Exegetical and Hermeneutical Commentary of Judges 1:24
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.
24. watchers ] i.e. the Israelite outposts. The word favours an emendation such as ‘encamped’ in Jdg 1:23; cf. 2Sa 11:16.
the entrance into the city ] i.e. not the gate, but the point where the city could be most easily entered by an attacking party. For the stipulation cf. Jos 2:12 f.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The entrance into the city; on which side it is weakest, that we may best invade and take it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. the spies . . . said, . . . Showus, . . . the entrance into the citythat is, the avenues tothe city, and the weakest part of the walls.
we will show thee mercyTheIsraelites might employ these means of getting possession of a placewhich was divinely appropriated to them: they might promise life andrewards to this man, though he and all the Canaanites were doomed todestruction (Jos 2:12-14);but we may assume the promise was suspended on his embracing the truereligion, or quitting the country, as he did. If they had seen him tobe firmly opposed to either of these alternatives, they would nothave constrained him by promises any more than by threats to betrayhis countrymen. But if they found him disposed to be serviceable, andto aid the invaders in executing the will of God, they might promiseto spare him.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the spies saw a man come forth out of the city,…. Or “the keepers” r; those that were sent to watch, and observe, and get what intelligence they could of the city, and the way into it:
and they said unto him, show us, we pray, thee, the entrance into the city; not the gate or gates of it, which no doubt were visible enough, but some private way into it; the Jews, as before observed, think the entrance was by the way of a cave, or some hidden passage, of which Jarchi and Kimchi make mention:
and we will show thee mercy; give him a reward for it, or spare him and his family when the city came into their hands.
r “custodes”, Pagninus, Montanus; “observatores”, Vatablus, Drusius, Junius & Tremellius, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
And the watchmen (i.e., the spies sent out to explore Bethel) saw a man coming out of the town, and got him to show them the entrance into it, under a promise that they would show him favour, i.e., would spare the lives of himself and his family (see Jos 2:12-13); whereupon they took the town and smote it without quarter, according to the law in Deu 20:16-17, letting none but the man and his family go. By “ the entrance into the city ” we are not to understand the gate of the town, but the way or mode by which they could get into the town, which was no doubt fortified.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(24) The spies.Perhaps, rather, the scouts of the blockading squadron. The Israelites, like most ancient nations, were little able to take cities by storm, and relied either on blockade or on internal treachery.
Saw a man come forth.Probably he stole out secretly, and was seized by the scouts. Similarly the Persians took Sardis by seizing a path used by a man who had dropped his helmet, and descended the hill fortress to pick it up (Herod. i. 84).
We will shew thee mercy.They bribed him. with the promise of personal safety. (Compare Jos. 2:12; Jos. 2:6)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
24. The entrance into the city Not the ordinary gates, for to find these they needed no information; but that entrance which is least guarded, and by which it is easiest to take the whole city by surprise.
And we will show thee mercy This indicates that the Hebrews were not absolutely commanded to kill all the Canaanites; but there was an implied condition of stubborn refusal to surrender, and to acknowledge the supremacy of the Israelites.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ And the spies saw a man come out of the city, and they said to him, “Show us, we pray you, the way in to the city, and we will deal with you with kindness”.’
The spies managed to capture a man who had left the city, innocent of the fact that an enemy was so close. Then he was taken for questioning. He was no doubt given two options, torture or a reward for his help. We do not know how soon he gave in but in the end he did.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 2474
AN ASCRIPTION OF PRAISE TO JEHOVAH
Jdg 1:24-25. Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.
BY many this Doxology is considered as addressed to the Lord Jesus Christ: but though it is certain that by all the heavenly choir our most adorable Saviour is worshipped as one with the Father, without any distinction whatsoever, and that he is to be honoured in all respects by us precisely as the Father, yet we must be cautious never to strain any portion of Scripture for the purpose of honouring him; for, if we do, we give advantage to those who deny his proper Divinity, to represent all our worship of him as unauthorized and erroneous. The more fully we are assured of any doctrine, the more careful we should be not to establish it on a weak foundation; lest, when the foundation on which we have indiscreetly built is shaken, we be led to doubt the truth of the doctrine itself. Of the Divinity of our blessed Lord we have no more doubt than of any other truth of our holy religion: but in the passage before us we apprehend, that it is not to Him in particular that this Doxology is addressed, but to the Father. For, in several other passages, the Father beyond all doubt is addressed, and under the same character as is here described. St. Paul concludes his Epistle to the Romans thus: Now to him that is of power to stablish you, .. to God only wise, be glory through Jesus Christ for ever [Note: Rom 16:25; Rom 16:27.]. In the Epistle to the Ephesians he again speaks in similar terms: Now unto him that is able to do exceeding abundantly above all that we ask or think, unto him be glory in the Church by Christ Jesus throughout all ages, world without end [Note: Eph 3:20-21.]. So again, in his First Epistle to Timothy he says, Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen [Note: 1Ti 1:17.]. Those who would apply our text to Christ, think that it must refer to him, because he alone (as they imagine) presents his Church before the presence of his Fathers glory: as it is said, He loved the Church and gave himself for it, .. that he might present it to himself a glorious Church, &c. [Note: Eph 5:25; Eph 5:27.] But the very same thing is spoken of the Father also, of whom it is said, that, by Christ, the Father reconciled all things to himself, .. even in the body of his flesh through death, to present us holy and unblameable and unreprovable in his sight [Note: Col 1:19-22.]. I consider the text therefore as addressed to the Father: and, in order to a suitable improvement of it, will set before you,
I.
