TRV
Translation
King James Version
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.
Complete Jewish Bible
The people, the men of Isra'el, restored their morale and again positioned themselves for battle where they had been the first day.
Berean Standard Bible
But the Israelite army took courage and again took their battle positions in the same place where they had arrayed themselves on the first day.
American Standard Version
And the people, the men of Israel, encouraged themselves, and set the battle again in array in the place where they set themselves in array the first day.
World English Bible Messianic
The people, the men of Israel, encouraged themselves, and set the battle again in array in the place where they set themselves in array the first day.
Geneva Bible (1599)
And the people, the men of Israel plucked vp their hearts, and set their battel againe in aray in the place where they put them in aray the first day.
Young's Literal Translation
And the people, the men of Israel, strengthen themselves, and add to set the battle in array in the place where they arranged themselves on the first day.
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In the KJVVerse 7,077 of 31,102
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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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Richard ChallonerAD 1781
Trusting in their strength: The Lord suffered them to be overthrown and many of them to be slain, though their cause was just; partly in punishment of the idolatry which they exercised or tolerated in the tribe of Dan, and elsewhere; and partly because they trusted in their own strength; and therefore, though he bid them fight, he would not give them the victory, till they were thoroughly humbled and had learned to trust in him alone.
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 20:22 marks a pivotal and somber moment in the tragic civil war between the tribes of Israel and Benjamin, illustrating the profound and almost desperate determination of the Israelite forces. After enduring two devastating defeats and suffering immense casualties, the remaining ten tribes, despite their deep discouragement and numerical depletion, consciously strengthened their resolve and meticulously re-formed their battle lines. Crucially, they did so in the very same location where they had previously faced defeat, underscoring their unwavering commitment to confronting the egregious sin of Gibeah and pursuing what they perceived as divine justice, even in the face of overwhelming adversity and significant loss. This verse highlights their human tenacity and sets the stage for a deeper spiritual reckoning.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that enrich its meaning and impact. Repetition is prominently featured in the phrase "set their battle again in array in the place where they put themselves in array the first day." This reiteration emphasizes the cyclical nature of their struggle and their unwavering, almost stubborn, persistence in confronting the enemy on the same ground. It highlights their methodical approach to warfare despite their setbacks. There is a palpable sense of Irony present; despite their self-encouragement and meticulous preparation, their previous two attempts had ended in disastrous defeat, suggesting that human effort and military prowess alone, without proper divine alignment and humble repentance, are utterly insufficient. This ironic contrast powerfully underscores the deeper spiritual lesson of the narrative. The verse also utilizes Foreshadowing, as the Israelites' sheer tenacity and refusal to quit, though initially born of human resolve, ultimately leads them to a more profound and contrite seeking of God's face in the subsequent verses, which is a necessary prerequisite for their eventual, divinely-granted victory.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 20:22 offers a profound theological lesson on the nature of perseverance, particularly in the face of spiritual and physical setbacks. While the Israelites' initial "encouragement" might have stemmed from a misguided sense of self-reliance, stubborn pride, or even a superficial understanding of God's will, their relentless pursuit of justice, despite overwhelming losses, eventually drove them to a deeper, more humble dependence on God. This narrative highlights that true, biblically-informed perseverance is not merely about human grit or willpower but about learning to align one's will with God's, especially when one's own strength proves insufficient. It underscores the biblical principle that while God often calls us to exert ourselves and engage in the struggle, our ultimate strength, wisdom, and success come from Him, particularly after we have been humbled by our own limitations and failures. The Israelites' experience here serves as a powerful reminder that God, in His sovereign wisdom, uses even our failures and persistent struggles to refine our faith, deepen our humility, and draw us into a more authentic and dependent relationship with Him.
REFLECTION AND APPLICATION
Judges 20:22 provides a complex yet vital lesson for contemporary believers on the nature of perseverance and the path to true spiritual victory. In our own lives, we frequently face "battles"—whether against sin, in our ministries, within our families, or in our personal struggles—where we instinctively "encourage ourselves" through sheer willpower, determination, or various self-help strategies. Like the Israelites, we might even seek God's counsel, but perhaps superficially, without the deep humility, earnest repentance, and complete surrender necessary for true divine favor and empowered action. When setbacks inevitably occur, whether in our spiritual walk, our vocations, or our personal endeavors, this verse challenges us to critically examine the source of our strength and resolve. Are we primarily relying on our own ability to "set our battle again in array," or are we, through our persistence in the face of failure and our acknowledgment of our own limitations, being driven to a more profound and contrite dependence on God? True spiritual progress and breakthrough often emerge not from avoiding failure, but from how we respond to it: by humbly seeking God's face, acknowledging our utter inadequacy, and allowing Him to strengthen us in ways our own self-encouragement never could. This passage calls us to persevere, not in our own strength or wisdom, but in a way that ultimately leads us to lean more fully and exclusively on the Lord.
