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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Judges 1:21–36. His four-level outline is real structure in the source text, so it is rendered as structure.
We are here told upon what terms the rest of the tribes stood with the Canaanites that remained.
I.Benjamin neglected to drive the Jebusites out of that part of the city of Jerusalem which fell to their lot, Jdg 1:21.
Judah had set them a good example, and gained them great advantages by what they did (Jdg 1:9), but they did not follow the blow for want of resolution.
II.The house of Joseph,
1.Bestirred themselves a little to get possession of Beth-el, Jdg 1:22. That city is mentioned in the tribe of Benjamin, Jos 18:22. Yet it is spoken of there (Jdg 1:13) as a city in the borders of that tribe, and, it should seem, the line went through it, so that one half of it only belonged to Benjamin, the other half to Ephraim; and perhaps the activity of the Ephraimites at this time, to recover it from the Canaanites, secured it entirely to them henceforward, or at least the greatest part of it, for afterwards we find it so much under the power of the ten tribes (and Benjamin was none of them) that Jeroboam set up one of his calves in it. In this account of the expedition of the Ephraimites against Beth-el observe,
(1.)Their interest in the divine favour: The Lord was with them, and would have been with the other tribes if they would have exerted their strength. The Chaldee reads it here, as in many other places, The Word of the Lord was their helper, namely, Christ himself, the captain of the Lord's host, now that they acted separately, as well as when they were all in one body.
(2.)The prudent measures they took to gain the city. They sent spies to observe what part of the city was weakest, or which way they might make their attack with most advantage, Jdg 1:23. These spies got very good information from a man they providentially met with, who showed them a private way into the town, which was left unguarded because, being not generally known, no danger was suspected on that side. And here,
[1.]He is not to be blamed for giving them this intelligence if he did it from a conviction that the Lord was with them, and that by his donation the land was theirs of right, any more than Rahab was for entertaining those whom she knew to be enemies of her country, but friends of God. Nor,
[2.]Are those to be blamed who showed him mercy, gave him and his family not only their lives, but liberty to go wherever they pleased: for one good turn requires another. But, it seems, he would not join himself to the people of Israel, he feared them rather than loved them, and therefore he removed after a colony of the Hittites, which, it should seem, had gone into Arabia and settled there upon Joshua's invasion of the country; with them this man chose to dwell, and among them he built a city, a small one, we may suppose, such as planters commonly build, and in the name of it preserved the ancient name of his native city, Luz, an almond-tree, preferring this before its new name, which carried religion in it, Bethel - the house of God.
(3.)Their success. The spies brought or sent notice of the intelligence they had gained to the army, which improved their advantages, surprised the city, and put them all to the sword, v. 25. But,
2.Besides this achievement, it seems, the children of Joseph did nothing remarkable (1.) Manasseh failed to drive out the Canaanites from several very considerable cities in their lot, and did not make any attempt upon them, Jdg 1:27. But the Canaanites, being in possession, were resolved not to quit it; they would dwell in that land, and Manasseh had not resolution enough to offer to dispossess them; as if there was no meddling with them unless they were willing to resign, which it was not to be expected they ever would be. Only as Israel got strength they got ground, and served themselves, both by their contributions and by their personal services, Jdg 1:28, Jdg 1:35. (2.) Ephraim likewise, though a powerful tribe, neglected Gezer a considerable city, and suffered the Canaanites to dwell among them (Jdg 1:29), which, some think, intimates their allowing them a quiet settlement, and indulging them with the privileges of an unconquered people, not so much as making them tributaries.
III.Zebulun, perhaps inclining to the sea-trade, for it was foretold that it should be a haven for ships, neglected to reduce Kitron and Nahalol (Jdg 1:30), and only made the inhabitants of those places tributaries to them.
IV.Asher quitted itself worse than any of the tribes (Jdg 1:31, Jdg 1:32), not only in leaving more towns than any of them in the hands of the Canaanites, but in submitting to the Canaanites instead of making them tributaries; for so the manner of expression intimates, that the Asherites dwelt among the Canaanites, as if the Canaanites were the more numerous and the more powerful, would still be lords of the country, and the Israelites must be only upon sufferance among them.
