Judges 20:2

KJV

And the chief of all the people, [even] of all the tribes of Israel, presented themselves in the assembly of the people of God, four hundred thousand footmen that drew sword.

KJV (with Strong's)

And the chief {H6438} of all the people {H5971}, even of all the tribes {H7626} of Israel {H3478}, presented {H3320} themselves in the assembly {H6951} of the people {H5971} of God {H430}, four {H702} hundred {H3967} thousand {H505} footmen {H376}{H7273} that drew {H8025} sword {H2719}.

Complete Jewish Bible

The leaders of all the tribes of Isra'el presented themselves in the assembly of the people of God, 400,000 foot soldiers armed with swords.

Berean Standard Bible

The leaders of all the people and all the tribes of Israel presented themselves in the assembly of God’s people: 400,000 men on foot, armed with swords.

American Standard Version

And the chiefs of all the people, even of all the tribes of Israel, presented themselves in the assembly of the people of God, four hundred thousand footmen that drew sword.

Commentary

### SUMMARY
Judges 20:2 depicts the immediate and overwhelming response of the Israelite tribes to the heinous crime committed against the Levite's concubine in Gibeah of Benjamin. This verse details the assembly of the nation's leaders and a massive contingent of four hundred thousand armed footmen, gathered at Mizpah, signifying their collective outrage and solemn determination to address the profound moral and spiritual decay that had infected a portion of their covenant community, setting the stage for a tragic civil conflict.

### CONTEXT
* **Literary Context:** Judges 20:2 immediately follows the gruesome account of the Levite's concubine in [Judges 19](/judges/19 "Judges 19 - The Levite and His Concubine"), an incident so shocking that the Levite dismembered her body and sent twelve pieces to the twelve tribes of Israel as a visceral call to action. This act served as a desperate plea for justice, galvanizing the nation. The preceding verse, [Judges 20:1](/judges/20-1 "Judges 20:1 - Israel Gathers at Mizpah"), establishes the gathering point at Mizpah, "from Dan even to Beersheba," indicating a truly national and unified response. Verse 2 then elaborates on the composition and sheer scale of this assembly, emphasizing the leadership and the military readiness of the "people of God" as they prepare to confront the tribe of Benjamin. The subsequent verses will detail their inquiry, their decision to wage war, and the devastating conflict that ensues.
* **Historical & Cultural Context:** The period of the Judges was characterized by a lack of central authority, as famously summarized by the refrain, "[in those days there was no king in Israel: every man did that which was right in his own eyes](/judges/21-25 "Judges 21:25 - No King in Israel")". Despite this decentralization, the tribes retained a strong sense of covenant identity and corporate responsibility. The crime in Gibeah, reminiscent of Sodom's depravity, was not merely a local offense but a violation of foundational Israelite law and hospitality, threatening the very fabric of their national and spiritual identity. Mizpah, a significant tribal and religious center, served as a natural gathering place for such a solemn assembly, often associated with covenant renewal and national decision-making (e.g., [1 Samuel 7:5-6](/1_samuel/7-5 "1 Samuel 7:5-6 - Samuel Gathers Israel at Mizpah")). The mobilization of "footmen that drew sword" underscores the ancient Near Eastern practice of levying a militia from the able-bodied men for war, reflecting a deep-seated commitment to uphold justice and purity within the community, even at the cost of internal conflict.
* **Key Themes:** This verse powerfully contributes to several key themes within the book of Judges. Foremost is the theme of **corporate responsibility and justice**, demonstrating that the tribes, despite their individual autonomy, felt a profound obligation to address egregious sin within their midst. The "assembly of the people of God" highlights the theme of **sacred convocation and divine authority**, indicating their understanding that this was a matter to be judged before God, even if their subsequent actions proved flawed. The sheer scale of the mobilization, "four hundred thousand footmen that drew sword," underscores the theme of **national unity (albeit temporary and tragically misdirected)** in the face of moral outrage, contrasting with the frequent disunity seen elsewhere in Judges. It also foreshadows the theme of **the devastating consequences of sin**, as this initial righteous indignation ultimately leads to a brutal civil war that nearly annihilates an entire tribe, serving as a stark illustration of the moral and social chaos that pervaded Israel in the absence of righteous leadership and adherence to God's law, echoing the lament found in [Judges 17:6](/judges/17-6 "Judges 17:6 - Everyone Did What Was Right in Their Own Eyes").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Chief (Hebrew, _ro'sh_):** This term refers to the "head," "leader," or "principal" figures. In this context, it signifies the tribal elders, military commanders, and influential men who represented their respective tribes. Their presence indicates a formal, authoritative gathering of the nation's leadership, not merely a spontaneous mob, lending weight and legitimacy to the assembly's decisions.
* **Assembly (Hebrew, _qahal_):** This word denotes a formal, summoned gathering or congregation, often with religious or national significance. When coupled with "of the people of God" (_ha'Elohim_), it emphasizes that this was not just a political or military muster but a sacred convocation, where the nation sought to discern God's will and execute justice according to His covenant laws. It implies a sense of divine presence and accountability.
* **Drew sword (Hebrew, _moshkhe cherev_):** Literally "drawers of sword," this phrase is a military idiom indicating men who are armed and ready for battle. It distinguishes these 400,000 from mere civilians or a general census, emphasizing their status as trained warriors prepared for immediate combat. This detail underscores the gravity of the situation and the tribes' readiness for decisive, violent action.

