After the time of Abimelech
This phrase sets the chronological context following the tumultuous rule of Abimelech, who was a self-appointed king and the son of Gideon (Judges 9). Abimelech's reign was marked by violence and treachery, including the massacre of his seventy brothers. His death brought a period of instability, highlighting the need for a new leader to restore order and deliver Israel from its troubles.

A man of Issachar
Issachar was one of the twelve tribes of Israel, known for its wisdom and understanding of the times (1 Chronicles 12:32). The tribe's territory was located in the northern part of Israel, which suggests that Tola's leadership extended beyond his immediate tribal boundaries, indicating a unifying role among the tribes.

Tola son of Puah, the son of Dodo
Tola's genealogy is briefly mentioned, which is common in biblical narratives to establish legitimacy and heritage. The names Puah and Dodo are not widely referenced elsewhere, but their inclusion signifies the importance of family lineage in Israelite society. Tola's name means "worm" or "scarlet," possibly symbolizing humility or redemption.

Rose up to save Israel
This phrase indicates Tola's role as a judge, a leader raised by God to deliver Israel from oppression. The cyclical pattern in Judges shows Israel falling into sin, facing oppression, crying out to God, and being delivered by a judge. Tola's rise signifies divine intervention and the restoration of peace and order.

He lived in Shamir
Shamir's exact location is uncertain, but it is believed to be in the hill country of Ephraim. This region was central and strategic, providing a suitable base for leadership and governance. Shamir's mention highlights the geographical spread of Tola's influence.

In the hill country of Ephraim
Ephraim was a prominent tribe in Israel, often associated with leadership and strength (Genesis 48:19). The hill country provided natural fortification and was a significant area for Israelite settlement. Tola's residence here underscores his role in unifying and leading the tribes from a central location, reflecting the importance of Ephraim in Israel's history.

Tola judged Israel twenty-three years
Tola's role as a judge signifies a period of leadership and deliverance for Israel. Judges were raised by God to lead and deliver Israel from oppression, often during times of moral and spiritual decline. Tola's twenty-three-year judgeship suggests a time of relative stability and peace, though the text does not provide specific details about his actions or the challenges he faced. This period of leadership is significant as it follows the tumultuous times of Abimelech, indicating a return to divinely appointed leadership. The number twenty-three, while not symbolically significant in itself, indicates a substantial period of governance, suggesting Tola's effectiveness and the trust placed in him by the people.

and when he died
The mention of Tola's death marks the end of his judgeship and the transition to the next leader. In the Book of Judges, the death of a judge often signifies a turning point, as Israel frequently fell back into sin and idolatry after the death of a leader. This cycle of sin, oppression, repentance, and deliverance is a recurring theme throughout the book, highlighting the need for continual reliance on God rather than human leaders. Tola's death would have been a significant event for the Israelites, as it marked the end of a period of stability and the potential for new challenges.

he was buried in Shamir
Shamir, located in the hill country of Ephraim, served as Tola's place of residence and governance. The burial of a judge in his hometown was customary, signifying honor and respect. Shamir's location in Ephraim, a central tribe of Israel, underscores the importance of Tola's leadership in uniting and stabilizing the nation. The burial site also serves as a historical marker, providing geographical context for Tola's judgeship. While there is limited archaeological evidence specifically identifying Shamir, its mention in the text situates Tola within the broader narrative of Israel's history and geography.

Tola was followed by Jair the Gileadite
Jair's introduction as a judge follows the brief account of Tola, indicating a succession in leadership. Jair is identified as a Gileadite, suggesting his origin from the region of Gilead, east of the Jordan River. This area was known for its rugged terrain and was part of the territory allotted to the tribes of Reuben, Gad, and the half-tribe of Manasseh. The mention of Jair as a Gileadite highlights the tribal and regional diversity among the judges of Israel. Gilead was a significant location in biblical history, often associated with balm and healing, as seen in Jeremiah 8:22. Jair's leadership from this region may imply a role in unifying the tribes across the Jordan.

who judged Israel twenty-two years
Jair's tenure as a judge lasted twenty-two years, indicating a period of relative stability and peace under his leadership. The role of a judge in Israel was not only judicial but also military and spiritual, serving as a leader who delivered Israel from oppression and guided them in following God's laws. The length of Jair's judgeship suggests he was effective in maintaining order and addressing the needs of the Israelites during his time. This period of leadership without mention of significant conflict or oppression may reflect a time of obedience to God, contrasting with the cyclical pattern of sin and deliverance seen throughout the Book of Judges. Jair's long judgeship can be compared to other judges like Deborah and Gideon, who also brought peace to Israel for extended periods.

