Judges 1

Preface to the Book of Judges The persons called Judges, שופטים Shophetim, from שפט, shaphat, to judge, discern regulate, and direct, were the heads or chiefs of the Israelites who governed the Hebrew republic from the days of Moses and Joshua till the time of Saul. The word judge is not to be taken here in its usual signification, i.e., one who determines controversies, and denounces the judgment of the law in criminal cases, but one who directs and rules a state or nation with sovereign power, administers justice, makes peace or war, and leads the armies of the people over whom he presides. Officers, with the same power, and nearly with the same name, were established by the Tyrians in new Tyre, after the destruction of old Tyre, and the termination of its regal state. The Carthaginian Suffetes appear to have been the same as the Hebrew Shophetim; as were also the Archons among the Athenians, and the Dictators among the ancient Romans. But they were neither hereditary governors, nor were they chosen by the people: they were properly vicegerents or lieutenants of the Supreme God; and were always, among the Israelites, chosen by Him in a supernatural way. They had no power to make or change the laws; they were only to execute them under the direction of the Most High. God, therefore, was king in Israel: the government was a theocracy; and the judges were His deputies. The office, however, was not continual, as there appear intervals in which there was no judge in Israel. And, as they were extraordinary persons, they were only raised up on extraordinary occasions to be instruments in the hands of God of delivering their nation from the oppression and tyranny of the neighboring powers. They had neither pomp nor state; nor, probably, any kind of emoluments. The chronology of the Book of Judges is extremely embarrassed and difficult; and there is no agreement among learned men concerning it. When the deliverances, and consequent periods of rest, so frequently mentioned in this book, took place, cannot be satisfactorily ascertained. Archbishop Usher, and those who follow him, suppose that the rests, or times of peace, should be reckoned, not from the time in which a particular judge gave them deliverance; but from the period of the preceding deliverance, e.g.: It is said that Othniel, son of Kenaz, defeated Cushan-rishathaim, Jdg 3:9 , and the land had rest forty years. After the death of Othniel the Israelites again did wickedly, and God delivered them into the hands of the Moabites, Ammonites, and Amalekites; and this oppression continued eighteen years; Jdg 3:14 . Then God raised up Ehud, who, by killing Eglon, king of Moab, and gaining a great victory over the Moabites, in which he slew ten thousand of their best soldiers, obtained a rest for the land which lasted forty years: Jdg 3:15 , Jdg 3:30 ; which rest is not counted from this deliverance wrought by Ehud, but from that wrought by Othniel, mentioned above; leaving out the eighteen years of oppression under Eglon king of Moab: and so of the rest. This is a most violent manner of settling chronological difficulties, a total perversion of the ordinary meaning of terms, and not likely to be intended by the writer of this book. Sir John Marsham, aware of this difficulty, has struck out a new hypothesis: he supposes that there were judges on each side Jordan; and that there were particular wars in which those beyond Jordan had no part. He observes, that from the exodus to the building of Solomon's temple was four hundred and eighty years, which is precisely the time mentioned in the sacred writings; ( 1Kgs 6:1 ); and that from the time in which the Israelites occupied the land beyond Jordan, to the days of Jephthah, was three hundred years. But in reckoning up the years of the judges, from the death of Moses to the time of Ibzan, who succeeded Jephthah, there appears to be more than three hundred years; and from Jephthah to the fourth year of Solomon, in which the foundation of the temple was laid, there are again more than one hundred and fifty years; we must, therefore, either find out some method of reconciling these differences, or else abandon these epochs; but as the latter cannot be done, we must have recourse to some plan of modification. Sir John Marsham's plan is of this kind; the common plan is that of Archbishop Usher. I shall produce them both, and let the reader choose for himself. Who the author of the Book of Judges was, is not known; some suppose that each judge wrote his own history, and that the book has been compiled from those separate accounts; which is very unlikely. Others ascribe it to Phinehas, to Samuel, to Hezekiah, and some to Ezra. But it is evident that it was the work of an individual, and of a person who lived posterior to the time of the judges, (see Jdg 2:10 , etc.), and most probably of Samuel. The duration of the government of the Israelites by judges, from the death of Joshua to the commencement of the reign of Saul, was about three hundred and thirty-nine years. But as this book does not include the government of Eli, nor that of Samuel, but ends with the death of Samson, which occurred in A.M. 2887; consequently, it includes only three hundred and seventeen years; but the manner in which these are reckoned is very different, as we have seen above; and as will be more particularly evident in the following tables by Archbishop Usher and Sir John Marsham. After the death of Joshua the Israelites purpose to attack the remaining Canaanites; and the tribe of Judah is directed to go up first, Jdg 1:1 , Jdg 1:2 . Judah and Simeon unite, attack the Canaanites and Perrizites, kill ten thousand of them, take Adoni-bezek prisoner, cut off his thumbs and great toes, and bring him to Jerusalem, where he dies, Jdg 1:3-7 . Jerusalem conquered, Jdg 1:8 . A new war with the Canaanites under the direction of Caleb, Jdg 1:9-11 . Kirjath-sepher taken by Othniel, on which he receives, as a reward, Achsah, the daughter of Caleb and with her a south land with springs of water, Jdg 1:12-15 . The Kenites dwell among the people, Jdg 1:16 . Judah and Simeon destroy the Canaanites in Zephath, Gaza, etc., Jdg 1:17-19 . Hebron is given to Caleb, Jdg 1:20 . Of the Benjamites, house of Joseph, tribe of Manasseh, etc., Jdg 1:21-27 . The Israelites put the Canaanites to tribute, Jdg 1:28 . Of the tribes of