Judges 1:24

KJV

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.

KJV (with Strong's)

And the spies {H8104} saw {H7200} a man {H376} come forth {H3318} out of the city {H5892}, and they said {H559} unto him, Shew {H7200} us, we pray thee, the entrance {H3996} into the city {H5892}, and we will shew {H6213} thee mercy {H2617}.

Complete Jewish Bible

The spies saw a man coming out of the city and said to him: "Please show us the way to enter the city, and we will treat you kindly."

Berean Standard Bible

and when the spies saw a man coming out of the city, they said to him, “Please show us how to get into the city, and we will treat you kindly.”

American Standard Version

And the watchers saw a man come forth out of the city, and they said unto him, Show us, we pray thee, the entrance into the city, and we will deal kindly with thee.

Commentary

### SUMMARY
Judges 1:24 offers a concise yet profound insight into the pragmatic strategies employed by the Israelite tribes during the post-Joshua conquest of Canaan. It details a pivotal intelligence-gathering operation by spies from the House of Joseph, who, in their efforts to capture the strategically vital city of Bethel, encountered a man emerging from its gates. Recognizing a critical opportunity, they offered him clemency and protection in exchange for crucial information regarding the city's entrance, demonstrating a blend of shrewd military cunning and a conditional application of mercy to achieve their objective.

### CONTEXT
* **Literary Context:** Judges 1 serves as a crucial transitional chapter, bridging the unified conquest narrative of Joshua with the fragmented, often tumultuous period of the Judges. Unlike the grand, divinely orchestrated campaigns led by Joshua, this chapter highlights the decentralized, ongoing efforts of individual Israelite tribes to secure their allotted territories after Joshua's death. The book opens with the tribes seeking divine guidance on who should "go up first" against the Canaanites, indicating a shift from a single leader to a more tribal-centric approach. Judges 1:24 specifically falls within the account of the "House of Joseph" (comprising the tribes of Ephraim and Manasseh) undertaking the conquest of Bethel. This incident immediately precedes the successful capture of the city, indicating that the information gained through this encounter was vital to their victory, providing a practical example of the challenges and diverse methods employed during this transitional period of settlement.
* **Historical & Cultural Context:** The events described in Judges 1 are set in the early Iron Age I (approximately 1200-1000 BCE), a period characterized by the gradual settlement of Israelite tribes in Canaan amidst lingering Canaanite strongholds. Unlike the initial, divinely orchestrated campaigns under Joshua, the subsequent tribal efforts often involved more conventional military tactics, including reconnaissance, negotiation, and siege warfare. Bethel was a significant Canaanite city, strategically located on a major north-south ridge route that connected Jerusalem to Shechem, making its capture vital for Israelite control of the central highlands and securing lines of communication. The practice of offering clemency to informants or defectors during sieges was a common military strategy in the ancient Near East, aimed at minimizing casualties, preserving infrastructure, and expediting conquest, reflecting a pragmatic approach to warfare that prioritized efficiency and strategic advantage.
* **Key Themes:** Judges 1:24 contributes to several key themes prevalent in the book of Judges and the broader narrative of the conquest. Firstly, it exemplifies **Strategic Warfare**, showcasing the use of intelligence, cunning, and negotiation as military tactics rather than solely relying on direct, overwhelming force. This pragmatic approach sought to gain an advantage and reduce the cost of conquest, highlighting the human element in the divine plan. Secondly, the offer of "mercy" highlights the theme of **Conditional Mercy**, where expediency and strategic advantage could lead to exceptions from the general command of *herem* (devotion to destruction) against the Canaanite inhabitants. This echoes the earlier account of [Rahab's salvation in Jericho](/joshua/2 "Joshua 2 - Rahab and the Spies"), demonstrating a nuanced application of divine commands in specific circumstances. Lastly, the verse underscores **Human Agency in Conquest**, illustrating that while God had promised the land, its actual taking often involved human effort, strategy, and decision-making, sometimes resulting in actions that deviated from ideal divine commands, a recurring tension throughout the book of [Judges](/judges/1 "Judges 1 - The Partial Conquest").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Man (Hebrew, _ʼîysh'_):** From H376, this term refers to an individual or a male person. In this context, the "man" is not merely a generic inhabitant but a specific individual encountered by the spies. His emergence from the city gates at that precise moment makes him a unique and pivotal figure, an unexpected opportunity for the Israelite reconnaissance team to gain crucial insider information. His identity as "a man" rather than a soldier or leader emphasizes the serendipitous nature of the encounter, highlighting that even an ordinary citizen could possess the vital knowledge needed for conquest.
* **Entrance (Hebrew, _mâbôwʼ'_):** From H3996, this word denotes a place of entry or the act of entering. Here, it specifically refers to the way into the city of Bethel. This was not merely the main gate, which would likely be heavily guarded, but potentially a less obvious access point, a secret passage, a weak point in the fortifications, or a specific method of breaching the defenses. The spies' request for the "entrance" indicates their strategic focus on finding the most effective and least costly way to infiltrate and capture the city, rather than attempting a frontal assault.
* **Mercy (Hebrew, _chêçêd'_):** From H2617, this rich theological term, often translated as "steadfast love" or "covenant loyalty" when describing God's character, is used here to describe a human act of showing favor or clemency. Specifically, it implies sparing the man's life and potentially extending protection to him and his family from the general destruction that would befall the city's inhabitants. This "mercy" is conditional and pragmatic, offered as a direct exchange for vital military intelligence. Its application here demonstrates the versatility of _chêçêd_, showing how it can function not only as divine benevolence but also as a strategic human act of kindness or favor, even in the context of warfare.

