Judges 1:29

KJV

Neither did Ephraim drive out the Canaanites that dwelt in Gezer; but the Canaanites dwelt in Gezer among them.

KJV (with Strong's)

Neither did Ephraim {H669} drive out {H3423} the Canaanites {H3669} that dwelt {H3427} in Gezer {H1507}; but the Canaanites {H3669} dwelt {H3427} in Gezer {H1507} among {H7130} them.

Complete Jewish Bible

Efrayim did not drive out the Kena'ani living in Gezer; so the Kena'ani continued living in Gezer along with them.

Berean Standard Bible

Ephraim also failed to drive out the Canaanites living in Gezer; so the Canaanites continued to dwell among them in Gezer.

American Standard Version

And Ephraim drove not out the Canaanites that dwelt in Gezer; but the Canaanites dwelt in Gezer among them.

Commentary

### 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](/judges/2-1-5 "Judges 2:1-5 - The Angel of the LORD's Rebuke at Bochim"). 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](/numbers/33-52-56 "Numbers 33:52-56 - Command to Drive Out Inhabitants") and [Deuteronomy 7:1-6](/deuteronomy/7-1-6 "Deuteronomy 7:1-6 - Command to Destroy Nations"), 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](/judges/2-3 "Judges 2:3 - Consequences of Disobedience"). 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
* **Drive out (Hebrew, יָרַשׁ, _yârash'_):** This primitive root carries the primary meaning of "to occupy (by driving out previous tenants, and possessing in their place)," "to seize," "to inherit," or "to dispossess." In the context of the conquest, it signifies the decisive act of expelling the current inhabitants to fully occupy the land promised by God. Ephraim's failure to "drive out" the Canaanites of Gezer indicates a profound failure to fully claim their divine inheritance and fulfill God's explicit command for complete disinheritance of the pagan nations. It implies a lack of decisive action, a reluctance to engage in the necessary spiritual and physical warfare, and ultimately, a failure of faith.
* **Dwelt (Hebrew, יָשַׁב, _yâshab'_):** This primitive root properly means "to sit down," but by implication, it means "to dwell," "to remain," or "to inhabit." Its repeated use in the verse—first describing "the Canaanites that dwelt in Gezer" and then stating "the Canaanites dwelt in Gezer among them"—powerfully emphasizes the persistent and entrenched presence of the enemy. The shift from the Canaanites dwelling *in* Gezer to dwelling *among* Ephraim highlights the dangerous progression from mere coexistence to integration, signifying a deep-seated compromise that would inevitably lead to syncretism and spiritual decline.

#### Verse Breakdown
* **"Neither did Ephraim drive out the Canaanites that dwelt in Gezer;":** This initial clause directly states the failure of the tribe of Ephraim, one of the most prominent and influential tribes descended from Joseph, to fulfill God's clear command. The negative particle "Neither did" underscores their inaction and highlights a deliberate choice not to execute the divine mandate. The specific mention of "the Canaanites that dwelt in Gezer" precisely identifies both the unvanquished enemy and the strategic location of Ephraim's failure. Gezer, as a heavily fortified city, represented a significant military challenge, but one that God's power could undoubtedly overcome if Ephraim had acted in faith and obedience, as demonstrated in earlier conquests.
* **"but the Canaanites dwelt in Gezer among them.":** This contrasting clause reveals the immediate, ongoing, and detrimental consequence of Ephraim's inaction. The conjunction "but" starkly highlights the reality: instead of being dispossessed and expelled, the Canaanites remained entrenched. The phrase "among them" is particularly significant and ominous, indicating not just their continued presence within the city's boundaries, but their integration into the Israelite sphere of influence. This close proximity paved the way for cultural, religious, and social assimilation, which God had strictly forbidden as a direct threat to Israel's covenant purity and distinct identity.

#### 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](/judges/2-3 "Judges 2:3 - Consequences of Disobedience").

### 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.

* [Numbers 33:55](/numbers/33-55 "Numbers 33:55 - Thorns in Your Sides")
* [Deuteronomy 7:2-4](/deuteronomy/7-2-4 "Deuteronomy 7:2-4 - Do Not Make Treaties")
* [Joshua 23:12-13](/joshua/23-12-13 "Joshua 23:12-13 - Warning Against Intermarriage")

### 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
* **What "Canaanites" (sinful habits, worldly influences, ungodly attitudes) might I be tolerating or allowing to "dwell among" me instead of actively driving them out through repentance and faith?**
* **Where in my life am I practicing partial obedience, and what might be the long-term spiritual consequences of this compromise for myself or those around me?**
* **How does my understanding of God's holiness and my identity as His consecrated child motivate me to pursue complete obedience and radical separation from worldly patterns?**

### 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](/leviticus/18-24-28 "Leviticus 18:24-28 - Abominations of the Nations"). 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](/deuteronomy/7-1-6 "Deuteronomy 7:1-6 - Command to Destroy Nations"). 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](/judges/1-29 "Judges 1:29 - Ephraim's Failure at Gezer") 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](/joshua/6 "Joshua 6 - The Fall of Jericho"), 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](/judges/2-1-5 "Judges 2:1-5 - The Angel of the LORD's Rebuke at Bochim"), 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](/exodus/34-15-16 "Exodus 34:15-16 - Do Not Make a Covenant with the Inhabitants")). 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](/colossians/2-15 "Colossians 2:15 - Triumph Over Principalities and Powers")) 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](/ephesians/1-4 "Ephesians 1:4 - Chosen in Christ")). 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](/romans/6-11 "Romans 6:11 - Dead to Sin, Alive in Christ")), 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.

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 16:10

And they drave not out the Canaanites that dwelt in Gezer: but the Canaanites dwell among the Ephraimites unto this day, and serve under tribute.

1 Kings 9:16

[For] Pharaoh king of Egypt had gone up, and taken Gezer, and burnt it with fire, and slain the Canaanites that dwelt in the city, and given it [for] a present unto his daughter, Solomon's wife.