Ephraim, Zebulun, Asher, and Naphtali, Jdg 1:29-33 . The Amorites force the children of Dan into the mountains, Jdg 1:34-36 . Verse 1 Now after the death of Joshua - How long after the death of Joshua this happened we cannot tell; it is probable that it was not long. The enemies of the Israelites, finding their champion dead, would naturally avail themselves of their unsettled state, and make incursions on the country. Who shall go up - Joshua had left no successor, and every thing relative to the movements of this people must be determined either by caprice, or an especial direction of the Lord. Verse 2 The Lord said, Judah shall go up - They had inquired of the Lord by Phinehas the high priest; and he had communicated to them the Divine counsel. Verse 3 Come up with me into my lot - It appears that the portions of Judah and Simeon had not been cleared of the Canaanites, or that these were the parts which were now particularly invaded. Verse 5 And they found Adoni-bezek - The word מצא matsa, "he found," is used to express a hostile encounter between two parties; to attack, surprise, etc. This is probably its meaning here. Adoni-bezek is literally the lord of Bezek. It is very probable that the different Canaanitish tribes were governed by a sort of chieftains, similar to those among the clans of the ancient Scottish Highlanders. Bezek is said by some to have been in the tribe of Judah. Eusebius and St. Jerome mention two villages of this name, not in the tribe of Judah, but about seventeen miles from Shechem. Verse 6 Cut off his thumbs - That he might never be able to draw his bow or handle his sword, and great toes, that he might never be able to pursue or escape from an adversary. Verse 7 Threescore and ten kinds - Chieftains, heads of tribes, or military officers. For the word king cannot be taken here in its proper and usual sense. Having their thumbs and their great toes cut off - That this was an ancient mode of treating enemies we learn from Aelian, who tells us, Var. Hist. l. ii., c. 9, that "the Athenians, at the instigation of Cleon, son of Cleaenetus, made a decree that all the inhabitants of the island of Aegina should have the thumb cut off from the right hand, so that they might ever after be disabled from holding a spear, yet might handle an oar." This is considered by Aelian an act of great cruelty; and he wishes to Minerva, the guardian of the city, to Jupiter Eleutherius, and all the gods of Greece, that the Athenians had never done such things. It was a custom among those Romans who did not like a military life, to cut off their own thumbs, that they might not be capable of serving in the army. Sometimes the parents cut off the thumbs of their children, that they might not be called into the army. According to Suetonius, in Vit. August., c. 24, a Roman knight, who had cut off the thumbs of his two sons to prevent them from being called to a military life was, by the order of Augustus, publicly sold, both he and his property. These are the words of Suetonius: Equitem Romanum, quod duobus filis adolescentibus, causa detractandi sacramenti, pollices amputasset, ipsum bonaque subjecit hastae. Calmet remarks that the Italian language has preserved a term, poltrone, which signifies one whose thumb is cut off, to designate a soldier destitute of courage and valor. We use poltroon to signify a dastardly fellow, without considering the import of the original. There have been found frequent instances of persons maiming themselves, that they might be incapacitated for military duty. I have heard an instance in which a knavish soldier discharged his gun through his hand, that he might be discharged from his regiment. The cutting off of the thumbs was probably designed for a double purpose: 1. To incapacitate them for war; and, 2. To brand them as cowards. Gathered their meat under my table - I think this was a proverbial mode of expression, to signify reduction to the meanest servitude; for it is not at all likely that seventy kings, many of whom must have been contemporaries, were placed under the table of the king of Bezek, and there fed; as in the houses of poor persons the dogs are fed with crumbs and offal, under the table of their owners. So God hath requited me - The king of Bezek seems to have had the knowledge of the true God, and a proper notion of a Divine providence. He now feels himself reduced to that state to which he had cruelly reduced others. Those acts in him were acts of tyrannous cruelty; the act towards him was an act of retributive justice. And there he died - He continued at Jerusalem in a servile and degraded condition till the day of his death. How long he lived after his disgrace we know not. Verse 8 Had fought against Jerusalem - We read this verse in a parenthesis, because we suppose that it refers to the taking of this city by Joshua; for as he had conquered its armies and slew its king, Jos 10:26 , it is probable that he took the city: yet we find that the Jebusites still dwelt in it, Jos 15:63 ; and that the men of Judah could not drive them out, which probably refers to the strong hold or fortress on Mount Zion, which the Jebusites held till the days of David, who took it, and totally destroyed the Jebusites. See 2Sam 5:6-9 , and 1Chr 11:4-8 . It is possible that the Jebusites who had been discomfited by Joshua, had again become sufficiently strong to possess themselves of Jerusalem; and that they were now defeated, and the city itself set on fire: but that they still were able to keep possession of their strong fort on Mount Zion, which appears to have been the citadel of Jerusalem. Verse 9 The Canaanites, that dwelt to the mountain - The territories of the tribe of Judah lay in the most southern part of the promised land, which was very mountainous, though towards the west it had many fine plains. In some of these the Canaanites had dwelt; and the expedition marked here was for the purpose of finally expelling them. But probably this is a recapitulation of what is related Jos 10:36 ; Jos 11:21 ; Jos 15:13 . Verse 12 And Caleb, etc. - See this whole account, which is placed here by way of recapitulation, in Jos 15:13-19 (note), and the explanatory notes there. Verse 16 The children of the Kenite, Moses' father-in-law - For an account of Jethro, the father-in-law of Moses, see Exodus 18:1-27 (note); Num 10:29 (note), etc. The city of palm trees - This seems to have been some place near Jericho, which city is expressly called the city of palm trees, Deu 34:3 ; and though destroyed by Joshua, it might have some suburbs remaining where these harmless people had taken up their residence. The Kenites, the descendants of Jethro, the father-in-law of Moses, were always attached to the Israelites: they remained with them, says Calmet, during their wanderings in the wilderness, and accompanied them to the promised land. They received there a lot with the tribe of Judah, and remained in the city of palm trees during the life of Joshua; but after his death, not contented with their portion, or molested by the original inhabitants, they united with the tribe of Judah, and went with them to attack Arad. After the conquest of that country, the Kenites established themselves there, and remained in it till the days of Saul, mingled with the Amalekites. When this king received a commandment from God to destroy the Amalekites, he sent a message to the Kenites to depart from among them, as God would not destroy them with the Amalekites. From them came Hemath, who was the father of the house of Rechab, 1Chr 2:55 , and the Rechabites, of whom we have a remarkable account Jer 35:1 , etc. Verse 17 The city was called Hormah - This appears to be the same transaction mentioned Num 21:1 (note), etc., where see the notes. Verse 18 Judah took Gaza - and Askelon - and Ekron - There is a most remarkable variation here in the Septuagint; I shall set down the verse: Και ουκ εκληρονομησεν Ιουδας την Γαζαν, ουδε τα ὁρια αυτης· ουδε την Ασκαλωνα, ουδε τα ὁρια αυτης· και την Ακκαρων, ουδε τα ὁρια αυτης· την Αζωτον, ουδε τα περισπορια αυτης· και ην Κυριος μετα Ιουδα. "But Judah Did Not possess Gaza, Nor the coast thereof; neither Askelon, nor the coasts thereof, neither Ekron, nor the coasts thereof; neither Azotus, nor its adjacent places: and the Lord was with Judah." This is the reading of the Vatican and other copies of the Septuagint: but the Alexandrian MS., and the text of the Complutensian and Antwerp Polyglots, agree more nearly with the Hebrew text. St. Augustine and Procopius read the same as, the Vatican MS.; and Josephus expressly says that the Israelites took only Askelon and Azotus, but did not take Gaza nor Ekron; and the whole history shows that these cities were not in the possession of the Israelites, but of the Philistines; and if the Israelites did take them at this time, as the Hebrew text states, they certainly lost them in a very short time after. Verse 19 And the Lord was with Judah, and he drave out the inhabitants of the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron - Strange! were the iron chariots too strong for Omnipotence? The whole of this verse is improperly rendered. The first clause, The Lord was with Judah should terminate the 18th verse, and this gives the reason for the success of this tribe: The Lord was with Judah, and therefore he slew the Canaanites that inhabited Zephath, etc., etc. Here then is a complete period: the remaining part of the verse either refers to a different time, or to the rebellion of Judah against the Lord, which caused him to withdraw his support. Therefore the Lord was with Judah, and these were the effects of his protection; but afterwards, when the children of Israel did evil in the sight of the Lord, and served Baalim, etc., God was no longer with them, and their enemies were left to be pricks in their eyes, and thorns in their side, as God himself had said. This is the turn given to the verse by Jonathan ben Uzziel, the Chaldee paraphrast: "And the Word of Jehovah was in the support of the house of Judah, and they extirpated the inhabitants of the mountains; but afterwards, When They Sinned, they were not able to extirpate the inhabitants of the plain country, because they had chariots of iron." They were now left to their own strength, and their adversaries prevailed against them. From a work called the Dhunoor Veda, it appears that the ancient Hindoos had war chariots similar to those of the Canaanites. They are described as having many wheels, and to have contained a number of rooms. - Ward's Customs. Verse 20 They gave Hebron unto Caleb - See this whole transaction explained Jos 14:12 (note), etc. Verse 21 The Jebusites dwell with the children of Benjamin - Jerusalem was situated partly in the tribe of Judah, and partly in the tribe of Benjamin, the northern part belonging to the latter tribe, the southern to the former. The Jebusites had their strongest position in the part that belonged to Benjamin, and from this place they were not wholly expelled till the days of David. See the notes on Jdg 1:8 . What is said here of Benjamin is said of Judah, Jos 15:63 . There must be an interchange of the names in one or other of these places. Unto this day - As the Jebusites dwelt in Jerusalem till the days of David, by whom they were driven out, and the author of the book of Judges states them to have been in possession of Jerusalem when he wrote; therefore this book was written before the reign of David. Verse 22 The house of Joseph, they also went up against Bethel - That is, the tribe of Ephraim and the half tribe of Manasseh, who dwelt beyond Jordan. Beth-el was not taken by Joshua, though he took Ai, which was nigh to it. Instead of בית יוסף beith Yoseph, "the house of Joseph," ten of Dr. Kennicott's MSS. and six of De Rossi's have בני יוסף beney Yoseph, "the children of Joseph;" and this is the reading of both the Septuagint and Arabic, as well as of two copies in the Hexapla of Origen. Verse 23 Beth-el - the name of the city before was Luz - Concerning this city and its names, see the notes on Gen 28:19 . Verse 24 Show us - the entrance into the city - Taken in whatever light we choose, the conduct of this man was execrable. He was a traitor to his country, and he was accessary to the destruction of the lives and property of his fellow citizens, which he most sinfully betrayed, in order to save his own. According to the rules and laws of war, the children of Judah might avail themselves of such men and their information; but this does not lessen, on the side of this traitor, the turpitude of the action. Verse 26 The land of the Hittites - Probably some place beyond the land of Canaan, in Arabia, whither this people emigrated when expelled by Joshua. The man himself appears to