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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 1:31 meticulously records the failure of the tribe of Asher to fully dispossess the Canaanite inhabitants from their divinely allotted territory, specifically naming key coastal and northern cities such as Accho, Zidon, Ahlab, Achzib, Helbah, Aphik, and Rehob. This verse is an integral part of a larger, somber pattern presented in Judges 1, which systematically details Israel's widespread and systemic incomplete obedience to God's explicit command to drive out the indigenous peoples, thereby laying the crucial theological and narrative groundwork for the subsequent cycles of spiritual compromise, idolatry, and national oppression that tragically define the entire book of Judges.
CONTEXT
Literary Context: Judges 1 serves as a pivotal bridge between the unified, victorious conquest narrative under Joshua and the fragmented, often chaotic period of the Judges. It meticulously chronicles the varying degrees of success and, more predominantly, the failures of the individual Israelite tribes in securing their divinely promised territories. The chapter initially highlights the significant, God-empowered victories of Judah and Simeon, who acted in concert. However, the narrative swiftly shifts to a recurring litany of tribes—Manasseh, Ephraim, Zebulun, Asher, Naphtali, and Dan—who "did not drive out" the inhabitants from their respective lands. Judges 1:31 stands as a specific indictment against Asher, directly mirroring the structural pattern and thematic emphasis found in preceding verses like Judges 1:27 and Judges 1:29, thereby underscoring a pervasive and systemic problem of incomplete obedience across the northern tribes of Israel. This repeated failure to fully obey God's command to clear the land of its pagan inhabitants acts as a powerful narrative foreshadowing, setting the stage for the spiritual decline, moral decay, and cycles of apostasy that will plague the nation throughout the era of the judges.
Historical & Cultural Context: The period immediately following Joshua's death, roughly spanning the 13th to 12th centuries BCE, witnessed Israel's transition from a unified, nomadic fighting force to a settled, tribal confederation. The Canaanite cities enumerated in Judges 1:31, such as Accho (modern Acre) and Zidon (Sidon), were formidable urban centers, often heavily fortified and possessing superior iron weaponry, a technological advantage the Israelites initially lacked, as noted in Judges 1:19. Asher's tribal allotment was strategically located in the fertile coastal plain and northern hills, bordering the powerful Phoenician city-states, renowned for their maritime strength, extensive trade networks, and deeply entrenched pagan religious practices, particularly the worship of Baal and Asherah. The divine command to "drive out" these inhabitants was far more than a military or territorial directive; it was a profound theological imperative designed to prevent religious syncretism, moral corruption, and the defilement of the covenant people. Allowing these Canaanite populations to remain, therefore, represented a direct and dangerous compromise with God's covenant stipulations, posing a grave spiritual danger to Israel's unique identity and relationship with Yahweh.
Key Themes: The most prominent theme underscored in Judges 1:31, and indeed throughout the entire opening chapter of Judges, is Incomplete Obedience. Asher's failure to fully obey God's explicit command to dispossess the Canaanites stands in stark contradiction to the divine mandate given in foundational passages such as Numbers 33:55 and Deuteronomy 7:2. This partial obedience, rather than wholehearted devotion, directly leads to the Consequences of Compromise. By allowing these pagan inhabitants to remain, Asher, like other tribes, unwittingly sowed the seeds for future spiritual and social compromise, leading inevitably to intermarriage, idolatry, and subsequent oppression, as explicitly warned by the Angel of the LORD in Judges 2:2-3. Furthermore, this failure resulted in a Loss of Full Inheritance. Although the land was divinely allotted and promised, Asher did not fully possess its inheritance due to their lack of faith, resolve, or perhaps military might. The specific cities listed in the verse underscore the formidable challenge the Israelites faced but ultimately failed to overcome with God's promised assistance, thereby diminishing the full blessings and security of their promised land.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The author of Judges masterfully employs several potent literary devices in Judges 1:31 and the surrounding verses to underscore the profound severity and pervasive nature of Israel's disobedience. Anaphora is prominently utilized, with the mournful, repetitive phrase "Neither did [Tribe] drive out" appearing throughout the latter half of Judges 1 (e.g., Judges 1:27, Judges 1:29, Judges 1:30, Judges 1:31, Judges 1:33, Judges 1:34). This relentless repetition creates a solemn litany or catalogue of failures, powerfully emphasizing the widespread nature of Israel's compromise and building a palpable sense of impending doom and divine judgment. The specific naming of numerous cities (Accho, Zidon, Ahlab, Achzib, Helbah, Aphik, Rehob) adds a crucial layer of realism and specificity, grounding the theological failure in concrete geographical locations and highlighting the tangible, observable consequences of their actions. This detailed account serves as a powerful foreshadowing device, meticulously setting the stage for the recurring cycles of apostasy, oppression, and subsequent deliverance that define the entire book of Judges, demonstrating with stark clarity how initial disobedience inevitably leads to deeper spiritual decline and national suffering.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 1:31 serves as a poignant and enduring theological statement about the critical nature of obedience and the devastating consequences of compromise. God's command to dispossess the Canaanites was not a mere suggestion or a tactical recommendation, but a fundamental covenant requirement, absolutely essential for Israel's spiritual purity, the preservation of their unique identity as God's chosen people, and the full realization of their divinely promised inheritance. Asher's failure, tragically mirrored by many other tribes, reveals a pervasive lack of faith, resolve, and wholehearted commitment, demonstrating that partial obedience is, in God's eyes, a profound act of disobedience. This spiritual compromise allowed persistent pockets of pagan influence to remain within the land, which inevitably led to intermarriage with idolaters, widespread idolatry, and subsequent oppression, as explicitly warned by God Himself. The theological lesson is unequivocally clear: what we tolerate and leave unaddressed today, whether in our personal lives or within the community of faith, can become a major spiritual stumbling block tomorrow, hindering our spiritual growth, defiling our walk with God, and preventing us from fully experiencing God's promised blessings and the abundant life He intends. This foundational failure in Judges 1 sets the stage for the entire narrative of Judges, illustrating with painful clarity how Israel's unfaithfulness directly led to their cycles of suffering, serving as a timeless cautionary tale for all who seek to walk faithfully with God.
