TRV
See on the biblical-era map
Study This Verse
Commentary on Judges 20 verses 26–48
We have here a full account of the complete victory which the Israelites obtained over the Benjamites in the third engagement: the righteous cause was victorious at last, when the managers of it amended what had been amiss; for, when a good cause suffers, it is for want of good management. Observe then how the victory was obtained, and how it was pursued.
I. How the victory was obtained. Two things they had trusted too much to in the former engagements - the goodness of their cause and the superiority of their numbers. It was true that they had both right and strength on their side, which were great advantages; but they depended too much upon them, to the neglect of those duties to which now, this third time, when they see their error, they apply themselves.
1.They were previously so confident of the goodness of their cause that they thought it needless to address themselves to God for his presence and blessing. They took it for granted that God would bless them, nay, perhaps they concluded that he owed them his favour, and could not in justice withhold it, since it was in defence of virtue that they appeared and took up arms. But God having shown them that he was under no obligation to prosper their enterprise, that he neither needed them nor was tied to them, that they were more indebted to him for the honour of being ministers of his justice than he to them for the service, now they became humble petitioners for success. Before they only consulted God's oracle, Who shall go up first? And, Shall we go up? But now they implored his favour, fasted and prayed, and offered burnt-offerings and peace-offerings (Jdg 20:26), to make an atonement for sin and an acknowledgment of their dependence upon God, and as an expression of their desire towards him. We cannot expect the presence of God with us, unless we thus seek it in the way he has appointed. And when they were in this frame, and thus sought the Lord, then he not only ordered them to go up against the Benjamites the third time, but gave them a promise of victory: Tomorrow I will deliver them into thy hand, Jdg 20:28.
2.They were previously so confident of the greatness of their strength that they thought it needless to use any art, to lay any ambush, or form a stratagem, not doubting but to conquer purely by a strong hand; but now they saw it was requisite to use some policy, as if they had an enemy to deal with them that had been superior in number; accordingly, they set liers in wait (Jdg 20:29), and gained their point, as their fathers did before Ai (Jos. 8), stratagems of that kind being most likely to take effect after a previous defeat, which has flushed the enemy, and made the pretended flight the less suspected. The management of this artifice is here very largely described. The assurance God had given them of success in this day's action, instead of making them remiss and presumptuous, set all heads and hands on work for the effecting of what God had promised.
(1.)Observe the method they took. The body of the army faced the city of Gibeah, as they had done before, advancing towards the gates, Jdg 20:30. The Benjamites, the body of whose army was now quartered at Gibeah, sallied out upon them, and charged them with great bravery. The besiegers gave back. retired with precipitation, as if their hearts failed them upon the sight of the Benjamites, which they were willing to believe, proudly imagining that by their former success they had made themselves very formidable. Some loss the Israelites sustained in this counterfeit flight, about thirty men being cut off in their rear, Jdg 20:31, Jdg 20:39. But, when the Benjamites were all drawn out of the city, the ambush seized the city (Jdg 20:37), gave a signal to the body of the army (Jdg 20:38, Jdg 20:40), which immediately turned upon them (Jdg 20:41), and, it should seem, another considerable party that was posted at Baal-tamar came upon them at the same time (Jdg 20:33); so that the Benjamites were quite surrounded, which put them into the greatest consternation that could be. A sense of guilt now disheartened them, and the higher their hopes had been raised the more grievous was this confusion. At first the battle was sore (Jdg 20:34), the Benjamites fought with fury; but, when they saw what a snare they were drawn into, they thought one pair of heels (as we say) was worth two pair of hands, and they made the best of their way towards the wilderness (Jdg 20:42); but in vain: the battle overtook them, and, to complete their distress, those who came out of the cities of Israel, that waited to see the event of the battle, joined with their pursuers, and helped to cut them off. Every man's hand was against them.
