Joshua Chapter 15
(Joshua 15:1–12) – The Boundaries of Judah’s Inheritance
Scripture (King James Version):
“This then was the lot of the tribe of the children of Judah by their families; even to the border of Edom the wilderness of Zin southward was the uttermost part of the south coast. And their south border was from the shore of the salt sea, from the bay that looketh southward: And it went out to the south side to Maaleh–acrabim, and passed along to Zin, and ascended up on the south side unto Kadesh–barnea, and passed along to Hezron, and went up to Adar, and fetched a compass to Karkaa: From thence it passed toward Azmon, and went out unto the river of Egypt; and the goings out of that coast were at the sea: this shall be your south coast. And the east border was the salt sea, even unto the end of Jordan. And their border in the north quarter was from the bay of the sea at the uttermost part of Jordan: And the border went up to Beth–hogla, and passed along by the north of Beth–arabah; and the border went up to the stone of Bohan the son of Reuben: And the border went up toward Debir from the valley of Achor, and so northward, looking toward Gilgal, that is before the going up to Adummim, which is on the south side of the river: and the border passed toward the waters of En–shemesh, and the goings out thereof were at En–rogel: And the border went up by the valley of the son of Hinnom unto the south side of the Jebusite; the same is Jerusalem: and the border went up to the top of the mountain that lieth before the valley of Hinnom westward, which is at the end of the valley of the giants northward: And the border was drawn from the top of the hill unto the fountain of the water of Nephtoah, and went out to the cities of mount Ephron; and the border was drawn to Baalah, which is Kirjath–jearim: And the border compassed from Baalah westward unto mount Seir, and passed along unto the side of mount Jearim, which is Chesalon, on the north side, and went down to Beth–shemesh, and passed on to Timnah: And the border went out unto the side of Ekron northward: and the border was drawn to Shicron, and passed along to mount Baalah, and went out unto Jabneel; and the goings out of the border were at the sea. And the west border was to the great sea, and the coast thereof. This is the coast of the children of Judah round about according to their families.”
Commentary and Notes:
A. Judah’s Portion Defined by God
“So this was the lot of the tribe of the children of Judah.” The land was not divided by human decision or political negotiation. It was distributed by lot under God’s sovereign direction, reminding Israel that inheritance comes from the Lord. What may seem tedious to modern readers was of the highest importance to the tribes who would live, build, farm, raise families, and worship within these boundaries. Every name, valley, and border represented covenant faithfulness.
B. Southern Boundary (Toward Edom and the Wilderness of Zin)
Judah’s southern border stretched from the southern tip of the Salt Sea to the Wilderness of Zin, reaching Kadesh–barnea, the place where Israel rebelled in Numbers 14. It continued westward to the Brook of Egypt, marking the edge of the Promised Land. This was the frontier of Israel against Edom, a nation often hostile to God’s people. The mention of familiar places like Kadesh–barnea ties Judah's inheritance to Israel’s past failures and God’s enduring mercy.
C. Eastern Boundary (The Salt Sea/Jordan)
The entire eastern border followed the Salt Sea up to the mouth of the Jordan River. This was a natural barrier, demonstrating how God uses His creation to mark boundaries. It also marked separation from Moab across the Dead Sea.
D. Northern Boundary (Jerusalem and the Valley of Hinnom)
From the Salt Sea’s northern bay, the border ascended past Beth–hogla, Beth–arabah, the stone of Bohan, and up toward Debir. It continued to Gilgal, Adummim, En–shemesh, and En–rogel. Critically, the line ascended through the Valley of Hinnom to the southern slope of the Jebusite city, Jerusalem. This places Jerusalem technically within Benjamin’s tribal territory (Joshua 18:28), yet Judah would later conquer and dominate it under David. The Valley of Hinnom (Gehenna) would later become a symbol of judgment.
E. Western Boundary (The Great Sea/Mediterranean)
The western limit was the coastline of the Great Sea. This boundary gave Judah strategic access to trade and maritime routes, though the Philistines’ presence in this region would challenge them for centuries.
F. Spiritual Significance
God is precise in His promises: Every border proves that God did not give vague blessings, but defined, measurable inheritance.
Possession requires obedience: The land was given, but not yet fully possessed. Israel had to fight, occupy, and drive out remaining enemies.
Judah’s future greatness begins here: From this land would come David, Jerusalem, the Temple, and ultimately Jesus Christ, the Lion of the tribe of Judah.
