Judges 1

The book of Judges is the history of Israel during the government of the Judges, who were occasional deliverers, raised up by God to rescue Israel from their oppressors, to reform the state of religion, and to administer justice to the people. The state of God's people does not appear in this book so prosperous, nor their character so religious, as might have been expected; but there were many believers among them, and the tabernacle service was attended to. The history exemplifies the frequent warnings and predictions of Moses, and should have close attention. The whole is full of important instruction.

The rule of the Judges Rth_1:1 in this limited sense was a distinct dispensation, distinct from the leadership of Moses and Joshua, distinct from the more regular supremacy of Eli, the High Priest, and from the prophetic dispensation inaugurated by Samuel 1Sa_3:19-21; Act_3:24.

The book consists of three divisions:

(1) The PREFACE, which extends to Jdg_3:6 (inclusive).

(2) the MAIN NARRATIVE, Judg. 3:7–16:31.

(3) THE APPENDIX, containing two detached narratives, (a) Jdg_17:1-13; (b) Judg. 18–21.

To these may be added the Book of Ruth, containing another detached narrative, which anciently was included under the title of JUDGES, to which book the first verse shows that it properly belongs.

The PREFACE prepares the ground for the subsequent narrative; to explain how it was that the pagan nations of Canaan were still so powerful, and the Israelites so destitute of Divine aid and protection against their enemies; and to draw out the striking lessons of God’s righteous judgment, which were afforded by the alternate servitudes and deliverances of the Israelites, according as they either forsook God to worship idols, or returned to Him in penitence, faith, and prayer. Throughout there is a reference to the threatenings and promises of the Books of Moses (Jdg_2:15, Jdg_2:20, etc.), in order both to vindicate the power and faithfulness of Jehovah the God of Israel, and to hold out a warning to the future generations for whose instruction the book was written. In the view which the writer was inspired to present to the Church, never was God’s agency more busy in relation to the affairs of His people, than when, to a superficial observer, that agency had altogether ceased. On the other hand, the writer calls attention to the fact that those heroes, who wrought such wonderful deliverances for Israel, did it not by their own power, but were divinely commissioned, and divinely endowed with courage, strength, and victory. The writer of the preface also directs the minds of the readers of his history to that vital doctrine, which it was one main object of the Old Testament dispensation to keep alive in the world until the coming of Christ, namely, the unity of God. All the calamities which he was about to narrate, were the fruit and consequence of idolatry. “Keep yourselves from idols,” was the chief lesson which the history of the Judges was intended to inculcate. The preface consists of two very different portions; the recapitulation of events before, and up to, Joshua’s death Judg. 1–2:9, and the reflections on the history about to be related Judg. 2:10–3:6.

The MAIN NARRATIVE contains, not consecutive annals of Israel as a united people, but a series of brilliant, striking, pictures, now of one portion of the tribes, now of another. Of some epochs minute details are given; other periods of eight or ten years, nay, even of twenty, forty, or eighty years, are disposed of in four or five words. Obviously in those histories in which we find graphic touches and accurate details, we have preserved to us narratives contemporary with the events narrated - the narratives, probably, of eye-witnesses and actors in the events themselves. The histories of Ehud, of Barak and Deborah, of Gideon, of Jephthah, and of Samson, are the product of times when the invasions of Moab, of Jabin, of Midian, of Ammon, and of the Philistines, were living realities in the minds of those who penned those histories. The compiler of the book seems to have inserted bodily in his history the ancient narratives which were extant in his day. As the mind of the reader is led on by successive steps to the various exploits of the twelve Judges, and from them to Samuel, and from Samuel to David, and from David to David’s son, it cannot fail to recognize the working of one divine plan for man’s redemption, and to understand how judges, and prophets, and kings were endowed with some portion of the gifts of the Holy Spirit, preparatory to the coming into the world of Him in whom all the fulLness of the Godhead should dwell bodily, and who should save to the uttermost all that come to God by Him.

The APPENDIX contains a record of certain events which happened “in the days when the judges ruled,” but are not connected with any exploits of the judges. Though placed at the end of the book, the two histories both manifestly belong chronologically to the beginning of it.

Jdg 1:1 Now after the death of Joshua it came to pass, that the children of Israel asked the LORD, saying, Who shall go up for us against the Canaanites first, to fight against them?

After the death of Joshua - But from Jdg_1:1 to Jdg_2:9 is a consecutive narrative, ending with the death of Joshua. Hence, the events in this chapter and in Jdg_2:1-6 are to be taken as belonging to the lifetime of Joshua.

Asked the Lord - The phrase is only found in Judges and Samuel. It was the privilege of the civil ruler, to apply to the high priest to consult for him the Urim and Thummim. Here it was not Phinehas, as Josephus concludes from placing these events after the death of Joshua, but Eleazar, through whom the children of Israel inquired “who” (or, rather), “which tribe of us shall go up!”

