Judges Chapter 10
Two Minor Judges and More Oppression
A. Two “Minor” Judges
1. (Judges 10:1–2) Tola
“After Abimelech there arose to save Israel Tola the son of Puah, the son of Dodo, a man of Issachar; and he dwelt in Shamir in the mountains of Ephraim. He judged Israel twenty-three years; and he died and was buried in Shamir.” (Judges 10:1–2, NKJV)
a. After Abimelech there arose to save Israel Tola:
Following the bloody and self-serving reign of Abimelech, which culminated in God’s judgment falling upon him for his treachery and fratricide, God raised up another deliverer. Tola, the son of Puah and grandson of Dodo, emerged from the tribe of Issachar. Though not much detail is given regarding his exploits, the text indicates that his very purpose in rising to leadership was “to save Israel.” This implies that following Abimelech’s disastrous tenure, Israel was either under external threat or internal disarray, requiring a deliverer to stabilize the nation. The phrase “to save” is significant, because it connects to the Hebrew concept of deliverance, which in Judges consistently speaks to God raising up a human instrument to rescue His people. Even in times where God’s people have fallen into sin and compromise, He remains faithful to raise up leadership to steer them back toward order.
b. Tola the son of Puah, the son of Dodo, a man of Issachar; and he dwelt in Shamir in the mountains of Ephraim:
Tola was of the tribe of Issachar, one of the less prominent tribes in the narrative of the Judges. However, he resided in Shamir, a town located in the hill country of Ephraim, indicating that he was positioned in a more central, possibly influential, region within Israel’s tribal allotments. It is notable that the judge from Issachar did not operate from within his own tribal borders, but from Ephraim, which often served as a center of political activity in the Judges era (cf. Judges 4:5). This might suggest either a relocation due to strategic importance, or a unifying role across tribal boundaries, which would be significant in a time where tribalism often fractured Israelite society. It further suggests that Tola’s rule had regional stability and broad acceptance.
c. He judged Israel twenty-three years; and he died and was buried in Shamir:
Though no specific acts of deliverance, military campaigns, or prophetic rebukes are recorded in Tola’s story, the length of his rule—twenty-three years—is evidence of relative peace and stability during his judgeship. In the Book of Judges, silence is not necessarily insignificance; rather, the absence of crisis may testify to effective governance. After the chaos of Abimelech’s tyranny, the people likely experienced a period of rest, and Tola’s administration likely contributed to a return to order and righteousness, even if only temporary. His death and burial in Shamir underscore his regional association and perhaps the esteem he held among the people.
2. (Judges 10:3–5) Jair, a Judge with Royal Appearance
“After him arose Jair, a Gileadite; and he judged Israel twenty-two years. Now he had thirty sons who rode on thirty donkeys; they also had thirty towns, which are called ‘Havoth Jair’ to this day, which are in the land of Gilead. And Jair died and was buried in Camon.”
— Judges 10:3–5, New King James Version
a. After him arose Jair, a Gileadite; and he judged Israel twenty-two years:
Jair, the next judge after Tola, is identified as a Gileadite, which means he hailed from the Transjordan region of Gilead, east of the Jordan River. Gilead was known for its rugged terrain, and it was a region often associated with valor and leadership. While the record gives no specific narrative of military campaigns or significant deliverances during Jair’s judgeship, his long tenure of twenty-two years implies a time of relative national stability. Similar to Tola, Jair may have functioned more as an administrative leader than as a warrior or reformer. His rise “after him”—following Tola—suggests a continuation of God’s providential care in raising up leadership to prevent another collapse into chaos like that under Abimelech.
