TRV
Translation
King James Version
¶ And the children of Israel arose, and went up to the house of God, and asked counsel of God, and said, Which of us shall go up first to the battle against the children of Benjamin? And the LORD said, Judah shall go up first.
KJV (with Strong's)
And the children H1121 of Israel H3478 arose H6965, and went up H5927 to the house H1004 of God H430 H1008, and asked H7592 counsel of God H430, and said H559, Which H4310 of us shall go up H5927 first H8462 to the battle H4421 against the children H1121 of Benjamin H1144? And the LORD H3068 said H559, Judah H3063 shall go up first H8462.
Complete Jewish Bible
The army of Isra'el began by going up to Beit-El, where they asked God, "Who should go up first to attack the army of Binyamin?" ADONAI said, "Y'hudah first."
Berean Standard Bible
The Israelites set out, went up to Bethel, and inquired of God, “Who of us shall go up first to fight against the Benjamites?” “Judah will be first,” the LORD replied.
American Standard Version
And the children of Israel arose, and went up to Beth-el, and asked counsel of God; and they said, Who shall go up for us first to battle against the children of Benjamin? And Jehovah said, Judah shall go up first.
World English Bible Messianic
The children of Israel arose, and went up to Bethel, and asked counsel of God; and they said, “Who shall go up for us first to battle against the children of Benjamin?” The LORD said, “Judah first.”
Geneva Bible (1599)
And the children of Israel arose, and went vp to the house of God, and asked of God, saying, Which of vs shall goe vp first to fight against the children of Beniamin? And the Lord said, Iudah shalbe first.
Young's Literal Translation
And they rise and go up to Beth-El, and ask of God, and the sons of Israel say, `Who doth go up for us at the commencement to battle with the sons of Benjamin?' and Jehovah saith, `Judah--at the commencement.'
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Commentary on Judges 20 verses 18–25
18 ¶ And the children of Israel arose, and went up to the house of God, and asked counsel of God, and said, Which of us shall go up first to the battle against the children of Benjamin? And the LORD said, Judah shall go up first.
19 And the children of Israel rose up in the morning, and encamped against Gibeah.
20 And the men of Israel went out to battle against Benjamin; and the men of Israel put themselves in array to fight against them at Gibeah.
21 And the children of Benjamin came forth out of Gibeah, and destroyed down to the ground of the Israelites that day twenty and two thousand men.
22 And the people the men of Israel encouraged themselves, and set their battle again in array in the place where they put themselves in array the first day.
23 (And the children of Israel went up and wept before the LORD until even, and asked counsel of the LORD, saying, Shall I go up again to battle against the children of Benjamin my brother? And the LORD said, Go up against him.)
24 And the children of Israel came near against the children of Benjamin the second day.
25 And Benjamin went forth against them out of Gibeah the second day, and destroyed down to the ground of the children of Israel again eighteen thousand men; all these drew the sword.
We have here the defeat of the men of Israel in their first and second battle with the Benjamites.
I. Before their first engagement they asked counsel of God concerning the order of their battle and were directed, and yet they were sorely beaten. They did not think it was proper to ask of God whether they should go up at all against Benjamin (the case was plain enough, the men of Gibeah must be punished for their wickedness, and Israel must inflict the punishment or it will not be done), but "Who shall go first?" (Jdg 20:18), that is, "Who shall be general of our army?" for, which soever tribe was appointed to go first, the prince of that tribe must be looked upon as commander-in-chief of the whole body. For, if they had meant it of the order of their march only, it would have been proper to ask, "Who shall go next?" and then, "Who next?" But, if they know that Judah must go first, they know they must all observe the orders of the prince of that tribe. This honour was done to Judah because our Lord Jesus was to spring from that tribe, who was in all things to have the pre-eminence. The tribe that went up first had the most honourable post, but withal the most dangerous, and probably lost most in the engagement. Who would strive for precedency that sees the peril of it? Yet though Judah, that strong and valiant tribe, goes up first, and all the tribes of Israel attend them, little Benjamin (so he is called, Psa 68:27), is too hard for them all. The whole army lays siege to Gibeah, Jdg 20:19. The Benjamites advance to raise the siege, and the army prepares to give them a warm reception (Jdg 20:20). But between the Benjamites that attacked them in the front with incredible fury, and the men of Gibeah that sallied out upon their rear, they were put into confusion and lost 22,000 men, Jdg 20:21. Here were no prisoners taken, for there was no quarter given, but all put to the sword.
