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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Judges 1:9–20.
We have here a further account of that glorious and successful campaign which Judah and Simeon made. 1. The lot of Judah was pretty well cleared of the Canaanites, yet not thoroughly. Those that dwelt in the mountain (the mountains that were round about Jerusalem) were driven out (Jdg 1:9, Jdg 1:19), but those in the valley kept their ground against them, having chariots of iron, such as we read of, Jos 17:16. Here the men of Judah failed, and thereby spoiled the influence which otherwise their example hitherto might have had on the rest of the tribes, who followed them in this instance of their cowardice, rather than in all the other instances of their courage. They had iron chariots, and therefore it was thought not safe to attack them: but had not Israel God on their side, whose chariots are thousands of angels (Psa 68:17), before whom these iron chariots would be but as stubble to the fire? Had not God expressly promised by the oracle (Jdg 1:2) to give them success against the Canaanites in this very expedition, without excepting those that had iron chariots? Yet they suffered their fears to prevail against their faith, they could not trust God under any disadvantages, and therefore durst not face the iron chariots, but meanly withdrew their forces, when with one bold stroke they might have completed their victories; and it proved of pernicious consequence. They did run well, what hindered them? Gal 5:7. 2. Caleb was put in possession of Hebron, which, though given him by Joshua ten or twelve years before (as Dr. Lightfoot computes), yet being employed in public service, for the settling of the tribes, which he preferred before his own private interests, it seems he did not till now make himself master of; so well content was that good man to serve others, while he left himself to be served last; few are like-minded, for all seek their own, Phi 2:20, Phi 2:21. Yet now the men of Judah all came in to his assistance for the reducing of Hebron (Jdg 1:10), slew the sons of Anak, and put him in possession of it, Jdg 1:20. They gave Hebron unto Caleb. And now Caleb, that he might return the kindness of his countrymen, is impatient to see Debir reduced and put into the hands of the men of Judah, to expedite which he proffers his daughter to the person that will undertake to command in the siege of that important place, Jdg 1:11, Jdg 1:12. Othniel bravely undertakes it, and wins the town and the lady (Jdg 1:13), and by his wife's interest and management with her father gains a very good inheritance for himself and his family, Jdg 1:14, Jdg 1:15. We had this passage before, Jos 15:16-19, where it was largely explained and improved. 3. Simeon got ground of the Canaanites in his border, Jdg 1:17, Jdg 1:18. In the eastern part of Simeon's lot, they destroyed the Canaanites in Zephath, and called it Hormah - destruction, adding this to some other devoted cities not far off, which they had some time ago, with good reason, called by that name, Num 21:2, Num 21:3. And this perhaps was the complete performance of the vow they them made that they would utterly destroy these cities of the Canaanites in the south. In the western part they took Gaza, Askelon, and Ekron, cities of the Philistines; they gained present possession of the cities, but, not destroying the inhabitants, the Philistines in process of time recovered the cities, and proved inveterate enemies to the Israel of God, and no better could come of doing their work by the halves. 4. The Kenites gained a settlement in the tribe of Judah, choosing it there rather than in any other tribe, because it was the strongest, and there they hoped to be safe and quiet, Jdg 1:16. These were the posterity of Jethro, who either went with Israel when Moses invited them (Num 10:29) or met them about the same place when they came up from their wanderings in the wilderness thirty-eight years after, and went with them then to Canaan, Moses having promised them that they should fare as Israel fared, Num 10:32. They had at first seated themselves in the city of palm-trees, that is, Jericho, a city which never was to be rebuilt, and therefore the fitter for those who dwelt in tents, and did not mind building. But afterwards they removed into the wilderness of Judah, either out of their affection to that place, because solitary and retired, or out of their affection to that tribe, which perhaps had been in a particular manner kind to them. Yet we find the tent of Jael, who was of that family, far north, in the lot of Naphtali, when Sisera took shelter there, Jdg 4:17. This respect Israel showed them, to let them fix where they pleased, being a quiet people, who, wherever they were, were content with a little. Those that molested none were molested by none. Blessed are the meek, for thus they shall inherit the earth.
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Summary
Judges 1:17 records a significant moment of successful cooperation between the tribes of Judah and Simeon, who joined forces to conquer and utterly destroy the Canaanite city of Zephath. This decisive victory, which resulted in the city being renamed Hormah—a name signifying complete devotion through destruction—underscores Israel's ongoing, albeit fragmented, effort to dispossess the land's inhabitants in obedience to God's command, highlighting both tribal unity and divine judgment.
Context
Literary Context
Judges 1 opens the book by detailing the post-Joshua period of conquest, emphasizing the fragmented and often inconsistent efforts of individual Israelite tribes rather than a unified national campaign. Following Judah's initial successful ventures in the south, as detailed in Judges 1:1-16, Judges 1:17 specifically highlights a joint operation where Judah, the leading tribe, works in concert with Simeon. This successful collaboration stands as a positive example amidst a chapter that increasingly chronicles tribal failures to fully dispossess the Canaanites, setting a stark contrast to the widespread disobedience and compromise that will characterize much of the Book of Judges. It demonstrates a brief, effective fulfillment of the divine mandate before the narrative shifts to less successful endeavors, such as those described in Judges 1:27-36.