Application to believers: Just as Judah received a defined inheritance and had to take possession of it, believers are given every spiritual blessing in Christ (Ephesians 1:3), yet must walk in obedience to enjoy it.
(Joshua 15:13–19) – Caleb’s Inheritance and the Faith of His Family
Scripture (King James Version):
“And unto Caleb the son of Jephunneh he gave a part among the children of Judah, according to the commandment of the Lord to Joshua, even the city of Arba the father of Anak, which city is Hebron. And Caleb drove thence the three sons of Anak, Sheshai, and Ahiman, and Talmai, the children of Anak. And he went up thence to the inhabitants of Debir: and the name of Debir before was Kirjath–sepher. And Caleb said, He that smiteth Kirjath–sepher, and taketh it, to him will I give Achsah my daughter to wife. And Othniel the son of Kenaz, the brother of Caleb, took it: and he gave him Achsah his daughter to wife. And it came to pass, as she came unto him, that she moved him to ask of her father a field: and she lighted off her ass; and Caleb said unto her, What wouldest thou? Who answered, Give me a blessing; for thou hast given me a south land; give me also springs of water. And he gave her the upper springs, and the nether springs.”
Commentary and Notes:
A. Caleb Receives Hebron in Fulfillment of God’s Promise
Caleb receives a special inheritance within Judah “according to the commandment of the Lord.” Hebron, formerly called Kirjath Arba, had been promised to him because of his faithfulness in Numbers 14:24. Caleb never forgot the promise, and God never forgot the man who wholly followed Him. At eighty-five years of age (Joshua 14:10–12), Caleb still possessed courage, strength, and unwavering faith.
B. Caleb’s Courage: Driving Out the Giants
Caleb did not receive Hebron as a peaceful, empty land. It was occupied by the Anakim, fierce warriors and giants who had terrified Israel decades earlier (Numbers 13:28–33). Caleb personally drove out Sheshai, Ahiman, and Talmai. Where others saw impossibility, Caleb saw opportunity for God to be glorified. True faith does not shrink from difficulty, it confronts it.
C. The Conquest of Debir and the Reward of Courage
Debir (Kirjath Sepher, meaning “City of the Book”) was another stronghold. Caleb encouraged bravery in others just as he demonstrated it himself. He publicly declared, “He that smiteth Kirjath–sepher, and taketh it, to him will I give Achsah my daughter to wife.” This was not a reckless offer, but a call for a man of faith, courage, and spiritual alignment. Othniel, Caleb’s nephew, rose to the challenge and conquered the city. This Othniel would later become Israel’s first judge (Judges 3:9–11), showing that courage in God’s service leads to future usefulness.
D. Achsah’s Bold Faith and Her Request for Blessing
Achsah, Caleb’s daughter, reflected her father’s boldness. When she married Othniel and came into her inheritance in the dry south land, she did not complain but asked wisely: “Give me a blessing; for thou hast given me a south land; give me also springs of water.” The south land was arid and difficult to cultivate without water. She desired not more land, but the resources to make the land fruitful. Her request was specific, humble, and faith-filled. Caleb gladly granted her both the upper and lower springs.
E. Spiritual Lessons for Believers
Faith never retires: Caleb at eighty-five was still conquering giants. True faith endures and remains active in obedience.
Courage inspires courage: Caleb’s strength inspired Othniel. Leaders of faith produce followers of faith.
Ask boldly for blessings: Achsah did not hesitate to ask her father for more. Likewise, believers are invited to come boldly unto the throne of grace (Hebrews 4:16).
Fruitfulness requires more than land—it requires living water: Land without water is barren. In the same way, Christian inheritance without the Holy Spirit becomes dry tradition. Jesus said, “If any man thirst, let him come unto me, and drink” (John 7:37).
God loves to give more than we ask: Caleb did not rebuke his daughter; he blessed her abundantly. So God “is able to do exceeding abundantly above all that we ask or think” (Ephesians 3:20).
Joshua 15:20–32
This is the inheritance of the tribe of the children of Judah according to their families. And the uttermost cities of the tribe of the children of Judah toward the coast of Edom southward were Kabzeel, and Eder, and Jagur, and Kinah, and Dimonah, and Adadah, and Kedesh, and Hazor, and Ithnan, Ziph, and Telem, and Bealoth, and Hazor, Hadattah, and Kerioth, and Hezron, which is Hazor, Amam, and Shema, and Moladah, and Hazar–gaddah, and Heshmon, and Beth–palet, and Hazar–shual, and Beersheba, and Bizjothjah, Baalah, and Iim, and Azem, and Eltolad, and Chesil, and Hormah, and Ziklag, and Madmannah, and Sansannah, and Lebaoth, and Shilhim, and Ain, and Rimmon. All the cities are twenty and nine, with their villages.