V.Naphtali also permitted the Canaanites to live among them (Jdg 1:33), only by degrees they got them so far under as to exact contributions from them.
VI.Dan was so far from extending his conquests where his lot lay that, wanting spirit to make head against the Amorites, he was forced by them to retire into the mountains and inhabit the cities there, but durst not venture into the valley, where, it is probable, the chariots of iron were, Jdg 1:34. Nay, and some of the cities in the mountains were kept against them, Jdg 1:35. Thus were they straitened in their possessions, and forced to seek for more room at Laish, a great way off, Jdg 18:1, etc. In Jacob's blessing Judah is compared to a lion, Dan to a serpent; now observe how Judah with his lion-like courage prospered and prevailed, but Dan with all his serpenting subtlety could get no ground; craft and artful management do not always effect the wonders they pretend to. What Dan came short of doing, it seems, his neighbours the Ephraimites in part did for him; they put the Amorites under tribute, Jdg 1:35.
Upon the whole matter it appears that the people of Israel were generally very careless both of their duty and interest in this thing; they did not what they might have done to expel the Canaanites and make room for themselves. And, 1. It was owing to their slothfulness and cowardice. They would not be at the pains to complete their conquests; like the sluggard, that dreamed of a lion in the way, a lion in the streets, they fancied insuperable difficulties, and frightened themselves with winds and clouds from sowing and reaping. 2. It was owing to their covetousness; the Canaanites' labour and money would do them more good (they thought) than their blood, and therefore they were willing to let them live among them, that they might make a hand of them. 3. They had not that dread and detestation of idolatry which they ought to have had; they thought it a pity to put these Canaanites to the sword, though the measure of their iniquity was full, thought it would be no harm to let them live among them, and that they should be in no danger from them. 4. The same thing that kept their fathers forty years out of Canaan kept them now out of the full possession of it, and that was unbelief. Distrust of the power and promise of God lost them their advantages, and ran them into a thousand mischiefs.
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Summary
Judges 1:21 recounts the significant failure of the tribe of Benjamin to fully dispossess the Jebusite inhabitants of Jerusalem, a strategically vital city in the promised land. Instead of obeying God's command to drive them out, Benjamin allowed the Jebusites to dwell alongside them, a compromise that persisted "unto this day" when the book was written. This verse stands as a poignant illustration of Israel's partial obedience, highlighting the enduring consequences of their failure to fully claim their divine inheritance and eradicate the spiritual and cultural impurities that threatened their covenant fidelity.
Context
Literary Context
Judges 1 serves as a crucial bridge between the triumphant conquest narrative of Joshua and the cyclical apostasy that defines the period of the Judges. The chapter begins by detailing initial, yet ultimately incomplete, efforts of the Israelite tribes to secure their allotted territories after Joshua's death. While Judah and Simeon achieve notable successes, Judges 1:21 marks a pivotal shift in the narrative, introducing a recurring theme of tribal failure to fully dispossess the Canaanite inhabitants. This verse, along with subsequent accounts of other tribes' shortcomings, sets a somber tone for the entire book, revealing that Israel's inability to fully obey God's command to utterly drive out the inhabitants becomes the root cause of the cycles of sin, oppression, and deliverance that characterize the era.
Historical & Cultural Context
At the time of the Israelite conquest, Jerusalem was a formidable Canaanite stronghold known as Jebus, inhabited by the Jebusites. Its strategic location in the central highlands, situated on the border between the territories assigned to Judah and Benjamin, made its capture critical for consolidating Israelite control. God's explicit command to Israel was to utterly destroy or drive out the Canaanite peoples to prevent their idolatrous practices and corrupting influence from undermining Israel's unique covenant relationship with Yahweh. This command is clearly articulated in passages like Numbers 33:55, which warns of the consequences of allowing these inhabitants to remain. The "dwelling together" described in Judges 1:21 signifies a profound compromise, where the Israelites tolerated the presence of pagan peoples within their borders, leading inevitably to cultural and religious syncretism. This period was also characterized by a decentralized tribal structure, lacking a unified central authority, which contributed to inconsistent obedience and a fragmented effort in completing the conquest.
