Down to Earth But Heavenly Minded

What does Judges Chapter 10 mean?

This chapter comes after the death of Gideon and the short rule of his son Abimelech over Shechem and the surrounding region (Judges 9). Perhaps to calm the chaos of Abimelech’s reign of terror, two more judges rise to save Israel. Little is revealed about either of them. The first is Tola of the tribe of Issachar. Tola saves Israel in some way, perhaps resolving the power struggles that would have resulted from Abimelech’s actions. He rules over Israel as judge for twenty-three years from his home in a town called Shamir in the hill country of Ephraim (Judges 10:1–2).

Jair the Gileadite rules as judge next, for twenty-two years. He operates from his home east of the Jordan River in the region of Gilead. Jair has thirty sons, each of whom rides a donkey and rules over a city in an area called by the title Havvoth-jair, which literally means “the settlements of Jair” (Judges 10:3–5).

Following Jair’s rule, Israel returns to the typical pattern of the book of Judges (Judges 2:11–19). They ignore God to worship false idols, forsaking the Lord. This time, their worship includes more than just the Canaanite gods known as Baals and Ashtaroth (Judges 3:7; 8:33). Israel also embraces the deities associated with the nations around Israel, including Syria, Sidon, Moab, the Ammonites, and the Philistines. God is furious. He “sells” them—meaning He allows them to be taken (Deuteronomy 30:15–19; Judges 2:1–3)—into oppression under the Ammonites (Genesis 19:36–38; Judges 3:13) and the Philistines (Genesis 10:13–14; Exodus 13:17). These foes crush Israel, in their respective regions, for eighteen years (Judges 10:6–8).

The Ammonites oppress those living east of the Jordan River in the region of Gilead, but they also push over the river to attack the territories of Judah, Benjamin, and Ephraim. Finally, the suffering of Israel grows painful enough that they once more cry out to the Lord. This time, though, their plea for mercy takes the form of a confession. They admit to sin through idolatry and all the depravity that came with it (Deuteronomy 12:29–31). Rather than immediately promising deliverance, God responds by listing many of the nations from whom He has saved Israel over the years (Judges 10:9–12).

In a shocking statement, the Lord then flatly refuses to save Israel again. Instead, in a suggestion brimming with sarcasm, God tells Israel to turn to their idols and false gods for help. To their credit, the people seem to understand the greater point, and they prove their true repentance through action. They again confess to their sinful ways and get rid of the idols. They begin to serve the Lord again, asking for His deliverance but agreeing that He can do with them as He chooses. God’s intent was never for Israel to suffer forever, and He prepares for their next rescue (Judges 10:13–16).

The Ammonites begin to mount another attack against the Israelites from Gilead. The Israelites in Gilead assemble their own fighting force and encamp against the Ammonites. A battle is clearly coming. However, the leaders of Gilead admit they have nobody to lead their army against the Ammonites. They announce an incentive: whomever takes the job will become a “captain” or “chief” over all of Gilead (Judges 10:17–18).

God ultimately sends an unlikely answer: Jephthah (Judges 11:1–3), an outcast warrior with questionable friends.

Chapter Context
After Gideon rescued Israel (Judges 6—8), his son, Abimelech, murdered his siblings and became a despotic ruler (Judges 9). That ended with further tragedy and bloodshed. Judges 10 begins with a brief description of two judges who ruled after the time of Abimelech. Then Israel falls further than ever into the worship of false gods. Nearly two decades after God turns the people over to their enemies, they confess their sinfulness. The Ammonites encamp against Israel in Gilead. The leaders of Gilead search for someone to lead them in battle. Chapter 11 details the call and success of the next judge, Jephthah.

Verse by Verse

Verse 1. After Abimelech there arose to save Israel Tola the son of Puah, son of Dodo, a man of Issachar, and he lived at Shamir in the hill country of Ephraim.

Abimelech’s reign as king of the region around the city of Shechem ended with his violent death (Judges 9:52–54). This brought a sad end to the story of his father Gideon, whom God had raised up as a judge and deliverer over Israel (Judges 8:28).

