Judges 20:28

KJV

And Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days,) saying, Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease? And the LORD said, Go up; for to morrow I will deliver them into thine hand.

KJV (with Strong's)

And Phinehas {H6372}, the son {H1121} of Eleazar {H499}, the son {H1121} of Aaron {H175}, stood {H5975} before {H6440} it in those days {H3117},) saying {H559}, Shall I yet again {H3254} go out {H3318} to battle {H4421} against the children {H1121} of Benjamin {H1144} my brother {H251}, or shall I cease {H2308}? And the LORD {H3068} said {H559}, Go up {H5927}; for to morrow {H4279} I will deliver {H5414} them into thine hand {H3027}.

Complete Jewish Bible

and Pinchas the son of El'azar, the son of Aharon, stood before it at that time. They asked, "Should we still go out to battle again against our kinsmen the people of Binyamin, or should we stop?" ADONAI answered, "Attack, because tomorrow I will hand them over to you."

Berean Standard Bible

and Phinehas son of Eleazar, the son of Aaron, served before it.) The Israelites asked, “Should we again go out to battle against our brothers the Benjamites, or should we stop?” The LORD answered, “Fight, for tomorrow I will deliver them into your hand.”

American Standard Version

and Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days), saying, Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease? And Jehovah said, Go up; for to-morrow I will deliver him into thy hand.

Commentary

### SUMMARY
Judges 20:28 marks the decisive turning point in the tragic civil war between the united tribes of Israel and Benjamin. After two devastating defeats and a period of intense national humbling, this verse records Phinehas, the high priest, making a third and final inquiry before the Ark of the Covenant. In response to Israel's desperate plea for guidance—asking if they should persist or cease fighting their "brother" Benjamin—the LORD unequivocally commands them to "Go up" and, crucially, promises immediate and certain victory: "for to morrow I will deliver them into thine hand." This divine assurance transforms their despair into hope, signaling God's unwavering purpose for justice and His readiness to grant deliverance after His people's sincere repentance and perseverance.

