Judges 1:19

(19) The Lord was with Judah.—The Targum here has “The Word of the Lord.” The expression is frequently used to imply insured prosperity (Gen_39:23; 1Sa_18:14; 2Ki_18:7. Comp. Mat_18:20).

But.—Rather, for (kî): i.e., they only dispossessed their enemies of the mountain, for, &c.

Could not.—The Hebrew seems purposely to avoid this expression, and says “there was no driving out.” Judah could have driven them out; but their faith was cowed by the (Jdg_1:19) iron chariots.

The valley.—Here Emek, not Shephelah. “Broad sweeps between parallel ranges of hills,” like, e.g., the “valley of Jezreel,” i.e., the plain of Esdraelon. It differs from Gî, which means a gorge or ravine.

Chariots of iron.—See Jdg_4:3; Jos_11:6-9; Jos_17:16; 1Sa_13:6. R. Tanchum makes it mean “very strong chariots;” but the phrase means either “chariots with iron-bound wheels,” or “scythed chariots.” Ktesias attributes scythed chariots to Ninus, but none are seen on the Nineveh sculptures, and it is doubtful whether they were known so early. Xenophon says that scythed chariots were invented by Cyrus, which would not be till five centuries after this period. For this clause the LXX. have,” because Rechab resisted them,” mistaking rekeb, “chariot,” for a proper name (as they often do with other words). Hence the notion of Theodoret that the Kenites, to which Rechab belonged (2Ki_10:15-23; Jer_35:2), secretly helped the Philistines, is quite groundless. We see a reason for the partial failure of the Israelites in the fact that at this time they had not attained to the same level of civilisation as the Canaanites in arts and arms. This advantage could only have been rendered unavailing by more faith and faithfulness than they showed in their conduct. “Their warriors often rather overran than subdued the land. . . . The chariots and better arms of the Canaanites rendered the conquest of the valleys and plains long and laborious, especially to Joseph, Judah, and Dan. . . . The Hebrews ‘walked upon the high places of the land’ (Psa_18:33; 2Sa_22:34; Hab_3:19; Isa_58:14; Deu_32:13; Deu_32:29; Deu_32:33); but these heights were often encompassed like islands by the inhabitants of the valleys” (Ewald, ii. 264).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Jdg 1:19 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.

Ver. 19. Drave out the inhabitants of the mountain.] Or, Possessed the mountain: for the same Hebrew word Jarash, signifies to possess and to dispossess.

But could not drive out.] Indeed, for want of faith: else they might have driven them out; Si ex fide fortiter pugnassent: to faith all things are feasible. Is not the same God, God of the valleys also, as well as of the mountains? But as it is said that {Mar 6:5} our Saviour "could do no mighty work" - that is, he would do no mighty work - "in his own country, because of their unbelief," so was it here.

19 These be they who separate themselves, sensual, having not the Spirit.

Ver. 19. Who separate] From Church assemblies, upon pretence of newer lights, greater holiness. The Arabic renders it, intermitters, sc. of Church worship. Such as upon pretence of a more than ordinary holiness, and I know not what imaginary perfection, thought they might give over hearing of the word, as having immediate teaching; and separated from holy duties, as the words following show.

Sensual] Gr. ψυχικοι, animal; such as have no more than a reasonable soul, and are yet in their pure naturals, 1Co 2:14, and by their profane practices animas etiam incarnaverunt, have turned their very spirits into a lump of flesh.

