Jude 2

2:1-5 The sanctuary had been set up at Gilgal (Josh 4:19-20; 5:10); Bokim is an unknown place, where the angel of the Lord gave an announcement that led to weeping and an attempt to reverse the judgment by offering sacrifice.2:1 Even when Israel was unfaithful, God’s covenant, originally given to Abraham, remained unconditional (Gen 12:1-3; 17:1-22; cp. 2 Tim 2:13).

2:2 The gods of the nations were not a neutral force, so destroying the pagan altars was basic to covenant obedience. Not doing so would inevitably involve social and religious compromise, and the people of the land would oppress Israel (see Deut 20:17-18).

2:6–3:6 The second prologue also follows from the events of Josh 23–24 (see study note on Judg 1:1–3:6), adding the element of a third generation (2:10) who had no personal experience of the Lord’s mighty acts.

2:8 Cp. 1:1; Josh 24:29-31.

2:10-19 Joshua was dead, the new generation had not experienced God’s saving power, and the Canaanites continued to live in the land. What resulted was the cycle of rebellion and partial restoration. This section introduces that cycle, which the body of the book exemplifies.

2:11-13 Israel rebelled against the Lord and began serving the gods of their neighbors, especially the Canaanite deities Baal and Asherah. • Baal means “lord”; Ashtoreth might be a Hebrew form of the Canaanite “Astarte,” a goddess with various manifestations. See also 6:25-32 and study notes.

2:14-15 As Israel served other gods, God withdrew his support. Their rebellion brought great distress from military defeat by their enemies.

2:15 God was not simply absent; he was actively involved in Israel’s defeat, and the outcome of the battle belonged to the Lord (cp. 2 Chr 20:15).

2:16-19 The Lord raised up judges whose leadership brought partial, temporary restoration. They were later described as “judging” Israel (e.g., 3:10; 4:4; 10:2-3), but they were primarily known for their military victories.

2:20-23 The remaining Canaanites and their religion would become a source of temptation to the Israelites, offering an alternative to faithfully following the Lord and his covenant ways. This result was known and even planned by God (cp. 3:4), but God does not deliberately set his people up to sin (Jas 1:12-15). Temptations abound, but the choice to obey God or yield to temptation rests with those who claim to know him. Israel had a duty to possess the land fully, but God, not humankind, determines victory or failure.