Judges 1:1

Analysis & Commentary

Now 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?

This opening verse establishes the historical transition from Joshua's leadership to the period of the judges. The Hebrew phrase acharei mot (אַחֲרֵי מוֹת, "after the death") signals a new era beginning with crisis—the phrase echoes Leviticus 16:1, creating literary connection to priestly instruction. The Israelites' inquiry of the LORD through the Urim and Thummim (1 Samuel 28:6) demonstrates initial spiritual faithfulness, yet the question itself reveals incomplete understanding of God's commands.

The conquest should have been finished under Joshua (Joshua 23:4-5), but incomplete obedience created ongoing conflict. The phrase "children of Israel" (benei Yisrael, בְּנֵי יִשְׂרָאֵל) emphasizes covenant identity—they are God's chosen people descended from Jacob/Israel. Their question "Who shall go up first?" (mi ya'aleh-lanu, מִי יַעֲלֶה־לָּנוּ) suggests tribal competition rather than unified national purpose. The verb alah (עָלָה, "go up") carries military connotations but also spiritual significance—going up to battle, going up to worship.

Theologically, this verse introduces the book's central tension: Israel begins with apparent faithfulness (seeking God's will) but incomplete obedience that will lead to cyclical apostasy. The focus on military conquest without addressing spiritual reformation foreshadows the internal decay that will characterize the judges period. Cross-reference to Deuteronomy 7:1-5 shows God's original command for complete conquest and separation from Canaanite religion.

Historical Context

Historical Setting: The Book of Judges covers approximately 350-400 years (c. 1375-1050 BCE) between Joshua's death and the establishment of the monarchy. This transitional period corresponds to the Late Bronze Age collapse (c. 1200 BCE) and early Iron Age in Canaan, characterized by the disintegration of major empires and shifting regional powers. Egyptian control over Canaan was weakening, Hittite power had collapsed, and Assyria had not yet risen to dominance, creating a power vacuum that allowed localized conflicts.

Leadership Transition: Joshua's death created a leadership crisis for Israel. Unlike Joshua who succeeded Moses with clear divine appointment (Joshua 1:1-9), no single leader emerges to replace Joshua. The inquiry about "who shall go up first" reveals the shift from centralized national leadership to tribal autonomy. Archaeological evidence from this period shows gradual Israelite settlement in the hill country with simpler material culture than Canaanite cities, confirming the biblical picture of incomplete conquest.

The Canaanites remaining in the land posed both military and spiritual threats. Canaanite religion centered on Baal (storm and fertility god), Asherah (mother goddess), and Anat (war goddess), with cultic practices including ritual prostitution, child sacrifice, and sacred prostitution at "high places." Israel's failure to completely drive out these peoples (as commanded in Deuteronomy 7:1-5, 20:16-18) would lead directly to the religious syncretism and apostasy that characterizes Judges.

Questions for Reflection

• What areas of incomplete obedience in your life create ongoing spiritual battles similar to Israel's incomplete conquest?
• How do leadership transitions in the church or Christian organizations test our dependence on God versus human leaders?
• In what ways does modern culture pressure Christians toward religious syncretism or compromise similar to Canaanite influence on Israel?