Judges 20:35

Translation
King James Version
And the LORD smote Benjamin before Israel: and the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men: all these drew the sword.
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KJV (with Strong's)
And the LORD H3068 smote H5062 Benjamin H1144 before H6440 Israel H3478: and the children H1121 of Israel H3478 destroyed H7843 of the Benjamites H1145 that day H3117 twenty H6242 and five H2568 thousand H505 and an hundred H3967 men H376: all these drew H8025 the sword H2719.
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Complete Jewish Bible
For ADONAI routed Binyamin in Isra'el's presence; that day the army of Isra'el destroyed 25,100 men of Binyamin, all of whom carried swords;
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Berean Standard Bible
The LORD defeated Benjamin in the presence of Israel, and on that day the Israelites slaughtered 25,100 Benjamites, all armed with swords.
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American Standard Version
And Jehovah smote Benjamin before Israel; and the children of Israel destroyed of Benjamin that day twenty and five thousand and a hundred men: all these drew the sword.
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World English Bible Messianic
The LORD struck Benjamin before Israel; and the children of Israel destroyed of Benjamin that day twenty-five thousand one hundred men: all these drew the sword.
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Geneva Bible (1599)
And the Lord smote Beniamin before Israel, and the children of Israel destroyed of the Beniamites the same day fiue and twenty thousand and an hundreth men: all they could handle the sword.
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Young's Literal Translation
And Jehovah smiteth Benjamin before Israel, and the sons of Israel destroy in Benjamin, on that day, twenty and five thousand, and a hundred men; all these are drawing sword.
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See also
Job 20:5Judges 20:15Judges 20:44Judges 20:46
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Sins of the Benjaminites
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In the KJVVerse 7,090 of 31,102

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SUMMARY

Judges 20:35 narrates the decisive turning point in the devastating civil war between the tribe of Benjamin and the united tribes of Israel, where the Lord's direct intervention secured a catastrophic defeat for Benjamin. Following two initial setbacks for Israel, this verse highlights the divine judgment against Benjamin's unrepentant sin and defiance, culminating in the near annihilation of their fighting men and underscoring the severe consequences of rebellion against both divine and communal justice within the covenant people.

CONTEXT

  • Literary Context: Judges 20:35 is positioned at the climactic moment of one of the darkest and most tragic narratives in the Book of Judges, encompassing chapters 19-21. The preceding events recount the horrific rape and murder of the Levite's concubine in Gibeah, a city within Benjamin's territory, and the subsequent refusal of the Benjamites to surrender the perpetrators to justice. This defiance escalates into a full-scale civil war. The earlier verses in Judges 20 detail Israel's two humbling defeats at the hands of Benjamin (Judges 20:21 and Judges 20:25), despite their numerical superiority and initial consultation with God. These defeats served to humble Israel, driving them to deeper repentance, weeping, and renewed seeking of the Lord's will, as explicitly described in Judges 20:26-28. Therefore, verse 35 marks the divine response to Israel's renewed humility and the fulfillment of God's promise to grant them victory on the third attempt, signifying the decisive shift in the conflict.
  • Historical & Cultural Context: The Book of Judges portrays a period of profound moral and spiritual decline in Israelite history, following the conquest of Canaan but preceding the monarchy. This era is famously characterized by the recurring lament, "in those days there was no king in Israel; everyone did what was right in his own eyes" (e.g., Judges 17:6). The atrocity in Gibeah and Benjamin's subsequent obstinacy vividly illustrate the breakdown of tribal unity, covenant faithfulness, and fundamental moral order. The Israelite tribal system relied heavily on collective responsibility and the swift administration of justice for heinous crimes to maintain social cohesion and covenant purity. Benjamin's refusal to purge evil from its midst was not merely a localized dispute but a direct challenge to the holiness of the covenant community and the very fabric of Israelite society, necessitating a severe and divinely sanctioned response from the other tribes.
  • Key Themes: Judges 20:35 powerfully contributes to several overarching themes evident throughout the Book of Judges and the broader Old Testament narrative. Firstly, it emphatically underscores the theme of Divine Judgment against flagrant sin and unrepentance, even when committed by God's chosen people. Benjamin's defiance and complicity in wickedness provoke a direct divine intervention, demonstrating God's unwavering holiness and justice. Secondly, the verse highlights the dire Consequences of Sin, illustrating how moral decay and the failure to address evil can lead to devastating societal and personal ruin, bringing an entire tribe to the brink of extinction. Thirdly, it emphasizes God's Sovereignty in Conflict, revealing that despite the human elements of warfare, the ultimate outcome is directed by the Lord, who sovereignly orchestrates events to achieve His righteous purposes. Finally, the narrative leading to this verse, with Israel's initial defeats and subsequent repentance, reinforces the theme of the Necessity of Humility and Repentance before God. Only after Israel humbled itself and earnestly sought God's will did He grant them victory, emphasizing that true success and divine favor are contingent upon obedience and a right relationship with Him, a profound lesson echoed throughout the historical books (e.g., 2 Chronicles 7:14).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • LORD (Hebrew, Yᵉhôvâh', H3068): This is the personal, covenant name of God, often transliterated as Yahweh. It means "the self-Existent or Eternal." Its presence here, "And the LORD smote Benjamin," is crucial. It signifies that the defeat of Benjamin was not merely a human military victory, but a direct, intentional act of the sovereign God of Israel. This emphasizes His active involvement in the affairs of His people and His commitment to upholding justice within the covenant community, even through severe judgment.
  • smote (Hebrew, nāgaph', H5062): Meaning "to push, gore, defeat, stub (the toe), inflict (a disease); beat, dash, hurt, plague, slay, smite (down), strike, stumble, put to the worse." This verb consistently carries the connotation of a divinely inflicted blow or a decisive defeat caused by God. Its use here explicitly attributes Benjamin's catastrophic defeat not to Israel's military prowess, but to the direct, active, and decisive intervention of the Lord Himself. This underscores the theological point that Benjamin's destruction was an act of divine judgment, a plague or a striking from God.
  • destroyed (Hebrew, shāchath', H7843): Meaning "to decay, i.e. (causatively) ruin (literally or figuratively); batter, cast off, corrupt(-er, thing), destroy(-er, -uction), lose, mar, perish, spill, spoiler, utterly, waste(-r)." Used in the Hiphil stem, it implies that Israel "caused to be destroyed" or "utterly destroyed" the Benjamites. While nāgaph' points to God's initial, decisive blow, shāchath' describes the comprehensive and devastating nature of the human action that followed, acting as God's instrument. This word choice underscores the severity and totality of the judgment, signifying a near-complete eradication of Benjamin's fighting force, leaving the tribe on the brink of extinction.