### CONTEXT
* **Literary Context:** Judges 20:28 is situated at the climax of one of the most harrowing narratives in the book of Judges, detailing a civil war ignited by the horrific atrocity committed against the Levite's concubine in Gibeah of Benjamin, as recounted in [Judges 19](/judges/19 "Judges 19 - The Outrage at Gibeah"). The preceding verses describe the unified tribes of Israel initially going to battle against Benjamin, having received a divine command to "Go up" in [Judges 20:18](/judges/20-18 "Judges 20:18 - First Divine Command to Go Up"). Despite this explicit instruction, they suffered two crushing defeats, losing 22,000 men in the first encounter recorded in [Judges 20:21](/judges/20-21 "Judges 20:21 - Israel's First Defeat") and an additional 18,000 in the second, as detailed in [Judges 20:25](/judges/20-25 "Judges 20:25 - Israel's Second Defeat"). These devastating losses led to a profound period of national mourning, fasting, weeping before the LORD, and offering burnt and peace offerings at Bethel, where the Ark of the Covenant was located, as described in [Judges 20:26](/judges/20-26 "Judges 20:26 - Israel's Humiliation and Prayer"). This verse, therefore, represents the culmination of Israel's desperate seeking of God after their humiliation, marking a crucial shift from a simple command to a specific, time-bound promise of divine intervention and victory.
* **Historical & Cultural Context:** The events of [Judges 19](/judges/19 "Judges 19 - The Benjamite War") occur in a period characterized by deep moral decay and political fragmentation within Israel, succinctly encapsulated by the recurring phrase, "In those days there was no king in Israel; everyone did what was right in his own eyes" ([Judges 17:6](/judges/17-6 "Judges 17:6 - No King in Israel")). The horrific atrocity in Gibeah, mirroring the egregious sin of Sodom ([Genesis 19](/genesis/19 "Genesis 19 - Sodom and Gomorrah")), demanded a national response, highlighting the tribal covenantal obligations to uphold justice and purity within the confederacy. The inquiry before the LORD, facilitated by the high priest Phinehas, was a standard practice for seeking divine counsel in matters of war and national significance, often involving the Urim and Thummim associated with the priestly ephod ([Exodus 28:30](/exodus/28-30 "Exodus 28:30 - The Urim and Thummim")). The location at Bethel ("House of God") was a significant cultic center where the Ark of the Covenant, representing God's active presence, was temporarily housed during this period, lending immense solemnity and authority to the divine pronouncement. The civil war itself underscores the severe consequences of moral depravity and the breakdown of justice within the Israelite confederacy, demonstrating the need for divine intervention to restore order and righteousness.
* **Key Themes:** Judges 20:28 powerfully contributes to several overarching themes within the book of Judges and the broader Old Testament narrative. Firstly, it highlights the theme of **divine sovereignty and justice**. Despite Israel's initial failures and devastating losses, God's ultimate purpose to bring judgment upon Benjamin for their egregious sin remained unwavering, demonstrating that His plans will ultimately prevail, even if the path involves hardship and discipline for His people. Secondly, the verse emphasizes **perseverance in seeking God's will**. After two crushing defeats and immense loss of life, the Israelites did not abandon their mission but humbled themselves profoundly, fasting, weeping, and persistently seeking the LORD's direction at Bethel ([Judges 20:26](/judges/20-26 "Judges 20:26 - Israel's Humiliation")). Their continued inquiry demonstrates a deep reliance on divine guidance, even when the path is difficult and costly, revealing that God often waits for His people to reach a point of desperation and full dependence before granting breakthrough. Thirdly, the role of Phinehas underscores the vital theme of **priestly mediation and intercession**. As the high priest, Phinehas stands as the divinely appointed mediator between God and His people, seeking and receiving divine counsel, a crucial function in ancient Israel's covenantal relationship with Yahweh. This episode illustrates that God's deliverance often follows a period of profound humility and persistent, prayerful seeking on the part of His people, even when His initial commands seem to lead to unexpected setbacks and a prolonged season of testing.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Phinehas (Hebrew, _Pînəḥās_):** This name, meaning "mouth of bronze" or "oracle," belongs to the grandson of Aaron and son of Eleazar. His full lineage is given here to underscore his legitimate authority as the high priest of Israel at this time, validating his crucial role in seeking divine counsel on behalf of the nation. Phinehas is known for his zealous act in [Numbers 25](/numbers/25 "Numbers 25 - Phinehas's Zeal"), where he stopped a plague by executing an Israelite man and a Midianite woman, for which he was granted a "covenant of a lasting priesthood" ([Numbers 25:13](/numbers/25-13 "Numbers 25:13 - Phinehas' Everlasting Priesthood")). His presence here adds a layer of theological weight, indicating that the inquiry is being made through the divinely appointed and consecrated channel.
* **Benjamin (Hebrew, _Binyâmîyn_):** Derived from "son of (the) right hand," Benjamin was the youngest son of Jacob and the progenitor of the tribe. In this context, the reference to "the children of Benjamin my brother" (H1144, H251) highlights the tragic irony and profound sorrow of this civil war. It underscores that the conflict is not against a foreign enemy but against a kindred tribe, emphasizing the deep familial bonds being shattered by their egregious sin. The use of "brother" intensifies the moral dilemma and the emotional weight of the Israelites' question, as they contemplate continuing a war against their own kin.
* **Deliver (Hebrew, _nâthan_):** This verb (H5414) is a primitive root meaning "to give," "to put," or "to place." In the context of warfare, it frequently signifies "to deliver over" or "to give into the hand of." The LORD's use of this verb here is crucial. Unlike the previous commands to "Go up," which did not include a specific promise of victory, this pronouncement explicitly states, "I will deliver them into thine hand." This is a definitive promise of victory, a divine guarantee that the enemy will be handed over to Israel, signifying God's active intervention and assurance of success after their humbling and persistent seeking.

#### Verse Breakdown
* **"And Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days,"**: This opening clause establishes the authoritative figure making the inquiry and the sacred context. Phinehas, as the high priest and direct descendant of Aaron, is the divinely appointed mediator, and his standing "before it" (referring to the Ark of the Covenant, which was housed at Bethel during this period as per [Judges 20:26](/judges/20-26 "Judges 20:26 - The Ark at Bethel")) signifies a direct, solemn consultation with God. The phrase "in those days" places the event within the chaotic and morally fragmented period of the Judges, emphasizing the absence of a king and the reliance on priestly guidance for national direction.
* **"saying, Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease?"**: This question reveals the profound desperation, exhaustion, and moral dilemma faced by the Israelites. After two crushing defeats and immense loss of life, they are questioning the very continuation of the war. The phrase "Benjamin my brother" highlights the tragic nature of this civil conflict, emphasizing the deep familial bonds being shattered. The binary choice "go out to battle... or shall I cease?" underscores their exhaustion and their desperate need for a definitive, unambiguous word from the LORD regarding their next course of action, having learned that their own strength was insufficient.
* **"And the LORD said, Go up; for to morrow I will deliver them into thine hand."**: This is the climactic divine response. The LORD reiterates His command to "Go up," affirming His original instruction, but now adds a crucial element: a clear, time-bound promise of victory. The phrase "for to morrow I will deliver them into thine hand" provides the explicit assurance that was missing in the previous commands. It signifies that God's purpose for judgment on Benjamin remains, but His timing for Israel's success is now set, contingent upon their profound humility and persistent seeking. This divine promise transforms their despair into certain hope, guaranteeing that the victory will be God's doing.