The Southern Territory of Judah
This passage opens with the statement, “This is the inheritance of the tribe of the children of Judah according to their families.” It confirms that Judah’s inheritance was not random, but divinely assigned, and distributed according to families, reminding us that God works precisely within order and structure. This section then begins listing the southernmost cities, those near the border of Edom—harsh, desert territory near the Negev.
The cities such as Kabzeel, Eder, Jagur, Kinah, Dimonah, and Adadah reflect communities close to Edomite territory. This region was harsh and dry, symbolic of perseverance and endurance. Notably, Kabzeel was the hometown of Benaiah, one of David’s mighty men (2 Samuel 23:20), showing how even remote, rugged places produce mighty servants of God. Beersheba appears in this list, a city frequently referenced throughout Scripture as the southern boundary of Israel—“from Dan to Beersheba.” This city ties Judah to the patriarchal history, as Abraham and Isaac both dwelt in Beersheba and called on the Lord there (Genesis 21:33; 26:25).
Names like Hormah and Ziklag remind us of Israel’s failures and God’s redemption. Hormah was the site of Israel’s defeat when they tried to enter the land without God (Numbers 14:45), but later it became part of Judah's inheritance—showing that God can transform shame into blessing. Ziklag, given later to David by the Philistines (1 Samuel 27:6), became a place of deep trial and restoration, where David strengthened himself in the Lord (1 Samuel 30:6).
The phrase “all the cities are twenty and nine, with their villages” shows that God is aware of every settlement belonging to His people. Each town, whether large or insignificant, is known, counted, and appointed. To us, these are just names, but for families of Judah, this was their land, inheritance, and future. It teaches that what seems mundane or tedious in Scripture holds deep meaning when tied to God’s promises.
Joshua 15:33–47
And in the valley, Eshtaol, and Zoreah, and Ashnah, and Zanoah, En–gannim, Tappuah, and Enam, Jarmuth, and Adullam, Socoh, and Azekah, and Sharaim, and Adithaim, and Gederah, and Gederothaim; fourteen cities with their villages. Zenan, and Hadashah, and Migdal–gad, and Dilean, and Mizpeh, and Joktheel, Lachish, and Bozkath, and Eglon, and Cabbon, and Lahmam, and Kithlish, and Gederoth, Beth–dagon, and Naamah, and Makkedah; sixteen cities with their villages. Libnah, and Ether, and Ashan, and Jiphtah, and Ashnah, and Nezib, and Keilah, and Achzib, and Mareshah; nine cities with their villages. Ekron, with her towns and her villages. From Ekron even unto the sea, all that lay near Ashdod, with their villages. Ashdod with her towns and her villages, Gaza with her towns and her villages, unto the river of Egypt, and the great sea, and the border thereof.
The Lowland (Shephelah) Cities of Judah
This section of Judah’s inheritance shifts from the dry southern wilderness to the Shephelah, the lowland foothills between the Judean mountains and the coastal plain of the Philistines. This region was fertile and strategic, serving as a buffer zone between Israel and her enemies to the west. It includes towns like Eshtaol, Zorah, and Zanoah, areas closely connected to the story of Samson (Judges 13:2). These cities remind us that God often raises deliverers from small and humble places, yet places that sit on the front lines of conflict.
Adullam appears here—a significant city where David hid in the cave of Adullam when fleeing from Saul (1 Samuel 22:1). This town represents a place of refuge for the weary and a symbol of how God trains His leaders in solitude before using them in public. Socoh and Azekah are mentioned next—these cities overlook the Valley of Elah, where David later confronted Goliath (1 Samuel 17:1–2). This landscape held memories of conflict and faith, reminding Judah that their inheritance was not just land, but a testimony of God’s victories.
Lachish, appearing in this list, was one of the most important fortified cities in the Shephelah. It later became a stronghold during the Assyrian invasion under Sennacherib (2 Kings 18:14; Isaiah 36:2). Its fortifications and strategic location show that Judah was entrusted with lands that required both stewardship and defense. God gave them fertile ground, but also responsibility.