have been a Hittite, and to perpetuate the name of his city he called the new one which he now founded Luz, this being the ancient name of Beth-el. Verse 27 Beth-shean - Called by the Septuagint Σκυθωνπολις, Scythopolis, or the city of the Scythians. On these towns see the notes, Jos 17:12-13 (note). Verse 29 Neither did Ephraim - See the notes on the parallel passages, Jos 16:5-10 (note). Verse 30 Neither did Zebulun drive out - See on Jos 19:10-15 (note). Verse 31 Neither did Asher - See on Jos 19:24-31 (note). Accho - Supposed to be the city of Ptolemais, near to Mount Carmel. Verse 33 Neither did Naphtali - See the notes on Jos 19:32-39 (note). Verse 34 The Amorites forced the children of Dan, etc. - Just as the ancient Britons were driven into the mountains of Wales by the Romans; and the native Indians driven back into the woods by the British settlers in America. Verse 35 The Amorites would dwell in Mount Heres - They perhaps agreed to dwell in the mountainous country, being unable to maintain themselves on the plain, and yet were so powerful that the Danites could not totally expel them; they were, however, laid under tribute, and thus the house of Joseph had the sovereignty. The Septuagint have sought out a literal meaning for the names of several of these places, and they render the verse thus: "And the Amorites began to dwell in the mount of Tiles, in which there are bears, and in which there are foxes." Thus they translate Heres, Aijalon, and Shaalbim. Verse 36 Akrabbim - Of scorpions; probably so called from the number of those animals in that place. From the rock, and upward - The Vulgate understands by סלע sela, a rock, the city Petra, which was the capital of Arabia Petraea. The whole of this chapter appears to be designed as a sort of supplement to those places in the book of Joshua which are referred to in the notes and in the margin; nor is there any thing in it worthy of especial remark. We everywhere see the same fickle character in the Israelites, and the goodness and long-suffering of God towards them. An especial Providence guides their steps, and a fatherly hand chastises them for their transgressions. They are obliged to live in the midst of their enemies, often straitened, but never overcome so as to lose the land which God gave them as their portion. We should learn wisdom from what they have suffered, and confidence in the protection and providence of God from their support, because these things were written for our learning. Few can be persuaded that adversity is a blessing, but without it how little should we learn! He, who in the school of affliction has his mind turned towards God, "Finds tongues in trees, books in the running brooks, Sermons in stones, and good in every thing." Introduction

It will aggravate their perdition, that the land from which they shall perish is a good land, and a land which God himself had given them: and which therefore he would have secured to them, if they had not thrown themselves out of it. "Thus the goodness of the heavenly Canaan, says Mr. Henry, and the free and sure grant God has made of it, will aggravate the misery of those that shall forever be shut out and perish from it. Nothing will make them see how wretched they are, so much as to see, how happy they might have been." Might have been! What on the supposition of absolute decrees? How happy might a person not elected have been? And if he was elected, how could he be wretched for ever? What art of man can reconcile these things? Again, shall any of the elect perish for ever? or has God made to any others, a free and sure grant of the heavenly Canaan? If not, how can the misery of those that perish be aggravated, by a free and sure grant which they never had any share in?

Judges This is called the Hebrew Shepher Shophtim, the Book of Judges, which the Syriac and Arabic versions enlarge upon, and call it, The Book of the Judges of the Children of Israel; the judgments of that nation being peculiar, so were their judges, whose office differed vastly from that of the judges of other nations. The LXX. entitles it only Kritai, Judges. It is the history of the commonwealth of Israel, during the government of the judges from Othniel to Eli, so much of it as God saw fit to transmit to us. It contains the history (according to Dr. Lightfoot's computation) of 299 years, reckoning to Othniel of Judah forty years, to Ehud of Benjamin eighty years, to Barak of Naphtali forty years, to Gideon of Manasseh forty years, to Abimelech his son three years, to Tola of Issachar twenty-three, to Jair of Manasseh twenty-two, to Jephtha of Manasseh six, to Ibzan of Judah seven, to Elon of Zebulun ten, to Abdon of Ephraim eight, to Samson of Dan twenty, in all 299. As for the years of their servitude, as were Eglon is said to oppress them eighteen years and Jabin twenty years, and so some others, those must be reckoned to fall in with some or other of the years of the judges. The judges here appear to have been of eight several tribes; that honour was thus diffused, until at last it centred in Judah. Eli and Samuel, the two judges that fall not within this book, were of Levi. It seems, there was no judge of Reuben or Simeon, Gad or Asher. The history of these judges in their order we have in this book to the end of ch. xvi . And then in the last five chapters we have an account of some particular memorable events which happened, as the story of Ruth did ( Ruth i. 1 ) in the days when the judges ruled, but it is not certain in which judge's days; but they are put together at the end of the book, that the thread of the general history might not be interrupted. Now as to the state of the commonwealth of Israel during this period, I. They do not appear here either so great or so good as one might have expected the character of such a peculiar people would be, that were governed by such laws and enriched by such promises. We find them wretchedly corrupted, and wretchedly oppressed by their neighbours about them, and nowhere in all the book, either in war or council, do they make any figure proportionable to their glorious entry into Canaan. What shall we say to it? God would hereby show us the lamentable imperfection of all persons and things under the sun, that we may look for complete holiness and happiness in the other world, and not in this. Yet, II. We may hope that though the