REFLECTION AND APPLICATION
The stark account of Asher's failure to drive out the inhabitants of these cities offers profound and timeless lessons for believers navigating the complexities of spiritual life today. Just as Asher was commanded to fully dispossess the Canaanites from their physical territory, we are called to engage in a relentless spiritual warfare, actively driving out sinful habits, worldly influences, unaddressed areas of compromise, and unconfessed sin from our own lives and hearts. Partial obedience in our spiritual walk is profoundly perilous; leaving "pockets" of sin, unresolved bitterness, unconfessed pride, or subtle compromises with worldly values can lead to ongoing struggles, persistent temptations, and a diminished spiritual inheritance. What we tolerate today, whether it is a subtle drift towards cultural norms that contradict God's Word, a lingering resentment that festers, or an unconfessed sin that weighs down our conscience, can become a major stronghold tomorrow, hindering our intimate walk with God and preventing us from experiencing the fullness of His blessings and the transforming power of His Spirit. This verse challenges us to undertake a rigorous self-examination: where are we holding back from complete surrender to God's will? Where are we settling for less than God's complete and perfect plan for our lives? True spiritual victory and the joyous enjoyment of our full inheritance in Christ require wholehearted, unwavering obedience, a steadfast reliance on God's power, and a courageous resolve to overcome every spiritual stronghold that seeks to usurp His rightful place in our hearts.
Questions for Reflection
FAQ
Why was it so important for Israel to "drive out" the inhabitants, rather than coexist peacefully?
Answer: God's command to "drive out" the Canaanite inhabitants was absolutely critical and multi-faceted, extending far beyond mere land acquisition. First, it was a fundamental mandate for religious purity. The Canaanites practiced widespread idolatry, child sacrifice, cultic prostitution, and various forms of immorality, which God deemed an utter abomination. Allowing them to remain would inevitably lead to syncretism and apostasy, as explicitly warned in Deuteronomy 7:3-4 and tragically demonstrated later in Judges 2:2-3. Second, it was about the complete inheritance of the land God had solemnly promised to Abraham's descendants as part of His covenant (Numbers 33:53). Third, it was an act of divine judgment against the Canaanites, whose wickedness and moral depravity had reached its full measure, necessitating their removal from the land (Leviticus 18:24-25). Finally, and crucially, it served as a direct test of Israel's obedience and faithfulness to their covenant with Yahweh. Their failure to obey this command was a profound act of spiritual compromise that set the stage for centuries of trouble, apostasy, and oppression, demonstrating the severe consequences of partial obedience.
CHRIST-CENTERED FULFILLMENT
The repeated failure of Asher and other tribes to "drive out" the inhabitants of the land in Judges 1 powerfully illustrates humanity's inherent inability to perfectly obey God's commands and fully secure His promised inheritance through their own strength or resolve. This pervasive spiritual deficiency and the subsequent cycles of compromise and suffering within Israel point directly to the absolute necessity of a greater deliverer and a more perfect King. Jesus Christ is the true Israel, the one who perfectly fulfilled God's will, never compromising with the "inhabitants" of sin, death, or the corrupt world system. Where Israel failed to dispossess their enemies and secure their land, Christ decisively triumphed over all spiritual principalities and powers, "disarming the powers and authorities and putting them to open shame, by triumphing over them in Him" (Colossians 2:15). He is the true and ultimate inheritor of all things (Hebrews 1:2), and through His perfect obedience, sacrificial death, and glorious resurrection, He secures for His people a spiritual inheritance that is imperishable, undefiled, and unfading, kept in heaven (1 Peter 1:4). Furthermore, through the indwelling power of the Holy Spirit, whom Christ sends, believers are now supernaturally empowered to "drive out" the "inhabitants" of sin from their own lives, actively putting to death the deeds of the body (Romans 8:13) and overcoming the world through their faith in Him (1 John 5:4). Thus, the tragic failure recorded in Judges 1:31 ultimately magnifies the complete, decisive, and redemptive victory achieved by Christ, enabling His followers to live in the spiritual freedom, purity, and full inheritance that Israel could never attain on its own.