kings 22:14. Therefore the office of priest also may be competent to them. Objection 2: Further, just as Order pertains to a kind of pre-eminence, so does a position
Saint Thomas Aquinas—Summa Theologica

The Judges.
Judges 1; 1 Sam. 7. The Characteristics of the Times. This is a period of transition for Israel Nothing was quite certain, and "every man did that which was right in his own eyes" (17:6). In consequence of this there was lack of organization, cooperation or leadership. While we do not have all the history covered by the period and while we do not easily understand or explain its events, it is clear that things did not run smoothly. In Judges 2:16-19 the author gives a vivid picture of the conditions
Josiah Blake Tidwell—The Bible Period by Period

The Unmistakable Honesty of the Writers of the Bible Attests to Its Heavenly Origin
The title of this chapter suggests a wide field of study the limits of which we can now only skirt here and there. To begin with the writers of the Old Testament. Had the historical parts of the Old Testament been a forgery, or the production of uninspired men, their contents would have been very different to what they are. Each of its Books was written by a descendant of Abraham, yet nowhere do we find the bravery of the Israelites extolled and never once are their victories regarded as the outcome
Arthur W. Pink—The Divine Inspiration of the Bible

The Death of Abraham
'Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.'--GENESIS xxv. 8. 'Full of years' does not seem to me to be a mere synonym for longevity. That would be an intolerable tautology, for we should then have the same thing said three times over--'an old man,' 'in a good old age,' 'full of years.' There must be some other idea than that in the words. If you notice that the expression is by no means a usual one, that it is only
Alexander Maclaren—Expositions of Holy Scripture

Formation and History of the Hebrew Canon.
1. The Greek word canon (originally a straight rod or pole, measuring-rod, then rule) denotes that collection of books which the churches receive as given by inspiration of God, and therefore as constituting for them a divine rule of faith and practice. To the books included in it the term canonical is applied. The Canon of the Old Testament, considered in reference to its constituent parts, was formed gradually; formed under divine superintendence by a process of growth extending through
E. P. Barrows—Companion to the Bible

The Doctrine of Angels.
I. THEIR EXISTENCE. 1. THE TEACHING OF JESUS. 2. THE TEACHING OF THE APOSTLES. II. THEIR NATURE. 1. CREATED BEINGS. 2. SPIRITUAL BEINGS. 3. GREAT POWER AND MIGHT. 4. VARIOUS GRADES. 5. THE NUMBER OF ANGELS. III. THE FALL OF ANGELS. 1. TIME AND CAUSE. 2. THE WORK OF FALLEN ANGELS. 3. THE JUDGMENT OF FALLEN ANGELS. IV. THE WORK OF ANGELS. 1. THEIR HEAVENLY MINISTRY. 2. THEIR EARTHLY MINISTRY. a) In Relation to the Believer. b) In Relation to Christ's Second Coming. THE DOCTRINE OF ANGELS. We are not
Rev. William Evans—The Great Doctrines of the Bible

A Case of Conscience Resolved
WHETHER, WHERE A CHURCH OF CHRIST IS SITUATE, IT IS THE DUTY OF THE WOMEN OF THAT CONGREGATION, ORDINARILY, AND BY APPOINTMENT, TO SEPARATE THEMSELVES FROM THEIR BRETHREN, AND SO TO ASSEMBLE TOGETHER, TO PERFORM SOME PARTS OF DIVINE WORSHIP, AS PRAYER, ETC., WITHOUT THEIR MEN? AND THE ARGUMENTS MADE USE OF FOR THAT PRACTICE, EXAMINED. BY JOHN BUNYAN. EDITOR'S ADVERTISEMENT. This exceedingly rare tract was first published in 1683, and was not reprinted, either separately, or in any edition of Bunyan's
John Bunyan—The Works of John Bunyan Volumes 1-3

Judges
For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes
John Edgar McFadyen—Introduction to the Old Testament

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