historian in this book enlarges most upon their provocations and grievances, yet there was a face of religion upon the land; and, however there were those among them that were drawn aside to idolatry, yet the tabernacle-service, according to the law of Moses, was kept up, and there were many that attended it. Historians record not the common course of justice and commerce in a nation, taking that for granted, but only the wars and disturbances that happen; but the reader must consider the other, to balance the blackness of them. III. It should seem that in these times each tribe had very much its government in ordinary within itself, and acted separately, without one common head, or council, which occasioned many differences among themselves, and kept them from being or doing any thing considerable. IV. The government of the judges was not constant, but occasional; when it is said that after Ehud's victory the land rested eighty years, and after Barak's forty , it is not certain that they lived, much less that they governed, so long; but they and the rest were raised up and animated by the Spirit of God to do particular service to the public when there was occasion, to avenge Israel of their enemies, and to purge Israel of their idolatries, which are the two things principally meant by their judging Israel. Yet Deborah, as a prophetess, was attended for judgment by all Israel, before there was occasion for her agency in war, ch. iv. 4 . V. During the government of the judges, God was in a more especial manner Israel's king; so Samuel tells them when they were resolved to throw off this form of government, 1 Sam. xii. 12 . God would try what his own law and the constitutions of that would do to keep them in order, and it proved that when there was no king in Israel every man did that which was right in his own eyes; he therefore, towards the latter end of this time, made the government of the judges more constant and universal that it was at first, and at length gave them David, a king after his own heart; then, and not till then, Israel began to flourish, which should make us very thankful for magistrates both supreme and subordinate, for they are ministers of God unto us for good. Four of the judges of Israel are canonized ( Heb. xi. 32 ), Gideon, Barak, Samson, and Jephtha. The Learned bishop Patrick thinks the prophet Samuel was the penman of this Book. This chapter gives us a particular account what sort of progress the several tribes of Israel made in the reducing of Canaan after the death of Joshua. He did (as we say) break the neck of that great work, and put it into such a posture that they might easily have perfected it in due time, if they had not been wanting to themselves; what they did in order hereunto, and wherein they came short, we are told. I. The united tribes of Judah and Simeon did bravely. 1. God appointed Judah to begin, ver. 1, 2 . 2. Judah took Simeon to act in conjunction with him, ver. 3 . 3. They succeeded in their enterprises against Bezek ( ver. 4-7 ), Jerusalem, ver. 8 . Hebron and Debir ( ver. 9-15 ), Hormah, Gaza, and other places, ver. 17-19 . 4. Yet where there were chariots of iron their hearts failed them, ver. 19 . Mention is made of the Kenites settling among them, ver. 16 . II. The other tribes, in comparison with these, acted a cowardly part. 1. Benjamin failed, ver. 21 . 2. The house of Joseph did well against Beth-el ( ver. 22-26 ), but in other places did not improve their advantages, nor Manasseh ( ver. 27, 28 ), nor Ephraim, ver. 29 . 3. Zebulun spared the Canaanites, ver. 30 . 4. Asher truckled worse than any of them to the Canaanites, ver. 31, 32 . 5. Naphtali was kept out of the full possession of several of his cities, ver. 33 . 6. Dan was straitened by the Amorites, ver. 34 . No account is given of Issachar, nor of the two tribes and a half on the other side Jordan. Judah Attacks the Canaanites; The Punishment of Adoni-bezek. ( b. c. 1425.) 1 Now after the death of Joshua it came to pass, that the children of Israel asked the Lord , saying, Who shall go up for us against the Canaanites first, to fight against them? 2 And the Lord said, Judah shall go up: behold, I have delivered the land into his hand. 3 And Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot. So Simeon went with him. 4 And Judah went up; and the Lord delivered the Canaanites and the Perizzites into their hand: and they slew of them in Bezek ten thousand men. 5 And they found Adoni-bezek in Bezek: and they fought against him, and they slew the Canaanites and the Perizzites. 6 But Adoni-bezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes. 7 And Adoni-bezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered their meat under my table: as I have done, so God hath requited me. And they brought him to Jerusalem, and there he died. 8 Now the children of Judah had fought against Jerusalem, and had taken it, and smitten it with the edge of the sword, and set the city on fire. Here, I. The children of Israel consult the oracle of God for direction which of all the tribes should first attempt to clear their country of the Canaanites, and to animate and encourage the rest. It was after the death of Joshua. While he lived he directed them, and all the tribes were obedient to him, but when he died he left no successor in the same authority that he had; but the people must consult the breast-plate of judgment, and thence receive the word of command; for God himself, as he was their King, so he was the Lord of their hosts. The question they ask is, Who shall go up first? v. 1 . By this time, we may suppose, they were so multiplied that the places they were in possession of began to be too strait for them, and they must thrust out the enemy to make room; now they enquire who should first take up arms. Whether each tribe was ambitious of being first, and so strove for the honour of it, or whether each was afraid of being first, and so strove to decline it, does not appear; but by common consent the matter was referred to God himself, who is the fittest both to dispose of honours and to cut out work. II. God appointed that Judah should go up first, and promised him success ( v. 2 ): " I have delivered the land into his hand, to be possessed, and therefore will deliver the enemy into his hand, that keeps him out of possession, to be destroyed." And why must Judah be first in this undertaking? 