TRV
Translation
King James Version
And the children of Israel came near against the children of Benjamin the second day.
Complete Jewish Bible
So the army of Isra'el went out to attack the army of Binyamin the second day.
American Standard Version
And the children of Israel came near against the children of Benjamin the second day.
World English Bible Messianic
The children of Israel came near against the children of Benjamin the second day.
Geneva Bible (1599)
Then the children of Israel came neere against the children of Beniamin the second day.
Young's Literal Translation
And the sons of Israel draw near unto the sons of Benjamin on the second day,
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In the KJVVerse 7,079 of 31,102
Study This Verse
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 20:24 grimly recounts the renewed offensive of the united tribes of Israel, as they "came near against" the tribe of Benjamin for the second day of a brutal civil war. Following a devastating defeat on the initial day, this verse underscores their unwavering, albeit initially misguided, determination to confront Benjamin and seek justice for the heinous crime committed in Gibeah, even in the face of immense loss and continued divine testing.
CONTEXT
Literary Context: This verse is deeply embedded within the tragic narrative of Israel's civil war against Benjamin, spanning Judges 19-21. The conflict originates from the horrific rape and murder of a Levite's concubine in Gibeah of Benjamin, leading to the Levite's gruesome act of dismemberment to rally the other tribes for justice, as detailed in Judges 19. The eleven tribes assemble, demanding that Benjamin surrender the perpetrators, but Benjamin defiantly refuses, choosing to protect the wicked. After inquiring of the LORD, the united tribes initially attack Benjamin and suffer a catastrophic defeat, losing twenty-two thousand men, as recorded in Judges 20:18-21. Despite this immense loss, and having again wept and sought guidance from the LORD at Bethel, as described in Judges 20:23, they resolve to continue the fight. Verse 24 thus serves as the pivotal moment initiating their second, equally disastrous, attempt to confront Benjamin, setting the stage for yet another defeat before the eventual, divinely-orchestrated victory on the third day, detailed in Judges 20:25-35.
Historical & Cultural Context: The period of the Judges is characterized by a profound spiritual and moral decline in Israel, famously summarized by the recurring refrain, "In those days there was no king in Israel; everyone did what was right in his own eyes," found in Judges 21:25. This civil war is a stark manifestation of that decline, showcasing the breakdown of covenantal justice and tribal unity. The concept of corporate responsibility was strong in ancient Israel; Benjamin's protection of the guilty men of Gibeah was seen as a corporate endorsement of their sin, necessitating a corporate response from the other tribes. The practice of inquiring of the LORD at Bethel, where the ark of the covenant was located, as mentioned in Judges 20:27, underscores their attempt to seek divine sanction for their actions, even if their understanding of God's will or their own strategic approach was initially flawed. This conflict highlights the devastating consequences of internal strife and unaddressed sin within a people called to be holy.
Key Themes: Judges 20:24 contributes significantly to several key themes within the book. Firstly, it underscores the persistence in conflict and the grim determination of the Israelite tribes, who, despite a crushing initial defeat, return to battle. This persistence, however, initially appears to be rooted in their own strength and flawed understanding of divine instruction, rather than full reliance on God's strategy. Secondly, the verse highlights the severity and tragic consequences of civil strife and disunity among God's people, demonstrating how corporate sin can lead to immense loss of life and the near annihilation of a tribe. Thirdly, it subtly introduces the theme of divine testing and refinement; God allows Israel to suffer repeated defeats, even after they inquire of Him, to humble them, expose their self-reliance, and lead them to deeper repentance and a more complete dependence on His specific guidance and strategy, which becomes evident only on the third day of battle, as described in Judges 20:26-28.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse, though brief, employs several significant literary devices. Repetition of the "day" motif (first, second, third) is a key structural element, emphasizing the protracted nature of the conflict and the repeated attempts of the Israelites. This repetition builds narrative tension, as the reader anticipates the outcome of each successive day. There is subtle foreshadowing in the very act of "coming near" on the second day after such a crushing first defeat; it hints that this renewed effort, without a change in strategy or deeper repentance, might also end in failure, thus setting up the eventual, divinely-orchestrated victory on the third day. Furthermore, the verse encapsulates a profound irony: the "children of Israel," God's chosen covenant people, are engaged in a brutal, fratricidal war "against" their own brethren, the "children of Benjamin." This internal conflict highlights the deep moral decay and disunity within the nation, a stark contrast to the ideal of a unified people serving God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 20:24, though a simple statement of action, carries profound theological weight. It demonstrates that even when God's people seek His counsel and act with apparent divine sanction, their own strength, flawed strategies, or unaddressed corporate sin can lead to repeated failure and immense suffering. God's allowance of two defeats, despite His command to "go up," serves as a severe refining process, teaching Israel that obedience is not merely about following a general command to fight, but about discerning and fully submitting to His specific strategy and timing. It underscores the cost of moral compromise and the devastating impact of internal disunity within the covenant community, reminding us that God's justice is unwavering, even for His own people. The persistence shown, though initially misguided, also points to the necessity of perseverance in faith, even when outcomes are not immediately favorable, ultimately leading to a deeper reliance on God's power and wisdom.