The text reminds us that God remains sovereign even in times when historical records are sparse. Jair’s legacy, though less dramatic than that of Gideon or Samson, still reflects God's ongoing provision and governance over His covenant people. His title as “judge” indicates that he exercised leadership, likely resolving disputes and maintaining order during a time when no central government existed in Israel.
b. Now he had thirty sons who rode on thirty donkeys; they also had thirty towns, which are called ‘Havoth Jair’ to this day, which are in the land of Gilead:
This verse reveals a great deal about Jair’s stature and wealth. The possession of thirty sons implies not only a large household but likely polygamy, a practice common though not condoned in the Old Testament. While tolerated in ancient Israel, polygamy was never part of God’s original design for marriage, which was clearly established in Genesis 2:24:
“Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh.”
— Genesis 2:24, New King James Version
The fact that each of Jair’s sons rode a donkey signifies their elevated status. In the ancient Near East, donkeys were royal mounts used for official travel or as a symbol of peace and authority. It is not insignificant that the coming King, the Lord Jesus Christ, fulfilled prophecy by riding a donkey into Jerusalem, as described in Zechariah 9:9 and fulfilled in Matthew 21:5:
“Tell the daughter of Zion, ‘Behold, your King is coming to you, Lowly, and sitting on a donkey, A colt, the foal of a donkey.’”
— Matthew 21:5, New King James Version
The thirty towns that bore the name “Havoth Jair,” literally meaning “villages of Jair,” highlight the level of regional influence and semi-autonomous governance Jair exercised. It is noteworthy that this title, “Havoth Jair,” is also used earlier in Scripture for a different Jair, a descendant of Manasseh who captured villages in Gilead (see Numbers 32:41 and Deuteronomy 3:14):
“Also Jair the son of Manasseh went and took its small towns, and called them Havoth Jair.”
— Numbers 32:41, New King James Version
“Jair the son of Manasseh took all the region of Argob, as far as the border of the Geshurites and the Maachathites, and called Bashan after his own name, Havoth Jair, to this day.”
— Deuteronomy 3:14, New King James Version
This could suggest either a reestablishment or renaming of the towns under the judge Jair's lineage. It may also have been a way to associate himself with the noble heritage of his Manassite forebearers. Either way, Jair’s family operated like a royal house, with wide-reaching influence across Gilead, though without the formal title of king. This suggests a period of tribal aristocracy and decentralization, consistent with the repeated theme of the time:
“In those days there was no king in Israel; everyone did what was right in his own eyes.”
— Judges 21:25, New King James Version
c. And Jair died and was buried in Camon:
Jair’s death marked the end of another peaceful era in Israel’s tribal confederacy. Camon, though its precise location is uncertain today, was situated in Gilead and serves as a closing geographical anchor for Jair’s life and service. His burial in Gilead rather than a central site like Ephraim or Jerusalem further underscores the fragmented, regional nature of Israel during the period of the judges. His influence, while significant in the east, did not extend to national unification, a task which would not occur until the monarchy was established under Saul and then David.
B. Apostasy, Servitude, and Supplication
1. (Judges 10:6) Israel’s Seven-Fold Apostasy
“Then the children of Israel again did evil in the sight of the Lord, and served the Baals and the Ashtoreths, the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the people of Ammon, and the gods of the Philistines; and they forsook the Lord and did not serve Him.”
— Judges 10:6, New King James Version
a. Then the children of Israel again did evil in the sight of the Lord:
This tragic refrain is repeated throughout the Book of Judges and marks the beginning of yet another cycle of rebellion. The phrase “again did evil” is found seven times in Judges (see Judges 2:11; 3:7, 3:12; 4:1; 6:1; 10:6; and 13:1), indicating a complete and repeated pattern of backsliding. The sin was not merely a moral failing but was done “in the sight of the Lord,” meaning it was committed before the very presence of God, as if Israel no longer feared His watching eye. Just as adultery committed in front of one’s spouse adds a deeper level of betrayal, so too did Israel’s spiritual harlotry before the Lord reflect deep rebellion and contempt.
