J
U D G E S
CHAP. I.
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.
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Judah
Attacks the Canaanites; The Punishment of Adoni-bezek.
B. C.
1425.
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5.
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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.
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Conquests
of Judah.
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B.
C. 1425.
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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.
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The
Israelites Mixed with the Canaanites.
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B.
C. 1425.
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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.
Contents
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