Questions for Reflection
FAQ
Why did Israel lose twice despite asking God for guidance?
Answer: The narrative suggests that while Israel did inquire of the Lord, their initial approach may have been presumptuous or lacked the necessary humility and comprehensive repentance. In Judges 20:18, they asked, "Who shall go up first for us to the battle against the children of Benjamin?" The Lord answered, "Judah shall go up first." This was a tactical instruction, but it did not fully address the deeper spiritual condition of the nation or the profound sin that had brought them to this devastating civil war. It is highly probable that God allowed these initial, crushing defeats to humble them, to expose the inadequacy of their own strength and perceived righteousness, and to drive them to a more earnest and contrite seeking of His face. This is precisely what happens after the second defeat, when they go up to the house of God, weep bitterly, fast, and offer burnt offerings and peace offerings before the Lord (Judges 20:26). Their initial inquiry was perhaps more about gaining a divine endorsement for their pre-determined plans than a humble, submissive plea for God's overarching will and His mercy.
What does "encouraged themselves" truly imply in this context?
Answer: The phrase "encouraged themselves" (Hebrew: châzaq) implies a deliberate, conscious act of self-fortification and resolve. It means they actively strengthened their own spirits, wills, and determination. This was not a spontaneous emotional outburst but a methodical and intentional decision to steel themselves for continued battle despite the immense losses and the severe psychological toll of two previous defeats. It highlights their remarkable human tenacity, stubbornness, and resilience in the face of overwhelming odds. While admirable in its display of perseverance, it also stands in stark contrast to the divine strength and encouragement that God provides when His people are truly aligned with His will and dependent upon Him. Their self-encouragement, while enabling them to continue the fight, was ultimately insufficient to secure victory until they coupled it with genuine repentance, profound humility, and a deeper, more complete reliance on God's power and guidance.
CHRIST-CENTERED FULFILLMENT
Judges 20:22, with its stark depiction of Israel's self-encouragement and persistent, yet initially futile, efforts in battle, powerfully foreshadows the ultimate inadequacy of human strength and the profound, absolute necessity of divine intervention, perfectly fulfilled in the person and work of Jesus Christ. The Israelites "encouraged themselves" and "set their battle again in array," demonstrating a human resolve that, while commendable in its tenacity, could not secure true victory until they were humbled and turned to God in genuine repentance. This narrative deeply mirrors the universal human condition: our best efforts to overcome sin, to achieve righteousness, or to fight our spiritual battles often fall desperately short, leaving us defeated and disheartened, much like Israel after their two crushing losses. We, too, are prone to "encouraging ourselves" through self-help, moral striving, or religious rituals, only to find our strength and righteousness utterly insufficient to conquer the forces of sin and death.
However, in Christ, we find the ultimate "encouragement" and the perfect "setting in array" for victory. Jesus, the true Israel and the perfect Son, perfectly fulfilled the Law and offered Himself as the ultimate, once-for-all sacrifice, achieving a decisive and eternal victory over sin, death, and the powers of darkness where humanity consistently failed (Hebrews 9:26). He is the one who, unlike the faltering Israelites, never needed to "encourage himself" in the face of the ultimate spiritual battle, for He was always perfectly aligned with the Father's will, drawing His strength from divine communion and perfect obedience (John 5:19). His crucifixion was the ultimate "battle array," where He triumphed over principalities and powers, not by human might but by divine love, perfect obedience, and sacrificial suffering (Colossians 2:15). Our perseverance in the Christian life is not rooted in our own ability to "encourage ourselves," but in the indwelling Holy Spirit, who empowers us and enables us to "be strong in the Lord, and in the power of his might" (Ephesians 6:10). Christ is the Lamb of God who takes away the sin of the world (John 1:29), and through His finished work, our failures are redeemed, our weaknesses are made strong, and our ultimate victory is secured, not by our own self-encouragement, but by His perfect, unwavering strength and triumphant grace.