The Hebrew concept behind “did evil” is not merely that they sinned by mistake, but that they actively chose what was wrong, pursuing false gods even though they had the Law, the covenants, the priesthood, and the memory of God’s faithful deliverances in past generations. This repetition illustrates the spiritual hardness of a nation that had not internalized the fear of the Lord, as instructed in Deuteronomy 6:13:
“You shall fear the Lord your God and serve Him, and shall take oaths in His name.”
— Deuteronomy 6:13, New King James Version
b. And served the Baals and the Ashtoreths, the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the people of Ammon, and the gods of the Philistines:
Here we are presented with a comprehensive and grievous list of pagan deities that Israel embraced. This is the most detailed catalog of idolatry in the entire book. It is no accident that seven foreign systems of worship are listed, indicating the fullness or completeness of their apostasy. In embracing the deities of these surrounding nations, Israel had immersed itself entirely in idolatry, both spiritually and culturally.
Baal was the Canaanite storm and fertility god, often associated with prosperity through agriculture. He was considered the god who brought rain and controlled the seasons. Israel worshiped him in hope of securing financial gain and bountiful harvests.
Ashtoreth (or Ashtaroth, the plural form), a counterpart to Baal, was the goddess of fertility, sexuality, and war. Worship of Ashtoreth often included ritual prostitution and sexual immorality, which was appealing to the flesh and completely contrary to the holiness demanded by God.
The gods of Syria included Hadad (a storm god) and Rimmon, both linked to Baal worship.
The gods of Sidon included Eshmun (a god of healing) and again Ashtoreth in prominent form.
The gods of Moab included Chemosh, a deity to whom child sacrifices were offered (1 Kings 11:7).
The gods of Ammon featured Molech, whose worship also involved child sacrifice, condemned strongly in Leviticus 18:21:
“And you shall not let any of your descendants pass through the fire to Molech, nor shall you profane the name of your God: I am the Lord.”
— Leviticus 18:21, New King James Version
The gods of the Philistines included Dagon, a grain god and later a prominent figure during Samson’s time (Judges 16:23).
These deities were not attractive because of carved images or theological truth, but because of what they represented. Baal promised success. Ashtoreth offered sensual pleasure. Molech and Chemosh demanded loyalty through perverse sacrifice. In effect, Israel traded the holiness of their covenant-keeping God for materialism, sensuality, violence, and conformity with the surrounding culture.
Paul warned of this same pattern in Romans 1:25:
“Who exchanged the truth of God for the lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.”
— Romans 1:25, New King James Version
c. And they forsook the Lord and did not serve Him:
This final clause reveals the crux of the matter: Israel abandoned the exclusive worship of Yahweh. Though they may have continued some outward forms of religious ritual, their hearts had turned elsewhere. Syncretism—the blending of pagan practices with worship of the true God—is portrayed in Scripture as forsaking God altogether. God does not share His glory with another, as Isaiah 42:8 declares:
“I am the Lord, that is My name; and My glory I will not give to another, nor My praise to carved images.”
— Isaiah 42:8, New King James Version
The danger was not merely in completely abandoning God, but in mixing His worship with other systems. Israel had likely convinced itself that it was still loyal to the Lord, even while worshiping other deities. But this double-mindedness was spiritual adultery. James 4:4 rebukes such behavior clearly:
“Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God.”
— James 4:4, New King James Version
Peter Martyr (as cited by Trapp) gave two key reasons why Israel might have chased after these gods:
The pagans flourished in wealth and power, while Israel was poor and oppressed.
The worship of the true God was holy and restrictive, while paganism was sensual and lenient, gratifying to the flesh.
Their apostasy reflects what Paul warned of in 2 Timothy 4:3:
“For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers.”
— 2 Timothy 4:3, New King James Version
Conclusion:
Israel’s complete embrace of foreign gods reflects a heart that had fully turned from the covenant. In their desire for comfort, pleasure, and status, they surrendered the truth and purity of Yahweh’s worship. Their sevenfold idolatry sets the stage for the next phase in the cycle: servitude and supplication. But even in this, God’s justice and mercy will unfold.