Having not the Spirit] Unless it be the spirit of delusion, as Muncer the Anabaptist had, who wrote a book against Luther, dedicated it "To the most illustrious Prince Christ" (as his words are), uphraideth Luther with want of the Spirit, and calleth him a carnal man, a silly soul. (Scultet. Annal. 338.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jdg 1:19. Could not drive out the inhabitants of the valley — Because of their unbelief, through which they distrusted God’s power to destroy those who had chariots of iron, and so gave way to their own fear and sloth, whereby God was provoked to withdraw his helping hand.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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, c., &c. 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, c., 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

19. The natural place for this verse is after Jdg_1:7, i. e. after the account of Judah’s first success in the Southern Highlands. He conquered the hill country, but the inhabitants of the plain were too strong for him. There is no one word for the Hebr. verb meaning ‘drive out,’ ‘dispossess,’ ‘conquer.’

for he could not drive out] lit. ‘for (he was) not for driving out,’ a most unusual construction; correct he was not able to drive out, so two Hebr. MSS. and the Versions. The text of Jdg_1:21; Jdg_1:27; Jdg_1:32 is to be corrected in the same way. Comparing Jdg_1:21 with Jos_15:63, Jdg_1:27 with ib. Jdg_17:12, 2Ch_8:8 with 1Ki_9:21, we note a tendency to obliterate the impotence of Israel. In this chap. the editor’s theory (Jdg_2:1 b–5a) has influenced the alteration: the cause of the tribes’ failure was not their inability to match the Canaanites, but their unfaithfulness (so Targum here).

the inhabitants of the valley] i.e. of the Philistine plain, between the hills and the sea; see Jdg_1:18 note.

chariots of iron] Cf. Jdg_4:3; Jdg_4:13, Jos_17:16; Jos_17:18; i.e. plated or studded with iron, like the Hittite chariots figured on Egyptian monuments: the currus falcati, i. e. scythed chariots, as Vulgate renders, were not yet invented. The horses and chariots of the Canaanites were probably adopted from the Egyptians; but ultimately, like those of the Egyptians, from the Hittites or N. Syrians. Recent excavations confirm what we learn from the O.T. Thus at Taanach iron implements have been found in large quantities; at Megiddo they occur plentifully first at the period which is dated in the middle of the Israelite monarchy, also much earlier but in smaller quantities. In Egypt iron was in common use at the time of the Exodus, and considerably earlier; it came chiefly from the mines in the Sinaitic Peninsula.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the Lord was with Judah,.... Encouraging, strengthening, succeeding, and giving the tribe victory over the Canaanites; the Targum is,"the Word of the Lord was for the help of the house of Judah:"

and he drove out the inhabitants of the mountains; the mountainous part of Judea, such as was about Jerusalem, and where Hebron stood, and other cities, see Jos 15:48, &c. which though fortified both by nature and man, yet God being with them, they were easily subdued:

but could not drive out the inhabitants of the valley; God forsaking them, because they were afraid of them, for a reason after mentioned, or through slothfulness, and being weary of fighting, or because they fell into some sins, which occasioned the divine displeasure; so the Targum,"after they had sinned, they could not drive out the inhabitants of the valley:"

because they had chariots of iron; but this was no reason why they could not drive them out, if God was with them, who could as easily have delivered these into their hands, as the inhabitants of the mountains; but is the reason why they were afraid to fight with them, and to attempt to drive them out, and which they themselves gave why they did not.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Was not able, &c. Through a cowardly fear of their chariots armed with hooks and scythes, and for want of confidence in God. (Challoner) --- Hebrew does not sy expressly that Juda could not: quia non ad expellendum, &c. He had not the courage or the will. With God’s assistance, what had he to fear? Were these Philistines with their chariots, more terrible than the giants in their fortresses? --- Scythes. Hebrew receb barzel, "chariots of iron." (Calmet) --- The Roman and Alexandrian Septuagint have "Rechab was opposed to them." (Haydock) --- The edition of Basil adds, "and they had chariots of iron," as St. Augustine (q. 5,) reads. A double translation is thus given. (Calmet) --- These chariots were calculated to cut down all that came in contact with them. (Curtius iv.) (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

On account of their unbelief, whereby they doubted and distrusted God’s power to destroy those who had chariots of iron and so gave way to their own fear and sloth, whereby God was provoked to withdraw his helping hand from them, and so they were really made impotent, as they were unwilling. See Jos 17:16.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

19. And he drave out the inhabitants of the mountain — Hebrews, he seized or possessed the mountain. In ordinary cases of foreign invasion the mountains are the fortresses which are last to surrender. But the Israelites, having confidence only in mountain warfare, concentrated their energies upon these fastnesses and secured their possession.