#### Verse Breakdown
* **"And the chief of all the people, [even] of all the tribes of Israel":** This clause highlights the comprehensive and unified nature of the response. It was not just a segment of the population, but the recognized leadership from every tribe (excluding Benjamin, the offending tribe) that formally presented themselves. This signifies a national consensus and a corporate commitment to address the atrocity.
* **"presented themselves in the assembly of the people of God":** This phrase emphasizes the solemn and sacred character of the gathering. The assembly at Mizpah was understood as a convocation before Yahweh, where the community sought divine guidance and judgment for a profound moral offense. It underscores their identity as a covenant people, bound by God's laws and called to uphold righteousness.
* **"four hundred thousand footmen that drew sword.":** This final clause conveys the immense scale of the mobilization and the military readiness of the assembled forces. The number, whether literal or a rounded figure emphasizing magnitude, communicates the overwhelming indignation and resolve of the tribes. These were not just men, but armed warriors, signaling their intent for decisive and potentially violent intervention to restore justice and purity within Israel.

#### Literary Devices
Judges 20:2 employs several potent literary devices. The most prominent is **Hyperbole**, seen in the figure of "four hundred thousand footmen." While it's possible this was a literal count, such large numbers in ancient texts often function as a rhetorical device to emphasize the overwhelming magnitude, seriousness, and national scope of the event, rather than a precise census. This exaggeration underscores the profound outrage felt by the tribes. **Symbolism** is also at play, particularly in the phrase "drew sword," which symbolizes not just military readiness but a solemn commitment to engage in conflict, a declaration of intent for decisive, even violent, action. The gathering at Mizpah, a known site for national assemblies, carries **Symbolic** weight as a place of covenant and judgment. Finally, the verse functions as a powerful piece of **Foreshadowing**, as the sheer number of armed men and the solemnity of their assembly unequivocally point towards the impending and devastating civil war between Israel and Benjamin that will unfold in the subsequent chapters.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 20:2 serves as a stark illustration of the theological principle of corporate responsibility within the covenant community. The heinous crime in Gibeah was not viewed as an isolated incident but as a defilement that implicated the entire nation, demanding a collective response to uphold God's moral law and the purity of Israel. This assembly, though initiated with righteous indignation, ultimately highlights the tragic consequences of a people who, despite claiming to be "the people of God," lacked consistent spiritual leadership and often acted "right in their own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - Everyone Did What Was Right in Their Own Eyes")), leading to flawed execution of justice and devastating internal conflict. The verse underscores the importance of confronting sin and injustice within the community, yet it also subtly hints at the dangers of human zeal and the need for divine wisdom to guide even righteous endeavors.

* [Deuteronomy 13:5](/deuteronomy/13-5 "Deuteronomy 13:5 - Purging Evil from Israel")
* [Numbers 31:3-6](/numbers/31-3 "Numbers 31:3-6 - Mobilization for Holy War")
* [1 Samuel 7:5-6](/1_samuel/7-5 "1 Samuel 7:5-6 - Samuel Gathers Israel at Mizpah")

### REFLECTION AND APPLICATION
Judges 20:2 offers profound lessons for contemporary believers and communities. It reminds us that sin, particularly egregious moral decay, does not remain confined to individuals but can infect and defile an entire community, demanding a collective, righteous response. The unity of the tribes, even in their flawed execution of justice, challenges us to consider our own corporate responsibility in confronting injustice and moral compromise within our churches, communities, and societies. While we are called to pursue justice, this passage also serves as a cautionary tale: even righteous indignation, when not fully submitted to God's wisdom and love, can lead to devastating and unintended consequences. It prompts us to reflect on how we, as the people of God today, can address sin and uphold righteousness with both conviction and compassion, seeking true reconciliation and healing rather than mere retribution.