2. (Judges 10:7–9) Israel’s Servitude
“So the anger of the Lord was hot against Israel; and He sold them into the hands of the Philistines and into the hands of the people of Ammon. From that year they harassed and oppressed the children of Israel for eighteen years—all the children of Israel who were on the other side of the Jordan in the land of the Amorites, in Gilead. Moreover the people of Ammon crossed over the Jordan to fight against Judah also, against Benjamin, and against the house of Ephraim, so that Israel was severely distressed.”
— Judges 10:7–9, New King James Version
a. So the anger of the Lord was hot against Israel; and He sold them into the hands of the Philistines and into the hands of the people of Ammon:
This verse demonstrates God’s righteous anger—not a flash of emotion, but a holy and measured judgment against covenant betrayal. The language “the anger of the Lord was hot” literally expresses that His wrath “burned,” revealing how offensive Israel’s idolatry was to Him. This is not mere disappointment; this is the holy indignation of a covenant-keeping God who has been deeply wronged by the spiritual adultery of His people.
In response, God “sold them” into the hands of two of their most longstanding enemies: the Philistines from the west and the Ammonites from the east. The term “sold” indicates full release. God did not merely permit oppression—He gave Israel over to their enemies in a judicial act. This echoes earlier passages like Judges 2:14:
“And the anger of the Lord was hot against Israel. So He delivered them into the hands of plunderers who despoiled them; and He sold them into the hands of their enemies all around, so that they could no longer stand before their enemies.”
— Judges 2:14, New King James Version
Paul later describes the same principle of judgment in Romans 1:24:
“Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves.”
— Romans 1:24, New King James Version
When people persist in rebelling against God, there comes a time when He gives them what they want. Israel wanted to follow the gods of the Philistines and Ammonites—so God let them serve not only the gods, but the people as well. This is what Psalm 81:11–12 warns about:
“But My people would not heed My voice, And Israel would have none of Me. So I gave them over to their own stubborn heart, To walk in their own counsels.”
— Psalm 81:11–12, New King James Version
This judgment is poetic and just. If the people wished to be like the Philistines and Ammonites, God ensured they would experience what life under those nations really meant—bondage, not blessing.
b. From that year they harassed and oppressed the children of Israel for eighteen years… so that Israel was severely distressed:
The oppression was not brief nor light. For eighteen years, the people of Israel—specifically those living in Gilead, the eastern side of the Jordan—were harassed and crushed under the weight of foreign domination. The text says they were both harassed and oppressed, two distinct yet compounding experiences. The Hebrew verbs convey a sense of continual abuse (harassment) and outright domination (oppression).
The Ammonites were especially aggressive, pushing across the Jordan River to attack Judah, Benjamin, and Ephraim in the heart of the western territories. Their ambition was territorial, brutal, and expansive. What began as localized domination turned into full-scale military invasions. Israel’s sin, which they likely thought was a private matter of personal preference or cultural inclusion, had now escalated into a national crisis with existential implications. The lesson is clear: sin never stays small. It spreads, compounds, and invites ruin.
The text concludes that “Israel was severely distressed.” The word translated severely (meod) intensifies the statement. It is the same term used in Genesis 6:5 to describe the great wickedness of man, and in Exodus 1:12 to describe how Israel multiplied greatly in Egypt. In this context, the distress was overwhelming, suffocating, and inescapable. Every attempt to find relief from their situation was exhausted. This was not only physical distress but moral and spiritual despair.
This reveals a profound truth of divine discipline: God does not abandon His people, but He will permit them to experience the consequences of covenant violation in full measure in order to bring them to repentance. As Hebrews 12:6 states:
“For whom the Lord loves He chastens, And scourges every son whom He receives.”