(2.)Observe in this story, [1.] That the Benjamites, in the beginning of the battle, were confident that the day was their own: They are smitten down before us, Jdg 20:32, Jdg 20:39. Sometimes God suffers wicked men to be lifted up in successes and hopes, that their fall may be the sorer. See how short their joy is, and their triumphing but for a moment. Let not him that girdeth on the harness boast, except he has reason to boast in God. [2.] Evil was near them and they did not know it, Jdg 20:34. But (Jdg 20:41) they saw, when it was too late to prevent it, that evil had come upon them. What evils may at any time be near us we cannot tell, but the less they are feared the heavier they fall. Sinners will not be persuaded to see evil near them, but how dreadful will it be when it comes and there is no escaping! Th1 5:3. [3.] Though the men of Israel played their parts so well in this engagement, yet the victory is ascribed to God (Jdg 20:35): The Lord smote Benjamin before Israel. The battle was his, and so was the success. [4.] They trode down the men of Benjamin with ease when God fought against them, Jdg 20:43. It is an easy thing to trample upon those who have made God their enemy. See Mal 4:3.
II. How the victory was prosecuted and improved in a military execution done upon these sinners against their own souls. 1. Gibeah itself, that nest of lewdness, was destroyed in the first place. The ambush that entered the city by surprise drew themselves along, that is, dispersed themselves into the several parts of it, which they might easily do, now that all the men of war had sallied out and very presumptuously left it defenceless; and they smote all they found, even women and children, with the sword (Jdg 20:37), and set fire to the city, Jdg 20:40. Sin brings ruin upon cities. 2. The army in the field was quite routed and cut off: 18,000 men of valour lay dead upon the spot, Jdg 20:44. 3. Those that escaped from the field were pursued, and cut off in their flight, to the number of 7000, Jdg 20:45. It is to no purpose to think of out-running divine vengeance. Evil pursues sinners, and it will overtake them. 4. Even those that tarried at home were involved in the ruin. They let their sword devour for ever, not considering that it would be bitterness in the latter end, as Abner pleads long after, when he was at the head of an army of Benjamites, probably with an eye to this very story, Sa2 2:25, Sa2 2:26. They put to the sword all that breathed, and set fire to all the cities, Jdg 20:48. So that of all the tribe of Benjamin, for aught that appears, there remained none alive but 600 men that took shelter in the rock Rimmon, and lay close there four months, Jdg 20:47. Now, (1.) It is difficult to justify this severity as it was Israel's act. The whole tribe of Benjamin was culpable; but must they therefore be treated as devoted Canaanites? That it was done in the heat of war, that this was the way of prosecuting victories which the sword of Israel had been accustomed to, that the Israelites were extremely exasperated against the Benjamites for the slaughter they had made among them in the two former engagements, will go but a little way to excuse the cruelty of this execution. It is true they had sworn that whosoever did not come up to Mizpeh should be put to death, Jdg 21:5. But that, if it was a justifiable oath, yet extended only to the men of war; the rest were not expected to come. Yet, (2.) It is easy to justify the hand of God in it. Benjamin had sinner against him, and God had threatened that, if they forgot him, they should perish as the nations that were before them perished (Deu 8:20), who were all in this manner cut off. (3.) It is easy likewise to improve it for warning against the beginnings of sin: they are like the letting forth of water, therefore leave it off before it be meddled with, for we know not what will be in the end thereof. The eternal ruin of souls will be worse, and more fearful, than all these desolations of a tribe. This affair of Gibeah is twice spoken of by the prophet Hosea as the beginning of the corruption of Israel and a pattern to all that followed (Hos 9:9): They have deeply corrupted themselves as in the days of Gibeah; and (Hos 10:9), Thou hast sinned from the days of Gibeah; and it is added that the battle in Gibeah against the children of iniquity did not (that is, did not at first) overtake them.