#### Verse Breakdown
* **"And the spies saw a man come forth out of the city":** This opening clause establishes the setting and the initial, serendipitous encounter. The "spies" (likely from the tribe of Joseph, as per the preceding verses) were engaged in their reconnaissance mission, observing the city. The man's emergence from the city gates at a critical moment presented an unexpected but crucial opportunity, suggesting a providential timing that allowed the Israelites to gain direct access to an insider.
* **"and they said unto him, Shew us, we pray thee, the entrance into the city":** This is the direct request for strategic intelligence, revealing the spies' objective. The phrase "we pray thee" (נָא, _na_') adds a polite but firm tone, indicating a plea for cooperation rather than an immediate threat. The request for the "entrance" signifies their desire for a tactical advantage, seeking a vulnerable point or a secret way in that would facilitate the city's capture with minimal resistance or casualties.
* **"and we will shew thee mercy":** This final clause presents the quid pro quo, the conditional offer of clemency. The "mercy" promised is the sparing of the man's life and potentially the lives of his household, in stark contrast to the typical fate of inhabitants of a conquered city. This offer serves as a powerful incentive for the man to betray his city, highlighting the pragmatic and often ruthless realities of ancient warfare, where self-preservation could override loyalty to one's people or city.

#### Literary Devices
The narrative of Judges 1:24 employs several literary devices that enrich its meaning. **Pragmatism** is evident in the straightforward depiction of the Israelites' military strategy, which prioritizes efficiency and intelligence over a purely direct assault. This unvarnished realism contrasts with some of the more overtly miraculous accounts of conquest in Joshua, highlighting the human effort involved. There is also a strong element of **Typology** or **Foreshadowing**, as this incident remarkably parallels the story of Rahab in Jericho, where spies offered clemency to a Canaanite who provided vital information, leading to her and her family's salvation ([Joshua 2:1-21](/joshua/2-1 "Joshua 2:1-21 - Rahab and the Spies") and [Joshua 6:25](/joshua/6-25 "Joshua 6:25 - Rahab's Salvation")). This repetition underscores a recurring theme in the conquest narrative: that divine judgment could be tempered by human mercy and cooperation, even with the enemy. Furthermore, the scene presents a subtle **Tension** between the divine command for complete eradication of certain Canaanite groups (*herem*) and the practical realities of conquest, where strategic advantage and conditional clemency sometimes took precedence, revealing the complexities of obedience in a fallen world.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 1:24, while seemingly a straightforward account of military strategy, offers profound theological insights into the complexities of God's sovereign plan and human agency within it. It demonstrates that even within the overarching divine command for the conquest of Canaan, there was room for human initiative, strategic thinking, and the exercise of conditional mercy. This incident, like that of Rahab, suggests that God's justice, though absolute, can be mediated by human acts of grace, even if motivated by pragmatic concerns. It highlights the tension between the ideal of complete obedience to the *herem* command and the realities of a protracted, decentralized conquest, where exceptions and negotiations sometimes occurred. Ultimately, it reminds us that God's purposes are often accomplished through diverse means, including the shrewdness of His people, and that His mercy can extend even to those outside the covenant who respond to an offer of grace, albeit one that is conditional in this context.

* [Joshua 2:1-24](/joshua/2-1 "Joshua 2:1-24 - Rahab and the Spies and the Covenant with Rahab")
* [Joshua 6:25](/joshua/6-25 "Joshua 6:25 - Rahab's Salvation and Integration into Israel")
* [Deuteronomy 20:10-18](/deuteronomy/20-10 "Deuteronomy 20:10-18 - Laws of Warfare and Herem")

### REFLECTION AND APPLICATION
Judges 1:24 provides a fascinating case study in strategic thinking, discernment, and the nuanced interplay of justice and mercy in the pursuit of a divinely ordained goal. While believers today are not engaged in physical conquest of cities, we are called to spiritual warfare and to navigate complex ethical landscapes in a fallen world. This verse encourages us to be "wise as serpents and innocent as doves" ([Matthew 10:16](/matthew/10-16 "Matthew 10:16 - Jesus' Instructions to the Disciples")), employing wisdom, discernment, and strategic foresight in our endeavors for God's kingdom. It challenges us to consider how we might extend grace and mercy even in challenging circumstances, recognizing that God's character is rich in both justice and compassion. The pragmatic mercy shown here, though imperfect and conditional, points to the broader biblical principle that God often uses human choices, even those that are less than ideal, to advance His sovereign purposes. We are called to seek God's wisdom in every decision, balancing our zeal for righteousness with a heart of compassion, always striving to honor Him in our methods as well as our ultimate aims.