— Hebrews 12:6, New King James Version
c. The Pattern Repeats:
This is not a new story but the well-established cycle of the Judges: sin, servitude, supplication, and salvation. But here, it takes on an even darker tone because Israel is now under a dual oppression—Philistine and Ammonite—and the text emphasizes the length, severity, and territorial reach of their affliction. The nation is now nearly divided under two oppressors, foreshadowing the deep fragmentation that will later characterize the monarchy after Solomon.
Conclusion:
God’s response to Israel’s idolatry was not indifference but righteous judgment. He gave them what they desired, which resulted not in freedom or prosperity but in crushing oppression. The mercy of God is seen even in this judgment, for through suffering He prepares their hearts for the next stage in the cycle: supplication and eventual deliverance. Yet it must be noted—God's patience has boundaries, and when a nation forsakes Him repeatedly, He will hand them over, not out of cruelty, but out of justice.
3. (Judges 10:10–14) Israel Cries Out to the LORD; God’s Stern Reply
“And the children of Israel cried out to the Lord, saying, ‘We have sinned against You, because we have both forsaken our God and served the Baals!’ So the Lord said to the children of Israel, ‘Did I not deliver you from the Egyptians and from the Amorites and from the people of Ammon and from the Philistines? Also the Sidonians and Amalekites and Maonites oppressed you; and you cried out to Me, and I delivered you from their hand. Yet you have forsaken Me and served other gods. Therefore I will deliver you no more. Go and cry out to the gods which you have chosen; let them deliver you in your time of distress.’”
— Judges 10:10–14, New King James Version
a. “We have sinned against You”: Israel’s cry appears sincere, yet God exposes its superficiality.
At face value, the nation of Israel appears to finally come to its senses, confessing their sin openly. Their statement—“We have sinned against You”—is a direct admission of guilt, with further clarity: “because we have both forsaken our God and served the Baals.” This admission is verbally sound and doctrinally correct, identifying both the sin of neglect (forsaking God) and the sin of commission (serving idols).
However, God’s response reveals that the repentance was not deep enough. He perceives what man often misses: that people are capable of saying the right words without true contrition. This aligns with what the Lord said in Isaiah 29:13:
“Therefore the Lord said: ‘Inasmuch as these people draw near with their mouths and honor Me with their lips, but have removed their hearts far from Me, and their fear toward Me is taught by the commandment of men.’”
— Isaiah 29:13, New King James Version
Their sorrow was more about the consequences than about their actual offense against the holiness of God. Like Pharaoh, they cried out during judgment, not from repentance but from desperation. This is what Paul warns of in 2 Corinthians 7:10:
“For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death.”
— 2 Corinthians 7:10, New King James Version
b. “Did I not deliver you… Yet you have forsaken Me”: God reminds them of His long record of faithful intervention.
The Lord recounts His past mercies as a rebuke to their present treachery. He had rescued them from seven groups: the Egyptians, Amorites, Ammonites, Philistines, Sidonians, Amalekites, and Maonites. Each deliverance was undeserved and rooted in covenant mercy. The mention of the Egyptians recalls the foundational deliverance of the Exodus, while the Amorites, Ammonites, and Philistines point to threats from both sides of the Jordan. The Sidonians and Amalekites were long-standing enemies, and the Maonites likely refer to desert-dwelling raiders from the south—perhaps the Midianites (cf. Judges 6–8).
God had proven Himself faithful across centuries and against diverse enemies. But now, He draws a line:
“Yet you have forsaken Me and served other gods. Therefore I will deliver you no more.”
— Judges 10:13, New King James Version
This is a stunning declaration. God does not speak from impotence but from indignation. The phrase “I will deliver you no more” is meant to shock Israel into self-examination. It mirrors the warning given in Proverbs 1:28–29:
“Then they will call on me, but I will not answer; they will seek me diligently, but they will not find me. Because they hated knowledge and did not choose the fear of the Lord.”
— Proverbs 1:28–29, New King James Version
c. “Go and cry out to the gods which you have chosen”: Divine sarcasm with a purpose.