Key Themes
Judges 1:21 powerfully encapsulates several key themes central to the book of Judges and the broader biblical narrative. Foremost is the theme of incomplete obedience, where Benjamin's failure to fully execute God's command highlights the spiritual dangers of partial obedience and compromise. This stands in stark contrast to the total devotion and loyalty God demanded from His covenant people. Secondly, the verse underscores the theme of the consequences of disobedience, as the continued presence of the Jebusites in Jerusalem would indeed serve as a persistent "thorn in their sides", leading to future spiritual and social challenges for Israel. Finally, the verse highlights the significance of Jerusalem even at this nascent stage of Israel's history. That this crucial city, later destined to become the capital of Israel and the spiritual center housing the Temple, remained unconquered by Benjamin for centuries until King David's eventual capture underscores the profound gravity of their initial failure and foreshadows the long struggle Israel would face in fully establishing God's kingdom on earth.
Exposition and Analysis
Key Word Analysis
A patrial term referring to the inhabitants of Jebus, the ancient name for Jerusalem. As a Canaanite tribe, their continued presence in Jerusalem, despite the divine mandate for dispossesssion, represents a critical failure on Israel's part. They symbolize the "enemy within" that Israel failed to fully conquer, leading to ongoing spiritual and cultural contamination through their idolatrous practices and pagan customs.
This city, known as Jebus at the time of the conquest, was a heavily fortified stronghold. Its name, likely meaning "founded peaceful," stands in ironic contrast to the constant conflict and spiritual compromise that its unconquered status brought to Israel. The fact that this specific city, later to become the spiritual and political heart of the nation, remained outside Israelite control for centuries due to Benjamin's failure underscores the profound implications of this disobedience, symbolizing the unconquered strongholds within Israel's own territory and, by extension, within the human heart.
This word, meaning a literal day or a defined period of time, is part of the phrase "unto this day" (ʿad hayyōm hazzeh). This common literary marker in biblical historical narratives serves to emphasize the enduring nature or consequence of an event or condition up to the time of the author or editor. In Judges 1:21, it highlights the long-term, persistent impact of Benjamin's failure to drive out the Jebusites, indicating that this compromise was not a temporary oversight but a deeply entrenched reality that continued for generations, even into the monarchical period when the book was likely compiled.
Verse Breakdown
"And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem;"
This initial clause directly states the failure of the tribe of Benjamin. The verb "did not drive out" (Hebrew, lo' hôrîš) signifies a deliberate and active failure to obey God's clear command for complete dispossesssion of the Canaanite inhabitants. The specific mention of "Jerusalem" (Jebus) highlights the strategic and symbolic importance of the unconquered city, a critical stronghold that remained outside Israelite control due to their disobedience.
"but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day."
This second clause describes the immediate and lasting consequence of Benjamin's failure: coexistence. Instead of conquest and removal, there was a settlement for shared space. The phrase "dwell with" (Hebrew, yēšəḇû ʿim) indicates a state of tolerated presence and integration, a direct contradiction to God's instructions. The concluding "unto this day" emphasizes the enduring nature of this compromise, serving as a constant reminder of Benjamin's disobedience and the ongoing spiritual danger posed by the unexpelled inhabitants.
Literary Devices
The verse employs several literary devices to convey its profound message. Foreshadowing is prominent, as Benjamin's failure to conquer Jerusalem foreshadows the broader pattern of Israel's spiritual decline and compromise throughout the book of Judges. This initial act of disobedience sets the stage for the recurring cycles of apostasy, oppression, and deliverance that characterize the era. There is also a subtle irony in that the tribe of Benjamin, later renowned for its fierce warriors and for producing Israel's first king, Saul, failed to conquer such a pivotal city. The phrase "unto this day" functions as a formulaic expression or historical marker, drawing the reader's attention to the enduring consequences of the events described and emphasizing the historical continuity of the problem. This device connects the ancient narrative directly to the contemporary reality of the audience, highlighting the long-term ramifications of disobedience.