He had thirty sons who rode on thirty donkeys.
The mention of thirty sons suggests a man of significant wealth and status, as having many sons was considered a blessing and a sign of prosperity in ancient Israelite culture. The fact that each son rode on a donkey indicates a level of affluence, as donkeys were valuable animals used for transportation and carrying goods. This detail highlights the judge's influence and the stability of his rule. In the context of the Book of Judges, this period was marked by cycles of sin, oppression, repentance, and deliverance. The judge's ability to maintain such a large family and provide for them suggests a time of relative peace and prosperity under his leadership.

And they had thirty towns in the land of Gilead,
The reference to thirty towns indicates a significant territorial control and governance. Gilead was a region east of the Jordan River, known for its balm and rugged terrain. It was a strategically important area, often contested by neighboring tribes and nations. The control of thirty towns implies a well-organized and stable administration, which would have been necessary to maintain order and security in the region. This detail underscores the judge's effective leadership and the extent of his influence in Gilead.

which to this day are called Havvoth-jair.
The name Havvoth-jair, meaning "villages of Jair," connects this passage to earlier biblical history. Jair was a descendant of Manasseh who had previously captured and named these towns (Numbers 32:41, Deuteronomy 3:14). The continuity of the name suggests a lasting legacy and the enduring impact of Jair's leadership. This phrase also indicates the historical reliability of the biblical narrative, as the towns retained their name up to the time of the writing of Judges. The preservation of the name reflects the importance of heritage and memory in Israelite culture, serving as a reminder of God's provision and the faithfulness of past leaders.

When Jair died
Jair was one of the judges of Israel, a leader who arose after the time of Abimelech. His leadership is noted in the context of the cyclical pattern of sin, oppression, repentance, and deliverance that characterizes the Book of Judges. Jair's death marks the end of a period of relative peace and stability for Israel. His judgeship lasted 22 years, indicating a significant time of leadership. The death of a judge often signaled a transition and potential instability, as seen throughout Judges.

he was buried
Burial practices in ancient Israel were significant, reflecting honor and respect for the deceased. Being buried in one's own land or city was a mark of dignity. The mention of Jair's burial suggests he was a respected leader. In biblical times, burial sites were often family tombs or caves, indicating a connection to one's heritage and lineage.

in Kamon
Kamon is not frequently mentioned in the Bible, and its exact location is uncertain, though it is believed to be in the region of Gilead, east of the Jordan River. This area was part of the territory allotted to the half-tribe of Manasseh. The mention of Kamon highlights the geographical context of Jair's leadership, emphasizing the tribal and regional divisions within Israel during the time of the judges. The location also underscores the decentralized nature of Israelite society before the establishment of the monarchy.

And again the Israelites did evil in the sight of the LORD.
This phrase highlights a recurring theme in the Book of Judges: the cycle of sin, oppression, repentance, and deliverance. The Israelites repeatedly fall into idolatry and disobedience, which is considered "evil" in God's eyes. This cycle reflects the human tendency to stray from God's commandments, emphasizing the need for continual faithfulness. The phrase "in the sight of the LORD" underscores God's omniscience and His moral standard, which the Israelites are failing to uphold.

