Judges 2:5
So they called that place Bochim and offered sacrifices there to the LORD.
So they called
The act of naming in the Hebrew culture is significant, often reflecting the character or the events associated with a place or person. The Hebrew root for "called" is קָרָא (qara), which means to call out, proclaim, or name. This act of naming signifies a recognition and acknowledgment of the events that transpired, marking the place as one of importance and memory.

that place
The phrase "that place" indicates a specific location that holds historical and spiritual significance. In the context of Judges, this place becomes a memorial of the Israelites' encounter with God and their subsequent emotional response. It serves as a geographical marker for future generations to remember the lessons learned and the covenant relationship with God.

Bochim
The name "Bochim" comes from the Hebrew בֹּכִים, meaning "weepers." This name reflects the emotional state of the Israelites as they wept in response to the angel of the LORD's rebuke for their disobedience. It is a poignant reminder of the consequences of straying from God's commands and the deep sorrow that accompanies repentance and realization of sin.

and offered sacrifices
Offering sacrifices was a central aspect of worship in ancient Israel, symbolizing atonement, thanksgiving, and dedication to God. The Hebrew word for "sacrifices" is זֶבַח (zevach), which often refers to peace offerings or fellowship offerings. This act of sacrifice at Bochim signifies the Israelites' desire to restore their relationship with God, seeking His forgiveness and favor.

there
The word "there" emphasizes the specific location where the Israelites chose to worship and seek reconciliation with God. It highlights the importance of setting aside sacred spaces for encountering God, where His presence is acknowledged, and His will is sought.

to the LORD
The use of "the LORD" refers to Yahweh, the covenantal name of God, emphasizing His personal relationship with the people of Israel. This phrase underscores the Israelites' recognition of their covenant obligations and their need to return to the LORD in faithfulness and obedience. It is a call to remember the unique relationship they have with God, who is both just and merciful.

Persons / Places / Events
1. Bochim
This is the place where the Israelites wept and offered sacrifices to the LORD. The name "Bochim" means "weepers" in Hebrew, signifying the Israelites' sorrow and repentance.

2. The Israelites
The people of God who were in the Promised Land but had failed to fully obey God's commands to drive out the inhabitants, leading to their weeping and sacrifices at Bochim.

3. The Angel of the LORD
Prior to verse 5, the Angel of the LORD rebukes the Israelites for their disobedience, which leads to their weeping and repentance at Bochim.

4. Sacrifices to the LORD
The Israelites' response to their conviction was to offer sacrifices, an act of worship and repentance, seeking to restore their relationship with God.

5. Covenant Disobedience
The event at Bochim is a direct result of the Israelites' failure to uphold their covenant with God, leading to divine rebuke and their subsequent repentance.
Teaching Points
The Importance of Obedience
The Israelites' failure to fully obey God's commands led to their sorrow and need for repentance. Obedience to God is crucial for maintaining a right relationship with Him.

Repentance and Restoration
The act of offering sacrifices at Bochim demonstrates the importance of repentance in restoring our relationship with God. True repentance involves both sorrow for sin and a commitment to change.

God's Faithfulness in Discipline
God's rebuke through the Angel of the LORD shows His faithfulness in disciplining His people, not to punish them, but to bring them back to Himself.

The Consequences of Compromise
The Israelites' compromise in not fully driving out the inhabitants of the land led to spiritual and moral decline. Compromise in our spiritual lives can lead to similar consequences.

The Role of Community in Repentance
The collective weeping and sacrifice at Bochim highlight the importance of community in the process of repentance and spiritual renewal.
Bible Study Questions
1. What does the name "Bochim" reveal about the Israelites' emotional and spiritual state, and how can we apply this understanding to our own times of repentance?

2. How does the Israelites' failure to fully obey God's commands in Judges 2:5 relate to areas in our lives where we might be compromising God's standards?

3. In what ways does the concept of divine discipline, as seen in Judges 2:5 and Hebrews 12:5-11, encourage us to view challenges and corrections in our lives?

4. How can the community of believers support one another in repentance and spiritual renewal, as demonstrated by the Israelites' collective response at Bochim?

5. Reflect on a time when you experienced God's discipline. How did it lead to a deeper understanding of His love and faithfulness, similar to the Israelites' experience at Bochim?
Connections to Other Scriptures
Exodus 23:20-33
This passage outlines God's command to the Israelites to drive out the inhabitants of the land, which they failed to do, leading to the events at Bochim.

Psalm 78:40-42
This psalm reflects on Israel's repeated disobedience and God's mercy, similar to the cycle of sin and repentance seen in Judges.

Hebrews 12:5-11
This New Testament passage discusses God's discipline, which is relevant to the Israelites' experience of divine rebuke and correction at Bochim.
BochimBp. Woodford.Judges 2:1-5
BochimA.F. Muir Judges 2:1-5
Bochim; Or, the WeepersSpurgeon, Charles HaddonJudges 2:1-5
From Gilgal to BochimR. Winterbotham, M. A.Judges 2:1-5
Sorrow not RepentanceDe Witt S. Clark.Judges 2:1-5
The Evil of Disobedience to GodSpurgeon, Charles HaddonJudges 2:1-5
The Failure of ObedienceL. H. Wiseman, M. A.Judges 2:1-5
The Israelites At BochimT. Kidd.Judges 2:1-5
The Preaching of RepentanceW.F. Adeney Judges 2:1-5
The Rushing of TearsT. De Witt Talmage.Judges 2:1-5
Thorough-Going ChristianityR. S. Candlish, D. D.Judges 2:1-5
Thy WeeperJ. B. Brown, B. A.Judges 2:1-5
Wasted EmotionL. A. Banks.Judges 2:1-5
People
Israelites, Joshua, Nun
Places
Bochim, Egypt, Gaash, Gilgal, Timnath-heres
Topics
Bochim, Named, Offered, Offerings, Sacrifice, Sacrificed, Sacrifices
Dictionary of Bible Themes
Judges 2:1-5

     7435   sacrifice, in OT

Library
A Summary of Israel's Faithlessness and God's Patience
'And an angel of the Lord came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you. 2. And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this? 3. Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods
Alexander Maclaren—Expositions of Holy Scripture

Israel's Obstinacy and God's Patience
'And the children of Israel did evil in the sight of the Lord, and served Baalim; 12. And they forsook the Lord God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that were round about them, and bowed themselves unto them, and provoked the Lord to anger. 13. And they forsook the Lord, and served Baal and Ashtaroth. 14. And the anger of the Lord was hot against Israel, and He delivered them into the hands of spoilers that spoiled them,
Alexander Maclaren—Expositions of Holy Scripture

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

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

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

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

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

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

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

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

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