Verse Breakdown

  • "And the LORD smote Benjamin before Israel:" This opening clause is the theological lynchpin of the entire verse. It unequivocally declares that the victory was not a result of Israel's superior strategy, numbers, or strength, but a direct, divine act. The Lord Himself intervened, inflicting a decisive blow upon the tribe of Benjamin. The phrase "before Israel" indicates that this divine action was evident and demonstrable to the other tribes, confirming God's alignment with their righteous cause after their repentance and supplication. This divine intervention transforms the battle from a mere inter-tribal conflict into an execution of divine judgment against a defiant and sinful tribe.
  • "and the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men:" This clause details the devastating human consequence of the Lord's smiting. Empowered and directed by God's intervention, the Israelite forces were able to inflict a catastrophic defeat upon Benjamin. The precise number—25,100 men—emphasizes the immense scale of the destruction. This was not a minor skirmish but a near-total annihilation of Benjamin's fighting men, underscoring the severity of the judgment and the immense cost of their unrepentant sin and defiance against the covenant community. This figure represents a significant portion, if not the majority, of Benjamin's military strength at the time.
  • "all these drew the sword." This final phrase clarifies that the casualties were exclusively fighting men, those who were armed and engaged in battle. It emphasizes that the judgment was directed at the active participants in the rebellion and those who defended the wickedness in Gibeah, rather than a general slaughter of the entire population (though the implications for the tribe's survival were still dire). This detail highlights the military aspect of the defeat and the complete decimation of Benjamin's capacity to wage war or defend itself, leaving them utterly vulnerable and defeated.

Literary Devices

The passage employs several significant literary devices to convey its powerful message. Divine Intervention is paramount, explicitly stated with "the LORD smote Benjamin," elevating the narrative beyond human conflict to an act of divine justice. This is further emphasized through Contrast, as the Lord's decisive action stands in stark opposition to Israel's previous two humiliating defeats, highlighting the necessity of divine empowerment for true victory. The precise enumeration of casualties ("twenty and five thousand and an hundred men") serves as a form of Specific Detail for Emphasis, underscoring the completeness and severity of the judgment. While potentially a literal count, its literary function is to convey the utter devastation and the overwhelming nature of the defeat. Finally, the narrative employs Irony, as Benjamin, initially confident and victorious in their defiance, ultimately faces near-extinction due to its stubborn refusal to uphold justice, a stark reversal of fortune that underscores the dire consequences of defying God's moral order.

THEOLOGICAL AND THEMATIC CONNECTIONS

Judges 20:35 profoundly illustrates God's active involvement in human affairs, particularly His unwavering commitment to justice and His intolerance for unrepentant sin within His covenant people. This verse serves as a stark reminder that while God is merciful and long-suffering, His holiness demands that sin be addressed, and defiance against His moral order carries severe consequences. It demonstrates that God's judgment can be both corporate and devastating, particularly when a community or tribe becomes complicit in wickedness and refuses to humble itself or repent. The entire narrative of Judges 19-21, culminating in this verse, acts as a dark mirror reflecting the depths of Israel's spiritual decline, where even a civil war was necessary to purge a profound evil, highlighting the critical importance of moral integrity and obedience to the covenant.

