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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.
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SUMMARY
Judges 20:37 narrates the decisive moment in the civil war between the united tribes of Israel and the tribe of Benjamin, specifically detailing the successful execution of a meticulously planned ambush on Gibeah. This verse vividly describes how the hidden Israelite forces swiftly and strategically assaulted the Benjamite stronghold, leading to its complete destruction by the sword. It marks the culmination of divine judgment against a city that harbored egregious sin and refused to administer justice, signifying the final, brutal phase of a conflict steeped in moral decay and inter-tribal strife within Israel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 20:37, within its broader narrative, employs several powerful literary devices to enhance its impact and convey its theological message. The narrative uses Irony, as Israel, despite initial divine instruction, suffered two humiliating defeats before finally achieving victory through a strategic ambush. This reversal of fortune highlights the importance of obedience and the specific nature of God's guidance, contrasting human presumption with divine wisdom. Symbolism is also present; Gibeah, the scene of the initial heinous crime, becomes a potent symbol of unrepentant sin and corporate wickedness, its destruction representing the purging of evil from the midst of Israel. The phrase "smote all the city with the edge of the sword" is a powerful Idiom or Hyperbole, commonly used in biblical texts to convey total destruction and conquest, emphasizing the completeness and severity of the judgment rather than a literal, precise count of every single person. The vivid, almost clinical description of the ambush's success provides a stark and brutal climax to the narrative, underscoring the severe consequences for profound moral depravity and the ultimate triumph of divine justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 20:37, as the culmination of the Gibeah narrative, powerfully illustrates the gravity of sin and the certainty of divine judgment, even when executed through human instruments. The complete destruction of Gibeah underscores God's abhorrence of wickedness and His unwavering commitment to justice, particularly when sin is not only committed but also protected and condoned by a community. This event serves as a stark reminder that unrepentant sin, especially corporate sin that undermines societal and covenantal order, invites severe consequences. While the immediate context is a civil war, the underlying theological principle is that God will not tolerate pervasive evil indefinitely, and His righteousness demands a response to unrighteousness, ultimately leading to a purging or judgment to preserve the holiness of His people and land.
REFLECTION AND APPLICATION
The brutal efficiency described in Judges 20:37, while disturbing in its historical context, offers profound lessons for contemporary believers. It serves as a sobering reminder of the devastating consequences of unaddressed sin, both individually and corporately. The narrative demonstrates that protecting wickedness, refusing justice, and allowing moral decay to fester within a community can lead to catastrophic outcomes. For us, this calls for vigilance in examining our own hearts and the spiritual health of our communities. Are we quick to confess and repent of sin, or do we rationalize and protect it, perhaps even tolerating injustice in our midst? Do we stand for righteousness and justice, even when it is costly or unpopular, remembering that God's holiness demands a response to unrighteousness? The Israelites' initial defeats, followed by their renewed repentance and seeking God's specific guidance, highlight the critical importance of humble submission to God's will, even when His ways seem counterintuitive or when our own efforts fail. Our reliance should always be on divine wisdom and power, not merely human strength or strategy, especially when confronting deep-seated moral challenges within ourselves or the broader community.
Questions for Reflection
FAQ
Why did God allow Israel to suffer two defeats before granting victory?
Answer: The initial defeats, despite God's instruction to go to war, served as a crucial period of humbling and purification for the Israelites. They had become complacent and self-reliant, perhaps assuming victory was assured simply because they were fighting against evil. The losses forced them to confront their own spiritual state, to weep before the Lord, fast, and offer sacrifices, demonstrating true repentance and a deeper dependence on God's specific guidance, as seen in Judges 20:23 and Judges 20:26-28. This process underscored that victory comes not from human strength or strategy alone, but from God's power and His specific will, which is revealed to a humble and obedient people.
What is the significance of "smote all the city with the edge of the sword"?
Answer: This phrase is a common biblical idiom that signifies total destruction and complete conquest. It is often used in the context of herem (devotion to destruction), where a city or people group is utterly destroyed as an act of divine judgment, leaving no survivors. In the case of Gibeah, it emphasizes the absolute and uncompromising nature of the judgment against a city that had become a bastion of profound wickedness and refused to yield to justice. It communicates that the cleansing was thorough, eradicating the source of the moral corruption and serving as a dire warning against unrepentant sin.
How does this account of civil war relate to God's character?
Answer: While the violence is jarring, this account ultimately highlights God's unwavering commitment to justice and holiness. Even in a time of moral anarchy, God does not abandon His standards. The civil war, though tragic, became the means by which God purged a deep-seated evil from Israel. It demonstrates that God is not indifferent to sin and will act, sometimes through severe means, to uphold His righteous standards and preserve the integrity of His covenant people. It underscores that God's character includes both profound love for His people and uncompromising justice against unrighteousness, ensuring that His moral order is ultimately vindicated.
CHRIST-CENTERED FULFILLMENT
The dark narrative of Judges, culminating in the horrific events surrounding Gibeah and its destruction in Judges 20:37, profoundly underscores humanity's desperate need for a true King. The repeated refrain, "In those days there was no king in Israel; every man did that which was right in his own eyes" (e.g., Judges 21:25), paints a vivid picture of a people lost in moral chaos due to the absence of righteous leadership and an internal spiritual compass. This chaotic period of judgment and self-destruction foreshadows the ultimate judgment against sin that would fall upon humanity, a judgment that could only be averted by a perfect sacrifice. Jesus Christ, the true King of Israel and the Lamb of God (as proclaimed in John 1:29), fulfills this longing for righteous governance and delivers humanity from the consequences of doing "what is right in their own eyes." He is the one who perfectly upholds God's justice while simultaneously providing mercy. Unlike the brutal judgment on Gibeah, Christ took the full "edge of the sword" of divine wrath upon Himself on the cross (Isaiah 53:5), becoming the ultimate sacrifice for sin, so that those who believe in Him might be spared the judgment their own sin deserves (Romans 3:23-26). His coming inaugurates a new covenant where His Spirit writes God's law on hearts, enabling believers to truly do what is right in God's eyes, not their own (as promised in Hebrews 8:10). Thus, the chaos and judgment in Judges point forward to the peace, order, and salvation found only in Christ's perfect reign and atoning work.