II. Before their second engagement they again asked counsel of God, and more solemnly than before; for they wept before the Lord until evening (Jdg 20:23), lamenting the loss of so many brave men, especially as it was a token of God's displeasure and would give occasion to the Benjamites to triumph in the success of their wickedness. Also at this time they did not ask who should go up first, but whether they should go up at all. The intimate a reason why they should scruple to do it, especially now that Providence had frowned upon them, because Benjamin was their brother, and a readiness to lay down their arms if God should so order them. God bade them go up; he allowed the attempt, for, though Benjamin was their brother, he was a gangrened member of their body and must be cut off. Upon this they encouraged themselves, perhaps more in their own strength than in the divine commission, and made a second attempt upon the forces of the rebels, in the same place where the former battle was fought (Jdg 20:22), with the hope of retrieving their credit upon the same spot of ground where they had lost it, which they would not superstitiously change, as if there were any thing unlucky in the place. But they were this second time repulsed, with the loss of 18,000 men, Jdg 20:25. The former day's loss and this amounted to 40,000, which was just a tenth part of the whole army, and the same number that they had drawn out by lot to fetch victuals, Jdg 20:10. They decimated themselves for that service, and now God again decimated them for the slaughter. But what shall we say to these things, that so just and honourable a cause should thus be put to the worst once and again? Were they not fighting God's battle against sin? Had they not his commission? What, and yet miscarry thus! 1. God's judgments are a great deep, and his way is in the sea. Clouds and darkness are often round about him, but judgment and justice are always the habitation of his throne. We may be sure of the righteousness, when we cannot see the reasons, of God's proceedings. 2. God would hereby show them, and us in them, that the race is not to the swift nor the battle to the strong, that we are not to confide in numbers, which perhaps the Israelites did with too much assurance. We must never lay the weight on an arm of flesh, which only the Rock of ages will bear. 3. God designed hereby to correct Israel for their sins. They did well to show such a zeal against the wickedness of Gibeah: but were there not with them, even with them, sins against the Lord their God? Those must be made to know their own iniquity that are forward in condemning the iniquity of others. Some think it was a rebuke to them for not witnessing against the idolatry of Micah and the Danites, by which their religion was corrupted, as they now did against the lewdness of Gibeah and the Benjamites, by which the public peace was disturbed, though God had particularly ordered them to levy war upon idolaters, Deu 13:12, etc. 4. God would hereby teach us not to think it strange if a good cause should suffer defeat fore a while, nor to judge of the merits of it by the success of it. The interest of grace in the heart, and of religion in the world, may be foiled, and suffer great loss, and seem to be quite run down, but judgment will be brought forth to victory at last. Vincimur in praelio, sed non in bello - We are foiled in a battle, but not in the whole campaign. Right may fall, but it shall arise.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–25. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Judges 20:18 chronicles a critical juncture in the inter-tribal conflict against Benjamin, portraying the unified tribes of Israel ascending to a sacred site to seek divine guidance before engaging in battle. This verse underscores the Israelites' persistent, albeit often inconsistent, acknowledgment of God's supreme authority and their reliance on His direction, even amidst the profound moral decline and internal strife characteristic of the Judges period, as the LORD directly responds to their inquiry by designating Judah to lead the initial assault.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 20:18 employs several literary devices to convey its profound message. Direct Discourse is prominently featured, as the Israelites' specific question and the LORD's immediate, unequivocal answer are presented verbatim. This technique lends immediacy and undeniable authority to the divine pronouncement, underscoring God's direct and active involvement in the nation's affairs. The verse also utilizes Foreshadowing, as God's selection of Judah to lead the charge anticipates the tribe's enduring prominence throughout Israelite history, culminating in the Davidic monarchy and the lineage of the Messiah. There is also a powerful element of Irony present; despite the horrific moral decay and spiritual apostasy described in the preceding chapters, the Israelites still instinctively turn to God for guidance in their military endeavors. This highlights the complex spiritual state of the nation during the Judges period—a people who had largely abandoned God's laws yet still acknowledged His power and authority in specific, often self-serving, instances.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 20:18 profoundly illustrates the tension between human depravity and divine sovereignty. Even in a period marked by moral anarchy ("everyone did what was right in his own eyes"), the Israelites retained a fundamental understanding of the need to consult God, particularly before significant undertakings like warfare. This act of seeking counsel, despite the flawed context of a civil war born of horrific sin, reveals God's enduring willingness to engage with His people, even when they are far from perfect. It underscores that God's authority and involvement transcend human chaos and sin. His direct answer signifies His active governance over the affairs of humanity, even in their conflicts, and His sovereign choice in designating leadership. The verse implicitly teaches that while human actions have consequences, God remains the ultimate arbiter of outcomes, and seeking His will is always the proper posture for His people.
