16 And the sons of the Kenite, father-in-law of Moses, have gone up out of the city of palms with the sons of Judah `to' the wilderness of Judah, which `is' in the south of Arad, and they go and dwell with the people.
And Moses saith to Hobab son of Raguel the Midianite, father-in-law of Moses, `We are journeying unto the place of which Jehovah hath said, I give it to you; go with us, and we have done good to thee; for Jehovah hath spoken good concerning Israel.' And he saith unto him, `I do not go; but unto my land and unto my kindred do I go.' And he saith, `I pray thee, forsake us not, because thou hast known our encamping in the wilderness, and thou hast been to us for eyes; and it hath come to pass when thou goest with us, yea, it hath come to pass -- that good which Jehovah doth kindly with us -- it we have done kindly to thee.'
and Saul saith unto the Kenite, `Go, turn aside, go down from the midst of Amalek, lest I consume thee with it, and thou didst kindness with all the sons of Israel, in their going up out of Egypt;' and the Kenite turneth aside from the midst of Amalek.
and the south, and the circuit of the valley of Jericho, the city of palms, unto Zoar.
And the Canaanite -- king Arad -- dwelling in the south, heareth that Israel hath come the way of the Atharim, and he fighteth against Israel, and taketh `some' of them captive.
And Sisera hath fled on his feet unto the tent of Jael wife of Heber the Kenite, for peace `is' between Jabin king of Hazor and the house of Heber the Kenite;
At that time hath king Ahaz sent unto the king of Asshur to give help to him;
And Moses hath been feeding the flock of Jethro his father-in-law, priest of Midian, and he leadeth the flock behind the wilderness, and cometh in unto the mount of God, to Horeb;
And he seeth the Kenite, and taketh up his simile, and saith: `Enduring `is' thy dwelling, And setting in a rock thy nest, But the Kenite is for a burning; Till when doth Asshur keep thee captive?'
And Moses sendeth his father-in-law away, and he goeth away unto his own land.
and the father-in-law of Moses seeth all that he is doing to the people, and saith, `What `is' this thing which thou art doing to the people? wherefore art thou sitting by thyself, and all the people standing by thee from morning till evening?' And Moses saith to his father-in-law, `Because the people come unto me to seek God; when they have a matter, it hath come unto me, and I have judged between a man and his neighbour, and made known the statutes of God, and His laws.' And the father-in-law of Moses saith unto him, `The thing which thou art doing `is' not good;
And Jethro, father-in-law of Moses, taketh a burnt-offering and sacrifices for God; and Aaron cometh in, and all the elders of Israel, to eat bread with the father-in-law of Moses, before God.
And Moses goeth out to meet his father-in-law, and boweth himself, and kisseth him, and they ask one at another of welfare, and come into the tent;
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Commentary on Judges 1 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 1
Jud 1:1-3. The Acts of Judah and Simeon.
1. Now after the death of Joshua—probably not a long period, for the Canaanites seem to have taken advantage of that event to attempt recovering their lost position, and the Israelites were obliged to renew the war.
the children of Israel asked the Lord—The divine counsel on this, as on other occasions, was sought by Urim and Thummim, by applying to the high priest, who, according to Josephus, was Phinehas.
saying, Who shall go up for us against the Canaanites first—The elders, who exercised the government in their respective tribes, judged rightly, that in entering upon an important expedition, they should have a leader nominated by divine appointment; and in consulting the oracle, they adopted a prudent course, whether the object of their inquiry related to the choice of an individual commander, or to the honor of precedency among the tribes.
2. the Lord said, Judah shall go up—The predicted pre-eminence (Ge 49:8) was thus conferred upon Judah by divine direction, and its appointment to take the lead in the ensuing hostilities was of great importance, as the measure of success by which its arms were crowned, would animate the other tribes to make similar attempts against the Canaanites within their respective territories.
I have delivered the land into his hand—not the whole country, but the district assigned for his inheritance.
3. Judah said unto Simeon his brother, Come up with me …, that we may fight against the Canaanites—Being conterminous tribes (Jos 19:1, 2), they had a common interest, and were naturally associated in this enterprise.
Jud 1:4-21. Adoni-bezek Justly Requited.