Asked the Lord - Being assembled together at Shiloh, they enquired of the high - priest by the Urim and the Thummim.

it came to pass that the children of Israel asked the Lord - that is, the heads of them who gathered together at Shiloh, where the tabernacle was; and standing before the high priest, either Eleazar, or Phinehas his son. This scholar seems to think its Phinehas, Eleazar being in all probability dead, inquired by Urim and Thummim:

Who shall go up - Joshua had left no successor, and every thing relative to the movements of this people must be determined either by caprice, or an especial direction of the Lord.

who shall go up for us against the Canaanites? - for they had no commander in chief, Joshua leaving no successor: but this inquiry was not for any man to go before them all as their generalissimo, but to know what tribe should first go up.

Now after the death of Joshua - How long after the death of Joshua this happened we cannot tell; it is probable that it was not long. The enemies of the Israelites, finding their champion dead, would naturally avail themselves of their unsettled state, and make incursions on the country. Not long after it; for Othniel, the first judge, lived in Joshua's time.

Now after the death of Joshua--probably not a long period, for the Canaanites seem to have taken advantage of that event to attempt recovering their lost position, and the Israelites were obliged to renew the war.

Jdg 1:2 And the LORD said, Judah shall go up: behold, I have delivered the land into his hand.

And the Lord said - answered by Urim and Thummim. The land was the portion which fell to Judah by lot, not the whole land of Canaan. The priority given to Judah is a plain indication of divine direction. It points to the birth of our Lord of the tribe of Judah. Judah associated Simeon with him Jdg_1:3 because their lots were intermingled Jos 19:1 And the second lot came forth to Simeon, for the tribe of the sons of Simeon according to their families. And their inheritance was inside the inheritance of the sons of Judah.

Judah shall go up - not Judah in person, who was long ago dead, but the tribe of Judah; it was the will of the Lord that that tribe should engage first with the Canaanites.

Jdg 1:3 And Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot. So Simeon went with him.

And Judah said unto Simeon his brother - The men of the tribe of Judah said to those of the tribe of Simeon, they being not only brethren by father's and mother's side, which was not the case of all the sons of Jacob, but their possessions and inheritances lay near together; and indeed those of Simeon were within the inheritance of the tribe of Judah, Jos_19:1; so that as they lived in great nearness and familiarity with each other, their interests were closely united together:

Jdg 1:4 And Judah went up; and the LORD delivered the Canaanites and the Perizzites into their hand: and they slew of them in Bezek ten thousand men.

and the Lord delivered the Canaanites and Perizzites - the Canaanites here is not the common name of the seven nations, but the name of one of those nations, distinguished from the rest, as here from the Perizzites, who otherwise were also Canaanites; and both these, at least many of them, dwelt in those parts, and were subdued by the united forces of Judah and Simeon, whereby the Lord's promise was fulfilled, Jdg_1:2,

Bezek - is only mentioned once more, namely in 1Sa_11:8, where it is described as being situated between Gibeah of Saul (see at Jos_18:28) and Jabesh in Gilead.

Jdg 1:5 And they found Adonibezek in Bezek: and they fought against him, and they slew the Canaanites and the Perizzites.

And they found Adoni-bezek - The word matsa, “he found,” is used to express a hostile encounter between two parties; to attack, surprise, etc. This is probably its meaning here. Adoni-bezek is literally the lord of Bezek. It is very probable that the different Canaanitish tribes were governed by a sort of chieftains, similar to those among the clans of the ancient Scottish Highlanders.

Jdg 1:6 But Adonibezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes.

Cut off his thumbs - whereby he was disabled both for fighting and for fleeing. That he might never be able to draw his bow or handle his sword, and great toes, that he might never be able to pursue or escape from an adversary. Whether the Israelites did this, as knowing this king had used others in like manner, and so, according to their law of retaliation, "eye for eye" Exo 21:23 And if any injury occurs, then you shall give life for life, required it; or whether, ignorant of it, were so moved and directed by the providence of God to do this, that the same measure might be measured to him which he had measured to others, is not certain; the latter seems most probable, since the Israelites did not usually inflict such sort of punishments; and besides, according to the command of God, they should have put him to death, as they were to do to all Canaanites.

Cut off his thumbs - The infliction of such a horrid cruelty on this Canaanite chief would have been a foul stain on the character of the Israelites if there were not reason for believing it was done by them as an act of retributive justice, and as such it was regarded by Adoni-bezek himself, whose conscience read his atrocious crimes in their punishment.

But Adonibezek fled - It is very probable his view was to get to Jebus or Jerusalem, a strong and fortified city and he made his way thither as fast as he could, but was pursued and overtaken by some of the forces of Judah and Simeon;

Jdg 1:7 And Adonibezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered their meat under my table: as I have done, so God hath requited me. And they brought him to Jerusalem, and there he died.

And Adonibezek said - To the men of Judah, after his thumbs and toes were cut off, his conscience accusing him for what he had done to others, and being obliged to acknowledge he was righteously dealt with:

Threescore and ten kings - We may infer from this number of conquered kings, that the wars of the Canaanites among themselves were among the causes which, under God’s Providence, weakened their resistance to the Israelites. Adoni-Bezek’s cruelty to the subject kings was the cause of his receiving this chastisement. The loss of the thumb would make a man unfit to handle a sword or a bow; the loss of his big toe would impede his speed.