REFLECTION AND APPLICATION
Judges 20:24 serves as a powerful reminder that even in our pursuit of what is right or what we believe God has sanctioned, our own strength, flawed understanding, or unaddressed issues can lead to repeated setbacks. The Israelites' determination to "come near" again after a devastating loss speaks to a commendable persistence, yet their continued defeat on this second day reveals that mere persistence is not enough; true success in God's eyes requires a deeper level of humility, repentance, and a complete reliance on His specific wisdom and strategy. For us, this means examining our own "battles"—whether spiritual, relational, or personal—and asking if we are truly seeking God's way and timing, or merely His permission to proceed with our own plans. It challenges us to learn from our failures, not just to endure them, and to recognize that sometimes God allows us to stumble so that we might truly lean on Him, not just consult Him. The tragic civil war also highlights the destructive power of unresolved sin and disunity within any community, especially the church, urging us to pursue reconciliation and justice with humility and grace.
Questions for Reflection
FAQ
Why did God allow Israel to be defeated twice, even after they inquired of Him and were told to "go up"?
Answer: God's allowance of two devastating defeats, even after Israel inquired of Him, served a profound purpose in refining and humbling His people. Their initial inquiries, as seen in Judges 20:18 and Judges 20:23, might have been more about seeking validation for their existing plans and strength rather than a posture of complete submission and dependence on God's specific strategy. The defeats exposed their self-reliance and the lingering moral decay within the nation, despite their righteous cause. God was not merely giving permission to fight; He was teaching them deeper repentance, the necessity of truly weeping before Him, and the importance of waiting for His precise instructions and strategic guidance, which He finally provided before the third day's battle, as detailed in Judges 20:27-28. These defeats underscored that victory comes not by might or power, but by God's Spirit and His chosen way.
CHRIST-CENTERED FULFILLMENT
The repeated failures of Israel in Judges 20, culminating in the grim return to battle on the "second day," powerfully foreshadow the inadequacy of human strength and even well-intentioned efforts to achieve ultimate justice or victory over sin. Israel's inability to secure victory until they fully humbled themselves and followed God's precise, strategic instructions points to the greater need for a perfect Deliverer. The Old Testament's cycles of sin, judgment, and temporary deliverance reveal humanity's desperate need for a definitive solution to the problem of sin and disunity. This is ultimately fulfilled in Jesus Christ. Where Israel failed to bring perfect justice or lasting peace, Christ, the true Lamb of God who takes away the sin of the world, perfectly atoned for sin through His once-for-all sacrifice, as described in Hebrews 9:11-14. His victory over sin and death was achieved not through overwhelming force, but through apparent weakness and suffering on the cross, leading to ultimate triumph, as proclaimed in Colossians 2:15. He is the ultimate Judge who will perfectly execute justice, for the Father has entrusted all judgment to the Son, and the Prince of Peace who breaks down walls of hostility and reconciles those who were once at enmity, both with God and with one another, as beautifully articulated in Ephesians 2:14-16. The lessons of persistence, learning from failure, and relying on divine strategy in Judges 20 find their ultimate empowerment in Christ, who equips believers with the Holy Spirit to fight spiritual battles not in their own strength, but in the power of God, by putting on the full armor of God.