This cutting response underscores God's holy jealousy and judgment. He challenges them to turn to the very idols they pursued, mocking the false security they had placed in Baal, Ashtoreth, Molech, Chemosh, and Dagon. These so-called gods, who had no power to save, must now be called upon in the day of distress. This language is intended to expose the absurdity and bankruptcy of idolatry. The same principle is found in Jeremiah 2:28:
“But where are your gods that you have made for yourselves? Let them arise, if they can save you in the time of your trouble; for according to the number of your cities are your gods, O Judah.”
— Jeremiah 2:28, New King James Version
God’s words here are not final abandonment but disciplinary silence. He is testing the sincerity of their repentance. This is consistent with what G. Campbell Morgan observed: “In the message of His anger there was clearly evident a purpose of love.” It is also in line with what Cundall observed: “This apparent rejection… was designed to test the sincerity of their response.” True repentance is not measured by words under pressure, but by a changed heart and willful abandonment of sin.
d. God allowed them to become sick of their sin before He would heal them.
The refusal to deliver was part of God’s loving discipline. By leaving Israel to feel the full weight of their own rebellion, He was preparing them for true repentance. As with the Prodigal Son in Luke 15:16–17, they had to come to the end of themselves before returning wholeheartedly to the Father:
“And he would gladly have filled his stomach with the pods that the swine ate, and no one gave him anything. But when he came to himself, he said, ‘How many of my father’s hired servants have bread enough and to spare, and I perish with hunger!’”
— Luke 15:16–17, New King James Version
Trapp’s citation of Peter Martyr is also insightful: the people chose these gods not because they were coerced, but because they preferred them. Poole puts it plainly:
“You have not been forced to worship these gods by your oppressors and tyrants; but you have freely chosen these gods before me.”
And thus, God gave them over to their chosen path, not out of cruelty, but out of righteous justice. Just as Romans 1:26 states:
“For this reason God gave them up to vile passions.”
— Romans 1:26, New King James Version
Conclusion:
This passage is a sobering reminder that God does not owe rescue to those who trample His covenant. His mercy is not cheap, nor can it be presumed upon. Repentance must come from the heart, not just the mouth. God’s sharp rebuke is not evidence of absence, but of love—a Father who refuses to be manipulated and who will not share His glory with idols. He will not rescue until the idol is truly rejected.
4. (Judges 10:15–16) Repentance from Israel, Mercy from God
“And the children of Israel said to the Lord, ‘We have sinned! Do to us whatever seems best to You; only deliver us this day, we pray.’ So they put away the foreign gods from among them and served the Lord. And His soul could no longer endure the misery of Israel.”
— Judges 10:15–16, New King James Version
a. “We have sinned! Do to us whatever seems best to You”: True repentance begins with full surrender.
At this point, Israel's cry is no longer just about deliverance from pain. It is a confession that comes with a surrendered will. They no longer bargain with God. They do not say, "Deliver us and we will serve You," but rather, "We have sinned! Do to us whatever seems best to You." This is the essence of repentance: not merely wanting relief, but being broken under conviction and trusting God's justice. It reflects the heart of David in 2 Samuel 24:14:
“And David said to Gad, ‘I am in great distress. Please let us fall into the hand of the Lord, for His mercies are great; but do not let me fall into the hand of man.’”
— 2 Samuel 24:14, New King James Version
By saying “whatever seems best to You,” Israel abandoned all self-defense, self-justification, and self-will. It echoes the words of the Lord Jesus Christ in the Garden of Gethsemane:
“Nevertheless, not My will, but Yours, be done.”
— Luke 22:42, New King James Version
This is a posture that God honors. The rebellion that began in Judges 10:6 now gives way to yielded submission. They no longer view God as a genie to be summoned in times of trouble, but as the holy and righteous Judge who has every right to deal with them as He sees fit.
b. “So they put away the foreign gods from among them and served the Lord”: Repentance involves action, not just words.
