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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 1:28 encapsulates a critical juncture in Israel's early settlement of the Promised Land, revealing a profound deviation from God's explicit covenant commands. Despite having grown significantly in military and numerical strength, the tribes of Israel, specifically highlighted here, chose not to completely dispossess the indigenous Canaanite inhabitants. Instead, they opted for a pragmatic, economically driven solution: subjecting the Canaanites to forced labor and tribute. This decision, born out of a lack of full obedience and a prioritization of material gain, established a dangerous precedent that would profoundly compromise Israel's spiritual integrity, setting the stage for cycles of idolatry, oppression, and divine judgment throughout the tumultuous period of the Judges.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 1:28 employs several significant literary devices that amplify its theological weight. The most prominent is Irony, as Israel's newfound "strength" (חָזַק, châzaq) paradoxically leads not to greater obedience, but to spiritual weakness and disobedience. Their military might, which should have facilitated complete conquest, instead enabled a compromise that would prove detrimental. There is also clear Contrast between God's explicit command to utterly drive out the Canaanites and Israel's chosen action of putting them to tribute. This highlights the stark divergence between divine will and human expediency, emphasizing Israel's deliberate choice to deviate from their covenant obligations. Furthermore, the verse functions as powerful Foreshadowing, signaling the impending cycles of apostasy, oppression, and deliverance that will define the rest of the Book of Judges. This act of incomplete obedience is presented as the root cause of the future troubles, setting the stage for the recurring narrative of Israel's spiritual decline and the subsequent divine judgments.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 1:28 serves as a stark theological commentary on the dangers of incomplete obedience and the seductive power of compromise. It underscores the principle that God's commands are not arbitrary burdens but are given for the protection, purification, and flourishing of His people. Israel's failure to fully dispossess the Canaanites, driven by a desire for economic gain, reveals a prioritization of material prosperity over covenant fidelity and spiritual purity. This act of disobedience was not merely a military misstep but a profound theological failure, demonstrating a lack of trust in God's provision and a willingness to tolerate the very influences He had warned against. This compromise ultimately led to the spiritual decay and moral chaos that characterized the period of the Judges, illustrating that partial obedience is, in God's eyes, disobedience, and that the seeds of compromise inevitably bear bitter fruit, hindering the full realization of God's redemptive purposes for His people.
REFLECTION AND APPLICATION
Judges 1:28 offers a timeless and sobering lesson for believers today: the temptation to compromise with the "Canaanites" in our own lives. When we experience spiritual "strength"—perhaps a season of growth, a victory over a particular sin, a newfound discipline, or a sense of security in our faith—we can be subtly tempted to rationalize partial obedience. We might choose to put certain sinful habits, worldly influences, or unholy attitudes "to tribute" rather than utterly driving them out, believing we can control them, manage them, or even derive some perceived benefit from them. This verse reminds us that God's commands for holiness, separation, and complete surrender are not burdensome but are for our ultimate good, protection, and spiritual freedom. Any compromise with that which God has called us to eradicate—whether it be bitterness, unforgiveness, materialism, pride, or any form of idolatry—will inevitably lead to spiritual entanglement, hinder our intimacy with God, and diminish our witness. True spiritual victory is not found in merely managing sin or coexisting with it, but in fully surrendering to God's transformative power and completely dispossessing anything that stands in opposition to His perfect will for our lives.
Questions for Reflection
FAQ
Why was it so critical for Israel to "utterly drive out" the Canaanites, rather than just subjugating them?
Answer: The command to "utterly drive out" the Canaanites was not merely a military or political strategy, but a profound theological imperative rooted in God's covenant with Israel. The Canaanite nations practiced abhorrent idolatry, including child sacrifice, ritual prostitution, and divination, which were anathema to the worship of Yahweh. God knew that if Israel coexisted with these cultures, they would inevitably be corrupted by their pagan practices and turn away from Him. This is explicitly stated in Deuteronomy 7:2-4 and Exodus 23:32-33. Subjugating them to tribute, as Judges 1:28 describes, meant that the Canaanites remained in the land, their altars and idols continued to exist, and their influence became a constant snare to Israel, leading to the cycles of apostasy and judgment seen throughout the Book of Judges (Judges 2:11-15). God desired a holy, set-apart people, and complete separation from these corrupting influences was essential for their spiritual well-being and their unique role as His covenant nation, a light to the surrounding peoples.
CHRIST-CENTERED FULFILLMENT
The failure of Israel in Judges 1:28 to utterly drive out the Canaanites, choosing compromise and economic gain over complete obedience, stands in stark contrast to the perfect obedience and ultimate victory achieved by Jesus Christ. Where Israel, despite its strength, succumbed to temptation and allowed the seeds of sin and idolatry to remain in the land, Christ, through His life, death, and resurrection, fully dispossessed the spiritual "Canaanites" of sin, death, and the devil. He did not merely put them to "tribute" or subjugate them; He utterly defeated them, triumphing over all principalities and powers on the cross (Colossians 2:15). Jesus, the true Israel, perfectly fulfilled the Father's will, driving out the spiritual enemies that enslave humanity. His sacrifice provides the means for believers to truly "drive out" the sin that clings to them, empowering them through the Holy Spirit to live lives of complete obedience and freedom from compromise (Romans 6:6). In Christ, we find the strength and the means to overcome every spiritual "Canaanite" that seeks to entangle us, experiencing the full victory that Israel failed to grasp. He is the ultimate "Lamb of God who takes away the sin of the world" (John 1:29), dispossessing the power of sin once and for all and establishing a kingdom of righteousness and peace (Romans 14:17).