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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.
For “the stars of this night” are “overshadowed with darkness,” when even they that already shine with great virtues still bear something of the dimness of sin, while they struggle against it, so that they even shine with great luster of life and yet still draw along unwillingly some remains of the night. Which as we have said is done with this view, that the mind in advancing to the eminence of its righteousness, may through weakness be better strengthened and may in a more genuine manner shine in goodness by the same cause by which, to its humbling, little defects overcloud it even against its will. Hence, when the land of promise now won was to be divided to the people of Israel, the Gentile people of Canaan are not said to be slain but to be made subject to the tribe of Ephraim, as it is written: “The Canaanites dwelt in the midst of Ephraim under taxation.” For what does the Canaanite, a Gentile people, denote, if not a fault? And oftentimes we enter the land of promise with great virtues because we are strengthened by the inward hope of eternity. But while, amid sublime deeds, we retain certain small faults, we as it were permit the Canaanite to dwell in our land. Yet he is taxed in that this same fault, which we cannot make subject, we force back by humility to our own well-being, so that the mind may think poorly of itself even in its highest virtues, as it fails to master by its own strength even the small things to which it aspires.
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SUMMARY
Judges 1:29 succinctly records the significant failure of the prominent tribe of Ephraim to fully dispossess the Canaanite inhabitants of Gezer, a strategically vital city within their allotted territory. This verse serves as a powerful microcosm of Israel's broader disobedience and compromise in the post-Joshua era, illustrating their reluctance to complete God's explicit command to drive out the indigenous peoples from the Promised Land. Instead of asserting their divine inheritance through faithful obedience, Ephraim allowed the Canaanites to remain, thereby setting a dangerous precedent of partial obedience that would have profound theological, spiritual, and practical implications for the nation's future.
CONTEXT
Literary Context: Judges 1 initiates a somber and realistic assessment of Israel's post-Joshua reality, detailing the incomplete conquest of the Promised Land. The chapter functions as a prelude to the entire book of Judges, setting the stage for the recurring cycles of apostasy, oppression, and deliverance. Following the initial unified successes under Joshua, the narrative shifts to individual tribal efforts to secure their allotted territories. This chapter presents a litany of failures, with various tribes—including Judah, Benjamin, Manasseh, Zebulun, Asher, Naphtali, and Dan—failing to completely dispossess the inhabitants of their land. Judges 1:29 specifically highlights Ephraim's failure regarding Gezer, fitting into this broader pattern of partial obedience that directly precedes the Lord's poignant rebuke at Bochim in Judges 2:1-5. The verse's placement underscores that the subsequent cycles of spiritual decline and foreign domination in the book are a direct consequence of these foundational acts of compromise and disobedience.
Historical & Cultural Context: The period of Judges follows the initial wave of conquest under Joshua, marking a critical transition for Israel from a nomadic, unified fighting force to a settled, tribal confederacy. Gezer was an ancient and heavily fortified city, strategically located on the border between the Shephelah (lowlands) and the central hill country. Its position allowed it to control major trade routes connecting Egypt to Mesopotamia and the coastal plain to the interior. The continued occupation of Gezer by the Canaanites, who practiced polytheistic religions, fertility cults, and often engaged in morally corrupt rituals including child sacrifice, posed an existential threat to Israel's monotheistic faith and covenant purity. The divine command to "drive out" (Hebrew: yarash) was not merely a territorial imperative but a theological one, intended to prevent syncretism, preserve Israel's distinct identity as God's holy people, and eliminate the corrupting influence of paganism.
Key Themes: Judges 1:29 powerfully contributes to several overarching themes that permeate the book of Judges and the broader Deuteronomistic History. Foremost is the theme of incomplete obedience and its dire consequences. Despite God's explicit and repeated commands to utterly destroy or drive out the inhabitants of the land, as found in passages like Numbers 33:52-56 and Deuteronomy 7:1-6, the tribes, including Ephraim, demonstrate a profound lack of faith, resolve, and commitment. This leads directly to the theme of compromise, as the Israelites choose to coexist with, rather than conquer, their enemies, often for economic or social convenience. This compromise inevitably results in spiritual decay and apostasy, as the remaining Canaanites become "thorns in your sides and their gods will be a snare to you," as warned by the Angel of the Lord in Judges 2:3. The verse thus serves as a foundational illustration of the cyclical pattern of sin, oppression, and deliverance that defines the entire era of the judges, demonstrating that partial obedience is, in God's eyes, profound disobedience with devastating long-term effects.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices that amplify its message. Repetition is evident in the repeated mention of "Canaanites" and "Gezer," as well as the verb "dwelt" (yâshab). This repetition serves to underscore the persistent and problematic presence of the unexpelled inhabitants, highlighting the enduring nature of Ephraim's failure and its consequences. Contrast is central to the verse's impact, as the divinely commanded and expected outcome of "driving out" is starkly juxtaposed with the grim reality of the Canaanites "dwelling among them." This antithesis emphasizes the magnitude of Ephraim's disobedience and the reversal of God's intended order. Furthermore, the verse functions as a powerful example of foreshadowing, setting the stage for the entire narrative arc of the book of Judges. It illustrates the root cause—Israel's incomplete obedience and compromise—that directly leads to the cyclical pattern of sin, oppression, and deliverance that characterizes the era, making the Canaanites a "snare" as explicitly warned in Judges 2:3.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 1:29 is a profound theological statement on the nature of obedience, covenant faithfulness, and the devastating consequences of compromise. It unequivocally demonstrates that God's commands are not mere suggestions but divine imperatives, and that partial obedience is, in essence, disobedience in God's eyes. The failure to dispossess the Canaanites was a direct affront to God's holiness and His meticulous plan for Israel to be a distinct, consecrated nation, set apart from the pagan influences of the surrounding cultures. This compromise allowed idolatrous practices and immoral influences to fester within the Promised Land, inevitably leading to the widespread idolatry and moral decay that characterize the entire period of the Judges. The verse underscores the timeless principle that true inheritance in God's promises requires active faith, unwavering commitment to His revealed will, and a willingness to engage in difficult and costly action, rather than seeking ease or temporary gain through compromise.