They served the Baals, the Ashtoreths,
The Baals and Ashtoreths were Canaanite deities, representing fertility and nature. Baal was often associated with storms and agriculture, while Ashtoreth was linked to love and war. The Israelites' worship of these gods indicates a syncretism with Canaanite religion, which was strictly forbidden (Exodus 20:3-5). This idolatry reflects a departure from monotheism and a breach of the covenant relationship with Yahweh. The worship of these deities often involved immoral practices, further illustrating the depth of Israel's apostasy.

the gods of Aram, Sidon, and Moab,
Aram, Sidon, and Moab were neighboring regions with their own pantheons. Aram's gods included Hadad, a storm god similar to Baal. Sidon, a Phoenician city, worshiped deities like Eshmun and Melqart. Moab's chief god was Chemosh. The Israelites' adoption of these foreign gods signifies a cultural and spiritual assimilation that led them away from their unique identity as God's chosen people. This syncretism is a direct violation of the first commandment and demonstrates the influence of surrounding nations on Israel.

and the gods of the Ammonites and Philistines.
The Ammonites worshiped Milcom or Molech, often associated with child sacrifice, a practice detestable to God (Leviticus 18:21). The Philistines worshiped Dagon, a god of grain and agriculture. The inclusion of these gods in Israel's worship further illustrates the extent of their spiritual decline. The Philistines and Ammonites were frequent adversaries of Israel, and their gods represented the political and military threats these nations posed. This idolatry not only led to spiritual corruption but also to political and social instability.

Thus they forsook the LORD and did not serve Him.
Forsaking the LORD implies a deliberate abandonment of their covenant relationship with God. This phrase indicates a complete turning away from Yahweh, not just a passive neglect. The Israelites' failure to serve God is a rejection of their identity and purpose as His people. This apostasy leads to divine judgment, as God allows their enemies to oppress them, fulfilling the warnings given in Deuteronomy 28. The phrase serves as a sobering reminder of the consequences of unfaithfulness and the importance of wholehearted devotion to God.

So the anger of the LORD burned against Israel
This phrase indicates God's righteous indignation towards Israel's repeated disobedience and idolatry. Throughout the Book of Judges, Israel's cycle of sin, oppression, repentance, and deliverance is evident. The anger of the LORD is a recurring theme, highlighting God's holiness and justice. This anger is not arbitrary but a response to Israel's covenant unfaithfulness. The burning anger signifies intense divine displeasure, reminiscent of God's response to sin in other parts of Scripture, such as the golden calf incident in Exodus 32.

and He sold them into the hands of the Philistines and Ammonites
The phrase "He sold them" suggests a relinquishing of protection, allowing Israel to fall under foreign domination as a consequence of their sin. This is a judicial act, reflecting the covenant curses outlined in Deuteronomy 28 for disobedience. The Philistines and Ammonites were perennial enemies of Israel, representing external threats that God used to discipline His people. The Philistines were a seafaring people settled along the coastal plains, while the Ammonites were located east of the Jordan River. This dual oppression from both west and east underscores the severity of Israel's predicament. The historical context reveals that these oppressors were significant military powers during this period, making Israel's subjugation particularly harsh. This situation sets the stage for the rise of judges like Jephthah and Samson, who would deliver Israel from these oppressors.

who that very year harassed and oppressed the Israelites
This phrase indicates a specific time of affliction for the Israelites, highlighting the cyclical pattern of sin, oppression, repentance, and deliverance seen throughout the Book of Judges. The oppression is a direct consequence of Israel's disobedience to God, as they repeatedly turned to idolatry. The term "harassed and oppressed" suggests both psychological and physical suffering, emphasizing the severity of their plight. This pattern of oppression is a recurring theme in Judges, reflecting the consequences of turning away from God.

and they did so for eighteen years
The duration of eighteen years signifies a prolonged period of suffering, underscoring the severity of Israel's situation. This extended time of oppression serves as a reminder of the consequences of persistent disobedience. The number eighteen, while not having a specific symbolic meaning in biblical numerology, emphasizes the long-term impact of Israel's actions and the patience required before deliverance. It also reflects God's allowance of suffering as a means to bring His people back to repentance.

to all the Israelites on the other side of the Jordan in Gilead
This geographical reference to "the other side of the Jordan in Gilead" indicates the specific region affected by the oppression. Gilead was a fertile area east of the Jordan River, known for its balm and strategic location. The mention of this region highlights the division of the Israelite tribes, with some settling east of the Jordan. This division sometimes led to vulnerabilities, as seen in this context. The tribes in Gilead were often more exposed to external threats due to their location.

the land of the Amorites
The Amorites were a significant Canaanite group known for their strength and influence in the region. The reference to "the land of the Amorites" connects to the historical conquest narratives where Israel was commanded to drive out the inhabitants of Canaan. The continued presence and influence of the Amorites serve as a reminder of Israel's incomplete obedience to God's commands. This incomplete conquest led to ongoing struggles and conflicts, as seen in this period of oppression. The Amorites' presence in Gilead also highlights the persistent challenges Israel faced in maintaining their covenantal identity amidst surrounding pagan cultures.