The book of Judges uses the Hebrew term sōpetim’, from the root word shaphat, which is translated into English as “judge.” The Hebrew word means much more than a legal authority, including concepts of vindication, vengeance, defense, rescue, and advocacy. So far, Scripture has described Israel’s rescue by people like Gideon and Ehud with extended narratives. The first verses of chapter 10 mention two men who served as judges, though little information is provided about them. Some scholars refer to these as “minor” or “secondary” judges.

The first new judge mentioned is a man named Tola. He arose to save Israel after the time of Abimelech. It’s possible his rescue involved resolving the chaos brought about by Abimelech’s viciousness in and around Shechem.

Nothing is known of Tola’s father Puah or his grandfather Dodo. He was from the tribe of Issachar and given the same name as one of the original Issachar’s four sons (Genesis 46:13). However, Tola operated from a town called Shamir in the hill country of Ephraim. Some scholars suggest Shamir later became Samaria, but this is uncertain. Shamir was likely not far from Shechem.

Context Summary
Judges 10:1–5 describes a period between Abimelech’s atrocities and Israel’s return to serving false gods. Little information is given about the two judges who arise during this time. Tola, from Issachar, saves Israel in some way and rules for twenty-three years. Jair rules from Gilead for twenty-two years, along with his thirty sons, who rule over thirty different towns. That area of Gilead is known by a name meaning “the settlements of Jair.”

Verse 2. And he judged Israel twenty-three years. Then he died and was buried at Shamir.

Some of the “judges” who rescued Israel through God’s power are explained in stories that go on for several chapters in the book of Judges. Gideon’s story even continued through to the generation of sons after him (Judges 8:28; 9:56–57). Others, like Shamgar (Judges 3:31), are given the briefest of mentions. Tola’s story is over after just two verses (Judges 10:1). He arose to pull Israel from some crisis and then ruled as judge from his home in a city called Shamir. He fulfilled his role for twenty-three years, then died and was buried at Shamir.

It’s unknown why so few details are provided about Tola, or regarding Jair in the following verses (Judges 10:3–5). Unlike the more-dramatic stories of other judges, Scripture doesn’t explicitly say how or why the Lord designated either. No mention is made about Israel crying out for salvation from their enemies in their cases. Since the book of Judges is primarily about God’s relationship with Israel, it may be that the experiences of these men didn’t have a direct link to God’s protection or discipline of Israel. Instead, their roles continue to set up the next moments in Israel’s history.

Verse 3. After him arose Jair the Gileadite, who judged Israel twenty-two years.

The first five verses of this chapter introduce two “secondary” judges. Along with examples such as Shamgar (Judges 3:31) and Elon (Judges 12:11), they are referred to as “minor” judges since so little is known about them. Even so, both held the position of “judge” over Israel. Since the writer gives them that title without dispute, it is implied God was ultimately responsible for bringing them into power during their time.

After Tola ruled and then died, Jair the Gileadite became the next judge over Israel. He ruled another twenty-two years after Tola’s twenty-three-year term. Jair was closely associated with his home region. Gilead was east of the Jordan River between the Jabbok River to the south and the Yarmuk River to the north. The Israelites in Gilead were part of the half-tribe of Manasseh.

Verse 4. And he had thirty sons who rode on thirty donkeys, and they had thirty cities, called Havvoth-jair to this day, which are in the land of Gilead.

The most striking detail provided about the judge known as Jair the Gileadite is that he had thirty sons. Each rode on a donkey and ruled over a city of his own. Some scholars suggest these were not literal biological sons, but younger men described that way because of the leadership role Jair played in their lives. In any case, all thirty men answered closely to Jair, since their towns were part of a network known as “Havvoth-Jair” or “The Settlements of Jair.”

Jair was apparently a wealthy man, and perhaps blessed abundantly by God with many offspring. His time may have been marked by peacefulness and order since his sons all rode on donkeys—animals unsuited to war (Matthew 21:1–5)—instead of being described as participating in conflict or battle.

Verse 5. And Jair died and was buried in Kamon.