1. Judah was the most numerous and powerful tribe, and therefore let Judah venture first. Note, God appoints service according to the strength he has given. Those that are most able, from them most work is expected. 2. Judah was first in dignity, and therefore must be first in duty. He it is whom his brethren must praise, and therefore he it is who must lead in perilous services. Let the burden of honour and the burden of work go together. 3. Judah was first served; the lot came up for Judah first, and therefore Judah must first fight. 4. Judah was the tribe out of which our Lord was to spring: so that in Judah, Christ, the Lion of the tribe of Judah, went before them. Christ engaged the powers of darkness first, and foiled them, which animates us for our conflicts; and it is in him that we are more than conquerors. Observe, The service and the success are put together: "Judah shall go up; let him do his part, and then he shall find that I have delivered the land into his hand. " His service will not avail unless God give the success; but God will not give the success unless he vigorously apply himself to the service. III. Judah hereupon prepares to go up, but courts his brother and neighbour the tribe of Simeon (the lot of which tribe fell within that of Judah and was assigned out of it) to join forces with him, v. 3 . Observe here, 1. That the strongest should not despise but desire the assistance even of those that are weaker. Judah was the most considerable of all the tribes, and Simeon the least considerable, and yet Judah begs Simeon's friendship, and prays an aid from him; the head cannot say to the foot, I have no need of thee, for we are members one of another. 2. Those that crave assistance must be ready to give assistance: Come with me into my lot, and then I will go with thee into thine. It becomes Israelites to help one another against Canaanites; and all Christians, even those of different tribes, should strengthen one another's hands against the common interests of Satan's kingdom. Those who thus help one another in love have reason to hope that God will graciously help them both. IV. The confederate forces of Judah and Simeon take the field: Judah went up ( v. 4 ), and Simeon with him, v. 3 . Caleb, it is probable, was commander-in-chief of this expedition; for who so fit as he who had both an old man's head and a young man's hand, the experience of age and the vigour of youth? Josh. xiv. 10, 11 . It should seem too, by what follows ( v. 10, 11 ), that he was not yet in possession of his own allotment. It was happy for them that they had such a general as, according to his name, was all heart. Some think that the Canaanites had got together into a body, a formidable body, when Israel consulted who should go and fight against them, and that they then began to stir when they heard of the death of Joshua, whose name had been so dreadful to them; but, if so, it proved they did but meddle to their own hurt. V. God gave them great success. Whether they invaded the enemy, or the enemy first gave them the alarm, the Lord delivered them into their hand, v. 4 . Though the army of Judah was strong and bold, yet the victory is attributed to God: he delivered the Canaanites into their hand; having given them authority, he here gives them ability to destroy them—put it in their power, and so tried their obedience to his command, which was utterly to cut them off. Bishop Patrick observes upon this that we meet not with such religious expressions in the heathen writers, concerning the success of their arms, as we have here and elsewhere in this sacred history. I wish such pious acknowledgments of the divine providence had not grown into disuse at this time with many that are called Christians. Now, 1. We are told how the army of the Canaanites was routed in the field, in or near Bezek, the place where they drew up, which afterwards Saul made the place of a general rendezvous ( 1 Sam. xi. 8 ); they slew 10,000 men, which blow, if followed, could not but be a very great weakening to those that were already brought so very low. 2. How their king was taken and mortified. His name was Adoni-bezek, which signifies, lord of Bezek. There have been those that called their lands by their own names ( Ps. xlix. 11 ), but here was one (and there has been many another) that called himself by his land's name. He was taken prisoner after the battle, and we are here told how they used him; they cut off his thumbs, to disfit him for fighting, and his great toes, that he might not be able to run away, v. 6 . It had been barbarous thus to triumph over a man in misery, and that lay at their mercy, but that he was a devoted Canaanite, and one that had in like manner abused others, which probably they had heard of. Josephus says, "They cut off his hands and his feet," probably supposing those more likely to be mortal wounds than only the cutting off of his thumbs and his great toes. But this indignity which they did him extorted from him an acknowledgment of the righteousness of God, v. 7 . Here observe, (1.) What a great man this Adoni-bezek had been, how great in the field, where armies fled before him, how great at home, where kings were set with the dogs of his flock; and yet now himself a prisoner, and reduced to the extremity of meanness and disgrace. See how changeable this world is, and how slippery its high places are. Let not the highest be proud, nor the strongest secure, for they know not how low they may be brought before they die. (2.) What desolations he had made among his neighbours: he had wholly subdued seventy kings, to such a degree as to have them his prisoners; he that was the chief person in a city was then called a king, and the greatness of their title did but aggravate their disgrace, and fired the pride of him that insulted over them. We cannot suppose that Adoni-bezek had seventy of these petty princes at once his slaves; but first and last, in the course of his reign, he had thus deposed and abused so many, who perhaps were many of them kings of the same cities that successively opposed him, and whom he thus treated to please his own imperious barbarous fancy, and for a terror to others. It seems the Canaanites had been wasted by civil wars, and those bloody ones, among themselves, which would very much facilitate the conquest of them by Israel. "Judah," says Dr. Lightfoot, "in conquering Adoni-bezek, did, in effect, conquer seventy kings." (3.) How justly he was treated as he had treated others. Thus the righteous God sometimes, in his providence, makes the punishment to answer the sin, and observes an equality in his judgments; the spoiler shall be spoiled, and the treacherous dealer dealt treacherously with, Isa. xxxiii. 