The character of Jehovah as here described
His wisdom and his power are altogether infinite: and we might, not improperly, speak of those two perfections as they are delineated in the Holy Scriptures. But I conceive, that, though mentioned generally in the text, we should notice them not as existing in himself, but as exercised towards his Church.
Wonderful is the wisdom which he has displayed in his dealings with his people
[Contemplate the plan of salvation through the incarnation and death of his only-begotten Son What unfathomable depths of wisdom are here? Well is it called, The wisdom of God in a mystery! To contemplate that, will be the employment of eternity.
Nor, if we entered into his particular dispensations towards his people, would this perfection appear in less bright colours; so unsearchable are his judgments, and his ways past finding out. The experience of every saint will furnish abundant matter for adoration through all eternity; for he has abounded towards every one of them in all wisdom and prudence ]
Nor is the power which he exercises towards them less stupendous
[View the temptations with which every saint is beset the enemies, even all the hosts of hell, with whom he has to contend his utter incapacity to do any thing of himself and yet his conflicts, his victories, and his triumphs Must not that power be wonderful that is able to keep him, and effectual for his preservation even to the end? Yes verily, it is no less a power than that which was put forth to raise the Lord Jesus Christ himself from the dead, and to exalt him above all the principalities and powers both of heaven and hell [Note: Eph 1:19-21.].]
It is by the united and continued exercise of these two perfections, that he becomes our Saviour
[In the name of Saviour he glories; and under that character he loves to be viewed by us. His perfections would indeed be the same, though never put forth for us, any more than for the fallen angels: but, as they are so exercised for our welfare, it becomes us to contemplate them in that particular view, and to render to him the praise which such manifestations of them demand. Reflect a moment on him as a Saviour! not merely as preserving us in our conflicts here, but as presenting us faultless before the presence of his glory in the world above One moments reflection upon his character in that view, will abundantly suffice to shew you,]
II.
The dispositions with which it should be contemplated
Beyond all doubt our hearts should be lifted up with devoutest affection towards him, as the Apostles was; and should be filled,
1.
With love
[Review the character before described, and say, whether, though you yourselves were not the objects of his care, the very existence of those perfections ought not to endear him to your souls? How much more then, when from all eternity they have been consecrated to your service, and destined to be exercised for your good! I call you then to love him, with all your heart, and all your mind, and all your soul, and all your strength ]
2.
With gratitude
[Go to the world above, and see and hear how all the glorified saints are occupied around the throne: what songs of praise are they singing night and day to God, and to the Lamb! How do they all labour for utterance; and, by the very accumulation of the terms by which they strive to evince their gratitude, shew how inadequate even the language of heaven itself is to express the feelings of their hearts [Note: Rev 5:9-13.] Thus then should it be with us: our whole life should be, as theirs is, one continued song of praise and thanksgiving [Note: Psa 145:1-7.] Only consider what would have been your state at this hour, and to all eternity, if less wisdom or power had been put forth for you, and you will need no inducement to ascribe to him the glory due unto his name.]
3.
With affiance
[Where will you look for help, if not to him? Of whom besides can it be said that he has either wisdom or power to do such great things for you? With him alone is either wisdom or might sufficient for you. Go then to him: spread before him your every want: expect from him a supply in every hour of need, a supply suited to your wants and sufficient for your necessities. Never for a moment entertain a doubt of his kindness, his care, his all-sufficiency: for he is God, and not man; and therefore ye have not been consumed hitherto, nor shall any enemy prevail against you. Only bear in mind that He is for you; and you may defy all the assaults both of earth and hell.]
Conclusion
[At the close of his Doxology, the Apostle adds, Amen. Do ye also add, Amen, in the very same spirit as he did, and in the same spirit that the angelic hosts are doing it above. And seek to live in this spirit every day, and all the day long. Then, when death shall call you hence, you shall change your place, but not your employment; your sorrows, but not your songs.]
END OF VOL. XX.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Is there not a spiritual illustration of this scripture? May we not, without overstraining the passage, observe that the man, showing the house of Joseph the way into the city, but afterwards departing to the Hittites, and still preserving the original name of Luz, is a representation of those who act as ministers in the Lord’s hand, to show the spiritual house of Joseph the way to the city which hath foundations, whose builder and maker is God, but not settling in it themselves? Like direction posts on the road, which point the traveler on his journey, but move not a step towards it. Very different are those guides spoken of in scripture, who not only direct to the way of salvation, but say, Come, and let us go up to the house of the Lord. Mic 4:2 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jdg 1:24 And the spies saw a man come forth out of the city, and they said unto him, Shew us, we pray thee, the entrance into the city, and we will shew thee mercy.
Ver. 24. And the spies saw a man come forth. ] Whether upon his ordinary business, or to fall to the enemy, is uncertain.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
24 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,
Ver. 24. That is able ] q.d. I can only counsel you, it is God must keep you.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
we will: Jos 2:12-14, 1Sa 30:15
Reciprocal: Gen 42:9 – Ye are spies Deu 7:2 – make no Jos 2:14 – when the Lord Jos 6:25 – Rahab Jdg 8:14 – caught 1Sa 30:16 – when he 1Ch 19:3 – to search Psa 60:9 – Who Psa 116:8 – and my feet