Historical & Cultural Context
The period immediately following Joshua's death was a transitional era for Israel, moving from centralized leadership to a more decentralized tribal system. God had commanded Israel to completely drive out the Canaanite inhabitants of the Promised Land to prevent their idolatrous practices from corrupting Israel (e.g., Deuteronomy 7:1-5). The act of "utterly destroying" (Hebrew: ḥāram, related to ḥērem) was a specific theological practice of holy war, where certain cities or peoples were devoted to God by complete destruction, often without plunder, as an act of judgment and consecration. The renaming of a conquered city, as seen with Zephath becoming Hormah, was a common ancient Near Eastern practice to signify a new ownership, a decisive victory, or to memorialize a significant event. Historically, Simeon's tribal inheritance was geographically situated within Judah's larger territory, making their cooperation a practical necessity and a natural alliance (as detailed in Joshua 19:1-9).
Key Themes
This verse contributes to several key themes within Judges and the broader Old Testament narrative. Foremost is the theme of obedience to God's command for dispossessing the land, particularly through the execution of the ḥērem (utter destruction) against idolatrous peoples. It highlights the importance of tribal cooperation and unity in achieving divine objectives, contrasting sharply with the later failures of other tribes acting in isolation or compromising with the Canaanites (e.g., Judges 1:27-36). The renaming of Zephath to Hormah also emphasizes divine judgment against the Canaanites and the memorialization of God's acts through significant names. Furthermore, the echo of the name Hormah from an earlier encounter in the wilderness (Numbers 21:1-3) suggests a theme of fulfillment of earlier vows or prophecies and the ongoing nature of God's redemptive plan through His chosen people.
Exposition and Analysis
Key Word Analysis
The original name of the city, likely meaning "watchtower" or "outlook." This suggests a strategic, elevated position, making its capture a significant military achievement. Its renaming underscores the complete transformation and theological significance of its destruction.
This verb is derived from the Hebrew root ḥāram, which signifies "to put under a ban," "to devote to destruction," or "to consecrate." In the context of holy war, it means to completely destroy something, often without taking plunder, as an act of devotion or consecration to God. It reflects God's severe judgment against the wickedness of the Canaanites and His command to Israel to avoid defilement by their practices.
The new name given to Zephath, directly derived from the root ḥāram. It literally means "devotion," "destruction," or "a devoted place." The renaming serves as a permanent memorial to the city's fate, marking it as a place irrevocably consecrated to God through its complete annihilation. This name also echoes an earlier site of Israelite victory and a vow of destruction in the wilderness (Numbers 21:3).
Verse Breakdown
"And Judah went with Simeon his brother"
This phrase immediately highlights the collaborative effort between these two tribes. Judah, the most prominent tribe, demonstrates a willingness to partner with Simeon, whose territory was allotted within Judah's (as seen in Joshua 19:1-9). This joint action underscores the strength found in unity and shared purpose in fulfilling God's commands.
"and they slew the Canaanites that inhabited Zephath"
This describes the direct military action taken by the allied tribes. They engaged the Canaanite inhabitants of Zephath, a specific city, indicating a targeted and successful conquest. The focus is on the inhabitants, emphasizing the divine judgment against the people rather than just the territory.
"and utterly destroyed it"
This crucial phrase signifies the execution of the ḥērem command. The city and its inhabitants were not merely conquered but were completely devoted to God through destruction. This act was not wanton cruelty but a theological imperative to cleanse the land of its idolatrous influence and prevent Israel from being corrupted by Canaanite practices, as commanded in the Mosaic Law (e.g., Deuteronomy 20:16-18).
"And the name of the city was called Hormah"
The renaming of Zephath to Hormah serves as a permanent memorial to the ḥērem act. "Hormah" (meaning "utter destruction" or "devotion") directly reflects the city's fate and the theological principle behind its annihilation. It signifies that the city was consecrated to God through its destruction, marking a definitive end to its Canaanite identity and a fulfillment of God's judgment.
Literary Devices
The passage employs several significant literary devices. Nomenclature is central, as the renaming of Zephath to Hormah is not merely descriptive but deeply symbolic. The new name, derived from the Hebrew root for "utter destruction" or "devotion," serves as a permanent theological marker, signifying that the city was consecrated to God through its annihilation. This act of renaming also functions as a memorial, ensuring that the decisive nature of the victory and the execution of the ḥērem command would be remembered. Furthermore, the narrative uses contrast, implicitly highlighting the success of Judah and Simeon's cooperation against the backdrop of the subsequent failures of other tribes in Judges 1 to fully dispossess their inhabitants. This initial success serves as a positive example, making the later compromises even more poignant. Finally, the mention of "Hormah" creates an echo or allusion to earlier events in Israel's history (Numbers 21:1-3), suggesting a continuity of divine judgment and Israel's commitment to the ḥērem vow across generations, whether it refers to the same site or a re-enactment of the vow's spirit.
