Judges 1:25

KJV

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.

KJV (with Strong's)

And when he shewed {H7200} them the entrance {H3996} into the city {H5892}, they smote {H5221} the city {H5892} with the edge {H6310} of the sword {H2719}; but they let go {H7971} the man {H376} and all his family {H4940}.

Complete Jewish Bible

So he showed them the way into the city, and they overpowered the city with the sword, but they let the man and all his family go free.

Berean Standard Bible

So the man showed them the entrance to the city, and they put the city to the sword but released that man and all his family.

American Standard Version

And he showed them the entrance into the city; and they smote the city with the edge of the sword; but they let the man go and all his family.

Commentary

### SUMMARY
Judges 1:25 details a pivotal moment in the conquest of Luz (later Bethel) by the tribe of Joseph. This verse concludes the account of Israel's strategic entry into a fortified Canaanite city, showcasing the severity of their military campaign against the inhabitants while simultaneously highlighting a remarkable act of conditional mercy extended to an individual and his family in exchange for vital intelligence. It underscores the pragmatic and often complex nature of Israel's efforts to possess the promised land, balancing divine mandate with human strategy and selective clemency.

### CONTEXT
* **Literary Context:** Judges 1:25 is situated within the opening chapter of the Book of Judges, which serves as a crucial bridge between the unified conquest under Joshua and the fragmented, often incomplete, tribal settlements that characterize the period of the Judges. Unlike the sweeping victories described in [the Book of Joshua](/joshua/1 "The Book of Joshua - Conquest of Canaan"), Judges 1 presents a more nuanced and sometimes disheartening picture of individual tribal efforts to dispossess the Canaanites. Specifically, verses [Judges 1:22-26](/judges/1-22 "Judges 1:22-26 - The House of Joseph Conquers Bethel") focus on the "house of Joseph" (comprising the tribes of Ephraim and Manasseh) and their campaign against Luz. The preceding verses ([Judges 1:23-24](/judges/1-23 "Judges 1:23-24 - Spies and the Informant")) narrate how Joseph's spies encountered a man who, in exchange for his life and the safety of his family, revealed a secret entrance into the city. Verse 25 directly follows this agreement, describing the immediate consequences of his cooperation. This episode contrasts with the earlier, more complete victories (e.g., Judah's success in [Judges 1:8-10](/judges/1-8 "Judges 1:8-10 - Judah's Early Victories")) and foreshadows the later failures of other tribes to fully drive out the inhabitants, a recurring theme throughout the book.

* **Historical & Cultural Context:** The period of the Judges (roughly 1200-1000 BCE) was a transitional era following the initial Israelite conquest of Canaan. It was characterized by a decentralized tribal confederacy, frequent skirmishes with remaining Canaanite city-states, and a struggle for territorial control. Canaanite cities like Luz (modern-day Bethel, a strategically important site in the central highlands) were typically fortified, often situated on hills, and protected by strong walls, making direct assault difficult and costly. Ancient warfare frequently involved sieges, which could be lengthy and resource-intensive. The practice of using informants or defectors to gain entry or intelligence was a common military strategy. The "edge of the sword" (Hebrew: *pî-ḥereb*) was a standard idiom for total destruction in ancient Near Eastern warfare, signifying the complete obliteration of the city's inhabitants and its structures, often as an act of *ḥerem* (devotion to destruction) mandated by God for the idolatrous Canaanites (cf. [Deuteronomy 20:16-18](/deuteronomy/20-16 "Deuteronomy 20:16-18 - The Law of Holy War")). The sparing of an individual or family, while an exception, was not unheard of, particularly when it served a strategic purpose, as seen in the case of Rahab in [Joshua 2](/joshua/2 "Joshua 2 - Rahab and the Spies").