5, 6. Bezek—This place lay within the domain of Judah, about twelve miles south of Jerusalem.
found Adoni-bezek—that is, "lord of Bezek"—he was "found," that is, surprised and routed in a pitched battle, whence he fled; but being taken prisoner, he was treated with a severity unusual among the Israelites, for they "cut off his thumbs and great toes." Barbarities of various kinds were commonly practised on prisoners of war in ancient times, and the object of this particular mutilation of the hands and feet was to disable them for military service ever after. The infliction of such a horrid cruelty on this Canaanite chief would have been a foul stain on the character of the Israelites if there were not reason for believing it was done by them as an act of retributive justice, and as such it was regarded by Adoni-bezek himself, whose conscience read his atrocious crimes in their punishment.
7. Threescore and ten kings—So great a number will not appear strange, when it is considered that anciently every ruler of a city or large town was called a king. It is not improbable that in that southern region of Canaan, there might, in earlier times, have been even more till a turbulent chief like Adoni-bezek devoured them in his insatiable ambition.
8. Now the children of Judah had fought against Jerusalem, and had taken it—The capture of this important city, which ranks among the early incidents in the war of invasion (Jos 15:63), is here noticed to account for its being in the possession of the Judahites; and they brought Adoni-bezek thither [Jud 1:7], in order, probably, that his fate being rendered so public, might inspire terror far and wide. Similar inroads were made into the other unconquered parts of Judah's inheritance [Jud 1:9-11]. The story of Caleb's acquisition of Hebron is here repeated (Jos 15:16-19). [See on Jos 15:16.]
16. the children of the Kenite, Moses' father-in-law, went up out of the city of palm trees with the children of Judah—called "the Kenite," as probably descended from the people of that name (Nu 24:21, 22). If he might not himself, his posterity did accept the invitation of Moses (Nu 10:32) to accompany the Israelites to Canaan. Their first encampment was in the "city of palm trees"—not Jericho, of course, which was utterly destroyed, but the surrounding district, perhaps En-gedi, in early times called Hazezon-tamar (Ge 14:7), from the palm-grove which sheltered it. Thence they removed for some unknown cause, and associating themselves with Judah, joined in an expedition against Arad, in the southern part of Canaan (Nu 21:1). On the conquest of that district, some of this pastoral people pitched their tents there, while others migrated to the north (Jud 4:17).
17-29. And Judah went with Simeon his brother—The course of the narrative is here resumed from Jud 1:9, and an account given of Judah returning the services of Simeon (Jud 1:3), by aiding in the prosecution of the war within the neighboring tribes.
slew the Canaanites that inhabited Zephath—or Zephathah (2Ch 14:10), a valley lying in the southern portion of Canaan.
Hormah—destroyed in fulfilment of an early vow of the Israelites (see on Nu 21:2). The confederate tribes, pursuing their incursions in that quarter, came successively to Gaza, Askelon, and Ekron, which they took. But the Philistines seem soon to have regained possession of these cities.
19. the Lord was with Judah; … but they could not drive out the inhabitants of the valley—The war was of the Lord, whose omnipotent aid would have ensured their success in every encounter, whether on the mountains or the plains, with foot soldiers or cavalry. It was distrust, the want of a simple and firm reliance on the promise of God, that made them afraid of the iron chariots (see on Jos 11:4-9).
21. the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem—Judah had expelled the people from their part of Jerusalem (Jud 1:8). The border of the two tribes ran through the city—Israelites and natives must have been closely intermingled.
Jud 1:22-26. Some Canaanites Left.
22, 23. the house of Joseph—the tribe of Ephraim, as distinguished from Manasseh (Jud 1:27).
24. the spies … said, … Show us, … the entrance into the city—that is, the avenues to the city, and the weakest part of the walls.
we will show thee mercy—The Israelites might employ these means of getting possession of a place which was divinely appropriated to them: they might promise life and rewards to this man, though he and all the Canaanites were doomed to destruction (Jos 2:12-14); but we may assume the promise was suspended on his embracing the true religion, or quitting the country, as he did. If they had seen him to be firmly opposed to either of these alternatives, they would not have constrained him by promises any more than by threats to betray his countrymen. But if they found him disposed to be serviceable, and to aid the invaders in executing the will of God, they might promise to spare him.
26. Luz—(See on Ge 12:7; Ge 28:18).
27-36. The same course of subjugation was carried on in the other tribes to a partial extent, and with varying success. Many of the natives, no doubt, during the progress of this exterminating war, saved themselves by flight and became, it is thought, the first colonists in Greece, Italy, and other countries. But a large portion made a stout resistance and retained possession of their old abodes in Canaan. In other cases, when the natives were vanquished, avarice led the Israelites to spare the idolaters, contrary to the express command of God; and their disobedience to His orders in this matter involved them in many troubles which this book describes.