Gathered their meat under my table - a proverbial mode of expression, to signify reduction to the meanest servitude; for it is not at all likely that seventy kings, many of whom must have been contemporaries, were placed under the table of the king of Bezek, and there fed; as in the houses of poor persons the dogs are fed with crumbs and offal, under the table of their owners.

So God hath requited me - The king of Bezek seems to have had the knowledge of the true God, and a proper notion of a Divine providence. He now feels himself reduced to that state to which he had cruelly reduced others. Those acts in him were acts of tyrannous cruelty; the act towards him was an act of retributive justice.

so God hath requited me - whether he had any knowledge of the true God, and of his justice in dealing with him according to his deserts, and had a real sense of his sin, and true repentance for it, is not certain; since the word for God is in the plural number, and sometimes used of Heathen deities, as it may be here by him; however, the righteous judgment of God clearly appears in this instance:

And there he died - He continued at Jerusalem in a servile and degraded condition till the day of his death. How long he lived after his disgrace we know not.

Jdg 1:8 Now the children of Judah had fought against Jerusalem, and had taken it, and smitten it with the edge of the sword, and set the city on fire.

Judah fought against Jerusalem - With regard to the capture of Jerusalem there is some obscurity. It is here said to have been taken, smitten with the edge of the sword, and burned, by the children of Judah. In Jos_12:8-10 in the mountains, and in the valleys, and in the plains, and in the springs, and in the wilderness, and in the south country; the Hittites, the Amorites, and the Canaanites, the Perizzites, the Hivites, and the Jebusites: The king of Jericho, one; the king of Ai, which is beside Bethel, one; the king of Jerusalem, one; the king of Hebron, one; the Jebusite and the king of Jerusalem are enumerated among Joshua’s conquests, but without any distinct mention of the capture of the city; and in the marginal reference we read that the Jebusites were not expelled from Jerusalem, but dwelt with the children of Judah Jdg 1:21 And the sons of Benjamin did not expel the Jebusites who lived in Jerusalem. But the Jebusites live with the sons of Benjamin in Jerusalem to this day. Further, we learn from Jdg_19:10-12 But the man would not stay that night, but he rose up and left, and came over against Jebus, which is Jerusalem. And there were with him two saddled asses. His concubine also was with him. They were beside Jebus, and the day was far gone. And the servant said to his master, Please come, and let us turn in to this city of the Jebusites and stay in it. And his master said to him, We will not turn aside here into the city of a stranger that is not of the sons of Israel. We will pass over to Gibeah that Jerusalem was wholly a Jebusite city in the lifetime of Phinehas Jdg 20:28 and Phinehas the son of Eleazar the son of Aaron stood before it in those days) saying, Shall I yet again go out to battle against the sons of Benjamin my brother, or shall I stop? And Jehovah said, Go up, for tomorrow I will deliver them into your hand, and so it continued until the reign of David 2Sa 5:6-9 And the king and his men went to Jerusalem to the Jebusites, the people of the land. And one spoke to David saying, You shall not come in here, except the blind and the lame will turn you away; also saying, David cannot come in here. And David took the stronghold of Zion; it is the city of David. And David said on that day, Anyone who strikes the Jebusite, let him go by the water-shaft and take the lame and the blind, the hated of David's soul. On account of this they say, The blind and the lame shall not come into the houseAnd David lived in the fort, and called it the city of David. And David built all around, from Millo and inward. The conclusion is that Jerusalem was only taken once, namely, at the time here described, and that this was in the lifetime of Joshua; but that the children of Judah did not occupy it in sufficient force to prevent the return of the Jebusites, who gradually recovered complete possession.

Set the city on fire - A phrase found only at Jdg 20:48 And the sons of Israel turned again to the sons of Benjamin and struck them with the edge of the sword, from the entire city to livestock, to all that was found. Also they set on fire all the cities that they came to. 2Ki 8:12 And Hazael said, Why does my lord weep? And he answered, Because I know the evil that you will do to the sons of Israel. You will set their strongholds on fire, and you will kill their young men with the sword, and will dash their children, and rip up their women with child. Psa 74:7 They have cast fire into Your sanctuary; they have defiled the dwelling-place of Your name to the ground.

Had fought against Jerusalem - We read this verse in a parenthesis, because we suppose that it refers to the taking of this city by Joshua; for as he had conquered its armies and slew its king, Jos_10:26, it is probable that he took the city: yet we find that the Jebusites still dwelt in it, Jos_15:63; and that the men of Judah could not drive them out, which probably refers to the strong hold or fortress on Mount Zion, which the Jebusites held till the days of David, who took it, and totally destroyed the Jebusites. 2Sa_5:6-9, and 1Ch_11:4-8 And David and all Israel went to Jerusalem, which is Jebus, where the Jebusites were the people of the land. And the people of Jebus said to David, You shall not come in here. But David took the stronghold of Zion, which is the city of David. And David said, Whoever strikes the Jebusites first shall be chief and captain. And Joab the son of Zeruiah went up first and was chief. And David lived in the stronghold. Therefore they called it the city of David. And he built the city all around, even from Millo all around. And Joab repaired the rest of the city. It is possible that the Jebusites who had been discomfited by Joshua, had again become sufficiently strong to possess themselves of Jerusalem; and that they were now defeated, and the city itself set on fire: but that they still were able to keep possession of their strong fort on Mount Zion, which appears to have been the citadel of Jerusalem.

