Judges 20:39

KJV

And when the men of Israel retired in the battle, Benjamin began to smite [and] kill of the men of Israel about thirty persons: for they said, Surely they are smitten down before us, as [in] the first battle.

KJV (with Strong's)

And when the men {H376} of Israel {H3478} retired {H2015} in the battle {H4421}, Benjamin {H1144} began {H2490} to smite {H5221} and kill {H2491} of the men {H376} of Israel {H3478} about thirty {H7970} persons {H376}: for they said {H559}, Surely {H5062} they are smitten down {H5062} before {H6440} us, as in the first {H7223} battle {H4421}.

Complete Jewish Bible

at which time the men of Isra'el would turn back. When this happened, Binyamin began to attack. They killed about thirty of Isra'el's men and said, "Clearly we're defeating them again, as in the first battle."

Berean Standard Bible

the men of Israel would turn in the battle. When the Benjamites had begun to strike them down, killing about thirty men of Israel, they said, “They are defeated before us as in the first battle.”

American Standard Version

And the men of Israel turned in the battle, and Benjamin began to smite and kill of the men of Israel about thirty persons; for they said, Surely they are smitten down before us, as in the first battle.

Commentary

### SUMMARY
Judges 20:39 captures the pivotal moment in the third and decisive battle of the Israelite civil war against the tribe of Benjamin. Following two prior defeats that humbled them, the united tribes of Israel executed a divinely sanctioned strategic feigned retreat. This verse meticulously details Benjamin's fatal misinterpretation of Israel's tactical withdrawal as a genuine rout, leading them to pursue with unchecked overconfidence, convinced they were merely repeating their earlier successes. This profound misjudgment played directly into Israel's meticulously planned ambush, setting the stage for Benjamin's ultimate and devastating defeat.

### CONTEXT
* **Literary Context:** Judges 20:39 is strategically placed within the harrowing narrative of the civil war between the united tribes of Israel and the tribe of Benjamin. This conflict was ignited by the heinous crime committed in Gibeah, detailed in [Judges 19](/judges/19 "Judges 19 - The Levite and His Concubine"). The preceding verses in [Judges 20](/judges/20 "Judges 20 - War with Benjamin") describe two humiliating defeats for Israel, despite their numerical superiority and righteous cause, as recounted in [Judges 20:21](/judges/20-21 "Judges 20:21 - Israel's First Defeat") and [Judges 20:25](/judges/20-25 "Judges 20:25 - Israel's Second Defeat"). After these setbacks, the Israelites humbled themselves profoundly before God at Bethel, weeping and fasting, finally receiving divine instruction for a strategic ambush as detailed in [Judges 20:26-28](/judges/20-26-28 "Judges 20:26-28 - Israel Seeks God's Will and Receives Strategy"). The verses immediately preceding 20:39, specifically [Judges 20:29-38](/judges/20-29-38 "Judges 20:29-38 - The Israelite Strategy and Ambush"), meticulously outline the elaborate plan: setting an ambush near Gibeah, drawing Benjamin out with a feigned retreat, and then signaling the main force to attack. Verse 39 precisely describes Benjamin's confident, yet ultimately fatal, reaction to this deceptive maneuver, confirming their complete fall into the trap.

* **Historical & Cultural Context:** The book of Judges chronicles a period in Israel's history marked by profound moral and spiritual decline, encapsulated by the recurring refrain, "In those days there was no king in Israel; every man did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - No King, Everyone Does What Is Right In Their Own Eyes")). This particular conflict, one of the most tragic and destructive in Israel's early history, vividly illustrates the breakdown of tribal unity and the severe consequences of unpunished corporate sin. Ancient warfare frequently employed sophisticated tactics such as ambushes, feigned retreats, and strategic utilization of terrain, all of which are prominently featured in this account. The Benjamites, renowned for their exceptional military skill, particularly their slingers ([Judges 20:16](/judges/20-16 "Judges 20:16 - Benjamin's Skilled Slingers")), were understandably confident in their prowess, especially after securing two initial victories against a numerically superior force. Their overconfidence, however, proved to be a critical flaw, blinding them to the possibility of a strategic ploy. The setting of Gibeah, a strong Benjamite stronghold, was central to the conflict, as the city itself was the locus of the initial heinous crime that sparked the war.