The Ammonites also crossed the Jordan
The Ammonites were descendants of Lot, Abraham's nephew, and often in conflict with Israel. Crossing the Jordan signifies a significant military move, as the Jordan River was a natural boundary for the Israelites. This crossing indicates a direct threat to the heartland of Israel, showing the Ammonites' aggressive expansion and disregard for Israelite territory.

to fight against Judah, Benjamin, and the house of Ephraim
Judah, Benjamin, and Ephraim were key tribes in Israel. Judah and Benjamin were in the southern part of the land, while Ephraim was central. This attack suggests a widespread campaign by the Ammonites, targeting significant tribal regions. Historically, these tribes were often at the forefront of Israel's military and political life, making them strategic targets. The mention of these tribes highlights the severity of the threat and the unity required among the Israelites to face it.

and Israel was in deep distress
The distress of Israel reflects a recurring theme in the Book of Judges, where the Israelites face oppression due to their disobedience to God. This distress often leads to a cycle of repentance and deliverance. The phrase underscores the gravity of the situation, as the Israelites are not only facing external threats but also internal turmoil. This distress sets the stage for God to raise a deliverer, a pattern seen throughout Judges, pointing to the ultimate deliverance found in Jesus Christ.

Then the Israelites cried out to the LORD,
This phrase indicates a recurring pattern in the Book of Judges where the Israelites, after falling into sin and experiencing oppression, turn back to God in desperation. This cycle of sin, oppression, repentance, and deliverance is a central theme in Judges. The act of crying out suggests a deep sense of distress and acknowledgment of their need for divine intervention. It reflects the Israelites' recognition of God's sovereignty and their dependence on Him for deliverance.

saying, “We have sinned against You,
Here, the Israelites confess their sin directly to God, acknowledging their wrongdoing. This confession is crucial in the process of repentance, as it demonstrates an understanding of their actions as violations of God's covenant. The phrase underscores the personal nature of sin as an offense against God Himself, not just a breach of law or tradition. This mirrors the confessions found in other parts of Scripture, such as Psalm 51, where David acknowledges his sin against God.

for we have indeed forsaken our God
The Israelites admit to forsaking God, which implies a deliberate turning away from their covenant relationship with Him. This forsaking is not merely passive neglect but an active choice to abandon their commitment to God. Historically, this reflects the Israelites' tendency to adopt the religious practices of surrounding nations, which often led them away from exclusive worship of Yahweh. This phrase highlights the seriousness of their apostasy and the breach of their covenant obligations.

and served the Baals.”
Serving the Baals indicates the Israelites' involvement in the worship of Canaanite deities, which was strictly forbidden by the Mosaic Law. The Baals were local gods associated with fertility and agriculture, and their worship often included practices that were abhorrent to the God of Israel, such as ritual prostitution and child sacrifice. This idolatry represents a direct violation of the first commandment and is a recurring issue throughout the Old Testament. The Israelites' service to the Baals is symbolic of their spiritual adultery, turning from their true God to false idols. This phrase also foreshadows the need for a savior who can deliver humanity from the bondage of sin and idolatry, pointing ultimately to Jesus Christ as the fulfillment of God's redemptive plan.

The LORD replied
This phrase indicates a direct communication from God, emphasizing His active involvement in the affairs of Israel. Throughout the Old Testament, God often speaks to His people through prophets, judges, or directly, highlighting His desire for a relationship with them. This divine response underscores God's awareness and concern for Israel's plight.

When the Egyptians
The mention of the Egyptians recalls Israel's bondage in Egypt and their subsequent deliverance through the Exodus. This historical event is foundational for Israel's identity as God's chosen people. It serves as a reminder of God's power and faithfulness in delivering them from oppression, as recounted in Exodus chapters 1-14.