Makkedah is listed, the site where Joshua trapped and executed the five Amorite kings (Joshua 10:16–27). The remains of this battle rest beneath Judah’s territory as a memorial that the land was taken through God’s power, not human strength.
The cities of Ashdod, Gaza, and Ekron, along with their villages, are mentioned near the end of this section. These were major Philistine cities, and although listed within Judah’s allotment, Judah never fully controlled them. Gaza and Ashdod remained Philistine strongholds for centuries. This reflects a spiritual lesson: land can be promised, but not fully possessed, if obedience and faith are weak. God may grant an inheritance, but His people must walk in faith to fully occupy it.
Finally, the western border is described as reaching “unto the river of Egypt, and the great sea.” This means Judah’s land touched the Mediterranean Sea (Great Sea)—reminding that God gave them both agricultural valleys and access to trade routes. Their inheritance was broad, varied, full of potential—and full of spiritual testing.
Joshua 15:48–51 (Mountain region)
And in the mountains, Shamir, and Jattir, and Socoh, and Dannah, and Kirjath–sannah, which is Debir, and Anab, and Eshtemoh, and Anim, and Goshen, and Holon, and Giloh; eleven cities with their villages. Arab, and Dumah, and Eshean, and Janum, and Beth–tappuah, and Aphekah, and Humtah, and Kirjath–arba, which is Hebron, and Zior; nine cities with their villages. Maon, Carmel, and Ziph, and Juttah, and Jezreel, and Jokdeam, and Zanoah, Cain, Gibeah, and Timnah; ten cities with their villages. Halhul, Beth–zur, and Gedor, and Maarath, and Beth–anoth, and Eltekon; six cities with their villages.
The Mountain Region of Judah
This section shifts from the lowland foothills to the mountainous highlands of Judah, the heartland of Israel’s future spiritual and political life. These high elevations were cooler, more defensible, and spiritually significant. It is in these mountains that Hebron, Jerusalem, Bethlehem, Carmel, and other pivotal sites are found. Though some of these names are small and obscure here, the mountains of Judah would later become the stage for Israel’s kings, prophets, and, ultimately, the coming of Christ.
1. The First Group of Mountain Cities (Shamir to Giloh — eleven cities)
These cities include Shamir, Jattir, Socoh, Dannah, Kirjath-sannah (Debir), Anab, Eshtemoh, Anim, Goshen, Holon, and Giloh.
Debir (Kirjath-sannah) had already been mentioned in connection with Caleb and Othniel’s conquest (Joshua 15:15–17). Debir means “City of the Book,” hinting that it may have been a center of learning or scribal activity before Israel possessed it. God replaced pagan knowledge with divine revelation.
Giloh would later be known as the hometown of Ahithophel, David’s counselor who betrayed him during Absalom’s rebellion (2 Samuel 15:12). This reminds us that within Judah's inheritance there were not only future kings and prophets, but also future traitors. In every inheritance, there is opportunity for faithfulness or betrayal.
2. The Second Group (Arab to Zior — nine cities)
This list includes Arab, Dumah, Eshean, Janum, Beth-tappuah, Aphekah, Humtah, Kirjath-arba (Hebron), and Zior.
Hebron (Kirjath-arba) is the most important city here. This is where Abraham, Isaac, and Jacob lived and where Sarah was buried in the cave of Machpelah (Genesis 23). It is also the city Caleb personally conquered from the giants. Later, it became David’s first capital city for seven and a half years (2 Samuel 2:11).
Hebron represents faithfulness across generations—from Abraham’s tent, to Caleb’s sword, to David’s throne. This is the heart of Judah’s legacy.
3. The Third Group (Maon to Timnah — ten cities)
These cities include Maon, Carmel, Ziph, Juttah, Jezreel, Jokdeam, Zanoah, Cain, Gibeah, and Timnah.
Maon and Carmel are connected to the story of Nabal and Abigail (1 Samuel 25). David and his men protected Nabal’s flocks near Carmel; Nabal refused to help, and Abigail interceded wisely, becoming David’s wife.
Ziph is where the Ziphites betrayed David to Saul (1 Samuel 23:19; 26:1). These mountains were places of hiding, loyalty, and betrayal—reminding that God’s people often walk through rugged terrain, both physically and spiritually.
Timnah is not the Timnah of Samson (that one was in Dan), but another town in hill country. The repetition of names throughout the land shows that Scripture deals with real geography, real communities, and real history.