#### Literary Devices
The passage employs several potent literary devices to convey its profound message. **Repetition** is evident in the Israelites' persistent inquiries and the LORD's repeated command to "Go up," highlighting their tenacious seeking and God's consistent, yet progressively revealed, guidance. The dramatic **juxtaposition** of Israel's initial devastating defeats with the LORD's ultimate, unequivocal promise of "deliverance" creates a powerful narrative tension, underscoring the theme of divine sovereignty that works through human humbling and purification. The poignant phrase "Benjamin my brother" serves as a powerful instance of **pathos**, evoking the tragic nature of the civil war and the deep familial sorrow involved in this internal conflict. Finally, the direct speech of the LORD, "Go up; for to morrow I will deliver them into thine hand," functions as a **divine oracle**, an authoritative and definitive pronouncement that resolves the narrative's central conflict and propels the plot towards its ultimate, divinely ordained resolution.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 20:28 is a profound theological statement on God's character and His interaction with His people. It reveals that God's commands are always true, even when their immediate outcome is not what is expected. The initial defeats were not a sign of God's abandonment or misdirection, but rather a severe, humbling discipline intended to bring Israel to a place of profound dependence, repentance, and earnest seeking. God's ultimate promise of deliverance, given only after Israel's deep humiliation, fasting, and weeping, demonstrates that His victory often follows a period of testing and purification for His people. This passage affirms God's unwavering justice against sin, His faithfulness to His covenant, and His responsiveness to the contrite heart, even in the midst of severe national crisis, teaching that true success comes not from human might but from divine intervention following a posture of humility.

* [Numbers 27:21](/numbers/27-21 "Numbers 27:21 - Eleazar's Role in Seeking God's Counsel")
* [1 Samuel 30:8](/1-samuel/30-8 "1 Samuel 30:8 - David Inquires of the Lord")
* [Isaiah 55:8-9](/isaiah/55-8 "Isaiah 55:8-9 - God's Thoughts and Ways are Higher")

### REFLECTION AND APPLICATION
The narrative of Judges 20:28 offers timeless and profound lessons for believers navigating life's challenges. When we face repeated setbacks, failures, or seemingly unanswered prayers, our natural inclination might be to give up, question God's guidance, or even abandon the mission we believe He has called us to. However, the Israelites' perseverance, their willingness to humble themselves through fasting and weeping, and their persistent seeking of God's face, even after devastating losses, serve as a powerful example. This passage reminds us that God's ways are not always our ways, and His timing is perfect. Sometimes, the path to victory involves a season of humbling, purification, and deeper reliance on Him. Our setbacks can be divine invitations to greater intimacy and dependence, preparing us to receive God's ultimate deliverance and fulfill His purposes. It calls us to trust God's sovereignty, even when the immediate circumstances are painful, knowing that His ultimate plan for justice and redemption will prevail, and that His promises are steadfast for those who humbly and persistently seek Him.

#### Questions for Reflection
* **How do you typically respond when you face repeated failures or setbacks, especially after you believe you've followed God's direction?**
* **What does Israel's humbling through fasting and weeping teach us about the posture of heart necessary for receiving God's clear direction and ultimate deliverance?**
* **In what areas of your life might God be calling you to persistent prayer and deeper humility before revealing His ultimate plan or granting breakthrough?**

### FAQ

**Why did God allow Israel to suffer two defeats if He had already told them to "Go up"?**

Answer: God's initial command to "Go up" was indeed His will for Israel to execute judgment on Benjamin for their egregious sin. However, the two defeats served as a crucial period of humbling and purification for the Israelites. They had initially gone to battle with a sense of self-reliance and perhaps even pride, failing to adequately humble themselves or truly seek God's heart in the matter, despite the initial inquiry. The losses forced them to confront their own weakness, to weep, fast, and offer sacrifices, demonstrating a profound shift from presumptuous action to desperate dependence on God ([Judges 20:26](/judges/20-26 "Judges 20:26 - Israel's Humiliation")). God allowed the defeats to refine His people, to teach them that victory comes not from their strength or numbers, but solely from His hand and in His timing, after they had truly sought Him with a contrite spirit and acknowledged their complete reliance on Him.