Jdg 1:9 And afterward the children of Judah went down to fight against the Canaanites, that dwelt in the mountain, and in the south, and in the valley.

The Canaanites, that dwelt to the mountain - The territories of the tribe of Judah lay in the most southern part of the promised land, which was very mountainous, though towards the west it had many fine plains. In some of these the Canaanites had dwelt; and the expedition marked here was for the purpose of finally expelling them. But possibly this is a recapitulation of what is related Jos_10:36; Jos_11:21; Jos_15:13.

Jdg 1:10 And Judah went against the Canaanites that dwelt in Hebron: (now the name of Hebron before was Kirjatharba:) and they slew Sheshai, and Ahiman, and Talmai.

And Judah went against the Canaanites that dwelt in Hebron - Hebron was first taken by Joshua, and the inhabitants of it put to the sword, Jos_10:36; but while Joshua was employed in making other conquests, the Canaanites found ways and means of getting into the possession of it again; wherefore, when a grant of it was made to Caleb, he, with the assistance of the tribe of Judah, of which he was prince, regained it, Jos_15:12; wherefore what is recorded here is only a repetition of what was then done; unless it can be thought that this fact was there inserted by anticipation, or that there were two expeditions of the children of Judah against this place:

Judah went - Under the conduct of Caleb, as is recorded, Jos_15:14, for that relation, and this, are doubtless one and the same expedition, and it is mentioned there by anticipation.

Jdg 1:11 And from thence he went against the inhabitants of Debir: and the name of Debir before was Kirjathsepher:

Jdg 1:12 And Caleb said, He that smiteth Kirjathsepher, and taketh it, to him will I give Achsah my daughter to wife.

And Caleb - See this whole account, which is placed here by way of recapitulation, in Jos_15:13-19.

My daughter to him - In ancient times fathers assumed an absolute right over their children, especially in disposing of them in marriage; and it was customary for a king or great man to promise his daughter in marriage to him who should take a city, etc.

Jdg 1:13 And Othniel the son of Kenaz, Caleb's younger brother, took it: and he gave him Achsah his daughter to wife.

Jdg 1:14 And it came to pass, when she came to him, that she moved him to ask of her father a field: and she lighted from off her ass; and Caleb said unto her, What wilt thou?

Jdg 1:15 And she said unto him, Give me a blessing: for thou hast given me a south land; give me also springs of water. And Caleb gave her the upper springs and the nether springs.

Jdg 1:16 And the children of the Kenite, Moses' father in law, went up out of the city of palm trees with the children of Judah into the wilderness of Judah, which lieth in the south of Arad; and they went and dwelt among the people.

The city of palm trees - Jericho. The rabbinical story is that Jericho, with 500 cubits square of land, was given to Hobab. The use of the phrase “city of palm trees” for “Jericho,” is perhaps an indication of the influence of Joshua’s curse Jos 6:26 And Joshua charged them at that time, saying, Cursed before Jehovah is the man who rises up and builds this city of Jericho. He shall lay the foundation of it in his first-born, and in his youngest son he shall set up the gates of it. The very name of Jericho was blotted out. There are no palm trees at Jericho now, but Josephus mentions them repeatedly, as well as the balsam trees.

The children of the Kenite, Moses’ father-in-law - For an account of Jethro, the father-in-law of Moses, see Exodus 18:1-27; Num_10:29,

The city of palm trees - This seems to have been some place near Jericho, which city is expressly called the city of palm trees, Deu 34:3 and the south, and the plain of the valley of Jericho, the city of palm trees, to Zoar; and though destroyed by Joshua, it might have some suburbs remaining where these harmless people had taken up their residence. The Kenites, the descendants of Jethro, the father-in-law of Moses, were always attached to the Israelites: they remained with them, says Calmet, during their wanderings in the wilderness, and accompanied them to the promised land. They received there a lot with the tribe of Judah, and remained in the city of palm trees during the life of Joshua; but after his death, not contented with their portion, or molested by the original inhabitants, they united with the tribe of Judah, and went with them to attack Arad. After the conquest of that country, the Kenites established themselves there, and remained in it till the days of Saul, mingled with the Amalekites. When this king received a commandment from God to destroy the Amalekites, he sent a message to the Kenites to depart from among them, as God would not destroy them with the Amalekites. From them came Hemath, who was the father of the house of Rechab, 1Ch 2:55 And the families of the scribes who lived at Jabez were the Tirathites, the Shimeathites, and Suchathites. These are the Kenites who came from Hemath, the father of the house of Rechab and the Rechabites, of whom we have a remarkable account.

