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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 1:36 precisely delineates the southern boundary of the Amorites, a formidable Canaanite people group, within the territory allotted to Israel. This geographical marker, extending from the challenging "Ascent of Scorpions" (Ma'aleh Akrabbim) and northward from a prominent rock formation, underscores their continued, entrenched presence in strategically vital areas, particularly bordering the inheritance of the tribe of Judah. The verse implicitly highlights Israel's foundational failure to fully dispossess the indigenous inhabitants, a recurring theme that sets the stage for the subsequent cycles of disobedience, oppression, and spiritual decline detailed throughout the book of Judges.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 1:36 primarily employs Topography and Geographical Detail as its core literary devices. The verse is a precise, almost technical, description of physical landmarks—"the going up to Akrabbim" and "from the rock, and upward"—to define the boundaries of the Amorite territory. This meticulous detailing serves to ground the narrative in concrete reality, emphasizing the tangible and persistent presence of these unconquered peoples. The specificity underscores the historical veracity of the account and the real-world consequences of Israel's incomplete obedience. Furthermore, the verse functions as a Symbol within the broader narrative of Judges. The entrenched Amorites, holding strategic ground, symbolize the spiritual strongholds and areas of compromise that Israel failed to dislodge, setting the stage for the cyclical disobedience and oppression that characterize the period. This geographical marker foreshadows the spiritual battles Israel would face due to their failure to fully obey God's command.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 1:36, though a seemingly simple geographical detail, carries profound theological weight. It stands as a stark reminder of the consequences of partial obedience and compromise with God's commands. God had explicitly instructed Israel to utterly dispossess the inhabitants of Canaan, lest they become "thorns in your sides" and lead them astray to idolatry. The Amorites' continued presence, specifically in strategic and difficult-to-conquer regions, illustrates Israel's failure to fully trust God for victory and to fully execute His will. This compromise was not merely a military oversight but a spiritual failure, foreshadowing the cycles of apostasy and oppression that would define the era of the Judges. The verse thus highlights the critical importance of complete faithfulness to God's covenant and the dangers of allowing "unconquered territories" to remain in one's life, whether individually or corporately.
REFLECTION AND APPLICATION
The geographical precision of Judges 1:36 serves as a powerful spiritual metaphor for believers today. Just as the Amorites remained a persistent obstacle due to Israel's incomplete obedience, so too can unaddressed areas of sin, compromise, or unfaithfulness in our lives become entrenched "strongholds" that hinder our spiritual progress and fellowship with God. This verse calls us to a rigorous self-examination, prompting us to identify any "unconquered territory" within our hearts—habits, attitudes, or desires—that we have allowed to persist rather than surrendering them fully to Christ. The difficulty of dislodging the Amorites from their "rocky" strongholds reminds us that overcoming deeply rooted sin often requires persistent effort, reliance on divine strength, and unwavering commitment to God's commands. True spiritual freedom and the full experience of God's blessings come not through partial measures but through complete and radical obedience, allowing the Holy Spirit to conquer every area of our lives, transforming us into the image of Christ.
Questions for Reflection
FAQ
What is the significance of "Akrabbim" in this verse?
Answer: "Akrabbim" (Hebrew: Maʻălêh ʻAqrabbîym) literally means "Steep of Scorpions" or the "Ascent of Scorpions." This refers to a specific geographical landmark: a steep, rugged, and dangerous mountain pass located in the Negeb desert, south of the Dead Sea. Its significance in Judges 1:36 is twofold: first, it served as a well-known natural southern border for the Promised Land and specifically for the tribal territory of Judah (as also mentioned in Numbers 34:4 and Joshua 15:3). Second, the Amorites' control of this strategic and difficult terrain underscores their formidable presence and Israel's failure to fully dispossess them from such vital areas. It highlights the real, physical obstacles Israel faced due to their incomplete obedience, which would later lead to spiritual compromise and oppression.
Why is it important to know the specific geographical details like "from the rock, and upward"?
Answer: The inclusion of specific geographical details like "from the rock, and upward" in Judges 1:36 is crucial for several reasons. Firstly, it grounds the biblical narrative in historical and geographical reality, affirming the concrete nature of the events described. These were real places with real inhabitants. Secondly, "the rock" (Hebrew: çelaʻ) suggests a prominent, often fortified, rocky outcrop or stronghold. This detail, combined with "and upward," indicates that the Amorites maintained control over elevated, defensible terrain. This emphasizes the strategic military advantage they held and the formidable challenge they posed to Israel. The specificity highlights that Israel's failure was not due to a lack of clear boundaries or easy targets, but a lack of complete obedience and trust in God to overcome these entrenched enemies. It underscores the severity of their compromise, as these unconquered areas would become sources of future trouble, as described in Judges 2:2-3.
CHRIST-CENTERED FULFILLMENT
Judges 1:36, with its detailed account of the Amorites' entrenched presence and Israel's incomplete conquest, finds profound Christ-centered fulfillment in the New Testament. While Israel failed to fully dispossess their physical enemies and enter into the fullness of their promised rest, Jesus Christ is the ultimate and complete conqueror. He did not merely partially defeat sin and death; through His crucifixion and resurrection, He utterly disarmed the spiritual powers and authorities, triumphing over them (see Colossians 2:15). The "unconquered territories" of sin and spiritual strongholds that plagued Israel find their ultimate solution in Christ's finished work. Believers are called not to a partial disinheritance of spiritual foes, but to a complete surrender to the Lordship of Jesus, who enables us to "take every thought captive to obey Christ" (2 Corinthians 10:5). Unlike Israel, who struggled with the Amorites from "the rock, and upward," we are seated with Christ in the heavenly places, having been raised with Him (Ephesians 2:6), giving us authority over every spiritual "Amorite" that seeks to hinder our walk. Our "rest" is found not in a conquered land, but in the finished work of Christ, through whom we are empowered to live lives of complete obedience, trusting Him to conquer every remaining stronghold within and around us (see Hebrews 4:9-10).