**What was the significance of Phinehas's role in this inquiry?**

Answer: Phinehas, as the high priest and grandson of Aaron, held the highest spiritual authority in Israel. His presence and the mention of his full lineage emphasize the legitimacy and solemnity of the inquiry. He was the divinely appointed mediator through whom God's people could seek direct counsel, often using the Urim and Thummim associated with his priestly garments ([Exodus 28:30](/exodus/28-30 "Exodus 28:30 - The Urim and Thummim")). His role here underscores that even in a time of great moral chaos, the established channels for seeking God's will were still functioning, and God honored this priestly intercession by providing a clear and decisive answer. Phinehas's personal history of zeal for God's holiness ([Numbers 25:7-13](/numbers/25-7 "Numbers 25:7 - Phinehas's Zeal")) also lent significant weight to the seriousness and authenticity of the inquiry, making him a fitting figure to receive such a crucial divine oracle.

**Where was the Ark of the Covenant located at this time?**

Answer: [Judges 20:26](/judges/20-26 "Judges 20:26 - The Ark at Bethel") specifies that the Ark of the Covenant was at Bethel during this period. While its primary resting place was often Shiloh, the narrative indicates that it was brought to Bethel for this significant national crisis, likely due to Bethel's status as a prominent cultic site and its proximity to the battleground. The Ark represented the very presence of God among His people, serving as the focal point for divine revelation and national worship. Phinehas standing "before it" signifies that the inquiry was made directly in the presence of God, emphasizing the gravity and sacredness of the moment and the directness of the divine communication received.

### CHRIST-CENTERED FULFILLMENT
Judges 20:28, with its narrative of Israel's persistent seeking, divine judgment, and ultimate deliverance, finds profound Christ-centered fulfillment. The Israelites' inability to secure victory despite divine command, until they humbled themselves and sought God's specific promise of "deliverance," foreshadows humanity's utter inability to overcome sin and achieve salvation through its own efforts or obedience to the Law alone. Just as Israel needed a divine "deliverance" from Benjamin, humanity needs a divine deliverance from the power of sin and death. This ultimate deliverance is found in Jesus Christ. He is the true and ultimate High Priest, far superior to Phinehas, who not only stands before God but *is* God, mediating a new and living way to the Father ([Hebrews 4:14-16](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest")). Christ's perfect sacrifice on the cross secured the definitive victory, the "deliverance," over sin, Satan, and death, which no amount of human striving or sacrificial offerings could achieve ([Hebrews 9:11-14](/hebrews/9-11 "Hebrews 9:11 - Christ's Superior Sacrifice")). The "tomorrow" of deliverance promised to Israel points to the "today" of salvation offered in Christ, who, by His resurrection, decisively "delivered" us from the power of darkness and transferred us into His kingdom ([Colossians 1:13-14](/colossians/1-13 "Colossians 1:13 - Delivered from Darkness")). Thus, the persistent seeking of God by a humbled Israel prefigures the persistent faith required to cling to Christ, the one who has already secured the ultimate and eternal victory for all who believe, a victory that is received by grace through faith, not by human merit or might ([Ephesians 2:8-9](/ephesians/2-8 "Ephesians 2:8 - Salvation by Grace Through Faith")).

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 7:9

¶ And it came to pass the same night, that the LORD said unto him, Arise, get thee down unto the host; for I have delivered it into thine hand.

Deuteronomy 18:5

For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, him and his sons for ever.

Joshua 24:33

And Eleazar the son of Aaron died; and they buried him in a hill [that pertained to] Phinehas his son, which was given him in mount Ephraim.

Deuteronomy 10:8

At that time the LORD separated the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD to minister unto him, and to bless in his name, unto this day.

1 Samuel 14:37

And Saul asked counsel of God, Shall I go down after the Philistines? wilt thou deliver them into the hand of Israel? But he answered him not that day.

Joshua 7:7

And Joshua said, Alas, O Lord GOD, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the other side Jordan!

1 Samuel 30:8

And David enquired at the LORD, saying, Shall I pursue after this troop? shall I overtake them? And he answered him, Pursue: for thou shalt surely overtake [them], and without fail recover [all].