Judges 1:1-2 · Bible study
Judges 1:1-2 Commentary: Seeking God's Guidance After Joshua
Hebrew · 10 what the commentators say
Meaning in one sentence
After Joshua's death, Israel asks God who should lead the fight. God selects Judah. Study the meaning of divine guidance and chronological questions.
Research Summary
- Meaning: After Joshua's death, Israel seeks God's guidance for who should first fight the remaining Canaanites; God selects Judah and promises victory in their territory.
- Key words: enquired (שָׁאַל H7592), go up (עָלָה H5927), deliver (נָתַן H5414), land (אֶרֶץ H0776), first (תְּחִלָּה H8462).
- Main debate: Chronological setting, whether these events occur immediately after Joshua's death or during his lifetime (Barnes, Cambridge vs. Keil, Gill).
- Theological theme: Divine guidance through priestly mediation; God's sovereignty in choosing the leading tribe.
- Best use: A model for seeking God's will in times of transition; an example of corporate prayer and reliance on God's promises.
Translation Comparison
BSB Berean Standard Bible 2020
1After the death of Joshua, the Israelites inquired of the LORD, “Who will be the first to go up and fight for us against the Canaanites?”
2“Judah shall go up,” answered the LORD. “Indeed, I have delivered the land into their hands.”
WEB World English Bible 2000
1After the death of Joshua, the children of Israel asked of Yahweh, saying, “Who should go up for us first against the Canaanites, to fight against them?”
2Yahweh said, “Judah shall go up. Behold, I have delivered the land into his hand.”
KJV King James Version 1769
1Now after the death of Joshua it came to pass, that the children of Israel asked the Lord, saying, Who shall go up for us against the Canaanites first, to fight against them?
2And the Lord said, Judah shall go up: behold, I have delivered the land into his hand.
ASV American Standard Version 1901
1And it came to pass after the death of Joshua, that the children of Israel asked of Jehovah, saying, Who shall go up for us first against the Canaanites, to fight against them?
2And Jehovah said, Judah shall go up: behold, I have delivered the land into his hand.
YLT Young's Literal Translation 1898
1And it cometh to pass, after the death of Joshua, that the sons of Israel ask at Jehovah, saying, `Who doth go up for us unto the Canaanite, at the commencement, to fight against it?'
2And Jehovah saith, `Judah doth go up; lo, I have given the land into his hand.'
Darby Darby Bible 1890
1And it came to pass after the death of Joshua that the children of Israel asked Jehovah, saying, Which of us shall go up against the Canaanites first, to fight against them?
2And Jehovah said, Judah shall go up: behold, I have delivered the land into his hand.
Douay-Rheims Douay-Rheims Bible 1899
1After the death of Joshua, the children of Israel consulted the Lord, saying: Who shall go up before us against the Chanaanite, and shall be the leader of the war?
2And the Lord said: Juda shall go up: behold I have delivered the land into his hands.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Judges 1:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that when Israel 'asked the Lord' (Judges 1:1), they did so through the high priest by means of the Urim and Thummim. Gill, Barnes, and the Cambridge Bible all point to Exodus 28:30 and Numbers 27:21 as the basis for this practice. The question 'Who shall go up for us first' was not about appointing a general but about identifying which tribe should initiate the campaign (Keil and Delitzsch; Lange). God's answer singled out Judah, a decision that recalls Jacob's blessing (Genesis 49:8, 10). The promise 'I have delivered the land into his hand' refers to Judah's assigned territory, not the entire land, as Barnes, Cambridge, and Jamieson-Fausset-Brown note. The Hebrew perfect tense of 'delivered' (נָתַתִּי) expresses the certainty of God's decree. A debated point is chronology: some argue these events belong to Joshua's lifetime (Barnes; Cambridge), while others place them after his death (Gill; Keil and Delitzsch). All agree, however, that the passage teaches dependence on God during times of transition.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Chronological literal: Reads 'after the death of Joshua' as strictly sequential; events follow his death (Gill, Keil and Delitzsch).
- Chronological re-dating: Points to the death of Joshua not being recorded until Judges 2:6-10, suggesting these events belong to his lifetime (Barnes, Cambridge Bible).