The entire story of Jair’s era as judge over Israel (Judges 10:3–4) is told in three verses. The writer of Judges did not apparently think more information was needed. Perhaps this is because his story did not involve as much interaction between the people of Israel and the Lord. Though Israel’s history in this book follows a predictable cycle (Judges 2:11–19), some of the men raised to rescue Israel fall in between those cycles. Shamgar (Judges 3:31), Tola (Judges 10:1–2), Jair, and others seem to be in that category.

Jair passes away after ruling for twenty-two years as judge from his home in Gilead, in the tribe of Manasseh, on the east side of the Jordan. His place of burial is listed as Kamon. This may be the modern town of Qamm in the region of Gilead, though scholars do not know that for sure.

Verse 6. The people of Israel again did what was evil in the sight of the Lord and served the Baals and the Ashtaroth, the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the Ammonites, and the gods of the Philistines. And they forsook the Lord and did not serve him.

The overall pattern of the book of Judges now begins again (Judges 2:11–19). Tragically, each circle brings the nation lower into sin, their deliverer is less virtuous, and their rescue is less secure. This time, the people not only turn to a particular god or idols of Canaan, but they also apparently embrace all of them at once.

The list of false deities God’s people served in this era includes familiar titles such as “the Baals” and “the Ashtaroth” (Judges 3:7; 8:33). This time, though, the Israelites add to their worship pantheon the gods of Syria, Sidon, Moab, the Ammonites (Genesis 19:36–38; Judges 3:13), and the Philistines (Genesis 10:13–14; Exodus 13:17). This means the people fully integrated themselves into all the worship practices of their friends and neighbors in Canaan.

To follow any god but the One True God already means abandoning His truth and His will (Exodus 20:1–6). Adding idols to one’s religion is incompatible with faith in the God of Israel. Even if Israel tried to maintain worship of the Lord in addition to their idolatry, it would still be an abandonment of Him. For all practical purposes, the people of Israel entirely exchanged their worship of God for worship of idols.

As with the other times Israel fell into evil, it’s natural to ask, “Why would they do this again?” In part, they probably hoped the gods of Canaan might do something for them which they believed the God of Israel could not or would not do. Further, they wanted to be like the people of Canaan. They wanted to fit in with their surrounding culture and to participate in the lifestyle of the people around them. In this case, integration included all the sexually immoral and violent practices that came with the worship of demonic false gods (Deuteronomy 12:29–31; 18:9–14).

Context Summary
Judges 10:6–16 shows the downward spiral repeated in the book of Judges sinking ever lower. The Israelites once again forsake the Lord, this time serving all the gods of Canaan and the surrounding regions. God hands them over to both the Ammonites and the Philistines. When the people cry out to the Lord eighteen years later, confessing their sin, He initially refuses to save them. This has the desired effect of jarring Israel to action. The people repent, anyway, serving the Lord and getting rid of their idols.

Verse 7. So the anger of the Lord was kindled against Israel, and he sold them into the hand of the Philistines and into the hand of the Ammonites,

After the two secondary judges of Tola and Jair (Judges 10:1–5), the people of Israel seem to have thrown off all restraint. They dove headlong into the worship of all the gods of the peoples in and around the land of Canaan (Judges 10:6). This included not only the seemingly ever-present Baals and Ashtaroth (Judges 3:7; 8:33), but also the gods of the nations around them. The only God they stopped serving was the One True God, the Lord.

The Lord sees that His people have deliberately plunged into this great evil once more, even beyond their previous errors. The symbolism of God’s anger being “kindled” evokes the concept of His wrath as fire (Psalm 78:21; Hebrews 12:29). Blatant rebellion and sin metaphorically “add fuel” to His anger. So, the Lord follows up on His promise not only to remove His protection but to actively hand His people over to their enemies (Deuteronomy 30:15–19; Judges 2:1–3). He allows them to fall under oppression by not one, but two nations: the Philistines and the Ammonites. These were both bitter enemies of Israel at various times throughout history.

Clearly, in this moment in Israel’s history, God is angry. His anger toward His people will not be easily cooled. Without contradiction, it’s also true that God loves His people and acts in love towards them. Only suffering at the hands of their enemies will turn them back, eventually, to the One True God who provides for them. To be restored to a path towards life and goodness, the stubborn nation of Israel must experience discipline. The text uses the term “sold” to depict God giving the people over in this way.

