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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 1:25 provides a concise yet profound account of the tribe of Joseph's conquest of Luz (later renamed Bethel), illustrating a critical juncture in Israel's efforts to settle the Promised Land. This verse encapsulates the dual nature of Israelite warfare: the severe execution of divine judgment upon Canaanite cities through military might, juxtaposed with a remarkable act of conditional mercy extended to an individual and his family. This clemency was granted in exchange for vital intelligence, showcasing the pragmatic strategies employed by the Israelites alongside their divine mandate to dispossess the land's inhabitants.
Context
Literary Context
Judges 1:25 is strategically placed within the opening chapter of the Book of Judges, which serves as a crucial transition from the unified, sweeping conquests under Joshua to the more fragmented, often incomplete, tribal settlements that characterize the subsequent period. Unlike the idealized victories presented in the Book of Joshua, Judges 1 offers a more realistic and sometimes disheartening portrayal of Israel's tribal efforts to secure their inheritance. Specifically, verses Judges 1:22-26 detail the campaign of the "house of Joseph" (comprising Ephraim and Manasseh) against Luz, a strategically vital city. The preceding verses (Judges 1:23-24) set the stage by recounting how Joseph's spies encountered a man who, in exchange for his life and his family's safety, revealed a clandestine entrance into the city. Verse 25 directly narrates the immediate and decisive outcome of this agreement, contrasting the widespread destruction with the selective sparing of the informant. This episode stands in tension with the earlier, more complete successes of tribes like Judah (e.g., Judges 1:8-10) and foreshadows the recurring theme of Israel's failure to fully drive out the Canaanites, a failure that would plague the entire era of the Judges.
Historical & Cultural Context
The period of the Judges, roughly spanning 1200-1000 BCE, was a tumultuous and formative era for Israel. It followed the initial conquest and was marked by a decentralized tribal confederacy, constant struggles for territorial control, and frequent clashes with the remaining Canaanite city-states. Canaanite cities, such as Luz (modern-day Bethel), were typically heavily fortified, often built on elevated ground with formidable walls, making direct assault both difficult and costly. Ancient warfare frequently involved protracted sieges, which necessitated strategic ingenuity. The employment of informants or defectors to gain intelligence or facilitate entry was a well-established military tactic in the ancient Near East. The phrase "edge of the sword" (Hebrew: pî-ḥereb) was a powerful and common idiom signifying total destruction in ancient warfare, often associated with the concept of ḥerem (devotion to destruction), a divine mandate for the complete obliteration of idolatrous Canaanite populations (the commands in Deuteronomy). While the general command was for complete annihilation, the sparing of an individual or family, though exceptional, was not unprecedented, particularly when it served a crucial strategic purpose, as exemplified by the case of Rahab in the fall of Jericho.
Key Themes
Judges 1:25 significantly contributes to several overarching themes within the Book of Judges and the broader biblical narrative. Firstly, it underscores the theme of Strategic Conquest and Human Agency. While Israel's ultimate success was divinely ordained, this verse demonstrates that human intelligence, tactical planning, and even negotiation played a pragmatic role in achieving their objectives in possessing the land. The spies' mission and the informant's cooperation highlight this blend of divine purpose and human initiative. Secondly, the verse powerfully illustrates Conditional Mercy and Divine Judgment. The city of Luz faced the full, unsparing force of God's judgment executed through Israel's military, yet an individual and his family were remarkably spared due to their cooperation. This act of clemency, though driven by strategic pragmatism, resonates with the broader biblical principle that God's judgment can be averted or mitigated for those who respond in a way that aligns with His purposes, even in dire circumstances. Lastly, this episode subtly introduces the theme of Israel's Incomplete Obedience and Compromise. While the conquest of Luz was successful, the subsequent renaming of the city and the informant's journey to build another city (Luz) in the land of the Hittites (Judges 1:26) hints at the complexities and compromises that would characterize Israel's settlement, often falling short of the complete dispossessing mandate given by God (e.g., the incomplete conquests of other tribes).