What is clear: Regardless of chronology, the core action is clear: Israel sought God's will through the priest, and God answered by choosing Judah and promising victory.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Chronological setting | The book opens with a reference to Joshua's death, and all commentators see this as introducing the period of the judges. | Some (Barnes, Cambridge) argue the events actually belong to Joshua's lifetime; others (Keil, Gill) take them as occurring after his death. |
| Method of inquiry | Israel asked the Lord through the high priest. | Most identify the means as the Urim and Thummim (Barnes, Cambridge, Gill); a few leave the question open. |
| Meaning of 'the land' | The land refers to territory given by God. | Most commentators (Barnes, Cambridge, Jamieson-Fausset-Brown) restrict it to Judah's allotted portion; some ancient interpretations take it as the whole land. |
| Purpose of the question | The people sought divine direction for the campaign. | Whether they asked for a single commander (as in some ancient versions) or for the tribe to take the lead (the majority view, supported by Keil and Delitzsch). |
Historical & Cultural Context
The opening of Judges takes the reader from the orderly conclusion of Joshua's life to a period of uncertainty. Joshua had led Israel in a campaign of conquest, but many Canaanites remained in the land. After his death, the tribes had no central authority. They gathered at Shiloh, the religious center, to inquire of the Lord. The verb 'asked' (שָׁאַל) with the preposition בְּ (בַּ/יהוָ֖ה) indicates an official inquiry through the priest. Exodus 28:30 and Numbers 27:21 describe the Urim and Thummim as the means by which God answered such inquiries. The high priest would stand before the ark, and God would make His will known.
The question 'Who should go up for us first' reveals a community seeking shared guidance. The word 'first' (תְּחִלָּה) suggests they expected a series of campaigns. Judah's selection continues a theme from Genesis: Jacob had prophesied that Judah would receive his brothers' praise and hold the scepter (Genesis 49:8, 10). Now that blessing translates into military leadership.
Geographically, the tribes were likely still based at Gilgal, a low-lying site near the Jordan. To attack the Canaanite strongholds in the hill country required an ascent, hence the repeated use of 'go up' (עָלָה). The answer from God included a promise: 'Behold, I have delivered the land into his hand.' The Hebrew word הִנֵּה ('behold') draws attention to the certainty of the promise. The perfect tense of 'delivered' (נָתַתִּי) treats the future victory as already accomplished in God's purpose.
The chronological setting deserves attention. The narrative flow from Joshua 24 to Judges 1 seems straightforward: Joshua died, then Israel asked. But the Cambridge Bible and Barnes' Notes observe that the death of Joshua is not recorded again until Judges 2:6, 10. The intervening material (Judges 1:1, 2:9) may describe events that took place while Joshua was still alive, perhaps reflecting the earlier phase of the conquest. This view sees the opening sentence as an editorial bridge rather than a strict chronological marker. Regardless of how one resolves the timing, the passage establishes a pattern: when leadership ends, God remains the true guide of His people.
Textual Notes
Reception History
In Jewish tradition, this passage gave instruction on how to consult God through the high priest. The Targum and Talmud discuss the procedures for the Urim and Thummim and the role of the priest. Early Christian writers saw Judah's selection as a type of Christ, the Lion of the tribe of Judah. Augustine referenced this passage in discussing the transmission of divine authority from Moses to Joshua to the elders. During the Reformation, Calvin and Matthew Henry emphasized the importance of seeking God's will in times of crisis. The chronological question has been examined by modern critics but does not diminish the passage's central message: when human leadership ends, God remains faithful to guide His people.
Preaching This Verse
Three-point outline
- The Crisis of Transition: Israel had lost its great leader, Joshua. The Canaanites were still present. The future was uncertain. But instead of acting on impulse, the people stopped and sought God.
- The Response of Faith: They asked the Lord. This was a formal inquiry through the high priest, using the Urim and Thummim. It shows humility and dependence.
- The Promise of Victory: God answered directly: Judah shall go up. And He added a guarantee: I have delivered the land into his hand. God speaks of the future as if it is already done.
Five-point outline
- Recognizing the Need. The death of Joshua left a leadership vacuum. The people acknowledged they needed direction from God, not just from human strategy.
- Using the Means of Grace. They inquired by the priest and the sacred lots. God had provided a way to seek His will, and they used it.
- Asking the Right Question. They did not ask, 'Who will be our king?' They asked, 'Who goes first?' The focus was on mission and cooperation, not on power.
- Receiving a Specific Answer. God singled out Judah. This was not arbitrary; it fulfilled the blessing of Jacob and set the stage for the tribe's future significance.
- Trusting God's Certain Promise. The verb 'I have delivered' is a Hebrew perfect, an action so certain that God speaks of it as complete. Faith rests on that kind of promise.
Illustration hooks
- A church after a long pastor leaves: members must ask, 'What does God want us to do next?' and trust Him for direction.
- A team after a captain is injured: the next player steps up, and the whole group works together for success.
- A family dealing with the loss of a parent: the children must decide who handles the estate, seeking wisdom together.
Questions your congregation is asking
- How can I be sure I am hearing God's guidance and not just my own wishes?
- What do I do when there is no obvious leader to follow?
- Does God still guide communities today, or only individuals?
Leading a Discussion
These two verses show a nation in transition. Joshua was gone. The land was not yet fully conquered. Israel's first instinct was to ask God. Use this passage to help your group consider how they seek God's will together.