Verse 8. and they crushed and oppressed the people of Israel that year. For eighteen years they oppressed all the people of Israel who were beyond the Jordan in the land of the Amorites, which is in Gilead.

In response to yet another fall into faithlessness (Judges 10:7), God has “sold” His people of Israel into the hands of two historic enemies: the Ammonites (Genesis 19:36–38; Judges 3:13) and the Philistines (Genesis 10:13–14; Exodus 13:17). The Lord’s anger is reflected in the ferocity of the attacks. These two nations overwhelmed the Israelites in a relatively brief time. The Hebrew root words used here are ra’ats, literally meaning “shatter,” and ratsats, literally meaning “crush or bruise.” This turn of phrase is somewhat like saying “shattered and shackled” or “crushed and captured” in English.

How long did Israel worship the gods of these other nations before the hammer of God’s judgment fell? We are not told. Those who live in sin often believe they are getting away with it. They assume no response is coming, because it does not come immediately (Psalm 10:4–11; 2 Peter 3:3–4). The Lord, though, will not be mocked or ignored (Galatians 6:7; 2 Peter 3:10). The divine blow comes when the time is right.

This chapter will deal mostly with the attacks from the Ammonites. They begin east of the Jordan River in the territory known as Gilead or the “land of the Amorites.” It’s easy to confuse the Amorites and Ammonites. The area around Gilead belonged to the Amorites before God gave it to Israel, so it was still sometimes called the “land of the Amorites.” The Ammonites are a different people, who wish to take possession of that area for themselves, as well as more territory west of the Jordan River.

Gilead is the region from which the most recent judge Jair and his sons governed Israel (Judges 10:3–5). It is the land east of the Jordan, south of the Yarmuk River, and north of the Jabbok River. The Ammonites oppressed the people of this region for eighteen years.

Verse 9. And the Ammonites crossed the Jordan to fight also against Judah and against Benjamin and against the house of Ephraim, so that Israel was severely distressed.

Israel abandoned and ignored the Lord their God (Judges 10:6). They threw themselves into the worship and service of the Baals, the Ashtaroth, and all the false gods of the nations around them. In response, following the typical pattern of the book of Judges (Judges 2:11–19), God responded by letting the people fall under oppression from outsiders. Here, after the work of the judges Tola and Jair (Judges 10:1–5), this involved the nations of Ammon and Philistia (Judges 10:7). This chapter deals with the Ammonite oppression.

The Ammonites have crushed the people in the region of Gilead, east of the Jordan River. They have not stopped there, however. Now they are attacking the territories of the tribes of Judah, Benjamin, and Ephraim. Most of the action in the recent chapters of Judges has taken place in the northern part of the country. These attacks are coming to the people in central Israel. Every part of Israel will feel the wrath of God through the severe distress of their enemies.

Eventually, after nearly two decades, the suffering will become so harsh that the people will cry out to the Lord in a way they have rarely done.

Verse 10. And the people of Israel cried out to the Lord, saying, “We have sinned against you, because we have forsaken our God and have served the Baals.”

The pattern of the book of Judges (Judges 2:11–19) becomes familiar to anyone reading from the beginning. Israel sins against the Lord by worshiping the gods of Canaan. God responds by selling Israel into the hands of other nations. The people “cry out” by begging God for rescue. The Lord responds by raising up a deliverer, labelled with a term translated as “judge,” to save His people and restore peace.

This time, everything about the pattern is amplified. First, the people do not just serve another god. They serve all the false gods of the region. This includes the Baals and Ashtaroths (Judges 3:7; 8:33), and the gods of the nations who have oppressed them in times past. They openly serve all gods except the One True God, whom they abandon (Judges 10:6).

In response, the Lord turns them over for oppression to not one, but two nations (Judges 10:7). These nations oppress Israel from two different directions. All of Israel will suffer as a result, not just one region or another.

Finally, the people realize the cause of their hardship and beg for mercy after eighteen years of suffering. For the first time in Judges, however, their cry includes explicit confession. The people of Israel admit their guilt. They say openly that they have sinned against the Lord by forsaking Him and serving false gods. Without confession, there can be no repentance. On the surface, this reaction seems more genuine than Israel’s past cries for help.

