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Commentary on Judges 1 verses 21–36
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 1:26 concludes the narrative of an unnamed man from Bethel who, having betrayed his city to the "house of Joseph" (the tribes of Ephraim and Manasseh) in exchange for his life, departed into the land of the Hittites. There, he established a new city, naming it "Luz," which was the original, pre-Israelite name of Bethel. This name, the text notes, persisted "unto this day," highlighting the enduring presence of foreign peoples and ancient place names within the promised land, and implicitly underscoring the partial and incomplete nature of Israel's conquest.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 1:26 employs several literary devices to enrich its meaning and impact. There is a subtle Irony in the man, who aided Israel in conquering a city named "Bethel" (House of God), then going to establish a new city named "Luz," the pre-Israelite name of that very city. This choice suggests a detachment from the Israelite, covenantal significance of "Bethel" and a return to a more ancient, perhaps even pagan, identity. The narrative also uses Toponymy, the study of place names, to convey deeper meaning; the persistence of "Luz" as a name highlights the enduring non-Israelite presence and the incomplete nature of the conquest. Furthermore, the final phrase, "which is the name thereof unto this day," functions as a Historical Marker or Aetiological Note, grounding the narrative in a contemporary reality for the original audience and affirming the historical continuity of the named place. This brief account also serves as a subtle Foreshadowing of the ongoing challenges Israel would face throughout the period of the Judges due to their failure to fully dispossess the inhabitants of the land, leading to cycles of apostasy and oppression.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 1:26, though a seemingly minor detail within the broader narrative, contributes significantly to the theological landscape of the Book of Judges. It illustrates the pervasive reality of Israel's incomplete obedience to God's command to dispossess the Canaanites. The man's ability to not only find refuge but also establish a thriving city among the Hittites underscores that foreign peoples continued to inhabit and even flourish within the promised land, a direct consequence of Israel's tribal failures documented throughout the chapter. This failure sets the stage for the subsequent cycles of apostasy, oppression, and deliverance that define the period of the Judges, as these remaining nations would become "thorns in your sides" and their gods "a snare to you" (Judges 2:3). Theologically, it highlights God's sovereignty even amidst human choices and failures; His overarching plan for Israel's testing and discipline unfolds through these complex interactions. It also subtly questions the nature of true belonging and identity, as the man, though spared by Israel, chooses to forge a new life outside the covenant community, yet still carrying a piece of his former identity in the name "Luz," a reminder that human efforts and loyalties are often divided.
REFLECTION AND APPLICATION
The narrative of the unnamed man from Bethel, though morally ambiguous in his initial betrayal, offers a compelling glimpse into human resilience and the capacity for new beginnings. In moments of profound upheaval, whether brought on by personal choices, external forces, or societal shifts, this verse reminds us that life can continue, and new foundations can be laid. The man's act of building a city and naming it "Luz" speaks to the enduring human desire for continuity and identity, even when physically separated from one's origins. It challenges us to consider how we carry our heritage and past experiences into new circumstances, and what aspects of our identity we choose to preserve or redefine. Spiritually, this passage, set within the broader context of Judges, serves as a poignant reminder that God's sovereign plan often unfolds through unexpected avenues, sometimes even through the actions of individuals operating outside the direct covenant community. It compels us to reflect on the complexities of human agency within divine providence and the opportunities for growth and re-establishment that can arise from displacement or change, urging us to seek God's guidance even in the midst of life's most challenging transitions.
Questions for Reflection
FAQ
Who were the Hittites mentioned in this verse, and why is their presence significant?
Answer: The Hittites were a major ancient Near Eastern people, known for their powerful empire in Anatolia (modern Turkey) during the Late Bronze Age. By the time of the Israelite conquest, their empire had collapsed, but various Neo-Hittite city-states and smaller groups continued to exist in northern Syria and parts of Canaan. In the biblical context, they are listed as one of the groups inhabiting the land promised to Israel (e.g., Genesis 15:20). Their presence here in Judges 1:26 is significant because it highlights the incomplete nature of the Israelite conquest. Despite God's command to drive out all the inhabitants, these foreign groups, including the Hittites, continued to occupy significant territories. This failure to fully dispossess the land's inhabitants would become a recurring problem for Israel, leading to future conflicts, cultural assimilation, and idolatry, as described in Judges 2:1-3).
Why is the name "Luz" significant in this context?
Answer: "Luz" was the original name of the city that Jacob later renamed "Bethel" (meaning "House of God") after his profound dream and encounter with God there (see Genesis 28:19). The man in Judges 1:26 naming his new city "Luz" is highly significant because it deliberately harks back to this older, pre-Israelite name. This choice can be interpreted in several ways: it might signify a desire to maintain a connection to his heritage and the original identity of his former home; it could be a subtle rejection of the Israelite, covenantal name "Bethel," choosing instead a more neutral or ancient identity for his new settlement; or it could simply reflect the common practice of carrying familiar names to new locations. Regardless of the precise motivation, it underscores the deep historical layers of place names in the region and the complex interplay of old and new identities in the land of Canaan, further emphasizing the incomplete transformation of the land into a purely Israelite territory.
CHRIST-CENTERED FULFILLMENT
While Judges 1:26 describes an individual's pragmatic choice to establish a new life outside the direct covenant community, it subtly points to the broader narrative of God's redemptive plan unfolding amidst human failure and displacement. The man's search for a new home and identity, though imperfect and born of compromise, echoes humanity's deeper longing for true rest and belonging, a longing ultimately fulfilled in Christ. Jesus is the ultimate "new beginning" for all who are displaced by sin, offering a new identity not based on earthly lineage or geographical location, but on spiritual adoption into God's family (as seen in Galatians 3:28 and 2 Corinthians 5:17). He builds a new city, the New Jerusalem, a spiritual dwelling place where all peoples, not just a select few, find their true home and rest. This stands in stark contrast to the partial and often failed earthly conquests of Judges, which left foreign peoples like the Hittites still occupying the land. In Christ, the scattering of peoples and the incomplete conquest find their ultimate resolution, as He gathers all nations into His eternal kingdom, fulfilling the promise of a land that is not just physical but spiritual and everlasting (Hebrews 11:10). The man's new "Luz" was a temporary, earthly dwelling, but Christ offers an eternal, heavenly city for all who believe, where there is no more curse and God dwells with His people (Revelation 21:3-4).