This is the critical difference between earlier cries for help and the present moment—they actually did something about their sin. They did not simply weep and plead; they put away the foreign gods. Repentance that does not lead to change is not repentance. As John the Baptist said to the Pharisees in Matthew 3:8:
“Therefore bear fruits worthy of repentance.”
— Matthew 3:8, New King James Version
This marks the first time in the book of Judges where Israel is said to have actively removed their idols. Previously, they wept and cried out, but this time they served the Lord, which indicates a return to covenant faithfulness—likely including sacrifice, prayer, and adherence to the Law. True repentance always results in reformation.
They finally discovered that the worst of serving the Lord is better than the best of serving idols. The gods they once embraced brought nothing but ruin, while the God they had forsaken still extended the possibility of mercy. As Psalm 16:4 reminds us:
“Their sorrows shall be multiplied who hasten after another god.”
— Psalm 16:4, New King James Version
c. “And His soul could no longer endure the misery of Israel”: God’s compassion is stirred—not by manipulation, but by genuine repentance.
This verse is among the most tender and astonishing in the Old Testament. Though Israel had sinned grievously, God’s heart was moved when they finally turned. The Hebrew phrase behind “could no longer endure” (literally, “His soul was grieved”) anthropomorphically portrays divine compassion, much like Genesis 6:6 where God “was grieved in His heart.” Though God is immutable and not subject to human emotion, the Spirit-inspired language communicates that He responds relationally to repentance with mercy.
Poole rightly notes:
“Not properly, or as to inward affection, for God being infinitely happy, is not capable of grieving; but figuratively, and as to outward expression. He acted toward them like one that felt their sufferings.”
G. Campbell Morgan observed:
“The Hebrew word literally means ‘impatient.’ It suggests God’s restlessness in the presence of suffering. It is the restlessness of His love.”
This same divine restlessness moved the Father to send the Son. As Romans 5:8 declares:
“But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.”
— Romans 5:8, New King James Version
This passage reminds us that God's love is not cold or distant. It is a holy love that disciplines, but also a compassionate love that longs to restore. Like the father of the prodigal son, He waits—not just to hear words of confession—but to see hearts turn and lives change.
d. Application: God's Mercy Is Not Mechanical; It Is Relational and Just.
Though God had said “I will deliver you no more” (Judges 10:13), He was not contradicting Himself in verse 16. Rather, His prior declaration was meant to test Israel’s sincerity. Now that their repentance was genuine, His love was stirred. God remains consistent—He is always ready to forgive when His people truly turn. As Psalm 103:13–14 says:
“As a father pities his children, so the Lord pities those who fear Him. For He knows our frame; He remembers that we are dust.”
— Psalm 103:13–14, New King James Version
F. B. Meyer captures this balance well:
“And now He grieves over you. If only you would forsake your sins and turn to Him, He would assuredly raise up a Jephthah for your help.”
Conclusion:
This moment marks the turning point. The people were finally broken and surrendered. They put away their idols and served God with no guarantees of deliverance. That is when God’s heart was moved. He could no longer endure their misery—not because they manipulated Him with words, but because they repented with action. His mercy flowed not from sentimentality, but from covenant love that always responds to brokenness and truth.
5. (Judges 10:17–18) Israel Gathers—But Without a Leader
“Then the people of Ammon gathered together and encamped in Gilead. And the children of Israel assembled together and encamped in Mizpah. And the people, the leaders of Gilead, said to one another, ‘Who is the man who will begin the fight against the people of Ammon? He shall be head over all the inhabitants of Gilead.’”
— Judges 10:17–18, New King James Version
a. “Then the people of Ammon gathered together and encamped in Gilead”: The enemy prepares to strike.
The Ammonite threat that had been building now moves toward open warfare. The text shows that the people of Ammon crossed into Gilead, a territory belonging to the tribes of Reuben, Gad, and the half-tribe of Manasseh, located east of the Jordan River. This region had already suffered under Ammonite oppression for eighteen years, as stated earlier in Judges 10:8. But now their aggression escalates as they assemble an army and encamp in preparation for battle.