It’s not clear what form this communication between the people and the Lord takes. Do they cry out to Him through specific representatives, such as prophets? Are the people moved to cry out to Him, in general, from across the nation? What is clear is that the Lord will not quickly and easily respond to the cry for mercy. This is far from the first time that Israel has betrayed Him, and their rescue will not come the instant they repent.

Verse 11. And the Lord said to the people of Israel, “Did I not save you from the Egyptians and from the Amorites, from the Ammonites and from the Philistines?

The people of Israel have been gravely oppressed by their enemies for nearly two decades. The Ammonites and the Philistines have brought them under severe distress. This has happened because God caused it to happen. He handed them over to the control of their enemies in response to their abandonment of Him in favor of all the gods of the land (Judges 10:6–9).

Now the people have begged for mercy, calling to God for help in a way not yet recorded by the writer of Judges. The Israelites offered a simple confession of their sin against the Lord. They acknowledged they are guilty of worshipping idols and forsaking their One True God.

Though we are not told the means—perhaps through some messenger—God begins His response. Somewhat surprisingly, He does not promise to free His people from their suffering. Instead, He reminds them that He has saved them repeatedly in the past. He saved them from the Egyptians during the time of Moses. Then, from the Amorites (Numbers 21:21–35), the Ammonites (Judges 3:15–30), and the Philistines (perhaps Judges 3:31), along with other nations cataloged in the following verse.

This litany is important. Despite all the times God has saved Israel, the nation has betrayed Him over and over again. Their current predicament is part of their consistent pattern since coming to Canaan (Judges 2:11–19). It’s especially noteworthy that God has previously saved Israel from the very nations who severely oppress them now. God is reminding the people that they have forgotten who truly saves them, as well as how He is clearly able to save them again… if He so chooses.

Verse 12. The Sidonians also, and the Amalekites and the Maonites oppressed you, and you cried out to me, and I saved you out of their hand.

In response to Israel’s confession of depravity and idol worship (Judges 10:10), the Lord is listing all the nations He has saved them from in the past. He began with Egypt during the time of Moses and then added the Amorites, the Ammonites, and the Philistines (Judges 10:11). Now God mentions the Sidonians (Judges 1:31; 3:3), the Amalekites (Judges 3:13; 6:3, 33; 7:12), and a nation translated here as “Maonites.” Some scholars suggest that this name should be understood as the Midianites, defeated by the Lord through Gideon in the previous chapters (Judges 6—8).

The Lord concludes by making the point about His prior work. He saved Israel from each of these nations over the long years of her history because they cried out to Him for help. That hasn’t stopped them from repeatedly falling into sin and evil. One might expect to hear God declare that, once again, He will rescue His people. That is not what happens (Judges 10:13–14).

Verse 13. Yet you have forsaken me and served other gods; therefore I will save you no more.

Taken out of context, without seeing the rest of the story, this verse is terrifying. After repeatedly rejecting God and falling into sin, Israel is once again under oppression (Judges 10:6–9). They call out to God in repentance and beg for mercy (Judges 10:10). God begins listing the nations from whom He has already rescued Israel (Judges 10:11–12). One would expect He will now say, “and I will do so again,” or something equivalent. Instead, God says He won’t save Israel again.

The idea that God extends incredible patience, (Psalm 86:15), not infinite patience (1 Peter 3:20), should be sobering. Scripture indicates that the Lord can choose to limit His gracious mercy when people are especially resistant (Proverbs 29:1; Genesis 6:3; Romans 9:18). Still, it’s jarring to hear God so bluntly and directly tell Israel, “No, I’m not saving you again.”

The pronouncement is shocking for how it complicates the pattern of the book of Judges. It also challenges those who think they know how God should react to every cry for help. Every time before this, the Lord has quickly raised up a judge to free Israel from captivity as soon as they begged for help. This time, He does not. Critically, however, the following verses show that God intends a specific lesson through His response. His answer is rhetorical—meant for effect—and leads directly to His sarcastic remark about the idols they have chosen to follow (Judges 10:14).

