Judges 1:3

KJV

And Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot. So Simeon went with him.

KJV (with Strong's)

And Judah {H3063} said {H559} unto Simeon {H8095} his brother {H251}, Come up {H5927} with me into my lot {H1486}, that we may fight {H3898} against the Canaanites {H3669}; and I likewise will go {H1980} with thee into thy lot {H1486}. So Simeon {H8095} went {H3212} with him.

Complete Jewish Bible

Y'hudah said to his brother Shim'on, "Come up with me into my assigned territory, so that we can fight against the Kena'ani; and I likewise will go with you into your territory." So Shim'on went with him.

Berean Standard Bible

Then the men of Judah said to their brothers the Simeonites, “Come up with us to our allotted territory, and let us fight against the Canaanites. And we likewise will go with you to your territory.” So the Simeonites went with them.

American Standard Version

And Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot. So Simeon went with him.

Commentary

### SUMMARY
Judges 1:3 records a pivotal moment in Israel's post-Joshua history, illustrating Judah's proactive leadership in fulfilling the divine mandate to conquer the promised land. Recognizing the formidable task ahead, Judah wisely seeks and secures the cooperation of the tribe of Simeon, proposing a reciprocal alliance to dispossess the Canaanites from their respective tribal inheritances. This verse highlights the critical importance of inter-tribal unity and mutual support in the face of shared challenges, setting a precedent for corporate responsibility in the pursuit of God's will.

### CONTEXT
* **Literary Context:** Judges 1:3 immediately follows the divine directive given to Judah in [Judges 1:1-2](/judges/1-1 "Judges 1:1-2 - Israel Seeks Guidance and Judah is Chosen"). After the death of Joshua, Israel inquires of the Lord who should lead the initial charge against the Canaanites. God designates Judah. Rather than proceeding in isolation, Judah, demonstrating both strategic wisdom and an understanding of the immense challenge, extends an invitation for partnership to Simeon. This verse marks the beginning of the fragmented, often incomplete, conquest narratives that characterize the book of Judges, contrasting sharply with the unified campaigns described in the book of [Joshua](/joshua/1 "Joshua 1 - God's Charge to Joshua"). It sets the stage for the subsequent accounts of tribal efforts, both successful and unsuccessful, to secure their inheritances.
* **Historical & Cultural Context:** The period immediately following Joshua's death was a transitional era for the Israelite tribal confederacy. While the major campaigns under Joshua had broken the back of Canaanite resistance, much land remained to be possessed, and numerous fortified city-states and their inhabitants persisted within the tribal territories. The "lot" refers to the specific land inheritance allocated to each tribe by divine direction and actualized through lots, as detailed in [Joshua 13-19](/joshua/13 "Joshua 13 - Division of the Land East of the Jordan"). The "Canaanites" was a broad term encompassing various indigenous peoples (e.g., Perizzites, Hivites, Jebusites) who were culturally and militarily distinct from Israel. Cooperation between tribes was not just a matter of solidarity but a strategic necessity, as no single tribe possessed the resources or manpower to fully dispossess all the inhabitants of their vast territories. This era demanded strong inter-tribal alliances to fulfill the long-standing divine command to [drive out the inhabitants of the land](/numbers/33-50 "Numbers 33:50-56 - Command to Dispossess the Inhabitants").
* **Key Themes:** This verse powerfully introduces several foundational themes that resonate throughout the book of Judges and beyond. Firstly, it underscores the theme of **Divine Mandate and Human Responsibility**. God had promised the land and commanded its conquest, yet the Israelites were expected to actively participate in securing their inheritance. Secondly, **Inter-tribal Unity and Cooperation** is paramount. Judah's initiative and Simeon's positive response highlight the ideal of solidarity, a stark contrast to the increasing disunity and internal strife that would plague Israel later in the book (e.g., [Judges 12](/judges/12 "Judges 12 - Jephthah and Ephraim")). Thirdly, the concept of **Inheritance of the Land** as a divine gift (the "lot") is central; the fighting is not for acquisition but for possession of what God had already granted. Finally, the ongoing **Struggle Against Idolatry and Pagan Influence** is implicitly present, as the dispossessing of the Canaanites was also a spiritual cleansing to prevent Israel from being corrupted by their idolatrous practices, as warned in [Deuteronomy 7:1-6](/deuteronomy/7-1 "Deuteronomy 7:1-6 - Command to Destroy the Nations").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Lot (Hebrew, _naḥălāh'_):** This term refers to the inherited portion of land divinely apportioned to each tribe of Israel. It signifies more than just a geographical area; it represents a covenantal promise and a tangible expression of God's faithfulness to His people, establishing their permanent dwelling and identity within the Promised Land. The concept of "lot" emphasizes that the land was a gift from God, to be possessed and stewarded according to His will.
* **Canaanites (Hebrew, _kĕna‘ănî_):** This is a collective term for the various indigenous peoples inhabiting the land promised to Israel. In the biblical narrative, the Canaanites represent the spiritual and physical opposition to God's people and His plan. Their presence necessitated military action, not merely for territorial expansion, but for the establishment of a holy nation free from the corrupting influences of pagan idolatry and immoral practices.
* **Brother (Hebrew, _’āḥ_):** While literally referring to a sibling, in this context, "brother" denotes a close familial and covenantal relationship between the tribes of Judah and Simeon, who were descendants of Jacob. This term underscores the expectation of solidarity, mutual support, and shared identity within the Israelite confederacy, highlighting the familial bond that should ideally characterize their interactions and joint endeavors.