This is not just raiding or harassment—it is war. The strategic choice of Gilead as a staging ground reflects the vulnerability of Israel's eastern front and the Ammonites' intent to dominate territory already weakened by years of spiritual apostasy and political disunity. The name Gilead is used here not just geographically, but also tribally—referring to the collective eastern Israelite tribes who were bearing the brunt of the attack.
b. “And the children of Israel assembled together and encamped in Mizpah”: Israel rallies, but with a glaring void.
In response to the imminent threat, Israel assembles at Mizpah, a well-known site of assembly and intercession. Mizpah (meaning “watchtower”) was a location of historical significance. It had been a place of national repentance and renewal, such as in 1 Samuel 7:5–6, where Samuel led the people in fasting and prayer:
“And Samuel said, ‘Gather all Israel to Mizpah, and I will pray to the Lord for you.’ So they gathered together at Mizpah, drew water, and poured it out before the Lord. And they fasted that day, and said there, ‘We have sinned against the Lord.’”
— 1 Samuel 7:5–6, New King James Version
Here in Judges, the gathering at Mizpah is not only logistical but also symbolic. The people are stirred to action, united in their desire to confront the invading enemy. However, though united in purpose, they are lacking in leadership. They have the manpower, they have the motivation, but they do not have a man. And this reveals a deeper problem in Israel's national life—disorganization and fragmentation caused by years of spiritual decline. The people had repented, but their repentance had not yet been matched by divine commissioning of a deliverer. The time was ripe for God to raise up a judge, but they did not yet know whom.
c. “Who is the man who will begin the fight against the people of Ammon?” Israel has no leader.
This question from the leaders of Gilead is not rhetorical—it is desperate. It reveals that Israel was defensively positioned but without any God-appointed deliverer to lead them. The tribal leaders recognize the need for someone to rise—not merely as a tactician or warrior, but as the first to “begin the fight.” This phrase implies more than strategy; it implies courage, initiative, and anointing. The vacuum of leadership was the real crisis behind the visible threat.
God often brings His people to this point—a position of dependency—so that they recognize their need not merely for deliverance but for divinely appointed leadership. Throughout redemptive history, God has chosen to work through individuals whom He raises up at the right time. Whether Moses before Pharaoh, David before Goliath, or Paul before Caesar, God’s method is consistent: He raises up a man. He can do the work without man. He could send angels or thunderbolts or plagues. But in His sovereign design, He chooses to use human vessels.
As Ezekiel 22:30 records:
“So I sought for a man among them who would make a wall, and stand in the gap before Me on behalf of the land, that I should not destroy it; but I found no one.”
— Ezekiel 22:30, New King James Version
d. “He shall be head over all the inhabitants of Gilead”: Leadership through proven action.
The elders offer an incentive: leadership and authority over the region of Gilead will be granted to the man who dares to rise first in battle. This shows a kind of tribal pragmatism—whoever demonstrates leadership by action will earn positional authority. The offer is more than a reward; it reflects the urgency and desperation of the moment. They are no longer looking for pedigree or prestige, but for a proven man of courage.
In the providence of God, this sets the stage for Jephthah. A man rejected by his own brothers (Judges 11:2), a man living in exile, and a man hardened by wilderness survival and battle—yet exactly the kind of man God was preparing behind the scenes. As we will see, God often uses the rejected, the broken, and the overlooked as His instruments of deliverance.
Conclusion:
The chapter ends with Israel assembled, motivated, and repentant—but lacking leadership. They had returned to God with sincerity, and their misery had stirred divine compassion. But as with many moves of God, the next step would come through a chosen vessel. God does not act randomly; He moves through appointed men. And so, the people wait and ask, “Who is the man?”—a question that heaven is already preparing to answer.