Continue studying Judges 20:31 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Judges 20:31 vividly portrays a pivotal tactical maneuver in the third and decisive battle between the united tribes of Israel and the tribe of Benjamin. Following two prior devastating defeats for Israel, this verse details Benjamin's successful feigned retreat, drawing the Israelite forces away from their strategic positions near Gibeah. As the Israelites pursued, the Benjamites turned and inflicted casualties along key highways leading to Bethel and Gibeah, mirroring their earlier, shocking victories and intensifying the tragic cost of this internal conflict.
CONTEXT
Literary Context: Judges 20:31 is embedded within the climactic and somber narrative of Judges 19-21, which chronicles the horrific events stemming from the Levite's concubine in Gibeah. This atrocity ignites a civil war, as the other Israelite tribes demand justice for the heinous crime committed by the Benjamites of Gibeah. Benjamin's defiant refusal to surrender the culprits leads to a national mobilization against them. Despite their righteous indignation and numerical superiority, Israel suffers two crushing defeats at Benjamin's hands (Judges 20:21, Judges 20:25), prompting deep national repentance and renewed supplication before the Lord at Bethel (Judges 20:26-28). The Lord finally grants Israel a promise of victory for the third engagement and reveals a specific ambush strategy (Judges 20:28-29). Verse 31 describes the initial, deceptive phase of this third battle, where Benjamin's cunning temporarily deceives Israel, setting the stage for the pre-planned ambush to be sprung.
Historical & Cultural Context: The era of the Judges, as encapsulated by the recurring refrain "everyone did what was right in his own eyes" (Judges 17:6 and Judges 21:25), was marked by moral decay and a lack of centralized authority. This civil war, however, represents a unique internal breakdown, exposing the profound depths of Israel's spiritual and social corruption. Gibeah, a significant Benjamite town, would later gain prominence as the capital of Israel's first king, Saul (1 Samuel 10:26). The precise geographical references to "highways" and "the house of God" (identified as Bethel, a revered sanctuary from the patriarchal period, as seen in Genesis 28:19) are crucial. They not only provide a vivid mental map of the battlefield but also underscore the tragic proximity of this brutal conflict to sacred sites, highlighting the desecration of the land. The Benjamites, though a smaller tribe, were renowned for their exceptional military prowess, particularly their left-handed slingers (Judges 20:16 and 1 Chronicles 12:2), and their tenacity is clearly demonstrated in their repeated initial successes against the larger Israelite force.
Key Themes: This verse significantly contributes to several overarching themes pervasive throughout the book of Judges. Foremost is the pervasive and devastating consequences of sin, as the initial wickedness in Gibeah escalates into a national catastrophe, leading to immense bloodshed and near-annihilation for one of Israel's tribes. The phrase "as at other times" powerfully highlights the tragic repetition of failure and loss, emphasizing how deeply ingrained the patterns of sin and its destructive effects had become within the nation. Secondly, the narrative illustrates the complexities of divine judgment and human strategy. Despite God's ultimate promise of victory, Israel still faces initial setbacks, demonstrating that even a divinely sanctioned cause does not negate the need for strategic wisdom, perseverance, and humility. Finally, this chaotic and morally bankrupt period, where "there was no king in Israel," foreshadows the dire need for a righteous king who could bring order, justice, and spiritual renewal to the nation, a need that would ultimately be met in the Davidic monarchy and, supremely, in Christ.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 20:31 powerfully employs several literary devices to convey its tragic message. Repetition, particularly through the phrase "as at other times," serves as a stark and painful echo, recalling Israel's previous two devastating defeats. This device not only emphasizes the Benjamites' consistent military effectiveness but also underscores the cyclical, tragic nature of the conflict and the deep, persistent cost of unaddressed sin within the nation. Irony is also subtly present, as Israel, having finally sought God's will and received a specific strategy, still suffers initial losses, highlighting the human element of warfare, the need for meticulous execution of divine plans, and perhaps a lingering overconfidence. Furthermore, the detailed Geographical Description of the "highways" leading to "the house of God" (Bethel) and "Gibeah in the field" grounds the narrative in a tangible, relatable reality, making the battle more vivid and emphasizing the profound desecration of sacred and familiar spaces by this devastating civil war.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 20:31, while detailing a specific military maneuver, profoundly illustrates the far-reaching and insidious consequences of sin. The initial act of depravity in Gibeah ripples outwards, leading to a full-blown civil war where even the "righteous" side suffers repeated losses. This highlights that sin's destructive power is not contained but spreads, corrupting families, tribes, and ultimately the entire nation. The repeated defeats for Israel, despite their righteous cause and numerical superiority, serve as a sobering reminder that divine justice often involves a painful process of purification, and human strategy, even when divinely informed, requires careful execution, humility, and unwavering faith. The verse sets the stage for God's ultimate intervention, demonstrating that while human actions have consequences, God's sovereign plan will ultimately prevail, even through suffering and apparent setbacks, to bring about His purposes.