#### Questions for Reflection
* **How does this account challenge our understanding of divine command and human action in the biblical narrative of conquest?**
* **In what ways can believers today apply principles of strategic wisdom and discernment in their spiritual battles or daily lives, particularly when facing opposition?**
* **How do we balance the call to stand for truth and justice with the biblical imperative to show mercy and grace, even to those who might be considered "enemies" or opponents in a spiritual or relational sense?**

### FAQ

**Was this act of showing mercy to the man from Bethel consistent with God's commands for conquest?**

Answer: The general command for Israel regarding the Canaanite inhabitants of the promised land was *herem*, or "devotion to destruction" ([Deuteronomy 7:2](/deuteronomy/7-2 "Deuteronomy 7:2 - Command to Destroy Canaanites"), [Deuteronomy 20:16-18](/deuteronomy/20-16 "Deuteronomy 20:16-18 - No Survivors in Conquered Cities")). This was a unique, divinely ordained judgment against the extreme wickedness and idolatry of the Canaanites, intended to prevent Israel from being corrupted. However, the Bible also presents instances where exceptions were made. The most prominent example is Rahab and her family in Jericho, who were spared because she aided the Israelite spies ([Joshua 2:1-21](/joshua/2-1 "Joshua 2:1-21 - Rahab and the Spies")). The incident in Judges 1:24 bears a striking resemblance to Rahab's case. While not explicitly commanded for every situation, this act of "mercy" (clemency in exchange for vital information) demonstrates a pragmatic approach to conquest that God seemingly permitted within His broader sovereign plan. It highlights the complexity of applying divine law in specific contexts and shows that God's purposes could sometimes be achieved through means that involved human negotiation and conditional grace, even if they deviated from the most stringent interpretation of the *herem* command.

**Why is the "House of Joseph" mentioned specifically in relation to this conquest?**

Answer: The "House of Joseph" refers collectively to the descendants of Joseph, primarily the powerful and numerous tribes of Ephraim and Manasseh. These two tribes, though descended from one of Jacob's sons, were granted full tribal status, effectively making the "House of Joseph" one of the most dominant forces in Israel. Their specific mention in Judges 1:22-26 underscores the decentralized nature of the conquest after Joshua's death. Unlike the unified campaigns under Joshua, the book of Judges often details the efforts of individual tribes or tribal coalitions to secure their allotted territories. The House of Joseph took on the significant task of conquering Bethel, a key strategic city in the central highlands. Their success in this endeavor, aided by the intelligence gained in [Judges 1:24](/judges/1-24 "Judges 1:24 - Spies and the Man from Bethel"), highlights their prominence and military capability during this period of tribal autonomy and ongoing struggle for the land.

### CHRIST-CENTERED FULFILLMENT
The pragmatic mercy extended by the spies of the House of Joseph in Judges 1:24, while a human act driven by strategic necessity, imperfectly foreshadows the perfect and unconditional mercy offered through Jesus Christ. The spies offered life in exchange for information, a quid pro quo that saved one man and his family. In contrast, Christ's "mercy" is not contingent upon our prior merit or information, but is freely given through His sacrificial love, a demonstration of God's rich mercy even when we were dead in our trespasses ([Ephesians 2:4-5](/ephesians/2-4 "Ephesians 2:4-5 - God's Rich Mercy and Grace")). He is the ultimate "spy" or scout, who entered enemy territory—the world hostile to God—not to gain intelligence for destruction, but to reveal the Father's heart and offer salvation to all who believe, as the Word made flesh dwelling among us ([John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh"), [John 3:16](/john/3-16 "John 3:16 - God So Loved the World")). Jesus' "conquest" is not of cities with physical weapons, but a spiritual triumph over sin, death, and the powers of darkness, disarming them on the cross ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Triumph Over Powers")). Through His perfect obedience and ultimate sacrifice, Christ provides the "entrance" into the Kingdom of God, not for a select few based on a deal, but for all who trust in Him, bringing reconciliation between God and humanity when we were still sinners ([Romans 5:8](/romans/5-8 "Romans 5:8 - Christ Died for Us"), [Ephesians 2:13-16](/ephesians/2-13 "Ephesians 2:13-16 - Peace Through Christ's Blood")). The partial and conditional mercy shown in Judges 1:24 ultimately points to the boundless, redemptive mercy found in the Lamb of God, who truly takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Samuel 30:15

And David said to him, Canst thou bring me down to this company? And he said, Swear unto me by God, that thou wilt neither kill me, nor deliver me into the hands of my master, and I will bring thee down to this company.

Joshua 2:12

Now therefore, I pray you, swear unto me by the LORD, since I have shewed you kindness, that ye will also shew kindness unto my father's house, and give me a true token:

Joshua 2:14

And the men answered her, Our life for yours, if ye utter not this our business. And it shall be, when the LORD hath given us the land, that we will deal kindly and truly with thee.