Before making this statement, God listed all the nations from which He has rescued Israel over her long history. One by one, He has given the Israelites the victory over their brutal enemies. The implication is clear: what has that motivated Israel to do? Have they responded to His grace by committing to serving the Lord their God only? No. They have repeated their sinful pattern, taking it even deeper in this current generation. Instead of gratitude and faithfulness, they have forsaken Him and served countless other idols.

Since God has important plans for the nation of Israel (Genesis 12:3), He will eventually save them (Judges 10:16). However, He will not do so as quickly or immediately as they expect. He will not be manipulated by His people, even if they are a different generation than the ones who have come before. He will not accept their spoken confession, no matter how genuine, until it is proven through action (Luke 3:7–8; Hosea 10:4). More stridently than ever before, God will force Israel to grapple with the consequences of their faithlessness (Judges 10:14–16).

Verse 14. Go and cry out to the gods whom you have chosen; let them save you in the time of your distress.”

Anyone who wonders if God uses sarcasm should note how this verse drips with it. Israel has cried out to the Lord with a confession of their sin (Judges 10:10). He has reminded them of how often He has responded to their cries for help by giving them victory over oppressors. And still, they chose to betray Him and dive ever deeper into sin (Judges 10:11–12). This pattern of repeated rescue and faithlessness is the rhythm of the book of Judges (Judges 2:11–19).

In a shocking statement, God has flatly refused to save Israel again (Judges 10:13). He now sarcastically tells the people to ask their false gods for help. This is both a challenge and a brutal indictment of Israel’s sin. There’s no possibility, in God’s statement, that these idols are real. The fact that the people are being brutalized after choosing to ignore God shows that relying on idols is ineffective. The lie of their worship has been revealed, and they have forsaken their only hope.

Were this the end of the story, it would be horrifying, but entirely justified (Proverbs 29:1; Romans 9:18). God’s patience is incredible (Psalm 86:15), not infinite (1 Peter 3:20). And yet, His plans for His chosen people (Genesis 12:3; 17:5–6) mean God is not ready to abandon Israel (Psalm 94:14). His cutting response is meant to drive Israel to something more than shallow regret (Hosea 10:4; 2 Corinthians 7:10). They need to express real, living repentance—and they do just that (Judges 10:15–16).

Verse 15. And the people of Israel said to the Lord, “We have sinned; do to us whatever seems good to you. Only please deliver us this day.”

The people of Israel have confessed their sin in serving false gods and forsaking God (Judges 10:6–10). They expect Him to save them as He has done in the past. Surprisingly, He has refused. Instead, the Lord sarcastically told them to turn to their false idols for help (Judges 10:11–14). This rejection is not absolute, or final, however—it’s meant to make a crucial point. God knows Israel has not reached the point of true repentance. They have expressed regret and a desire to be rescued, but they’ve done nothing consistent with repentance (2 Corinthians 7:10). As the next verse explains, they had not yet even put away the false gods and idols from their homes.

Now the Israelites respond to the Lord with another confession, phrased more bluntly and backed up with action. They confess once more that they have sinned. They acknowledge that they deserve the Lord’s punishment. Israel also acknowledges God’s sovereignty, accepting that He can—and will—do as He sees fit. Even so, they make a heartfelt plea to be rescued from the Ammonites and the Philistines. They bring this request with humility, making no excuses and offering no resistance to the Lord’s purposes.

Most importantly, the people will do something which demonstrates that their repentance is real (Judges 10:16).

Verse 16. So they put away the foreign gods from among them and served the Lord, and he became impatient over the misery of Israel.

The Lord has shocked His people into a clear understanding of their sin, by claiming He will no longer save them (Judges 10:6–14). The Israelites had abandoned Him, yet again, to serve false gods. This, despite how God saved them from their enemy repeatedly. They had repeated their faithlessness instead of being grateful and loyal to their good God.

Now, for the first time in the downward spiral of the book of Judges (Judges 2:11–19), we are told that Israel confessed to their sin and took the unprecedented step of changing their behavior before being rescued. When God noted His prior rescues and told them—sarcastically—to ask the idols for help, they understood the message. They responded with sincere repentance, proven by their choice to throw out their idols and resume serving God.