1 . And those that showed no mercy shall have no mercy shown them, Jam. ii. 13 . See Rev. xiii. 10 ; xviii. 6 . (4.) How honestly he owned the righteousness of God herein: As I have done, so God has requited me. See the power of conscience, when God by his judgments awakens it, how it brings sin to remembrance, and subscribes to the justice of God. He that in his pride had set God at defiance now yields to him, and reflects with as much regret upon the kings under his table as ever he had looked upon them with pleasure when he had them there. He seems to own that he was better dealt with than he had dealt with his prisoners; for though the Israelites maimed him (according to the law of retaliation, an eye for an eye, so a thumb for a thumb), yet they did not put him under the table to be fed with the crumbs there, because, though the other might well be looked upon as an act of justice, this would have savoured more of pride and haughtiness than did become an Israelite. VI. Particular notice is taken of the conquest of Jerusalem, v. 8 . Our translators judge it spoken of here as done formerly in Joshua's time, and only repeated on occasion of Adoni-bezek's dying there, and therefore read it, "they had fought against Jerusalem," and put this verse in a parenthesis; but the original speaks of it as a thing now done, and this seems most probable because it is said to be done by the children of Judah in particular, not by all Israel in general, whom Joshua commanded. Joshua indeed conquered and slew Adoni-zedek, king of Jerusalem ( Josh. x. ), but we read not there of his taking the city; probably, while he was pursing his conquests elsewhere, this Adoni-bezek, a neighbouring prince, got possession of it, whom Israel having conquered in the field, the city fell into their hands, and they slew the inhabitants, except those who retreated into the castle and held out there till David's time, and they set the city on fire, in token of their detestation of the idolatry wherewith it had been deeply infected, yet probably not so utterly as to consume it, but to leave convenient habitations for as many as they had to put into the possession of it.

Conquests of Judah. ( b. c. 1425.) 9 And afterward the children of Judah went down to fight against the Canaanites, that dwelt in the mountain, and in the south, and in the valley. 10 And Judah went against the Canaanites that dwelt in Hebron: (now the name of Hebron before was Kirjath-arba:) and they slew Sheshai, and Ahiman, and Talmai. 11 And from thence he went against the inhabitants of Debir: and the name of Debir before was Kirjath-sepher: 12 And Caleb said, He that smiteth Kirjath-sepher, and taketh it, to him will I give Achsah my daughter to wife. 13 And Othniel the son of Kenaz, Caleb's younger brother, took it: and he gave him Achsah his daughter to wife. 14 And it came to pass, when she came to him, that she moved him to ask of her father a field: and she lighted from off her ass; and Caleb said unto her, What wilt thou? 15 And she said unto him, Give me a blessing: for thou hast given me a south land; give me also springs of water. And Caleb gave her the upper springs and the nether springs. 16 And the children of the Kenite, Moses' father in law, went up out of the city of palm trees with the children of Judah into the wilderness of Judah, which lieth in the south of Arad; and they went and dwelt among the people. 17 And Judah went with Simeon his brother, and they slew the Canaanites that inhabited Zephath, and utterly destroyed it. And the name of the city was called Hormah. 18 Also Judah took Gaza with the coast thereof, and Askelon with the coast thereof, and Ekron with the coast thereof. 19 And the Lord was with Judah; and he drave out the inhabitants of the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron. 20 And they gave Hebron unto Caleb, as Moses said: and he expelled thence the three sons of Anak. We have here a further account of that glorious and successful campaign which Judah and Simeon made. 1. The lot of Judah was pretty well cleared of the Canaanites, yet not thoroughly. Those that dwelt in the mountain (the mountains that were round about Jerusalem) were driven out ( v. 9 , 19 ), but those in the valley kept their ground against them, having chariots of iron, such as we read of, Josh. xvii. 16 . Here the men of Judah failed, and thereby spoiled the influence which otherwise their example hitherto might have had on the rest of the tribes, who followed them in this instance of their cowardice, rather than in all the other instances of their courage. They had iron chariots, and therefore it was thought not safe to attack them: but had not Israel God on their side, whose chariots are thousands of angels ( Ps. lxviii. 17 ), before whom these iron chariots would be but as stubble to the fire? Had not God expressly promised by the oracle ( v. 2 ) to give them success against the Canaanites in this very expedition, without excepting those that had iron chariots? Yet they suffered their fears to prevail against their faith, they could not trust God under any disadvantages, and therefore durst not face the iron chariots, but meanly withdrew their forces, when with one bold stroke they might have completed their victories; and it proved of pernicious consequence. They did run well, what hindered them? Gal. v. 7 . 2. Caleb was put in possession of Hebron, which, though given him by Joshua ten or twelve years before (as Dr. Lightfoot computes), yet being employed in public service, for the settling of the tribes, which he preferred before his own private interests, it seems he did not till now make himself master of; so well content was that good man to serve others, while he left himself to be served last; few are like-minded, for all seek their own, Phil. ii. 20, 21 . Yet now the men of Judah all came in to his assistance for the reducing of Hebron ( v. 10 ), slew the sons of Anak, and put him in possession of it, v. 20 . They gave Hebron unto Caleb. And now Caleb, that he might return the kindness of his countrymen, is impatient to see Debir reduced and put into the hands of the men of Judah, to expedite which he proffers his daughter to the person that will undertake to command in the siege of that important place, v. 11, 12 . Othniel bravely undertakes it, and wins the town and the lady ( v. 13 ), and by his wife's interest and management with her father gains a very good inheritance for himself and his family, v. 14, 15 . We had this passage before, Josh. xv. 16-19 , where it was largely explained and improved. 