TRV
See on the biblical-era map
Study This Verse
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.
Continue studying Judges 1:33 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Judges 1:33 chronicles the tribe of Naphtali's failure to fully obey God's command to dispossess the Canaanite inhabitants from their divinely allotted territory, specifically the cities of Bethshemesh and Bethanath. Rather than completely expelling them, Naphtali opted for a pragmatic compromise, allowing the Canaanites to remain in the land, albeit under subjugation as forced laborers or "tributaries." This act of partial obedience is a poignant illustration of a pervasive pattern in the opening chapters of Judges, foreshadowing the spiritual and social decay that would plague Israel throughout the period, as their compromise with pagan cultures inevitably led to apostasy, syncretism, and cycles of divine judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 1:33 employs several potent literary devices to convey its significant message regarding Israel's spiritual decline. The most prominent is Repetition, as this verse echoes the recurring phrase "did not drive out" seen throughout Judges 1 (e.g., Judges 1:27, 28, 29, 30, 31, 32). This consistent repetition emphasizes the widespread nature of Israel's disobedience and the collective failure of the tribes to fulfill God's command, building a cumulative sense of disappointment and impending judgment. There is also a clear Contrast between God's explicit command to utterly dispossess the Canaanites and Naphtali's chosen action of dwelling among them and making them tributaries. This stark contrast highlights the tension between divine will and human compromise, underscoring the severity of their disobedience. Furthermore, the verse functions as Foreshadowing, hinting at the cycles of apostasy, oppression, and deliverance that will characterize the entire book of Judges. Naphtali's failure to cleanse their land of pagan influences directly sets the stage for the spiritual decline and divine judgment described in subsequent chapters, illustrating how initial compromises lead to deeper spiritual entanglement.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 1:33 is a profound theological statement on the nature of obedience, the perils of compromise, and the inevitable consequences of spiritual impurity. It underscores God's absolute holiness and His demand for a people set apart, unadulterated by the pagan practices of the surrounding nations. The failure to fully dispossess the Canaanites was not merely a military oversight but a direct affront to God's covenant requirements, revealing a fundamental lack of faith in His power and a preference for pragmatic, worldly solutions over divine commands. This compromise with sin, even when seemingly beneficial (like receiving tribute), inevitably leads to spiritual decay and ultimately provokes divine discipline, as the "snare" of the Canaanites would become a recurring theme in Israel's history. The verse serves as a timeless warning against partial obedience and the insidious dangers of allowing worldly influences to coexist with spiritual commitment, thereby diluting faith and inviting judgment.
REFLECTION AND APPLICATION
Judges 1:33 serves as a powerful cautionary tale for believers today, mirroring the spiritual struggles we face in our own lives. Just as Naphtali failed to "drive out" the Canaanites, we are often tempted to allow "inhabitants" of sin, worldly mindsets, or ungodly influences to remain in our hearts and lives. These might manifest as habits we tolerate, attitudes we excuse, or relationships that compromise our faith. Partial obedience, where we do "enough" but stop short of complete surrender to God's will, can feel convenient or even beneficial in the short term, much like the economic gain Naphtali derived from the tributaries. However, this verse reminds us that such compromise inevitably leads to spiritual entanglement, a diluted faith, and a diminished witness. True spiritual vitality and freedom come not from managing sin, but from decisively "driving it out" through the power of the Holy Spirit, pursuing full and radical obedience to God's commands, and recognizing that anything that draws us away from Him is a snare. We are called to be a people set apart, not to dwell among the "Canaanites" of our culture, but to be agents of transformation within it, reflecting Christ's holiness and truth.
Questions for Reflection
FAQ
Why was it so important for Israel to "drive out" the inhabitants, rather than just making them tributaries?
Answer: God's command to "drive out" or utterly destroy the Canaanite inhabitants (e.g., Deuteronomy 7:1-6) was primarily for the spiritual preservation and purity of Israel. The Canaanites practiced idolatry, child sacrifice, and various immoral acts that were an abomination to the Lord. Allowing them to remain, even as subjugated tributaries, meant constant exposure to these corrupting influences. God knew that cohabitation would inevitably lead to syncretism, where Israel would adopt Canaanite gods and practices, thereby breaking their exclusive covenant with Him. The "tributary" arrangement, while economically advantageous and seemingly pragmatic, was a profound spiritual compromise that prioritized material gain over spiritual purity and covenant faithfulness, ultimately leading to the cycles of apostasy and judgment seen throughout the book of Judges. This compromise was a direct affront to God's holiness and His desire for a set-apart people.
Did any tribes fully succeed in driving out the Canaanites from their territory?
Answer: The opening chapters of Judges present a largely grim picture of incomplete conquest. While some tribes, like Judah and Simeon (Judges 1:1-20), experienced initial successes and demonstrated more resolve in their assigned territories, no tribe is recorded as having completely driven out all the inhabitants from their entire allotted territory. The repeated refrain "but did not drive them out" (e.g., Judges 1:27, 29, 30, 31, 32, 33) highlights the pervasive and widespread failure across the tribes. This widespread disobedience is precisely why the Angel of the Lord rebukes Israel in Judges 2:1-5, stating that because they did not obey, God would not drive out the remaining nations, and they would become "thorns in your sides" and "snares" to them, leading to their downfall.
CHRIST-CENTERED FULFILLMENT
Judges 1:33, with its lament of Naphtali's partial obedience and the enduring presence of the "Canaanites" within the promised land, powerfully foreshadows the spiritual battle that humanity faces and the ultimate, complete victory achieved in Jesus Christ. The Israelites' failure to fully dispossess their enemies reflects humanity's inherent inability to fully conquer sin and its corrupting influences through human effort, compromise, or mere subjugation. The "Canaanites" represent the indwelling sin, the worldly powers, and the spiritual forces of evil that seek to enslave us, just as the pagan inhabitants became a persistent snare to Israel. However, unlike Naphtali, Jesus Christ achieved a complete and decisive victory over all spiritual enemies. He did not merely make sin a "tributary" or allow it to coexist; He utterly disarmed and triumphed over the principalities and powers of darkness through His sacrificial death on the cross and His glorious resurrection (Colossians 2:15). Through His atoning sacrifice, Christ "drove out" the dominion of sin and death, offering true spiritual freedom and the empowering grace to live a life of full and radical obedience (Romans 6:6-7). The New Covenant believer, indwelt by the Holy Spirit, is now empowered to "put to death the deeds of the body" (Romans 8:13) and to "not be conformed to this world, but be transformed" (Romans 12:2), thereby fulfilling the spiritual "driving out" that Israel failed to accomplish. In Christ, we inherit a spiritual kingdom where evil is ultimately vanquished, and we are called to live as a people set apart, anticipating the glorious day when every enemy, including death itself, will be finally destroyed (1 Corinthians 15:26).