Amorites
The Amorites were a significant Canaanite group that Israel encountered during their conquest of the Promised Land. Their defeat is recorded in Numbers 21:21-35 and Joshua 10. This reference serves to remind Israel of God's past victories over formidable enemies, reinforcing His ability to deliver them from current threats.

Ammonites
The Ammonites were descendants of Lot and often in conflict with Israel. Their oppression of Israel is a recurring theme in the Book of Judges, as seen in Judges 3:13 and later in Judges 11. This mention highlights the cyclical nature of Israel's disobedience and God's deliverance.

Philistines
The Philistines were a perennial enemy of Israel, known for their advanced military technology and frequent skirmishes with the Israelites. Their mention here foreshadows future conflicts, notably during the time of Samson (Judges 13-16) and King David (1 Samuel 17). This reference serves as a reminder of God's past interventions and the ongoing need for reliance on Him.

Sidonians
The Sidonians were a Phoenician people from the city of Sidon, located in present-day Lebanon. They were known for their maritime trade and influence in the ancient Near East. In the biblical context, the Sidonians were often associated with idolatry and pagan practices, which were a snare to the Israelites. The influence of Sidonian culture and religion is evident in the story of Jezebel, a Sidonian princess who married King Ahab of Israel and promoted the worship of Baal (1 Kings 16:31). The oppression by the Sidonians likely involved both military and cultural pressures, leading the Israelites away from their covenant with God.

Amalekites
The Amalekites were a nomadic tribe descended from Esau, known for their hostility towards Israel. They first attacked the Israelites shortly after the Exodus, as recorded in Exodus 17:8-16. God commanded Israel to remember this enmity and to eventually blot out the memory of Amalek (Deuteronomy 25:17-19). The Amalekites' oppression of Israel was a recurring theme, symbolizing the persistent threat of sin and rebellion against God. Their attacks were often sudden and brutal, representing spiritual warfare against God's people.

Maonites
The Maonites are less well-known, but they are believed to be associated with the people of Maon, a region in the southern part of Judah. In 2 Chronicles 20:1, the Maonites are mentioned alongside the Moabites and Ammonites as part of a coalition against King Jehoshaphat of Judah. Their oppression of Israel may have involved raids and territorial disputes. The Maonites' presence in the narrative highlights the constant threat from surrounding nations and the need for Israel to rely on God for deliverance.

Oppressed you
The oppression by these groups was a consequence of Israel's disobedience and idolatry. Throughout the Book of Judges, Israel's cycle of sin, oppression, repentance, and deliverance is evident. The oppression served as a form of divine discipline, intended to bring the Israelites back to a place of dependence on God. It reflects the broader biblical theme of God's sovereignty and justice, as well as His mercy in responding to genuine repentance.

And you cried out to Me
The Israelites' cry to God signifies a turning point in their spiritual state. It represents repentance and a recognition of their need for divine intervention. This pattern of crying out to God in times of distress is a recurring theme in the Old Testament, illustrating the importance of humility and reliance on God. It also foreshadows the New Testament call to repentance and faith in Jesus Christ as the ultimate deliverer from sin.

Did I not save you from their hands?
God's rhetorical question emphasizes His faithfulness and past acts of deliverance. It serves as a reminder to the Israelites of His power and willingness to save them when they turn back to Him. This statement underscores the covenant relationship between God and Israel, where God remains committed to His people despite their unfaithfulness. It also points to the ultimate salvation through Jesus Christ, who delivers believers from the bondage of sin and death.

But you have forsaken Me
This phrase highlights Israel's repeated cycle of apostasy, where they abandon their covenant relationship with God. The term "forsaken" indicates a deliberate turning away, which is a recurring theme in the book of Judges. Historically, this reflects the period of the Judges when Israel frequently turned to the gods of the surrounding nations, despite the clear commandments given in the Mosaic Law (Exodus 20:3-5). This forsaking of God is a breach of the first commandment and shows a lack of faithfulness to the covenant established at Sinai.