Theological and Thematic Connections
Judges 1:17 offers profound theological insights into God's character and His dealings with humanity. The command to "utterly destroy" (Hebrew: ḥērem) reveals God's absolute holiness and His uncompromising stance against sin and idolatry. This was not an act of arbitrary cruelty but a righteous judgment against the deeply entrenched wickedness of the Canaanites, whose practices included child sacrifice and pervasive immorality. God's command served to protect Israel from spiritual corruption, emphasizing the necessity of radical separation from evil. Furthermore, the successful cooperation between Judah and Simeon underscores the divine principle that unity and mutual support among God's people are crucial for accomplishing His purposes. This verse portrays God as sovereign over nations, executing His judgment through His chosen instruments, and demanding complete obedience from His covenant people.
Reflection and Application
The account of Judah and Simeon's joint victory at Zephath offers enduring lessons for believers today. Their cooperation serves as a powerful reminder of the strength and effectiveness found in unity within the body of Christ. Just as these tribes combined their resources and efforts to achieve a decisive victory, so too are believers called to work together, leveraging diverse gifts and strengths, to advance God's kingdom and overcome spiritual strongholds (1 Corinthians 12:12-27). The concept of "utterly destroying" (ḥērem) also holds profound spiritual application. While we are not called to physical warfare against people, we are commanded to wage spiritual warfare against sin within ourselves and the influences of the world. This means decisively putting to death sinful habits, attitudes, and desires (Colossians 3:5) and refusing to compromise with anything that defiles our walk with God. Just as Zephath was renamed Hormah as a memorial to its complete destruction, we are called to mark a definitive end to our old sinful lives, embracing our new identity in Christ and living in radical devotion to Him.
Questions for Reflection
FAQ
Why did Judah and Simeon work together to conquer Zephath?
Judah and Simeon collaborated primarily out of practical necessity and tribal kinship. Simeon's tribal inheritance was geographically situated within the larger territory allotted to Judah (as described in Joshua 19:1-9). This close proximity and shared borders naturally led to joint military campaigns, as Simeon likely lacked the independent strength or resources to fully secure its own territory without Judah's assistance. Their cooperation demonstrates a strategic and effective partnership in fulfilling the divine mandate to dispossess the land's inhabitants.
What is the significance of the city being renamed Hormah?
The renaming of Zephath to Hormah (meaning "utter destruction" or "devotion") is highly significant. It serves as a permanent memorial to the complete and decisive nature of its conquest and the execution of the ḥērem (devoted destruction) command. By renaming it Hormah, the Israelites marked the city as irrevocably consecrated to God through its total annihilation. This act underscored God's judgment against the Canaanites and Israel's obedience to His command to cleanse the land of idolatry, ensuring that the city's fate would be remembered as a testament to divine justice and Israel's commitment to their covenant.
Is this the same Hormah mentioned earlier in the book of Numbers?
While the name "Hormah" appears in Numbers 21:1-3 in connection with an earlier Israelite vow and victory against the Canaanites in the wilderness, scholars generally believe that the Judges 1:17 account refers to the conquest of the same general area or a re-conquest of the site. The earlier event in Numbers involved a vow to "utterly destroy" (ḥāram) the Canaanites after a defeat, leading to a subsequent victory and the naming of the place Hormah. The Judges 1:17 account, occurring centuries later, signifies either a re-taking of this previously conquered but perhaps re-inhabited site, or a fulfillment of the spirit of that earlier vow, reinforcing the consistent application of God's judgment and Israel's commitment to the ḥērem principle.
Christ-Centered Fulfillment
Judges 1:17, with its themes of tribal cooperation, divine judgment, and "utter destruction" (ḥērem), finds its ultimate and profound fulfillment in Jesus Christ. While the Old Testament ḥērem involved the physical destruction of wicked nations, Christ's work on the cross represents the ultimate and perfect execution of divine judgment against sin. He became the one upon whom the divine "utter destruction" fell, bearing the full curse of God for humanity's sin (Galatians 3:13). Through His sacrifice, Christ definitively conquered and "utterly destroyed" the power of sin, death, and the devil, not through physical warfare but through spiritual victory (Colossians 2:15). Furthermore, the cooperation between Judah and Simeon foreshadows the unity of the church, the new Israel, under Christ's headship. Believers, drawn from every tribe and nation, are called to work together in the Spirit, not to physically conquer, but to spiritually dismantle strongholds of sin and darkness through the gospel (2 Corinthians 10:4-5). Just as Zephath was renamed Hormah, signifying a new reality of utter devotion, so too are believers given a new name and identity in Christ, marked by His complete victory and our radical devotion to Him, having been freed from the dominion of sin (Revelation 2:17).