4. The Fourth Group (Halhul to Eltekon — six cities)
These include Halhul, Beth-zur, Gedor, Maarath, Beth-anoth, and Eltekon.
Beth-zur later became a fortress during the Maccabean revolt—a place of resistance against pagan oppression.
Gedor is mentioned as a place where descendants of Caleb settled (1 Chronicles 4:39).
Again, these are not random names—each represents families, promises, battles, failures, and future prophecy.
5. The Fifth Group (Kirjath-baal and Rabbah — two cities)
Lastly, Kirjath-baal (Kirjath-jearim) and Rabbah are mentioned.
Kirjath-jearim became famous later as the place where the Ark of the Covenant rested for twenty years after being returned by the Philistines (1 Samuel 7:1–2).
This city connects Judah’s inheritance to worship, holiness, and God’s presence.
Spiritual Application from the Mountain Region:
God’s promises elevate His people — from wilderness to mountains.
The greatest spiritual victories are often won in difficult terrain.
Judah’s mountains prepared the way for Zion, Jerusalem, the Temple, and the Messiah.
Every obscure name represents real believers who lived their faith in quiet towns and rugged hills.
Heritage is not random—it is assigned by God, but must be possessed by obedience.
Joshua 15:51–60 — Full KJV Scripture (Paragraph Form, No Verse Numbers)
Arab, and Dumah, and Eshean, and Janum, and Beth–tappuah, and Aphekah, and Humtah, and Kirjath–arba, which is Hebron, and Zior: nine cities with their villages. Maon, Carmel, and Ziph, and Juttah, and Jezreel, and Jokdeam, and Zanoah, Cain, Gibeah, and Timnah: ten cities with their villages. Halhul, Beth–zur, and Gedor, and Maarath, and Beth–anoth, and Eltekon: six cities with their villages. Kirjath–baal, which is Kirjath–jearim, and Rabbah: two cities with their villages.
These verses list the central highland cities of Judah’s territory. This elevated region—known as the Judean hill country—is rugged, defensible, and spiritually significant. Unlike the fertile plains or coastal areas, this terrain bred shepherds, warriors, prophets, and kings. Here, God shaped His people through hardship, solitude, and worship.
1. Arab, Dumah, Eshean, Janum, Beth-tappuah, Aphekah, Humtah, Hebron, Zior — Nine Cities and Their Villages
These are smaller settlements in the mountainous interior near Hebron. While most of these places are not widely mentioned elsewhere in Scripture, their presence in Judah’s inheritance reinforces that God sees and records every community, whether famous or forgotten.
Hebron (Kirjath-arba) stands out. This was Abraham’s dwelling (Genesis 13:18), the burial place of Sarah, Abraham, Isaac, Jacob, Rebekah, and Leah (Genesis 23; 49:30–31). Later, Caleb conquered it from the Anakim giants. It would become King David’s capital before he captured Jerusalem.
Beth-tappuah means “house of apples,” suggesting agricultural richness even in the high country.
Arab, Dumah, Eshean, Janum, Aphekah, Humtah, Zior are lesser-known, but each mattered to a family within Judah. God includes them to show that no portion of His people is unimportant.
2. Maon, Carmel, Ziph, Juttah, Jezreel, Jokdeam, Zanoah, Cain, Gibeah, Timnah — Ten Cities and Their Villages
This group contains cities connected to David’s trials and early kingdom years.
Maon and Carmel are where Nabal and Abigail lived (1 Samuel 25). David protected Nabal’s flocks in this region; Nabal refused to help, and Abigail’s wisdom spared bloodshed.
Ziph is where the Ziphites betrayed David to Saul—not once, but twice (1 Samuel 23:19; 26:1). These mountains taught David dependence on God rather than human loyalty.
Juttah is listed as one of the priestly cities in Joshua 21:16.
Carmel (not Mount Carmel) was a pastoral region in Judah, not the northern mountain of Elijah.
These towns represent a mix of treachery, faithfulness, and spiritual testing—mirroring the Christian life.
3. Halhul, Beth-zur, Gedor, Maarath, Beth-anoth, Eltekon — Six Cities and Their Villages
Beth-zur later became a major fortress in the Maccabean Revolt (1 Maccabees 4:29; 2 Maccabees 11:5). It defended Judah from pagan domination and symbolized resistance for God’s people.
Gedor appears in 1 Chronicles 4:39 as a place where descendants of Simeon and Judah settled.