and served other gods
The Israelites' service to other gods, such as Baal and Ashtoreth, was not merely a religious error but a cultural assimilation into the practices of the Canaanites. This idolatry often involved rituals that were abhorrent to the God of Israel, including child sacrifice and temple prostitution. The phrase underscores the spiritual adultery of Israel, as they exchanged the worship of the one true God for the deities of their neighbors. This is a direct violation of the covenant and reflects the influence of surrounding pagan cultures. The prophets frequently condemned this idolatry, as seen in passages like Jeremiah 2:11-13.

so I will no longer save you
This declaration is a divine response to Israel's persistent unfaithfulness. It signifies a withdrawal of God's protective hand, which had been evident throughout their history, from the Exodus to the conquest of Canaan. The phrase serves as a warning of the consequences of disobedience and a call to repentance. It reflects the covenantal principle that blessings are contingent upon obedience (Deuteronomy 28). This statement also foreshadows the eventual exile of Israel due to their continued rebellion. However, it is important to note that God's discipline is always aimed at restoration, as seen in the eventual deliverance through judges like Jephthah, who follows this narrative.

Go and cry out to the gods you have chosen.
This phrase reflects the Israelites' recurring cycle of idolatry and apostasy. Throughout the Book of Judges, the Israelites repeatedly turn away from Yahweh to worship the gods of the surrounding nations, such as Baal and Ashtoreth. This command from God is a form of divine irony, highlighting the futility of trusting in false gods. It echoes the covenant stipulations found in Deuteronomy, where God warns Israel of the consequences of idolatry. The phrase also serves as a reminder of the first commandment, emphasizing exclusive worship of the one true God.

Let them save you in your time of trouble.
This statement underscores the impotence of idols and false gods. In the ancient Near Eastern context, people believed that gods had power over specific aspects of life, such as fertility, weather, or war. However, the God of Israel is portrayed as sovereign over all creation, rendering other deities powerless. This challenge to the Israelites is similar to Elijah's confrontation with the prophets of Baal in 1 Kings 18, where the inability of Baal to respond to his followers' cries is starkly contrasted with Yahweh's power. The phrase also foreshadows the ultimate deliverance found in Jesus Christ, who is the only true Savior in times of trouble, fulfilling the role that false gods could never achieve.

“We have sinned,” the Israelites said to the LORD.
This phrase marks a moment of confession and acknowledgment of wrongdoing by the Israelites. Throughout the Book of Judges, the Israelites repeatedly fall into cycles of sin, oppression, repentance, and deliverance. This confession is a crucial step in the cycle, showing their recognition of having turned away from God's commandments. The act of confessing sin is a recurring theme in the Bible, seen in passages like 1 John 1:9, which emphasizes the importance of confession for forgiveness. The Israelites' acknowledgment of sin reflects a return to humility and dependence on God, a necessary posture for receiving His mercy.

“Deal with us as You see fit;
Here, the Israelites express submission to God's will, acknowledging His sovereignty and justice. This phrase indicates a shift from rebellion to acceptance of divine authority. It echoes sentiments found in other parts of Scripture, such as in 2 Samuel 24:14, where David chooses to fall into the hands of the LORD, recognizing His mercy. The Israelites' willingness to accept God's judgment demonstrates a trust in His righteous character, even when it involves discipline. This submission is a precursor to divine intervention and is a model for believers in seeking God's will above their own desires.

but please deliver us today!”
The plea for deliverance highlights the Israelites' desperation and immediate need for God's intervention. Throughout Judges, God raises up deliverers, or judges, to rescue Israel from their oppressors, illustrating His faithfulness despite their unfaithfulness. This request for deliverance is not just a cry for physical rescue but also a spiritual return to God's protection and favor. It parallels the cry for salvation found in the New Testament, where deliverance is ultimately fulfilled in Jesus Christ, the ultimate Deliverer. The urgency in their plea underscores the human condition's need for timely divine intervention, a theme that resonates with the immediacy of salvation offered through Christ.