The city of palm trees - This is to be understood not of the city itself, that was utterly destroyed by Joshua, and the rebuilding of it was forbidden under a curse, but the country adjacent, the valley in which it stood, which was set with palm trees; here was a grove of palm trees, and the garden of balsam, which grew nowhere else. Here the Kenites first settled when they came first over Jordan with Joshua, being a most pleasant and delightful place, and suitable to such persons who dwelt in tents, as they did, and answered to the promise of Moses to Hobab, Num 10:29 And Moses said to Hobab the son of Reuel the Midianite, Moses' father-in-law: We are going to the place of which Jehovah said, I will give it to you. Come with us, and we will do you good. For Jehovah has spoken good concerning Israel; and here it seems they had remained to this time: and now they left it, and came

The notice respecting the Kenites, that they went up out of the palm-city with the children of Judah into the wilderness of Judah in the south of Arad, and dwelt there with the Judaeans, is introduced here into the account of the wars of the tribe of Judah, because this migration of the Kenites belonged to the time between the conquest of Debir (Jdg_1:12.) and Zephath (Jdg_1:17); and the notice itself was of importance, as forming the intermediate link between Num_10:29., and the later allusions to the Kenites in Jdg_4:11; Jdg_5:24; 1Sa_15:6; 1Sa_27:10; 1Sa_30:29. The children of the Kenite, the descendants of Hobab, the brother-in-law of Moses, were probably a branch of the Kenites mentioned in Gen_15:19 along with the other tribes of Canaan, which had separated from the other members of its own tribe before the time of Moses and removed to the land of Midian, where Moses met with a hospitable reception from their chief Reguel on his flight from Egypt. These Kenites had accompanied the Israelites to Canaan at the request of Moses (Num_10:29.); and when the Israelites advanced into Canaan itself, they had probably remained as nomads in the neighborhood of the Jordan near to Jericho, without taking any part in the wars of Joshua. But when the tribe of Judah had exterminated the Canaanites out of Hebron, Debir, and the neighborhood, after the death of Joshua, they went into the desert of Judah with the Judaeans as they moved farther towards the south; and going to the south-western edge of this desert, to the district on the south of Arad (Num_21:1), they settled there on the border of the steppes of the Negeb (Num_33:40).

Jdg 1:17 And Judah went with Simeon his brother, and they slew the Canaanites that inhabited Zephath, and utterly destroyed it. And the name of the city was called Hormah.

Hormah - Num 21:1-3 And king Arad the Canaanite, who lived in the south, heard that Israel came by the Way of the Spies, then he fought against Israel and took prisoners of them. And Israel vowed a vow to Jehovah and said, If You will indeed deliver this people into my hand, then I will completely destroy their cities. And Jehovah listened to the voice of Israel and delivered up the Canaanites. And they completely destroyed them and their cities. And he called the name of the place Hormah. The destruction then vowed was now accomplished. This is another decisive indication that the events here related belong to Joshua’s lifetime. This would be about six years after the vow.

And Judah went with Simeon his brother - Having subtitled his Canaanites which were in his own lot, according to his promise, he went with his brother Simeon, or the tribe of Simeon, into their lot to reduce those that were in that:

slew the Canaanites that inhabited Zephath--or Zephathah 2Ch 14:10 And Asa went out against him, and they set the battle in order in the valley of Zephathah at Mareshah, a valley lying in the southern portion of Canaan.

Jdg 1:18 Also Judah took Gaza with the coast thereof, and Askelon with the coast thereof, and Ekron with the coast thereof.

It is remarkable that Ashdod is not here mentioned, as it is in Jos_15:46-47, in conjunction with Gaza and Ekron; but that Askelon, which is not in the list of the cities of Judah at all, is named in its stead. From the Negeb Judah turned into the shephelah, and took the three principal cities of the Philistines along the line of coast, viz., Gaza, Askelon, and Ekron, with their territory. The order in which the names of the captured cities occur indicates the conquest took place from the south. The other two, Ashdod and Gath, do not appear to have been conquered at that time. And even those that were conquered, the Judaeans were unable to hold long. In the time of Samson they were all of them in the hands of the Philistines again (see Jdg_14:19; Jdg_16:1.; 1Sa_5:10, etc.).

Judah took Gaza - There is a most remarkable variation here in the Septuagint; Judges 1:18 But Judas did not inherit Gaza nor her coasts nor Ascalon nor her coasts, nor Accaron nor her coasts, [nor] Azotus nor the lands around it. (Septuagint) Josephus expressly says that the Israelites took only Askelon and Azotus, but did not take Gaza nor Ekron; and the whole history shows that these cities were not in the possession of the Israelites, but of the Philistines; and if the Israelites did take them at this time, as the Hebrew text states, they certainly lost them in a very short time after.

and Ekron with the coast thereof - this also is the lot that fell to Judah, but was afterwards given to the tribe of Dan, Jos_15:45; for whom Judah now fought and took it; but in a short time all these places were retaken, and possessed by the Philistines, and were three of their five principalities which they ever after retained, see Jdg_3:3.