REFLECTION AND APPLICATION

Judges 20:35, though a difficult and violent passage, offers profound and enduring lessons for contemporary believers and communities. It calls us to soberly consider the gravity of sin, particularly when it is condoned, defended, or allowed to fester within a community. Just as Benjamin's defiant complicity led to catastrophic judgment, so too can unaddressed sin within individual lives or corporate bodies lead to spiritual decay, division, and ultimately, divine discipline. The initial defeats of Israel also serve as a crucial reminder that even when we believe we are acting righteously, humility, self-examination, and persistent seeking of God's will are paramount. We must not rely on our own strength, wisdom, or numerical superiority, but on God's power and clear direction. This passage compels us to cultivate a posture of genuine repentance, both individually and corporately, to courageously confront sin rather than rationalize or ignore it, and to trust in God's perfect justice, even when His ways are severe and difficult to comprehend. It reminds us that God's holiness is non-negotiable, and His desire for purity among His people is unwavering.

Questions for Reflection

  • How does the narrative of Benjamin's defeat challenge my understanding of God's justice and His patience with sin?
  • In what ways might I, or my community, be inadvertently condoning or defending sin, similar to Benjamin's defiance, and what are the potential consequences?
  • What steps can I take to cultivate a deeper sense of humility and absolute reliance on God's guidance in my personal and communal decisions, especially when facing conflict or moral challenges?
  • How does the severity of this judgment impress upon me the importance of addressing sin decisively in my own life and advocating for righteousness in my spheres of influence?

FAQ

Why did God allow Israel to be defeated twice before granting them victory?

Answer: God allowed Israel to suffer two defeats (as seen in Judges 20:21 and Judges 20:25) primarily to humble them and to purify their motives. Initially, Israel may have been confident in their numerical superiority and the righteousness of their cause, but perhaps lacked true spiritual humility and complete dependence on God. The defeats forced them to deeper repentance, weeping before the Lord, offering sacrifices, and earnestly inquiring of Him (Judges 20:26-28). This process revealed that the ultimate victory was not due to their might, but solely by God's divine intervention and judgment, emphasizing His sovereignty and their desperate need for complete reliance on Him. It transformed what might have been merely a punitive expedition into a divinely sanctioned act of judgment, demonstrating that God's ways are higher than human strategies.

Does this passage suggest that God condones violence or war?

Answer: This passage, like many in the Old Testament, describes God's involvement in specific historical events, including warfare, often as a means of executing judgment against profound wickedness or establishing His covenant purposes. It does not necessarily condone violence in a general sense for all times and situations, but rather portrays a unique instance of divine judgment against a tribe that had committed heinous acts and defiantly refused justice within the covenant community. In the context of ancient Israel, God sometimes used human instruments, including war, to purge evil and maintain the holiness of His people and land. The narrative highlights God's justice and His commitment to moral order, even when it involves severe consequences. It is crucial to interpret such passages within their specific historical, theological, and redemptive-historical context, understanding that God's ultimate desire is for peace and righteousness, as revealed more fully in the New Testament through Christ (e.g., Matthew 5:9 and Romans 12:18).

CHRIST-CENTERED FULFILLMENT

Judges 20:35, with its depiction of divine judgment against unrepentant sin and the near-annihilation of a defiant tribe, points forward to Christ in several profound ways. The chaotic and violent period of the Judges, marked by everyone doing "what was right in his own eyes," vividly illustrates humanity's desperate need for a righteous King and a perfect Judge. While God's judgment on Benjamin was severe and necessary to uphold His holiness within the Old Covenant, it foreshadows the ultimate, perfect judgment that will be executed by Jesus Christ. He is the one to whom "all judgment has been committed" by the Father (John 5:22), and He will return not only as Savior but also as the righteous Judge of all the earth (Acts 17:31). Furthermore, the need for a "smoting" to deal with sin in Judges 20:35 finds its ultimate fulfillment in Christ's atoning sacrifice. He is the Lamb of God who takes away the sin of the world, bearing the divine wrath and judgment against sin on the cross, so that all who believe might be spared from eternal destruction (Romans 5:8-9). Thus, the terrifying judgment in Judges 20:35, while a historical event, ultimately deepens our appreciation for the boundless grace and mercy found in Christ, who perfectly fulfilled the demands of God's justice and offers true reconciliation and peace to all who turn to Him (2 Corinthians 5:19).

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Commentary on Judges 20 verses 26–48

I. II. Main points1. 2. Sub-points(1.) (2.) Details

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 26–48. 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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