Judges 1

Joshua captured and slew the king of Jerusalem, when he combined with the four other kings against Gibeon; but there is no mention of his taking the city, ((Joshua 10:23).) 2. Judah (as mentioned in ver. 4. of this chapter) took the city, or at least part of it, burned the houses, and put the inhabitants to the sword. 3. The children of Benjamin took that part of the city which belonged to the Jebusites, but the latter held “the stronghold of Zion,” and therefore could not be dispossessed till the time of David, for whom Providence seems to have reserved the conquest. ((2 Samuel 5:6-9).) Thus difficulties which at first seem appalling, may often easily be removed by a little calm reflection, which is alike necessary in the comprehending all ancient histories.

Several pleasing incidents follow in this chapter; as, 1. The interview between Caleb and his daughter, which while it affords an interesting picture of ancient manners, at the same time may teach us the unsatisfactory nature of all temporal [things]. A south land requires springs of water, and upper and nether springs are both essential to our happiness. 2. Though Hobab, the Kenite, at first refused to go with Israel we here find his children have an inheritance in the promised land; a strong indication that he afterwards repented, and either accompanied or followed Moses. Ver. 17—36. Farther prosecution of the war, and some partial failures.—The first and most remarkable of these was that of Judah, of whom we read, “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.”

This has been quoted by Deistical writers as a reproach, not only to Judah, but to Jehovah; for which, however, there can be no just ground, for it is impossible that a Hebrew, whether [pagan] or not, who believed that the Lord had carried Israel through the Red sea, or even the river Jordan, or who had arrested in their favour the light of the sun and of the moon, could find it impossible, or even difficult, to destroy a few iron chariots. The plain fact appears to be, that when “the Lord was with Judah, he (Judah) drave out the inhabitants of the mountain;” or, as the margin more literally reads, “he possessed the mountain;” but [Judah] having vainly, perhaps, trusted too much in their own strength, and not having the Lord now with them, “they could not drive out (or dispossess) the inhabitants of the valley, because they had chariots of iron,”

with which, without a miracle, they could not cope. It was for the same reason, doubtless, that the other tribes were not able to drive out all their enemies. But what was it, it may be asked, that so discouraged the tribes of Israel, and at the same time occasioned their great Protector to withdraw from them? There were many things, doubtless, in the gaudy and licentious rites of Paganism, that suited the taste of the great majority of the people much better than the strict devotions and severe morals of the law of Moses. And Joshua had himself warned them in one of his last addresses, of this consequence: ((Joshua 23:13).) “Know for a certainty, if ye in any wise go back, (that is, degenerate,) and cleave to the remnant of these nations, that afterwards the Lord

your God will no more drive” them out. The imperfect state in which the conquest of Canaan was now left, may suggest to us the importance of attending to our duty while we have the time and means; and whatever we find to do, to do it with all our might. Had Judah, while the Lord was with them, persevered in subduing the land, we should not have heard of so many parts unconquered, nor [so many] [enemies] [remaining] and in their eyes. Our losses and sufferings as Christians, from supineness and disobedience, are altogether incalculable. “Be not slothful, but followers of those who through faith and patience inherit the promises.” ((Hebrews 6:12).)

Notes on the verses

Joshua had slain the king of Jerusalem some years before. ((Joshua 10:23).) Ver. 16. City of palm-trees.—That is, Jericho: see (Deuteronomy 34:3). The descendants of Hobab first pitched their tents in the vicinity of Jericho; but after the [fall] of that city, removed into the borders of the wilderness of [Judah]. Ver. 17. The name of the city was called Hormah.—That is, accursed, or devoted to destruction. Ver. 18. And Judah took Gaza.—There is the following remarkable variation here in the Septuagint; “But Judah did not possess Gaza, nor the coasts thereof; nor Askelon, nor the coasts thereof; nor Ekron, nor the coasts thereof: nor Ashdod, nor the coasts thereof.” Procopius and Augustine read the same; and Josephus says that the Israelites only took Askelon and Ashdod; but not Gaza or Ekron: and from ch.

iii. 3. and the whole succeeding history, it appears that these cities were not in the possession of the Israelites, but of the Philistines.—Bagster Ver. 19. He drave out, &c.—Margin, “Or, He possessed the mountain.” &c. “The expression is elliptical, (says Dr. Boothroyd,) and we ought to supply in such a manner as to vindicate the divine character,’ which has been in this case reproached. The learned translator just named renders it, “He drave out the inhabitants of the mountain; but went not to drive out the inhabitants of the valley, because,” &c. Another modern critic renders the passage thus, “He (i.e. Judah) drave out the inhabitants of the mountain, but not (so as) to drive out the inhabitants of the valley;”—did not push the conquest farther, because intimidated by their chariots of iron, &c.

Ver. 26. The land of the Hittites.—“The Scripture does not anywhere show where this land of the Hittites was situated; but it was without the boundaries of the promised land. ((2 Kings 7:6).) This (incident) confirms the opinion, that the Israelites might spare the lives of such Canaanites as either submitted to become slaves and renounced idolatry, or emigrated into other regions. (Joshua 6:2).; ix. 3—5.; xi. 19, 20."—Scott, Ver. 30. Kitron.—The Talmudists say, Kiron, is “tzippor,” that is, Sepphoris, or Diocesarea, a celebrated city of Galilee [called] the village Safoury, situated in the plain of Esdraelon, 20 miles (north-west) from Tiberias, according to Benjamin of Tudela.—Bagster. Ver.

31. Accho.—Accho, the Prolemais of the Greeks and Romans, and called Saint John of Acre by the Crusaders, is situated on the Mediterranean, in a fine plain, at the north angle of a bay to which it gives name, and which extends in a semicircle of 3 leagues as far as Carmel, and nine leagues from. Tyre.—Zidon.—Another celebrated city of Phenicia, now Saide, situated in a fine country on the Mediterranean, 400 stadia from Berytus, and 200 (north) from Tyre, according to Strabo, one day’s journey from Paneas, according to Josephus, and sixty-six miles from Damascus, according to Abulfeda.—B.