Judah took - It is only said, they took the cities, and probably contented themselves with making them tributary; but it is not said that they slew the people, as they ought to have done; and as it is said of the other cities here. And the people being thus spared, did by God's just judgment recover their strength, and expel the Jews out of their cities. It is farther observable, that Ekron here taken, was one of Dan's cities, Jos_19:43, and it was taken here by Judah and Simeon, partly out of love for their brother Dan, and partly to secure their new conquests, and other adjoining territories, from such potent neighbours.

Jdg 1:19 And the LORD was with Judah; and he drave out the inhabitants of the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron.

could not drive out the inhabitants of the valley - The whole of this verse is improperly rendered. The first clause, The Lord was with Judah should terminate the 18th verse, and this gives the reason for the success of this tribe: The Lord was with Judah, and therefore he slew the Canaanites that inhabited Zephath, etc., etc. Here then is a complete period: the remaining part of the verse either refers to a different time, or to the rebellion of Judah against the Lord, which caused him to withdraw his support. Therefore the Lord was with Judah, and these were the effects of his protection; but afterwards, when the children of Israel did evil in the sight of the Lord, and served Baalim, etc., God was no longer with them, and their enemies were left to be pricks in their eyes, and thorns in their side, as God himself had said. This is the turn given to the verse by Jonathan ben Uzziel, the Chaldee paraphrast: “And the Word of Jehovah was in the support of the house of Judah, and they extirpated the inhabitants of the mountains; but afterwards, When They Sinned, they were not able to extirpate the inhabitants of the plain country, because they had chariots of iron.” They were now left to their own strength, and their adversaries prevailed against them.

but could not drive out the inhabitants of the valley - God forsaking them, because they were afraid of them, for a reason after mentioned, or through slothfulness, and being weary of fighting, or because they fell into some sins, which occasioned the divine displeasure; so the Targum,"after they had sinned, they could not drive out the inhabitants of the valley:"

but could not drive out the inhabitants of the valley - Not because the iron chariots were too strong for Omnipotence, or because he refused to help them; but because their courage and faith failed when they saw them. Because of their unbelief, whereby they distrusted God's power to destroy those who had chariots of iron, and so gave way to their own fear and sloth, whereby God was provoked to withdraw his helping hand. Remember how Peter could walk on water when Jesus told him to come, until Peter began doubting. Mat_14:29-31 29 And He said, Come. And when Peter had come down out of the boat, he walked on the water to go to Jesus. But seeing that the wind was strong, he was afraid. And beginning to sink, he cried, saying, Lord, save me! And immediately Jesus stretched out His hand and caught him; and said to him, Little-faith! Why did you doubt? Mat_17:19-20 Then the disciples came to Jesus apart, and said, Why could we not cast him out? And Jesus said to them, Because of your unbelief. For truly I say to you, If you have faith like a grain of mustard seed, you shall say to this mountain, Move from here to there. And it shall move. And nothing shall be impossible to you.

And the Lord was with Judah - Encouraging, strengthening, succeeding, and giving the tribe victory over the Canaanites; the Targum is,"the Word of the Lord was for the help of the house of Judah:"

because they had chariots of iron - but this was no reason why they could not drive them out, if God was with them, who could as easily have delivered these into their hands, as the inhabitants of the mountains; but is the reason why they were afraid to fight with them, and to attempt to drive them out, and which they themselves gave why they did not.

Jdg 1:20 And they gave Hebron unto Caleb, as Moses said: and he expelled thence the three sons of Anak.

They gave Hebron unto Caleb - This is to be understood not of the city which was given to the Levites, but of the fields and parts adjacent, Jos_14:12-14 And now give me this mountain of which the LORD spoke on that day. For you heard in that day how the giants were there, and that the cities were great and fortified. If the LORD will be with me, then I will be able to drive them out, as the LORD said. And Joshua blessed him, and gave Hebron to Caleb the son of Jephunneh for an inheritance. And Hebron became the inheritance of Caleb, the son of Jephunneh the Kenizzite, to this day, because he fully followed the LORD God of Israel.

and he expelled thence the three sons of Anak - whose names are given Jdg_1:10 And Judah went against the Canaanites who lived in Hebron; (and the name of Hebron before was Kirjath-arba). And they killed Sheshai, and Ahiman, and Talmai; this shows that this refers to the same expedition as in Jos_15:14 And Caleb drove out from there the three sons of Anak, Sheshai, and Ahiman, and Talmai, the sons of Anak; and is expressed in the same manner.

Jdg 1:21 And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem; but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day.

This verse is nearly identical with Jos_15:63 As for the Jebusites, the inhabitants of Jerusalem, the sons of Judah could not drive them out. But the Jebusites live with the sons of Judah at Jerusalem to this day, except in the substitution of Benjamin for Judah. Jerusalem was situated partly in the tribe of Judah, and partly in the tribe of Benjamin, the northern part belonging to the latter tribe, the southern to the former. The Jebusites had their strongest position in the part that belonged to Benjamin, and from this place they were not wholly expelled till the days of David. What is said here of Benjamin is said of Judah, Jos_15:63. There must be an interchange of the names in one or other of these places.