What’s noteworthy here is how the Israelites acted without having yet been rescued, and without a guarantee it would ever happen. Such a short account makes it difficult to presume their exact motive. But, at the very least, this is what godly repentance looks like (2 Corinthians 7:10; Matthew 3:8). Repentance includes both agreeing that we have sinned and a willingness to change behavior. The proper motive for that change is belief that the sin is wrong, not because of what we expect to get from the Lord in return. Repentance is a choice to submit to God’s character, believing He can and will do whatever is best, no matter what that might be.

A fragment of God’s character is revealed in the second half of this verse. He “grows impatient” over Israel’s suffering. This short phrase is used elsewhere in Scripture, of men, and it literally means His “soul became too short.” This is an example of Scripture applying human ideas to a God far beyond humanity (Isaiah 55:8–9), giving us a parallel we can understand. In short, this tells us God does not enjoy seeing His people in misery. He will allow misery; He will even cause misery to bring His people back to Himself. Both are how a good Father guides and tutors His children. And yet, God does not take pleasure in seeing it (Ezekiel 18:23).

The Lord not only has limited patience for sin and rebellion (Proverbs 29:1). He also sets limits on His tolerance for sadness and suffering. He will act to rescue the Israelites once more.

Verse 17. Then the Ammonites were called to arms, and they encamped in Gilead. And the people of Israel came together, and they encamped at Mizpah.

Prior verses followed a back-and-forth conversation between God and the people of Israel. God had said He would not save Israel again; a deliberately shocking statement meant to emphasize the depths of their sin (Judges 10:11–14). As intended, Israel responded with humility and repentance, and God reached the limit of His intended discipline (Judges 10:15–16). The Israelites acknowledged their sins, which include forsaking the Lord (Judges 10:6). They have thrown out their idols and have begun to serve the Lord again.

While the question of God’s rescue is still unanswered, the writer of Judges reveals a threat. The Ammonites (Judges 10:7–9) are staging a major offensive against Israel once more. They are camped on the east side of the Jordan River in the region known as Gilead. In response, the people of Israel have gathered their fighting men at a place called Mizpah. Scholars are certain that this is not the same Mizpah located in the territory of Benjamin, since that would be too far away. Instead, this Mizpah is likely also in the region of Gilead. As the text continues, it will become clear that this army of Israelites is made up mostly of those living in the local region of Gilead.

Context Summary
Judges 10:17–18 forms a bridge between Israel’s repentance and God’s choice of their new deliverer. The Ammonites prepare to attack again. Israelites in Gilead gather fighting men while searching for a military leader. The following chapter details the rescue accomplished through that man: the next judge, Jephthah.

Verse 18. And the people, the leaders of Gilead, said one to another, “Who is the man who will begin to fight against the Ammonites? He shall be head over all the inhabitants of Gilead.”

The Ammonites have oppressed Israel for eighteen years (Judges 10:6–9). This enemy who has brought such misery is now staging another offensive. The Ammonites have collected their army in the region of Gilead east of the Jordan River. The Israelites have responded by masing their own troops at a place in Gilead known as Mizpah. The two forces are mounting for an impending battle.

Here, a problem is revealed. The Israelites in Gilead have no military leader. Obviously, there would have been some with more experience than others. And some men were likely natural leaders. But it’s clear none of their options are the right one; nobody has risen to provide strategy, direction, and boldness for the fighters of Gilead to follow. So, Gilead’s leaders agree together to make a grand offer to whatever qualified man will take over. The person who leads them against the Ammonites will be granted the role of head—the “chief” or “captain”—over all the people in Gilead. Presumably, he will take this role as soon as the Ammonites are defeated.

The following chapter reveals who this man will be and how he will come to be selected. The prior judge, Gideon, was involved in questionable choices and family sins (Judges 8:27–31). Yet, he’s remembered mostly for his victories (Judges 8:22–23). Jephthah will also rescue Israel, yet he will be best known for a single unwise and controversial promise (Judges 11:30).

End of Judges 10

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