So they put away the foreign gods from among them
This phrase indicates a significant turning point for the Israelites. Throughout the Book of Judges, Israel repeatedly falls into idolatry, worshiping the gods of the surrounding nations such as Baal and Ashtoreth. This act of putting away foreign gods signifies repentance and a return to monotheistic worship. The removal of idols is a recurring theme in the Old Testament, emphasizing the first commandment (Exodus 20:3). It reflects a physical and spiritual cleansing, aligning with the covenant relationship established at Sinai.

and served the LORD
Serving the LORD implies a renewed commitment to the covenant relationship with Yahweh. This service is not merely ritualistic but involves obedience to God's laws and commands. The Hebrew word for "serve" (עָבַד, avad) can also mean "to work" or "to worship," indicating a holistic devotion. This phrase echoes the Shema (Deuteronomy 6:4-5), which calls for loving and serving God with all one's heart, soul, and strength. It also foreshadows the New Testament call to serve God through faith in Jesus Christ (Romans 12:1).

and He could no longer bear the misery of Israel
This phrase highlights God's compassion and mercy. Despite Israel's repeated disobedience, God's love and covenant faithfulness lead Him to respond to their suffering. The term "misery" refers to the consequences of their sin, often manifesting as oppression by foreign powers. God's response is consistent with His character as described in Exodus 34:6-7, where He is portrayed as compassionate and gracious. This divine compassion prefigures the ultimate deliverance through Jesus Christ, who bears humanity's misery and sin on the cross (Isaiah 53:4-5).

Then the Ammonites were called to arms
The Ammonites, descendants of Lot, were often in conflict with Israel. This phrase indicates a mobilization for war, a common occurrence in the period of the Judges when Israel faced frequent threats from neighboring nations. The Ammonites' hostility can be traced back to territorial disputes and historical enmity (Judges 11:4-5). This mobilization reflects the cyclical pattern of sin, oppression, repentance, and deliverance seen throughout the Book of Judges.

and camped in Gilead
Gilead was a region east of the Jordan River, known for its balm and rugged terrain. It was part of the territory allotted to the tribes of Reuben, Gad, and the half-tribe of Manasseh. The Ammonites' encampment here signifies a direct threat to these tribes. Gilead's strategic location made it a frequent battleground, and its mention highlights the geographical and tribal tensions of the time.

and the Israelites assembled
The assembly of the Israelites indicates a response to the Ammonite threat. This gathering was likely a call to arms for the tribes affected by the Ammonite aggression. It reflects the communal nature of Israelite society, where tribes would unite against common enemies. This assembly is a precursor to the leadership of Jephthah, who would later deliver Israel from the Ammonites (Judges 11:1-11).

and camped at Mizpah
Mizpah, meaning "watchtower," was a significant site for gatherings and covenant renewals in Israel's history. Its location is debated, but it served as a rallying point for the Israelites. Mizpah's role as a place of assembly is seen in other biblical accounts, such as in 1 Samuel 7:5-6, where Samuel gathered Israel for repentance and renewal. The choice of Mizpah underscores the seriousness of the threat and the need for divine intervention, foreshadowing the deliverance to come.

And the rulers of Gilead said to one another
This phrase indicates a collective decision-making process among the leaders of Gilead, a region east of the Jordan River. Gilead was known for its balm, a valuable commodity in ancient times. The rulers' discussion reflects the decentralized leadership structure common in Israel during the time of the Judges, where tribal leaders or elders often made decisions. This setting is during a period of oppression by the Ammonites, highlighting the need for a strong leader to deliver Israel, a recurring theme in the Book of Judges.

Whoever will launch the attack against the Ammonites
The Ammonites were descendants of Lot and often in conflict with Israel. This phrase suggests a call for a military leader to initiate an offensive against them. The Ammonites' oppression of Israel is part of a cycle of sin, oppression, repentance, and deliverance seen throughout Judges. The call for a leader to "launch the attack" implies a proactive and courageous action, reminiscent of other judges like Gideon and Deborah, who were called to deliver Israel from its enemies.

will be the head of all who live in Gilead
This promise of leadership over Gilead to whoever leads the attack reflects the urgent need for deliverance and the willingness to reward military leadership with political authority. It foreshadows the rise of Jephthah, who becomes the leader despite his outcast status, illustrating God's use of unexpected individuals to fulfill His purposes. This offer of leadership parallels the anointing of future kings in Israel, where military success often led to political power, as seen with King David. The phrase also underscores the theme of God raising leaders to deliver His people, a type of Christ as the ultimate deliverer and head of the Church.