Discussion questions
- What do you observe about the circumstances that prompted Israel to ask the Lord?
- Why do you think the question was about which tribe should go first, rather than who should lead them all?
- God answered through the high priest. What does this tell you about the role of spiritual leadership in discerning God's will?
- The promise 'I have delivered the land' uses a past tense verb. Why would God phrase an upcoming victory as already accomplished?
- How might it change your approach to a difficult decision if you first prayed for guidance as a community?
- Have you ever experienced a time when God gave clear direction after you sought Him through prayer and wise counsel?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 28:30 | You shall put in the breastplate of judgment the Urim and the Thummim; and they shall be on Aaron’s heart, when he goes in before Yahweh. Aaron shall bear the judgment of the children of Israel on his heart before Yahweh continually. |
| Numbers 27:21 | He shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before Yahweh. At his word they shall go out, and at his word they shall come in, both he and all the children of Israel with him, even all the congregation.” |
| Joshua 24:29 | After these things, Joshua the son of Nun, the servant of Yahweh, died, being one hundred ten years old. |
| Joshua 24:30 | They buried him in the border of his inheritance in Timnathserah, which is in the hill country of Ephraim, on the north of the mountain of Gaash. |
| Judges 1:27 | Manasseh didn’t drive out the inhabitants of Beth Shean and its towns, nor Taanach and its towns, nor the inhabitants of Dor and its towns, nor the inhabitants of Ibleam and its towns, nor the inhabitants of Megiddo and its towns; but the Canaanites would dwell in that land. |
| Judges 3:1 | Now these are the nations which Yahweh left, to test Israel by them, even as many as had not known all the wars of Canaan; |
| Judges 3:6 | They took their daughters to be their wives, and gave their own daughters to their sons and served their gods. |
| Judges 20:18 | The children of Israel arose, went up to Bethel, and asked counsel of God. They asked, “Who shall go up for us first to battle against the children of Benjamin?” Yahweh said, “Judah first.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke explains that the judges in Israel were not ordinary law-court judges but sovereign rulers chosen directly by God. They governed as God's deputies in a theocracy, making war and peace under divine direction, and were raised up only on extraordinary occasions when Israel needed deliverance. Their office was not continuous and had no pomp or hereditary succession.
Barnes' Notes on the Bible Protestant 1832
Barnes places the events of Judges 1 within Joshua's lifetime, not after his death. He notes that Israel consulted the Lord through the high priest Eleazar using the Urim and Thummim, and that Judah's priority in the response points ahead to Christ's birth from that tribe.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator points out that the opening phrase "after the death of Joshua" is chronologically inaccurate for the events that follow, which actually belong to Joshua's lifetime. He sees it as an editorial addition that marks the transition from conquest to occupation. He also notes that if the Canaanites had been fully destroyed as Joshua describes, there would be no need for these further attacks.
Geneva Bible Notes Reformed 1599
Judges 1:1 After that Ioshua was dead, the children of Israel asked ye Lord, saying, Who shall goe vp for vs against the Canaanites, to fight first against them? Judges 1:2 And the Lord said, Iudah shall goe vp: behold, I haue giuen the land into his hande.
Gill's Exposition of the Bible Baptist 1748
Gill explains that the Israelites asked the Lord not for a commander to lead them but to know which tribe should attack first. Judah was chosen because it was the strongest, most numerous tribe and had the largest number of Canaanites still living in its allotted land.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that the Israelites sought God's guidance through the high priest's Urim and Thummim, not by mere human judgment. Judah's appointment to lead the attack directly fulfills Jacob's prophecy of pre-eminence. The promise of the land being delivered refers specifically to Judah's allotted territory, not the whole country.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch highlight a shift in divine communication after Joshua's death: Israel now inquired of the Lord through the high priest rather than receiving direct revelation. They also stress that Judah was appointed to commence the war not because it was the largest tribe, but because Jacob's blessing designated it as the champion of his brethren.
Lange's Commentary Reformed 1857
Lange sees the opening of Judges as a deliberate parallel to Joshua, but with a crucial difference: the congregation, not a single leader, now inquires of God through the priest. For him, this is the first time since Numbers 27 that the Urim oracle is consulted, marking the moment Israel’s national life begins under priestly guidance rather than prophetic command.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry observes that the judges came from eight different tribes, spreading honor around until it finally settled in Judah. He notes that Eli and Samuel, though judges, fall outside this book because they were of Levi. The years of servitude under foreign oppressors are included within the years of the judges themselves.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley rejects Matthew Henry's claim that the goodness of God's promised land will intensify the punishment of those who perish. He argues that this reasoning fails under predestination: if some are not elected, they never had a genuine offer, and if all the elect are saved, the grant was never free to the others.