Exposition and Analysis
Key Word Analysis
This primitive root, frequently translated as "strike," "smite," or "kill," is a powerful verb in biblical warfare contexts. When used in conjunction with "edge of the sword," it denotes a decisive, often brutal, military action that results in complete destruction and slaughter. It conveys a sense of thorough and unsparing execution of judgment against the inhabitants of the city.
From a root meaning "to blow," this word primarily refers to the "mouth," but figuratively extends to "edge," "portion," or "side." In the idiom "edge of the sword" (literally "mouth of the sword," pî-ḥereb'), it personifies the weapon, emphasizing its consuming or devouring capacity. It vividly conveys the totality and devastating effectiveness of the destruction inflicted upon the city's population, a common Old Testament expression for complete annihilation in battle, often within the context of ḥerem warfare.
This primitive root means "to send away," "to release," or "to let go." In this specific context, it signifies a deliberate act of release or sparing. The stark contrast with the preceding phrase, "smote the city with the edge of the sword," highlights the intentional and exceptional nature of the mercy shown to the informant and his family. It implies a conscious decision to deviate from the typical outcome of such a conquest, granting freedom and life.
Verse Breakdown
"And when he shewed them the entrance into the city,"
This initial clause details the fulfillment of the agreement brokered in the preceding verse. The unnamed Canaanite man, an inhabitant of Luz, honored his promise to reveal a secret or vulnerable point of entry into the heavily fortified city. This act of intelligence from within was strategically invaluable for the Israelite forces, enabling them to bypass formidable defenses and achieve a swift and decisive victory without a prolonged siege.
"they smote the city with the edge of the sword;"
This phrase describes the immediate and brutal consequence of gaining entry. The "house of Joseph" executed a devastating assault, employing the full force of their military might. The idiom "smote... with the edge of the sword" signifies a complete and unsparing slaughter of the city's inhabitants, consistent with the ḥerem warfare often commanded by God against the Canaanites, which aimed at dispossessing them and preventing their idolatrous practices from corrupting the nascent nation of Israel.
"but they let go the man and all his family."
This final clause presents a striking and significant contrast to the preceding act of widespread destruction. Despite the general divine command for the complete annihilation of Canaanite populations, a specific and deliberate exception was made. The man and his entire household were spared, released from the impending judgment. This act of clemency was a direct consequence of his cooperation, demonstrating a pragmatic application of military strategy that prioritized intelligence and minimized Israelite casualties, while also showcasing a conditional form of grace within the context of conquest.
Literary Devices
Judges 1:25 masterfully employs several potent literary devices to convey its complex message. The most prominent is Contrast, which starkly juxtaposes the utter destruction of the city ("smote the city with the edge of the sword") with the deliberate sparing of the informant and his family ("but they let go the man and all his family"). This highlights the exceptional nature of the mercy shown and underscores the pragmatic decision-making involved in the conquest. The phrase "edge of the sword" is a powerful Idiom, literally "mouth of the sword" in Hebrew, which personifies the weapon as an instrument that devours or consumes. This vivid imagery emphasizes the totality and devastating efficacy of the Israelite military action. Furthermore, there is a subtle Irony at play: while the conquest of Canaan was a divine mandate, the success in this particular instance relies on human treachery and a strategic compromise that deviates from the typical ḥerem policy of total destruction. This pragmatic approach, while effective in the short term, subtly foreshadows the later, more significant compromises Israel would make throughout the period of the Judges, leading to incomplete obedience and recurring cycles of apostasy.
Theological and Thematic Connections
Judges 1:25 offers a complex theological tableau, illustrating the intricate interplay of divine judgment, human agency, and conditional mercy within the unfolding narrative of Israel's conquest of Canaan. It serves as a powerful reminder that God's sovereign purposes often manifest through the strategic and sometimes ethically challenging actions of His people. While God commanded the dispossessing of the Canaanites due to their pervasive wickedness and idolatry, this verse, much like the account of Rahab, demonstrates that exceptions could be made. These exceptions were often for pragmatic reasons that served Israel's immediate military objectives and ultimately facilitated God's larger redemptive plan. This episode prompts profound reflection on the nature of justice and mercy, and how these seemingly opposing attributes can coexist and even intersect within the harsh realities of ancient warfare and divine judgment. It suggests that even within the framework of God's righteous wrath, there is room for individual clemency when there is a response that, even indirectly, aligns with His unfolding will.