REFLECTION AND APPLICATION
Judges 1:29 serves as a timeless and sobering warning for believers today, highlighting the insidious danger of spiritual compromise and incomplete obedience. Just as the Canaanites represented idolatrous and immoral influences for ancient Israel, we are confronted with "spiritual Canaanites" in our lives—sinful habits, worldly philosophies, ungodly relationships, unconfessed pride, or areas of our hearts we refuse to fully surrender to Christ. The divine call to "drive out" these influences is a call to radical discipleship, to not merely coexist with sin but to actively dispossess it from our lives and spheres of influence through the power of the Holy Spirit. Failing to do so allows these "enemies" to "dwell among us," subtly eroding our faith, hindering our spiritual growth, diminishing our witness, and ultimately preventing us from experiencing the abundant life God intends. This verse compels us to honestly examine areas where we might be tolerating compromise, reminding us that true freedom, spiritual vitality, and the full inheritance in Christ come through complete surrender and unwavering obedience to His commands, enabling us to live as a distinct, holy people set apart for Him.
Questions for Reflection
FAQ
Why was it so important for Israel to "drive out" the Canaanites?
Answer: It was crucial for several reasons rooted in God's covenant with Israel. First, it was an act of divine judgment against the Canaanites for their extreme wickedness, which included pervasive immorality, cultic prostitution, and the abhorrent practice of child sacrifice, as detailed in Leviticus 18:24-28. Second, it was absolutely essential for Israel's spiritual purity and the preservation of their unique identity as God's chosen, holy people. God knew that the continued presence of the Canaanites and their idolatrous practices would be a constant snare, inevitably leading Israel astray from Him, as warned in Deuteronomy 7:1-6. Third, it was necessary for Israel to fully possess the land God had promised them as an inheritance, which required dispossessing its current occupants. Their failure to do so, as vividly seen in Judges 1:29 and throughout Judges 1, led to centuries of spiritual decline, moral compromise, and national instability.
Did Ephraim lack the power to drive out the Canaanites, or was it a lack of will?
Answer: The biblical text strongly suggests it was primarily a lack of will and faith, rather than a deficiency in divine power or capability. While Gezer was indeed a heavily fortified city, the earlier victories under Joshua, such as the miraculous fall of Jericho in Joshua 6, clearly demonstrated that no city was impregnable when God fought for Israel. The repeated phrase "neither did X drive out" across Judges 1, coupled with the Lord's direct rebuke in Judges 2:1-5, points to a pervasive failure of obedience and spiritual resolve among the tribes. The Israelites often chose to put the Canaanites under tribute rather than expel them, indicating a preference for economic gain or ease over complete and costly obedience to God's covenant commands. This compromise stemmed from a profound lack of trust in God's provision and a diminished commitment to His holy will.
What does "dwelt in Gezer among them" imply about the nature of the compromise?
Answer: The phrase "dwelt in Gezer among them" implies a profound and dangerously intimate level of compromise. It suggests not merely the continued existence of an unvanquished enemy at a distance, but their integration into the Israelite societal fabric. This close proximity inevitably led to cultural, social, and religious intermingling, which God had strictly forbidden because of its corrupting influence (Exodus 34:15-16). The Canaanites became a constant source of temptation to idolatry, syncretism, and immoral practices, gradually corrupting Israel from within. This compromise was a direct violation of God's command for separation and holiness, laying the groundwork for the moral and spiritual decline that characterizes the entire period of the Judges, where "everyone did what was right in his own eyes."
CHRIST-CENTERED FULFILLMENT
Judges 1:29, with its account of incomplete conquest and the lingering presence of unvanquished enemies, powerfully foreshadows the ultimate and complete victory achieved in Jesus Christ. While Ephraim failed to fully dispossess the Canaanites, leaving a persistent spiritual and physical threat, Christ's work on the cross represents a decisive and exhaustive triumph over all spiritual enemies. He did not merely coexist with sin, death, and the devil; He utterly disarmed them, making a public spectacle of them, triumphing over them by the cross (Colossians 2:15) and breaking their power definitively. The inheritance that Israel struggled to fully claim in the Promised Land finds its true and complete fulfillment in the spiritual inheritance believers receive in Christ—a new creation where sin's dominion is broken and spiritual enemies are defeated, as we are "chosen... to be holy and blameless before him in love" (Ephesians 1:4). Unlike Ephraim's partial obedience, Christ's obedience was perfect and complete, securing for His people a full and uncompromised victory over the powers of darkness. Through His indwelling Spirit, believers are empowered to "drive out" the spiritual "Canaanites" of sin and worldly influence from their lives, not by their own strength, but by participating in His finished work and living in the freedom of His complete conquest. We are called to "consider yourselves to be dead to sin, but alive to God in Christ Jesus" (Romans 6:11), ensuring that sin no longer reigns in our mortal bodies. He is the true Joshua, leading His people into the fullness of their spiritual inheritance, where no enemy remains to dwell "among them" in power, for He has conquered all.