* **Key Themes:** This verse contributes to several key themes within Judges and the broader Old Testament narrative. Firstly, it highlights the theme of **Strategic Conquest**, demonstrating that while Israel's ultimate success was divinely ordained, human intelligence, strategy, and negotiation played a practical role in achieving their objectives in possessing the land. The spies' mission and the informant's cooperation exemplify this pragmatic approach. Secondly, the verse powerfully illustrates **Conditional Mercy** and **Divine Judgment**. The city of Luz faced the full brunt of God's judgment through Israel's military might, yet an individual and his family were spared based on their cooperation. This act of clemency, though pragmatic, resonates with the broader biblical principle that God's judgment can be averted or mitigated for those who respond in faith or obedience, even in dire circumstances. Lastly, it touches upon the theme of **Israel's Incomplete Obedience**. 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](/judges/1-26 "Judges 1:26 - The Informant's New City")) subtly hints at the complexities and compromises that characterized Israel's settlement, often falling short of the complete dispossessing mandate given by God (e.g., [Judges 1:27-36](/judges/1-27 "Judges 1:27-36 - Incomplete Conquests of Other Tribes")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Smote (Hebrew, _nāḵāh'_):** This verb, often translated as "strike," "smite," or "kill," carries significant weight in biblical warfare contexts. When used with "edge of the sword," it denotes a decisive and often brutal military action resulting in complete destruction and slaughter. It implies a thorough and unsparing execution of judgment against the inhabitants.
* **Edge of the sword (Hebrew, _pî-ḥereb'_):** Literally "mouth of the sword," this powerful idiom emphasizes the devastating effectiveness of the weapon. It personifies the sword as an instrument that consumes or devours, vividly conveying the totality of the destruction inflicted upon the city's population. It is a common expression in the Old Testament to describe the complete annihilation of an enemy in battle, often in the context of *ḥerem* warfare.
* **Let go (Hebrew, _šālaḥ'_):** This verb means "to send," "to release," or "to let go." In this context, it signifies an act of deliberate release or sparing. The contrast with "smote with the edge of the sword" is stark, highlighting 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.

#### Verse Breakdown
* **"And when he shewed them the entrance into the city,"**: This clause establishes the fulfillment of the agreement made in the preceding verse. The unnamed man, a Canaanite inhabitant of Luz, acts on his promise to reveal a secret or vulnerable point of entry into the fortified city. This act of betrayal from within was crucial for the Israelite forces, enabling them to bypass the formidable defenses and achieve a swift victory.
* **"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 attack, employing the full force of their military might. "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, aimed at dispossessing them and preventing their idolatrous practices from corrupting Israel.
* **"but they let go the man and all his family."**: This final clause presents a striking contrast to the preceding act of destruction. Despite the general command for complete annihilation of Canaanite populations, a specific 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 showing a conditional form of grace.

#### Literary Devices
Judges 1:25 employs several potent literary devices. The most prominent is **Contrast**, starkly juxtaposing the utter destruction of the city ("smote... with the edge of the sword") with the 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. The phrase "edge of the sword" is a powerful **Idiom**, literally "mouth of the sword" in Hebrew, which personifies the weapon and vividly conveys the totality of the slaughter, emphasizing the devastating efficacy of the Israelite military action. There is also a subtle **Irony** at play: while the conquest of Canaan was a divine mandate, the success in this instance relies on human treachery and a strategic compromise that deviates from the typical *ḥerem* policy. This pragmatic approach, while effective, 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 picture, illustrating the interplay of divine judgment, human agency, and conditional mercy within the context of Israel's conquest of Canaan. It reminds us that God's sovereign purposes often unfold through the strategic and sometimes ethically challenging actions of His people. While God commanded the dispossessing of the Canaanites due to their wickedness and idolatry, this verse shows that exceptions could be made, often for pragmatic reasons that served Israel's immediate military objectives. This episode, like the sparing of Rahab, suggests that even within the framework of divine judgment, there is room for individual clemency when there is a response that aligns, even indirectly, with God's unfolding plan. It prompts reflection on the nature of justice and mercy, and how they can coexist even in the harsh realities of ancient warfare.