Theological and Thematic Connections
Judges 1:21 is not merely a historical note; it carries profound theological weight, illustrating the critical importance of complete obedience to God's commands. Benjamin's failure to drive out the Jebusites from Jerusalem serves as a microcosm of Israel's broader spiritual struggle: the temptation to compromise with the world rather than to fully consecrate themselves to God. This partial obedience, born of fear, convenience, or lack of faith, left a spiritual "thorn" in their side, leading to ongoing idolatry, moral decay, and national weakness throughout the period of the Judges. It underscores that God's commands are not arbitrary but are given for the protection and flourishing of His people, and that compromise with evil inevitably leads to corruption and hinders the full realization of His kingdom purposes.
Reflection and Application
The historical account of Benjamin's failure in Judges 1:21 holds powerful and enduring lessons for believers today. Just as the Jebusites remained a persistent presence in Jerusalem, there are "Jebusites" in our own lives – areas of unconfessed sin, unyielded habits, or worldly influences that we tolerate rather than actively driving out. Partial obedience, settling for coexistence with anything that contradicts God's revealed will, inevitably hinders our spiritual growth, compromises our witness, and leaves us vulnerable to spiritual attack and the subtle erosion of our faith. This verse calls us to a radical, uncompromising surrender to Christ's lordship in every area of our lives. It challenges us to honestly identify those "strongholds" that we have allowed to remain and to actively engage in the spiritual warfare necessary to dispossess them, relying on God's power and the indwelling Holy Spirit rather than our own limited strength or convenience. True freedom, spiritual vitality, and flourishing come not from comfortable coexistence with sin, but from complete obedience and a relentless pursuit of holiness and conformity to Christ.
Questions for Reflection
FAQ
Why was Jerusalem so important, and why was its unconquered status a problem?
Jerusalem (then Jebus) was strategically vital due to its elevated, easily defensible position in the central highlands, making it a natural fortress and a key communication hub. Its unconquered status by Benjamin represented a significant failure because it left a powerful, pagan stronghold within the heart of Israel's promised land. This not only posed a military and political threat but, more importantly, a spiritual one. The continued presence of the Jebusites meant ongoing exposure to their idolatrous practices and cultural norms, which God had explicitly commanded Israel to eradicate to preserve their covenant purity. This failure created a persistent "thorn in their side" and delayed the full establishment of God's kingdom in the land until King David eventually captured it centuries later.
Does "unto this day" mean the Jebusites were still there when Judges was written?
Yes, the phrase "unto this day" is a common literary device in biblical historical narratives, indicating that the described situation or condition persisted up to the time of the author or editor of the text. In the context of Judges 1:21, it strongly implies that the Jebusite presence in Jerusalem continued for a significant period after the initial conquest, likely well into the monarchical era when the Book of Judges is thought to have been compiled or edited. This phrase serves to underscore the long-term consequences of Benjamin's failure and highlights the enduring nature of their compromise with the Canaanite inhabitants.
Christ-Centered Fulfillment
The failure of Benjamin to drive out the Jebusites from Jerusalem in Judges 1:21 powerfully foreshadows humanity's inherent inability to fully conquer the strongholds of sin and evil on its own. Just as Benjamin settled for coexistence with the enemy, humanity, left to its own devices, is prone to compromise with sin, unable to achieve true spiritual freedom or holiness. This narrative points to the ultimate Conqueror, Jesus Christ, who alone could accomplish what Israel, and indeed all humanity, could not. He did not merely coexist with sin; He decisively triumphed over it and its consequences on the cross, utterly disarming the spiritual powers and authorities that held humanity captive. Through His death and resurrection, Christ has definitively destroyed the power of death and the devil, establishing a new, spiritual Jerusalem—His Church—where sin and death have no lasting dominion. Believers, united with Christ, are empowered by His Spirit to overcome the "Jebusites" of sin in their own lives, not through their own strength, but by participating in His victory, ultimately looking forward to the New Jerusalem where no enemy or impurity will ever dwell.