Reflection and Application
Judges 1:25 invites contemporary believers to consider the multifaceted ways in which God's will is accomplished, often through human decisions that blend divine instruction with practical wisdom and strategic discernment. This passage challenges simplistic interpretations of biblical narratives, revealing a nuanced reality where strategic considerations and acts of selective mercy can occur even amidst the severity of divine judgment. For us today, this verse prompts reflection on the delicate balance between uncompromising obedience to God's revealed commands and the exercise of wisdom, discernment, and even grace in complex, ethically ambiguous situations. It reminds us that while God's moral standards are unchanging, their application in a fallen world can involve difficult choices and the recognition of opportunities for clemency. We are called to pursue God's kingdom with both zeal for His righteousness and compassion for those who are lost, understanding that His purposes are vast and His methods diverse, always aiming for the ultimate good and the advancement of His redemptive plan.
Questions for Reflection
FAQ
Was the act of sparing the man and his family justified, given God's command to utterly destroy the Canaanites?
From a pragmatic military perspective, the act was highly justified as it provided a crucial strategic advantage, allowing the Israelites to conquer a fortified city with potentially fewer casualties and greater efficiency. Theologically, it presents a complex case. While the law in Deuteronomy commanded the complete destruction of the Canaanite inhabitants of the land, there are instances, such as Rahab in the account of Jericho, where exceptions were made based on an individual's cooperation or faith. This suggests that while the general command was for judgment, God's sovereignty allowed for specific acts of mercy, particularly when individuals chose to align themselves with Israel, even if motivated by self-preservation. It highlights that God's judgment is not indiscriminate and can be averted by a response, however motivated, that facilitates His redemptive plan and demonstrates a turning away from the condemned system.
What happened to the man and his family after they were spared?
Judges 1:26 explicitly states that after being spared, 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." This indicates that he and his family emigrated from Canaan to the territory of the Hittites (possibly in northern Syria or Anatolia), where he established a new settlement. This detail further underscores the complete separation of this family from the doomed Canaanite city and their integration into a different cultural and geographical context, effectively removing them from the land that was under divine judgment. It also shows that the mercy extended was not just a temporary reprieve but a full release to begin a new life elsewhere, outside the sphere of Israel's conquest.
Christ-Centered Fulfillment
Judges 1:25, while a stark narrative of ancient conquest and judgment, finds profound Christ-centered fulfillment in the ultimate work of redemption and the establishment of God's Kingdom. The destruction of Luz by the "edge of the sword" foreshadows the decisive judgment that Christ executes against sin, evil, and the kingdom of darkness, not with a physical weapon, but with the spiritual "sword of his mouth" (Revelation 1:16 and Revelation 19:15). Just as the city faced utter destruction due to its rebellion against God's purposes, so too does the kingdom of darkness face a complete and final overthrow by Christ's righteous power and authority. Yet, within this context of inevitable judgment, the sparing of the informant and his family points powerfully to the radical, conditional mercy offered through Christ. The man gained life by revealing a way into the city, a profound parallel to how humanity gains eternal life and escape from ultimate judgment through faith in Jesus, who unequivocally declares Himself to be the "way, the truth, and the life". He is the true "entrance" into the Kingdom of God, the one through whom access to the Father is granted (Ephesians 2:18). Those who acknowledge Him, confess His Lordship, and align themselves with His redemptive purposes are spared from the ultimate judgment that falls upon a world alienated from God (John 3:16-18). This episode, therefore, serves as a faint but significant echo of the gospel: while judgment is certain for those who persist in rebellion against God, abundant grace, new life, and a new dwelling place are offered to all who, by faith, turn to the true Deliverer, Jesus Christ.