REFLECTION AND APPLICATION
This verse, situated within one of the Bible's most tragic narratives, offers profound lessons for contemporary believers. The phrase "as at other times" serves as a stark warning against the danger of repeating destructive patterns, whether in personal life, familial relationships, or communal dynamics. It challenges us to examine areas where we might be falling into familiar traps, perhaps through unaddressed sin, unrepentant attitudes, or a failure to truly learn from past mistakes. Just as Israel suffered despite their righteous cause, we are reminded that even when we believe we are on God's side, our own human failures, pride, or lack of discernment can lead to painful consequences. True victory, whether spiritual or practical, requires not just good intentions but humble reliance on God's wisdom, meticulous obedience to His revealed will, and a willingness to confront and dismantle deep-seated patterns of sin. It calls us to a deeper level of self-examination and a greater dependence on the Holy Spirit to break cycles of defeat and walk in genuine freedom and victory.
Questions for Reflection
FAQ
Why did Israel suffer initial defeats despite God instructing them to go to war against Benjamin?
Answer: Israel's initial defeats, despite God's clear instruction to go up to battle (Judges 20:18, Judges 20:23), highlight several critical theological and practical lessons. Firstly, God's command to go to war did not guarantee an instant, effortless victory. It was a test of Israel's faith, perseverance, and reliance on Him. The defeats may have served to humble Israel, revealing their own spiritual pride or self-reliance, even in a righteous cause. Initially, they only inquired of the Lord about the if of going to war, not the how or the strategy for victory. It was only after two devastating losses and deep national repentance that they truly humbled themselves, weeping and fasting before the Lord, and inquired not just if but also how they should proceed (Judges 20:26-28). At this point, God revealed the specific ambush strategy that led to their ultimate success. This illustrates that obedience to God's will involves not just the "what" but also the "how," and that true victory often follows a period of humbling, deeper dependence on God, and a willingness to follow His precise instructions, even if they seem counter-intuitive.
CHRIST-CENTERED FULFILLMENT
The grim narrative of Judges 20:31, with its devastating cycles of sin, judgment, and the high cost of internal strife, powerfully foreshadows the ultimate need for a perfect King and a perfect sacrifice. The repeated failures of Israel to fully purify itself, even through divinely sanctioned warfare, point to the inadequacy of human efforts and the desperate need for a deliverer beyond themselves. The "wages of sin" (Romans 6:23) are vividly displayed in the bloodshed and near-annihilation of a tribe. This chaotic period, where "everyone did what was right in his own eyes" (Judges 21:25), cries out for a true and righteous King who can bring order, justice, and peace. Jesus Christ is that King, the ultimate Son of David, who does not merely fight against external enemies or internal factions, but conquers sin itself. He is the true Lamb of God (John 1:29) whose sacrifice on the cross breaks the cycle of sin and death, offering a definitive and eternal victory that no human battle or strategy could ever achieve. Through His shed blood, He provides the ultimate purification and reconciliation, bringing true peace and establishing a kingdom that will never end (Luke 1:33), fulfilling the deep longing for a righteous ruler evident in the chaos of the Judges period.