Unto this day - As the Jebusites dwelt in Jerusalem till the days of David, by whom they were driven out, and the author of the book of Judges states them to have been in possession of Jerusalem when he wrote; therefore this book was written before the reign of David.

And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem - That is, that part of it which belonged to them, for it lay between Judah and Benjamin; and neither of them separately, nor both conjunctly, could drive out the Jebusites from it, particularly the strong hold on the top of Mount Sion, which they held to the times of David. Although Judah had apparently temporarily expelled the people from their part of Jerusalem (Jdg_1:8).

Jdg 1:22 And the house of Joseph, they also went up against Bethel: and the LORD was with them.

The house of Joseph, they also went up against Bethel - Bethel lay upon the borders of the sons of Joseph, Ephraim and Manasseh, Jos_16:1; and though it seems to have been taken when Ai was, Jos_8:17 And there was not a man left in Ai or Bethel, who did not go after Israel. And they left the city open, and ran after Israel; yet it appears that it was now in the possession of the Canaanites. Like Judah, so also did the house of Joseph (Ephraim and western Manasseh) renew the hostilities with the Canaanites who were left in their territory after the death of Joshua. Bethel had indeed been assigned to the tribe of Benjamin (Jos_18:22), but it was situated on the southern boundary of the tribe-land of Ephraim (Jos_16:2; Jos_18:13); so that the tribe of Joseph could not tolerate the Canaanites in this border town, if it would defend its own territory against them, and purge it entirely of them.

Jdg 1:23 And the house of Joseph sent to descry Bethel. (Now the name of the city before was Luz.)

And the house of Joseph sent to descry Bethel - To reconnoitre the place, to observe its passes and avenues, which were most accessible, and to examine the walls of it, where they were weakest and least defended:

Jdg 1:24 And the spies saw a man come forth out of the city, and they said unto him, Shew us, we pray thee, the entrance into the city, and we will shew thee mercy.

the entrance into the city - not the gate or gates of it, which no doubt were visible enough, but some private way into it; Jewish scholars think the entrance was by the way of a cave, or some hidden passage. It might also refer to which side it is weakest, that it might best be invaded.

Show us the entrance into the city - Taken in whatever light we choose, the conduct of this man was execrable. He was a traitor to his country, and he was accessary to the destruction of the lives and property of his fellow citizens, which he most sinfully betrayed, in order to save his own. According to the rules and laws of war, the children of Judah might avail themselves of such men and their information; but this does not lessen, on the side of this traitor, the turpitude of the action.

we will show thee mercy--The Israelites might employ these means of getting possession of a place which was divinely appropriated to them: they might promise life and rewards to this man, though he and all the Canaanites were doomed to destruction (Jos_2:12-14); but we may assume the promise was suspended on his embracing the true religion, or quitting the country, as he did. If they had seen him to be firmly opposed to either of these alternatives, they would not have constrained him by promises any more than by threats to betray his countrymen. But if they found him disposed to be serviceable, and to aid the invaders in executing the will of God, they might promise to spare him.

Jdg 1:25 And when he shewed them the entrance into the city, they smote the city with the edge of the sword; but they let go the man and all his family.

they smote the city with the edge of the sword - the body of the army came up, entered the city, took it, and put the inhabitants of it to the sword, as they were ordered to do with all the Canaanites:

they let go the man and all his family - who had returned to it, encouraged by the promise made him, and for the sake of saving of his family; which though not expressed, he might have asked the favor of sparing them, which might be promised, as was in the case of Rahab; provided he would either renounce Heathenism, and embrace the true religion, or depart to another country, the latter of which he chose.

Jdg 1:26 And the man went into the land of the Hittites, and built a city, and called the name thereof Luz: which is the name thereof unto this day.

The name of it Luz - The site of this new Luz is not known, but “the land of the Hittites” was apparently in the north of Palestine, on the borders of Syria

The land of the Hittites - Probably some place beyond the land of Canaan, in Arabia, whither this people emigrated when expelled by Joshua. The man himself appears to have been a Hittite, and to perpetuate the name of his city he called the new one which he now founded Luz, this being the ancient name of Beth-el.

Jdg 1:27 Neither did Manasseh drive out the inhabitants of Bethshean and her towns, nor Taanach and her towns, nor the inhabitants of Dor and her towns, nor the inhabitants of Ibleam and her towns, nor the inhabitants of Megiddo and her towns: but the Canaanites would dwell in that land.

Beth-shean - Called by the Septuagint Scythopolis, or the city of the Scythians.

drive out the inhabitants - all which were places the half tribe had assigned them

but the Canaanites would dwell in that land - not only desired it, but were determined on it, and rather chose to submit to a tribute than be expelled, at least would not depart unless they were forced.

Manasseh did not root out the Canaanites from the towns which had been allotted to it in the territory of Asher and Issachar (Jos_17:11), but simply made them tributary. All the towns mentioned here have already been mentioned in Jos_17:11. Nearly all these towns were in the plain of Jezreel, or in the immediate neighborhood of the great commercial roads which ran from the coast of the Mediterranean to Damascus and central Asia. The Canaanites no doubt brought all their strength to bear upon the defence of these roads; and in this their war-chariots, against which Israel could do nothing in the plain of Jezreel, were of the greatest service (see Jdg_1:19; Jos_17:16).