3. Simeon got ground of the Canaanites in his border, v. 17, 18 . In the eastern part of Simeon's lot, they destroyed the Canaanites in Zephath, and called it Hormah—destruction, adding this to some other devoted cities not far off, which they had some time ago, with good reason, called by that name, Num. xxi. 2, 3 . And this perhaps was the complete performance of the vow they them made that they would utterly destroy these cities of the Canaanites in the south. In the western part they took Gaza, Askelon, and Ekron, cities of the Philistines; they gained present possession of the cities, but, not destroying the inhabitants, the Philistines in process of time recovered the cities, and proved inveterate enemies to the Israel of God, and no better could come of doing their work by the halves. 4. The Kenites gained a settlement in the tribe of Judah, choosing it there rather than in any other tribe, because it was the strongest, and there they hoped to be safe and quiet, v. 16 . These were the posterity of Jethro, who either went with Israel when Moses invited them ( Num. x. 29 ) or met them about the same place when they came up from their wanderings in the wilderness thirty-eight years after, and went with them then to Canaan, Moses having promised them that they should fare as Israel fared, Num. x. 32 . They had at first seated themselves in the city of palm-trees, that is, Jericho, a city which never was to be rebuilt, and therefore the fitter for those who dwelt in tents, and did not mind building. But afterwards they removed into the wilderness of Judah, either out of their affection to that place, because solitary and retired, or out of their affection to that tribe, which perhaps had been in a particular manner kind to them. Yet we find the tent of Jael, who was of that family, far north, in the lot of Naphtali, when Sisera took shelter there, ch. iv. 17 . This respect Israel showed them, to let them fix where they pleased, being a quiet people, who, wherever they were, were content with a little. Those that molested none were molested by none. Blessed are the meek, for thus they shall inherit the earth.

The Israelites Mixed with the Canaanites. ( b. c. 1425.) 21 And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem; but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day. 22 And the house of Joseph, they also went up against Bethel: and the Lord was with them. 23 And the house of Joseph sent to descry Bethel. (Now the name of the city before was Luz.) 24 And the spies saw a man come forth out of the city, and they said unto him, show us, we pray thee, the entrance into the city, and we will show thee mercy. 25 And when he showed them the entrance into the city, they smote the city with the edge of the sword; but they let go the man and all his family. 26 And the man went into the land of the Hittites, and built a city, and called the name thereof Luz: which is the name thereof unto this day. 27 Neither did Manasseh drive out the inhabitants of Beth-shean and her towns, nor Taanach and her towns, nor the inhabitants of Dor and her towns, nor the inhabitants of Ibleam and her towns, nor the inhabitants of Megiddo and her towns: but the Canaanites would dwell in that land. 28 And it came to pass, when Israel was strong, that they put the Canaanites to tribute, and did not utterly drive them out. 29 Neither did Ephraim drive out the Canaanites that dwelt in Gezer; but the Canaanites dwelt in Gezer among them. 30 Neither did Zebulun drive out the inhabitants of Kitron, nor the inhabitants of Nahalol; but the Canaanites dwelt among them, and became tributaries. 31 Neither did Asher drive out the inhabitants of Accho, nor the inhabitants of Zidon, nor of Ahlab, nor of Achzib, nor of Helbah, nor of Aphik, nor of Rehob: 32 But the Asherites dwelt among the Canaanites, the inhabitants of the land: for they did not drive them out. 33 Neither did Naphtali drive out the inhabitants of Beth-shemesh, nor the inhabitants of Beth-anath; but he dwelt among the Canaanites, the inhabitants of the land: nevertheless the inhabitants of Beth-shemesh and of Beth-anath became tributaries unto them. 34 And the Amorites forced the children of Dan into the mountain: for they would not suffer them to come down to the valley: 35 But the Amorites would dwell in mount Heres in Aijalon, and in Shaalbim: yet the hand of the house of Joseph prevailed, so that they became tributaries. 36 And the coast of the Amorites was from the going up to Akrabbim, from the rock, and upward. 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, v. 21 . Judah had set them a good example, and gained them great advantages by what they did ( v. 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, v. 22 . That city is mentioned in the tribe of Benjamin, Josh. xviii. 22 . Yet it is spoken of there ( v. 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, v. 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, v. 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, v. 28 , 35 . (2.) Ephraim likewise, though a powerful tribe, neglected Gezer a considerable city, and suffered the Canaanites to dwell among them ( v. 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 ( v. 30 ), and only made the inhabitants of those places tributaries to them. IV. Asher quitted itself worse than any of the tribes ( v. 31, 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 ( v. 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, v. 34 . Nay, and some of the cities in the mountains were kept against them, v. 35 . Thus were they straitened in their possessions, and forced to seek for more room at Laish, a great way off, ch. xviii. 1 , &c. 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, v. 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.