But could not drive out — Literally, for not to drive out the inhabitants of the valley; that is, they were not to be driven out, or, as one might say, there was no driving them out. The word rendered valley is עמק, emek, and does not necessarily refer at all to the Philistine plain, which is called the Shephelah, Jdg_1:9. Emek denotes any valley, basin, or depression between mountains, and may here refer to plains situated among the mountains of Judah or elsewhere.

Because they had chariots of iron — This we are doubtless to take as the occasion, not the necessitating cause, of Judah’s ultimate failure to conquer all his foes. Iron chariots could not withstand the forces of Joshua (Jos_11:4-9) nor of Barak, (Jdg_4:15,) when the people of Jehovah fought with faith in his power, and Judah might likewise have conquered; but we understand that, after many triumphs, when Judah was brought to face these chariots of iron — instruments of warfare strange and terrible — he hesitated, wavered, gave way to fear, and thus lost faith in God, and then there was no driving out his enemy.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Chariots of iron. The chariots of the Canaanites were very formidable to the Israelites, who had no means of coping with them. Thus we are told of Jabin, king of Canaan, who reigned in Hazer, that he had 900 chariots of iron, and mightily oppressed the children of Israel. They were later an important part of King Solomon"s army. (1Ki_10:26) See too Jos_17:16.

Divine help versus material obstacles.

The statement of this verse is perplexing; hardly softened if we render "there was no driving out," etc. On the one hand, apparently, infinite power is on the side of Judah; on the other, there are sharply-defined limits to his success, and singular reasons for his failure. (Describe inhabitants of mountain and valley.) One would suppose that if God had really been with Judah, the chariots of iron would be neither here nor there in the question. "If God be for us, who can be against us?" But the difficulty arises from looking at the problem wholly from the Divine side. The same difficulty faces us to-day. "But this temptation was so great!" "But was not the Lord with you?" Infinite power may be on our side, but we may be debarred by failure of faith from making full use of it.

I UNREALISED SPIRITUAL POWER. Many of the brutes have power greater than man, but they cannot bring it to bear. Is man never similarly unfortunate? In what sense can the power of God in the saint be unrealised? It is not power wasted or lying idle, but simply like a cheque unused. Our spiritual nature is not developed enough.

II INSUFFICIENT REASONS FOR FAILURE OR SUCCESS. These arise from the same cause as the preceding. The tool in hands of tyro and master. The true panoply of a Church is spiritual; and its material advantages may sometimes be as Goliath"s armour to David; and so may the spiritual advantages, if we do not realise them, keep ourselves in continual communion with them: and test their virtue by continual exercises of faith.

III WAYS IN WHICH MAN LIMITS GOD. By failure of faith. By neglect of the means of grace. By personal unholiness. God"s arm is not shortened," etc., "but ye are straitened in your own selves. M.

Vers. 19-21. A title to be made good.

Each of these Judah, Caleb (of the same tribe), and Benjamin had received their portion at the hands of the Lord; but they had to conquer it. Judah partially succeeded, Caleb wholly succeeded, and Benjamin had a grievous drawback to his success. This is suggestive of the blessedness to be attained by Christians.

I THE PROMISE IS COMPLETE AND ABSOLUTE TO EVERY CHRISTIAN. "This is the victory that overcometh the world even your faith." The least Christian is assured of this splendid triumph.