Jdg 1:28 And it came to pass, when Israel was strong, that they put the Canaanites to tribute, and did not utterly drive them out.

that they put the Canaanites to tribute - and did not utterly drive them out; which flowed from covetousness, and a love of ease; they did not care to be at the trouble of expelling them, as they found it turned more to their account and present advantage to make them tributaries; and this was true of the Israelites in general, and of the half tribe of Manasseh in particular. When this took place is not stated; but at all events, it was only done gradually in the course of the epoch of the judges.

Jdg 1:29 Neither did Ephraim drive out the Canaanites that dwelt in Gezer; but the Canaanites dwelt in Gezer among them.

Neither did Ephraim drive out the Canaanites - Not so much as made them tributaries, but made a covenant with them, it is probable, contrary to the express will of God: here they dwelt to the times of Solomon where indeed they are said to be under tribute; but that seems to respect some later time, and not when they were first admitted to dwell among them, since no mention is made of it here.

Jdg 1:30 Neither did Zebulun drive out the inhabitants of Kitron, nor the inhabitants of Nahalol; but the Canaanites dwelt among them, and became tributaries.

Jdg 1:31 Neither did Asher drive out the inhabitants of Accho, nor the inhabitants of Zidon, nor of Ahlab, nor of Achzib, nor of Helbah, nor of Aphik, nor of Rehob:

Jdg 1:32 But the Asherites dwelt among the Canaanites, the inhabitants of the land: for they did not drive them out.

But the Asherites dwelt among the Canaanites, the inhabitants of the land - It is an evidence of the power of the Canaanite in this portion of the land that it is not said that the Canaanites dwelt among the Asherites, but that the Asherites (and Jdg_1:33, Naphtali) “dwelt among the Canaanites;” nor are the Canaanites in Accho, Zidon, and the other Asherite cities, said to have become tributaries.

But the Asherites dwelt among the Canaanites, the inhabitants of the land - They were in a worse condition than those before mentioned; for the Canaanites were possessed of their country, especially of the above cities, and were masters of them; and the Asherites only dwelt among them upon sufferance:

Jdg 1:33 Neither did Naphtali drive out the inhabitants of Bethshemesh, nor the inhabitants of Bethanath; but he dwelt among the Canaanites, the inhabitants of the land: nevertheless the inhabitants of Bethshemesh and of Bethanath became tributaries unto them.

Naphtali did not root out the inhabitants of Beth-shemesh and Beth-anath, two fortified towns; so that this tribe also dwelt among the Canaanites, but did not make them tributary.

The inhabitants of Bethshemesh, and of Bethanath, became tributaries unto them; these two cities did at length exert themselves, and got the mastery over the Canaanites, as to make them pay tribute to them; though they ought to have expelled them, and even destroyed them, according to the command of God, but avarice prevailed over them.

Jdg 1:34 And the Amorites forced the children of Dan into the mountain: for they would not suffer them to come down to the valley:

Still less were the Danites able to drive the Canaanites out of their inheritance. On the contrary, the Amorites forced Dan up into the mountains, and would not suffer them to come down into the plain. But the territory allotted to the Danytes was almost all in the plain (see at Jos_19:40). If, therefore, they were forced out of that, they were almost entirely excluded from their inheritance. This pressure on the part of the Amorites induced a portion of the Danites to emigrate, and seek for an inheritance in the north of Palestine (see Judg 18). On the other hand, the Amorites were gradually made tributary by the powerful tribes of Ephraim and Manasseh, who bounded Dan on the north.

The Amorites are usually found in the mountain Num_13:29; Jos_10:6. Here they dwell in the valley, of which the monuments of Rameses III show them to have been in possession when that monarch invaded Syria. It was their great strength in this district, and their forcible detention of the territory of Dan, which led to the expedition of the Danites Jos_19:47-48 and Jdg. 18:1-31. The house of Joseph lent their powerful aid in subduing them, probably in the times of the Judges.

Jdg 1:35 But the Amorites would dwell in mount Heres in Aijalon, and in Shaalbim: yet the hand of the house of Joseph prevailed, so that they became tributaries.

The Amorites would dwell in Mount Heres - They perhaps agreed to dwell in the mountainous country, being unable to maintain themselves on the plain, and yet were so powerful that the Danites could not totally expel them; they were, however, laid under tribute, and thus the house of Joseph had the sovereignty.

But the Amorites would dwell in Mount Heres - where Mount Heres was is not certain; it signifies the "sun"; very probably it had its name from the worship of the sun on it, or from the sun standing still near it; for Aijalon, where that miracle was wrought, is next mentioned.

Jdg 1:36 And the coast of the Amorites was from the going up to Akrabbim, from the rock, and upward.

Akrabbim - Of scorpions; probably so called from the number of those animals in that place. Which was in the southern part of Canaan, Jos_15:2-3, from whence it went up towards the north. This is added to shew the great power and large extent of this people.