#### Questions for Reflection
* **How does the corporate response of the Israelite tribes challenge or affirm our understanding of communal responsibility for sin and injustice today?**
* **What are the dangers of pursuing justice or addressing moral decay without consistent divine guidance and wisdom, as illustrated by the subsequent events in Judges 20?**
* **In what ways can a community of faith "present themselves in the assembly of the people of God" today to address moral issues, and what principles should guide their actions?**

### FAQ

**What was the significance of "four hundred thousand footmen that drew sword"?**

Answer: The number "four hundred thousand" signifies a massive mobilization of military-ready men from across Israel. While possibly a rounded or hyperbolic figure to emphasize magnitude, it unequivocally demonstrates the extreme seriousness with which the tribes viewed the crime in Gibeah. It was not merely a protest but a declaration of intent for decisive military action, highlighting their readiness for war and the immense scale of the impending conflict. This large force underscores the depth of their outrage and their commitment to purging the evil from their midst, even if it meant confronting a fellow tribe.

**Why was this gathering called "the assembly of the people of God"?**

Answer: The phrase "assembly of the people of God" (Hebrew: _qahal ha'Elohim_) indicates that this was not just a political or military council but a solemn, sacred convocation. In ancient Israel, such assemblies were understood as gatherings before Yahweh, where the nation sought divine guidance, made collective decisions, and rendered judgment in matters of national importance, particularly those concerning covenant fidelity and moral purity. Despite the tragic outcome, the initial intent was to address a profound moral offense in a manner that acknowledged their identity as God's chosen people, bound by His laws. This gathering at Mizpah, a significant religious site, further emphasized its sacred nature.

### CHRIST-CENTERED FULFILLMENT
The tragic narrative of Judges 20, initiated by the assembly of "the people of God" in [Judges 20:2](/judges/20-2 "Judges 20:2 - The Assembly of Israel"), vividly exposes the profound brokenness and moral chaos that plagued Israel in the absence of a righteous king. Their earnest, yet ultimately flawed, pursuit of justice through violent means highlights humanity's inability to perfectly enact God's justice or to truly reconcile a fractured community. This desperate need for a perfect leader and a lasting solution to sin points directly to Jesus Christ. He is the ultimate "chief of all the people," not just of Israel, but of all nations, who gathers His true "assembly of the people of God," the Church, not for civil war, but for redemptive mission. Unlike the temporary and destructive unity seen in Judges, Christ establishes a new covenant community, united by His Spirit and empowered by His grace, where true justice is perfectly met through His atoning sacrifice on the cross ([Romans 3:25-26](/romans/3-25 "Romans 3:25-26 - God's Righteousness Through Christ")). He is the true Judge who executes perfect justice and the ultimate Peacemaker who reconciles humanity to God and to one another ([Ephesians 2:14-16](/ephesians/2-14 "Ephesians 2:14-16 - Christ Our Peace")). The failure of Israel to purge evil without self-destruction underscores our desperate need for the Lamb of God, who alone "takes away the sin of the world" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), establishing a kingdom of righteousness and peace that the sword of man could never achieve ([Isaiah 9:6-7](/isaiah/9-6 "Isaiah 9:6-7 - The Prince of Peace")).

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 8:10

Now Zebah and Zalmunna [were] in Karkor, and their hosts with them, about fifteen thousand [men], all that were left of all the hosts of the children of the east: for there fell an hundred and twenty thousand men that drew sword.

Judges 20:15

And the children of Benjamin were numbered at that time out of the cities twenty and six thousand men that drew sword, beside the inhabitants of Gibeah, which were numbered seven hundred chosen men.

Judges 20:17

And the men of Israel, beside Benjamin, were numbered four hundred thousand men that drew sword: all these [were] men of war.

2 Samuel 24:9

And Joab gave up the sum of the number of the people unto the king: and there were in Israel eight hundred thousand valiant men that drew the sword; and the men of Judah [were] five hundred thousand men.

2 Kings 3:26

And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew swords, to break through [even] unto the king of Edom: but they could not.