* [Joshua 2:12-14](/joshua/2-12 "Joshua 2:12-14 - Rahab's Covenant with the Spies")
* [Deuteronomy 20:16-18](/deuteronomy/20-16 "Deuteronomy 20:16-18 - The Command to Utterly Destroy")
* [Judges 2:1-3](/judges/2-1 "Judges 2:1-3 - The Angel of the LORD Rebukes Israel")

### REFLECTION AND APPLICATION
Judges 1:25 invites us to consider the multifaceted ways in which God's will is accomplished, often through human decisions that blend divine instruction with practical wisdom. It 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 believers today, this verse can prompt reflection on the balance between uncompromising obedience to God's commands and the exercise of wisdom, discernment, and even grace in complex situations. It reminds us that while God's 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 and compassion, understanding that His purposes are vast and His methods diverse.

#### Questions for Reflection
* **How do we balance God's commands for justice and holiness with opportunities for mercy and grace in our own lives and communities?**
* **What does this account reveal about the nature of human agency and divine sovereignty in achieving God's purposes?**
* **In what ways might we be tempted to compromise or make pragmatic decisions that either align or conflict with God's ultimate will?**
* **How does the sparing of the informant and his family, based on their cooperation, challenge or affirm our understanding of salvation and divine favor?**

### FAQ
**Was the act of sparing the man and his family justified, given God's command to utterly destroy the Canaanites?**

Answer: 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. Theologically, it presents a complex case. While [Deuteronomy 20:16-18](/deuteronomy/20-16 "Deuteronomy 20:16-18 - The Law of Holy War") commanded the complete destruction of the Canaanite inhabitants of the land, there are instances, such as Rahab in [Joshua 2](/joshua/2 "Joshua 2 - Rahab and the Spies"), 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 pragmatically. It highlights that God's judgment is not indiscriminate and can be averted by a response, however motivated, that facilitates His redemptive plan.

**What happened to the man and his family after they were spared?**

Answer: [Judges 1:26](/judges/1-26 "Judges 1:26 - The Informant's New City") 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. It also shows that the mercy extended was not just a temporary reprieve but a full release to begin a new life elsewhere.

### CHRIST-CENTERED FULFILLMENT
Judges 1:25, while a narrative of ancient conquest, finds profound Christ-centered fulfillment in the ultimate work of redemption. The destruction of Luz by the "edge of the sword" foreshadows the decisive judgment that Christ executes against sin and evil, not with a physical sword, but with the "sword of his mouth" ([Revelation 1:16](/revelation/1-16 "Revelation 1:16 - The Son of Man's Appearance") and [Revelation 19:15](/revelation/19-15 "Revelation 19:15 - The Rider on the White Horse")). Just as the city faced utter destruction, so too does the kingdom of darkness face a complete overthrow by Christ's righteous power. Yet, within this context of judgment, the sparing of the informant and his family points to the radical, conditional mercy offered through Christ. The man gained life by revealing a way into the city, a parallel to how humanity gains eternal life through faith in Jesus, who is the "way, the truth, and the life" ([John 14:6](/john/14-6 "John 14:6 - Jesus, the Way, the Truth, and the Life")). He is the true "entrance" into the Kingdom of God, and those who acknowledge Him and align themselves with His purposes are spared from the ultimate judgment that falls upon a world alienated from God ([John 3:16-18](/john/3-16 "John 3:16-18 - God's Love and Condemnation")). This episode, therefore, serves as a faint echo of the gospel: while judgment is sure for those who resist God, abundant grace and a new life are offered to those who, by faith, turn to the true deliverer, Jesus Christ.

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

Joshua 6:22

But Joshua had said unto the two men that had spied out the country, Go into the harlot's house, and bring out thence the woman, and all that she hath, as ye sware unto her.

Joshua 6:25

And Joshua saved Rahab the harlot alive, and her father's household, and all that she had; and she dwelleth in Israel [even] unto this day; because she hid the messengers, which Joshua sent to spy out Jericho.