#### Verse Breakdown
* **"And Judah said unto Simeon his brother":** This opening clause establishes Judah's leadership and initiative in the post-Joshua period. The address to "Simeon his brother" emphasizes the tribal kinship and the expectation of a shared heritage and responsibility, setting a tone of familial appeal rather than a mere military command.
* **"Come up with me into my lot, that we may fight against the Canaanites":** Judah's direct invitation for joint military action. "Come up" (עלה, _‘ālāh_) suggests an ascent, often implying a military campaign or a journey towards a higher, more strategic position. The purpose is clearly stated: "that we may fight against the Canaanites," identifying the common enemy and the shared objective of dispossessing them from the land God had allotted to Judah.
* **"and I likewise will go with thee into thy lot":** This crucial phrase introduces the principle of **reciprocity**. Judah's request is not a one-sided demand for aid but a solemn promise of future assistance. This commitment to mutual support transforms the alliance from a temporary convenience into a more enduring covenantal bond, fostering trust and shared responsibility in the broader task of securing the entire Israelite inheritance.
* **"So Simeon went with him":** This concise concluding statement confirms Simeon's immediate and positive response to Judah's proposal. It signifies Simeon's willingness to honor the tribal bond and participate in the collective effort, demonstrating a spirit of solidarity and commitment to the divine mandate. This initial cooperation is a rare positive example of unity in a book often marked by tribal fragmentation.

#### Literary Devices
Judges 1:3 employs several effective literary devices. The use of **Dialogue** through direct speech ("Come up with me... and I likewise will go...") immediately draws the reader into the interaction, making the exchange personal and revealing the characters' intentions and motivations. The structure of the proposal, with Judah's offer of reciprocal aid ("I likewise will go with thee into thy lot"), creates a subtle sense of **Chiasm** or parallel structure, emphasizing the mutual commitment and shared burden. This reciprocal promise also serves as a form of **Covenant Language**, establishing a binding agreement between the two tribes. Furthermore, the verse functions as **Foreshadowing**, hinting at the potential for successful conquest when Israel acts in unity, a potential largely unrealized throughout the rest of the book of Judges, which often depicts tribal isolation and failure. The term "lot" also functions as **Metonymy**, where the "lot" (the means of division) stands in for the "inheritance" (the land itself).

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 1:3 offers profound theological insights into God's working with His people. While God had sovereignly promised and allotted the land to Israel, He expected their active, unified participation in its possession. This verse illustrates that divine promises do not negate human responsibility; rather, they call for faithful obedience and diligent effort. The cooperation between Judah and Simeon highlights the biblical principle of corporate responsibility and the strength found in unity, reflecting God's design for His people to function as a cohesive body. Their shared mission against the Canaanites underscores the ongoing spiritual warfare that believers face, requiring collective effort to overcome obstacles and fulfill God's purposes. This initial act of solidarity stands as a powerful example of how God's people are meant to support one another in the pursuit of His kingdom, a theme that resonates throughout Scripture.

* [Joshua 1:9](/joshua/1-9 "Joshua 1:9 - Be Strong and Courageous")
* [Ecclesiastes 4:9-12](/ecclesiastes/4-9 "Ecclesiastes 4:9-12 - Two Are Better Than One")
* [Romans 15:1-2](/romans/15-1 "Romans 15:1-2 - Bearing with the Weak")

### REFLECTION AND APPLICATION
Judges 1:3 provides a timeless blueprint for effective collaboration and mutual support within any community, particularly the body of Christ. Just as Judah and Simeon faced formidable adversaries in the Canaanites, believers today confront spiritual challenges, societal pressures, and personal struggles that are often too great to overcome alone. This verse encourages us to cultivate a spirit of humility that recognizes our need for others and a spirit of generosity that is willing to offer help. It calls us to actively seek out partnerships in ministry, to bear one another's burdens, and to fulfill our shared mission with a united front. The principle of reciprocity—"I likewise will go with thee into thy lot"—is particularly poignant, reminding us that true partnership is not about one-sided benefit but about a committed, mutual investment in each other's success and well-being. This passage challenges us to move beyond individualistic pursuits and embrace the power of collective action, demonstrating the love and unity that should characterize Christ's followers.