II ITS REALISATION WILL DEPEND UPON THE MEASURE OF HIS FAITH, etc. The estate with a mortgage. Judah had already "fought against Jerusalem" and subdued it, at least the southern portion abutting upon, or included in, their boundary. But they did not subdue the citadel, which was in Benjamin"s lot. The latter, on the other hand, are too careless, unwarlike, or indisposed to make good their possession. M.

HOMILIES BY W.F. ADENEY Ver. 19. The presence of God in the battle of life.

The most remarkable circumstance connected with the wars of ancient Israel is the religious faith which guided and inspired the people for battle. In this respect the conduct of those wars is typical of the Christian method of spiritual warfare.

I GOD IS WITH HIS PEOPLE IN THE BATTLE OF LIFE. God is not only the Refuge in distress and the Father of peaceful mercies; he is the Source of strength and of courage, and the Inspirer of the masculine virtues of the Church militant he is with us in battle. God does not grant his aid from a distance, through messengers, etc.; he is present in the active exercise of his power.

1. When God calls people to any task, he will follow and help them in it. God had chosen Judah for the work of conquering the Canaanites. He also followed Judah to battle. Divine election was followed by Divine power. God never expects us to undertake any work in which he will not aid us. If he calls us to any difficult task, he will go first, and prepare the way for us, and then will accompany us in it, as our Guide and Protector.

2. They who are fruited in, the service of God have peculiar reason for expecting the presence of God. Judah and Simeon were united, and God aided them in their common task. God does not desert the solitary: e.g. , (Gen_16:13) Jacob, (Gen_28:16) Elijah. (1Ki_19:9) But we have a special right to expect his presence when we cooperate in brotherly sympathy. Christ is present where two or three are met together in his name. The Holy Ghost came on the day of Pentecost, when the whole Church was assembled together. (Act_2:1)

II THE PRESENCE OF GOD IS THE CHIEF SOURCE OF SUCCESS IN THE BATTLE OF LIFE. God was with Judah, therefore he obtained possession of the mountains. If God is with his people in their time of toil and difficulty, his presence is a security of active aid. He is with us not merely to approve, but to help. The victory comes from him. It is not all who have faith and spiritual insight to discern this truth. God does not come with a visible host and with "chariots of iron;" but his presence and aid are felt in the providential control of events; in the inspiration of strength and courage; in the enlightenment of Divine wisdom. The best human securities for success will not justify us in neglecting the help of God. Simeon and Judah were united, and were the stronger for their union; yet it was not the human strength thus obtained, but God"s presence, which brought victory. There is a danger lest we should trust too much to imposing human arrangements, large societies, elaborate organisations, etc. The most splendid Christian army will be miserably defeated if it ventures to enter the field without the leadership of the "Captain of salvation.

III THE PRESENCE OF GOD WILL NOT ALONE SECURE PERFECT AND IMMEDIATE SUCCESS. Though God was with Judah, still Judah could not drive out the inhabitants of the valley.

1. Gears presence and aid do not dispense with human effort. It is Judah, not God, who fails. We may fail on our side of the work while God is not wanting on his.

2. God"s presence does not make us entirely independent of earthly circumstances. God did not annihilate the chariots of iron. We must not expect God to work such violent miracles as shall liberate us from all the inconveniences of life.

3. Human weakness may still linger about us after we have been blessed with the aid of God"s presence. The Israelites were too weak to overcome the inhabitants of the valley. Possibly they feared to face the chariots of iron. The measure of help we have from God is not limited in itself, but it is limited by our faith. If we had perfect faith we should have perfect success. But when we look away from God to the iron chariots of our foes, or, like Peter, from Christ to the threatening waves, we may fail from fear and human weakness, and God"s almighty power will not then save us from defeat. A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Could not drive - Because of their unbelief, whereby they distrusted God's power to destroy those who had chariots of iron, and so gave way to their own fear and sloth, whereby God was provoked to withdraw his helping hand.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

However, he could not oust. [Targum] Yonasan interprets: Afterward, as they had sinned, they could not oust the valley dwellers.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.