REFLECTION AND APPLICATION
Judges 20:18 offers a timeless lesson on the critical importance of seeking God's counsel in all aspects of life, regardless of the circumstances. Even when faced with daunting challenges, complex decisions, or morally ambiguous situations, believers are called to consult God through prayer, diligent study of His Word, and seeking wise, godly counsel from the community of faith. The Israelites, despite their profound spiritual and moral decline, still instinctively turned to God before engaging in a civil war. This should challenge us: if they, in their brokenness, sought God's guidance, how much more should we, who live under a better covenant, earnestly and consistently seek the Lord's will? It reminds us that God is willing to provide direction when we earnestly seek Him, even if His answers are not always what we expect or are easy to follow. Our reliance on Him demonstrates our trust in His sovereignty and wisdom, acknowledging that His ways are higher than our ways and that true wisdom begins with Him.
Questions for Reflection
FAQ
Where exactly was the "house of God" mentioned in this verse?
Answer: While the exact location is not explicitly stated in Judges 20:18, biblical scholars generally agree it refers to Bethel (meaning "house of God"), a significant sanctuary and cultic site located north of Jerusalem. Bethel had a long history as a place of divine encounter, dating back to Jacob's dream in Genesis 28. It served as a central gathering place for the tribes of Israel during this period. Some scholars also suggest Shiloh, where the tabernacle was located, but the narrative flow in Judges 20 seems to favor Bethel, which is mentioned again in Judges 20:26.
Why did God choose Judah to go first?
Answer: God's selection of Judah to lead the charge is significant for several reasons. Firstly, Judah was already a prominent and powerful tribe, having previously been designated to lead the initial conquests of Canaan in Judges 1:1-2. This established a precedent for their military leadership. Secondly, this choice profoundly foreshadows Judah's enduring preeminence in Israel's history. From Judah would come the lineage of King David, the greatest king of Israel, and ultimately, the Messiah. God's designation here underscores His sovereign plan for Judah's pivotal role in the unfolding narrative of salvation history.
Does God always approve of war when He gives counsel for it?
Answer: Not necessarily. In Judges 20:18, God's counsel is a direct response to Israel's specific inquiry about who should lead the battle, not an endorsement of the war itself or the tragic circumstances that led to it. The Book of Judges consistently highlights Israel's moral failures, and this civil war is a direct consequence of the depravity described in Judges 19. God, in His sovereignty, can guide and direct events even within the context of human sin and conflict, without necessarily sanctioning the sin itself. His response here acknowledges their inquiry and provides a strategic directive, demonstrating His active involvement in the affairs of His people, even when those affairs are marred by their own disobedience and violence.
CHRIST-CENTERED FULFILLMENT
Judges 20:18, with its depiction of a flawed people seeking divine counsel for a civil war, finds its ultimate fulfillment in Jesus Christ. While the Israelites sought a leader from Judah for a physical battle against a human enemy, Christ, the true Lion of the tribe of Judah (Revelation 5:5), is the ultimate leader of God's people in a spiritual warfare against sin, death, and the powers of darkness (Ephesians 6:10-18). Unlike the temporary and often tragic outcomes of human conflicts in Judges, Jesus is the "Wonderful Counselor" (Isaiah 9:6) who perfectly embodies God's wisdom and provides the definitive solution to humanity's deepest moral failures. The chaotic period of Judges, where "everyone did what was right in his own eyes," starkly contrasts with the reign of Christ, who brings true order, justice, and peace through His perfect obedience and atoning sacrifice. He is the Lamb of God who takes away the sin of the world (John 1:29), offering reconciliation and a new covenant that transcends the cycles of sin and judgment seen in Judges. In Him, we find not just counsel for a battle, but the very embodiment of God's will and the ultimate victory over all darkness.