#### Questions for Reflection
* **Where in your life or community is God calling for a spirit of cooperation like that between Judah and Simeon?**
* **What "lots" or areas of responsibility has God given you that require the help of others, or where you can offer help?**
* **How does the principle of reciprocity in Judges 1:3 challenge you to both seek and offer support within the body of Christ?**

### FAQ

**Why did Judah need Simeon's help if God had already promised them victory?**

Answer: While God had indeed promised victory and the land to Israel (e.g., [Deuteronomy 7:1-2](/deuteronomy/7-1 "Deuteronomy 7:1-2 - Command to Destroy the Nations")), His promises often operate in conjunction with human obedience, faith, and effort. Judah's request for Simeon's help demonstrates practical wisdom and humility. It acknowledges that the task of dispossessing numerous, well-entrenched Canaanite city-states was formidable and required collective strength. God often works through human means and cooperation, not always through immediate, passive miracles. This act of seeking assistance was not a lack of faith in God's promise, but an active demonstration of faith in applying the resources and relationships God had provided within the tribal confederacy. It highlights the principle that God's people are called to act responsibly and collaboratively in fulfilling His will, rather than passively waiting for divine intervention in every circumstance.

**What happened to this alliance later in Judges?**

Answer: The initial cooperation between Judah and Simeon, which saw some success (e.g., [Judges 1:17](/judges/1-17 "Judges 1:17 - Judah and Simeon Conquer Zephath")), was unfortunately not sustained throughout the period of the Judges. The book of Judges largely narrates a cycle of Israel's spiritual decline, marked by increasing tribal isolation, disunity, and a failure to fully dispossess the Canaanites. While there were moments of inter-tribal cooperation for specific battles (e.g., Deborah and Barak's call to arms in [Judges 4-5](/judges/4 "Judges 4 - Deborah and Barak")), the overall trend was one of fragmentation and internal conflict (e.g., the war between Ephraim and Jephthah in [Judges 12](/judges/12 "Judges 12 - Jephthah and Ephraim"), or the civil war against Benjamin in [Judges 20](/judges/20 "Judges 20 - War Against Benjamin")). This failure to maintain unity and complete the conquest led to ongoing oppression by remaining Canaanite populations and foreign invaders, as detailed in [Judges 2:1-3](/judges/2-1 "Judges 2:1-3 - The Angel of the LORD at Bochim"), which describes God's judgment for their disobedience.

### CHRIST-CENTERED FULFILLMENT
Judges 1:3, with its emphasis on inherited "lots" and the need for unified conquest against the "Canaanites," finds its ultimate fulfillment in Jesus Christ and His church. Just as the tribes of Israel were given a physical inheritance to possess, believers in Christ have received a spiritual inheritance, a "lot" that is imperishable, undefiled, and unfading, kept in heaven for them ([1 Peter 1:4](/1_peter/1-4 "1 Peter 1:4 - An Inheritance Imperishable")). Jesus, the true Lion of the tribe of Judah ([Revelation 5:5](/revelation/5-5 "Revelation 5:5 - The Lion of Judah")), is the ultimate leader who has already secured the decisive victory over the spiritual "Canaanites"—sin, death, and the powers of darkness ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Triumph Over Principalities")). He has disarmed the rulers and authorities, triumphing over them by the cross. Now, the church, as the body of Christ, is called to live out this victory, not in physical warfare, but in spiritual battle against the forces of evil ([Ephesians 6:12](/ephesians/6-12 "Ephesians 6:12 - Spiritual Warfare")). The unity and cooperation exemplified by Judah and Simeon become a profound type for the unity of the church, as Christ prayed that His followers would be one ([John 17:20-23](/john/17-20 "John 17:20-23 - Jesus' Prayer for Unity")), so that together, empowered by the Holy Spirit, they might advance His kingdom and fully possess their spiritual inheritance, proclaiming the good news to all nations ([Matthew 28:18-20](/matthew/28-18 "Matthew 28:18-20 - The Great Commission")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Judges 1:17

And Judah went with Simeon his brother, and they slew the Canaanites that inhabited Zephath, and utterly destroyed it. And the name of the city was called Hormah.

2 Samuel 10:11

And he said, If the Syrians be too strong for me, then thou shalt help me: but if the children of Ammon be too strong for thee, then I will come and help thee.

Joshua 19:1

¶ And the second lot came forth to Simeon, [even] for the tribe of the children of Simeon according to their families: and their inheritance was within the inheritance of the children of Judah.

Genesis 29:33

And she conceived again, and bare a son; and said, Because the LORD hath heard that I [was] hated, he hath therefore given me this [son] also: and she called his name Simeon.