Halhul is one of the highest points in Judah, near Hebron—representing watchfulness and elevation.
Again, these are not random names. Every name belonged to people who lived, worked, fought, worshiped, and died under God’s covenant promise.
4. Kirjath-baal (Kirjath-jearim) and Rabbah — Two Cities with Their Villages
Kirjath-jearim (“City of Forests”) is where the Ark of the Covenant rested for 20 years after being returned by the Philistines (1 Samuel 7:1–2). This city became a place of quiet holiness, awaiting David’s leadership and the Ark’s return to Jerusalem.
This shows that even though Jerusalem was still in Jebusite hands (Joshua 15:63), God was already preparing nearby places for worship and obedience.
Rabbah (“great city”) ends the list, showing how every location—from famous Hebron to obscure villages—was part of Judah’s God-given inheritance.
Spiritual Lessons from Joshua 15:51–60
God cares about every place and every person.
Even the smallest villages in Judah are named in Scripture because they mattered to God and His people.The mountains of Judah were training grounds for faith.
David learned to pray in caves, trust in the wilderness, and worship before a throne existed.Heritage includes both blessing and battle.
Judah’s highest places—Hebron, Ziph, Carmel—were filled with promise but also betrayal, conflict, and testing.God’s promises are precise, not vague.
He didn’t give Judah “some land.” He gave specific territory, recorded in detail, proving His covenant faithfulness.
Joshua 15:60–62 (Final cities — wilderness region)
Kirjath–baal, which is Kirjath–jearim, and Rabbah; two cities with their villages. In the wilderness, Beth–arabah, Middin, and Secacah, and Nibshan, and the city of Salt, and En–gedi; six cities with their villages.
The Wilderness Cities of Judah
The final geographical section in Judah’s inheritance describes the cities located in the wilderness region, that is, the rugged, barren terrain descending toward the Dead Sea. Though harsh and desolate, this land is still counted by God as part of Judah’s inheritance. This demonstrates that even the least desirable portions of our inheritance are intentional and meaningful in God’s plan.
The cities listed are: Beth–arabah, Middin, Secacah, Nibshan, the city of Salt, and En–gedi—six cities with their villages.
Beth–arabah means "house of the desert," marking the edge of the Judean wilderness.
Middin, Secacah, and Nibshan are obscure locations, barely mentioned elsewhere, reminding us that not every part of God’s inheritance is famous, but each part is known and named by Him.
The City of Salt was likely located near the Salt Sea (Dead Sea) itself. The presence of salt in this area reminds us both of death and preservation—death to the flesh, but preservation for God's people.
En–gedi is the most significant of these cities. Its name means “spring of the young goat.” This location becomes famous in Scripture: it is a beautiful oasis full of fresh water, wildlife, vineyards, and palm trees—set right in the middle of the desert. It is where David hid from Saul (1 Samuel 24:1). En–gedi reveals that even in wilderness places, God provides springs of life. It becomes a picture of spiritual refreshment, holiness, and separation unto God.
This section teaches us that no part of God's inheritance is accidental. Even barren places serve a purpose—to train, humble, and prepare us. God gives both fertile valleys and barren wilderness so that His people learn dependence and worship in every season.
Judah’s Incomplete Obedience at Jerusalem
“As for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out; but the Jebusites dwell with the children of Judah at Jerusalem unto this day.”
This verse marks a solemn conclusion to Judah’s inheritance: all the land was given, but not all the land was possessed.
Jerusalem was strategically located on high ground, heavily fortified, and difficult to conquer. Its natural defenses made it a stronghold of the Jebusites.
The text says “could not drive them out”, but spiritually and morally, it means “did not drive them out.” This was not a failure of God’s promise, but a failure of faith, perseverance, and obedience.
The presence of the Jebusites in Jerusalem remained a thorn and stumbling block to God’s people for centuries—until the time of King David, who finally captured Jerusalem (2 Samuel 5:6–10) and made it the capital of Israel.
This incomplete obedience provides a crucial spiritual lesson:
Partial obedience is disobedience.
Any enemy left unconquered will eventually enslave.
What Judah tolerated, David later had to fight.
God’s promises require human faithfulness. The land was theirs by covenant, but possession required courage and effort.
Jerusalem—later known as Zion, the city of David, the site of the Temple, and prophetically the seat of Christ’s future kingdom—was still in enemy hands because Judah failed to act in full obedience.