* **Key Themes:** Judges 20:39 powerfully illustrates several profound theological and narrative themes. Firstly, it underscores the **peril of overconfidence and presumption**, particularly when such confidence is based solely on past successes without a discerning assessment of current circumstances. Benjamin's arrogant declaration, "Surely they are smitten down before us, as in the first battle," reveals a fatal hubris that ignores the possibility of strategic deception. Secondly, the verse highlights the theme of **divine judgment and the inexorable consequences of unrepentant sin**. While human strategy is undeniably evident, the broader narrative emphasizes that God allowed Israel's initial defeats to humble them, ultimately enabling their victory as a form of divine judgment against Benjamin for their corporate refusal to surrender the wicked men of Gibeah ([Judges 20:13](/judges/20-13 "Judges 20:13 - Benjamin's Refusal to Surrender the Guilty")). Thirdly, it showcases the **efficacy and legitimacy of strategic warfare and deception** as a tactic in ancient military contexts, often employed with divine sanction in various biblical narratives (e.g., [Joshua 8](/joshua/8 "Joshua 8 - The Conquest of Ai")). Finally, the entire chapter, including this verse, serves as a stark and sobering reminder of the **chaos, moral decay, and self-destruction** that inevitably ensue when a society abandons divine law, moral accountability, and communal responsibility.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Retired (Hebrew, _hâphak'_):** The Hebrew verb הָפַךְ (_hâphak'_), meaning "to turn about or over; by implication, to change, overturn, return, pervert," in this context signifies a deliberate, strategic withdrawal or feigned retreat, not a genuine surrender or panicked rout. This precise tactical maneuver by the Israelites was meticulously designed to lure the Benjamites out of their fortified positions and into the prepared ambush. It emphasizes the planned and controlled nature of their movement, standing in stark contrast to Benjamin's misinterpretation of it as a chaotic flight.
* **Smite (Hebrew, _nâkâh'_):** The verb נָכָה (_nâkâh'_), meaning "to strike (lightly or severely, literally or figuratively); beat, kill, slay, smite," is used here to describe Benjamin's action of inflicting casualties on the seemingly retreating Israelites. It conveys the force and decisiveness of their attack, reinforcing their perception of a successful rout. This initial "smiting" by Benjamin, though limited in scale (about thirty persons), served as crucial confirmation for their false belief that they were repeating their previous overwhelming victories.
* **Smitten down (Hebrew, _nâgaph'_):** The Hebrew verb נָגַף (_nâgaph'_), meaning "to push, gore, defeat, inflict (a disease); slay, smite (down), strike," is used in Benjamin's confident declaration, "Surely they are smitten down before us." This term implies a decisive defeat or rout, a complete vanquishing. Benjamin's use of this word reflects their absolute certainty that the Israelites were suffering the same overwhelming defeat as in the first two battles, underscoring their profound misjudgment and dangerous overconfidence.

#### Verse Breakdown
* **"And when the men of Israel retired in the battle":** This opening clause describes the crucial tactical maneuver executed by the Israelite forces. After two devastating defeats and a period of profound humbling before God, Israel, now acting under explicit divine instruction, initiated a pre-planned feigned retreat. This was not a genuine surrender or panicked flight, but a calculated, deliberate withdrawal designed to draw the Benjamites out from the security of their defenses and into the strategically positioned ambush. It highlights the strategic cunning and discipline employed by the Israelites, now operating with divine wisdom.
* **"Benjamin began to smite [and] kill of the men of Israel about thirty persons":** This specific detail is absolutely vital to the success of the Israelite deception. As the Israelites "retired," Benjamin's forces pursued them with vigor, inflicting a small, controlled number of casualties (approximately thirty). This limited success was precisely what was needed to reinforce Benjamin's conviction that they were indeed routing the Israelites, mirroring their earlier, larger victories. The small number of casualties is a testament to the precision and control of the Israelite plan, allowing Benjamin to gain false confidence without inflicting significant, debilitating damage on the main Israelite force.
* **"for they said, Surely they are smitten down before us, as [in] the first battle.":** This final clause reveals the fatal flaw in Benjamin's assessment and the very mechanism of their undoing: their overwhelming overconfidence and their reliance on past outcomes as a predictor of the present. Their immediate and arrogant conclusion was that the Israelite retreat was a genuine rout, an exact replication of their earlier triumphs. This presumption, fueled by hubris and a catastrophic failure to discern the true nature of the situation, blinded them entirely to the meticulously laid ambush that awaited them, leading directly to their catastrophic and near-total annihilation.

#### Literary Devices
Judges 20:39 is replete with literary devices that amplify its dramatic tension and theological impact. **Dramatic Irony** is paramount, as the reader is fully privy to Israel's elaborate ambush plan ([Judges 20:29-38](/judges/20-29-38 "Judges 20:29-38 - Israel's Strategic Plan and Ambush")), while Benjamin remains utterly oblivious, rushing headlong into their predetermined doom. This creates a powerful sense of tension and impending tragedy for the reader. The Benjamites' confident declaration, "Surely they are smitten down before us, as in the first battle," is a prime example of **Verbal Irony**, as their perceived victory is, in reality, the very mechanism of their catastrophic undoing. The phrase "as in the first battle" also functions as **Repetition** of a theme, powerfully underscoring Benjamin's over-reliance on past successes and their tragic inability to adapt, discern, or even conceive of new circumstances. Furthermore, the limited number of casualties inflicted ("about thirty persons") functions as a subtle yet effective **Foreshadowing** and a narrative device, serving to confirm Benjamin's false sense of triumph, which ironically precipitates their far greater, irreversible defeat. The entire sequence demonstrates a masterful **Plot Twist** inherent in the Israelite strategy, where apparent defeat is meticulously orchestrated to turn into decisive victory through cunning and divine orchestration.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 20:39 stands as a stark theological lesson on the profound perils of pride and the indispensable necessity of humility, particularly in the face of apparent success. Benjamin's unchecked overconfidence, rooted deeply in their two previous victories, utterly blinded them to the strategic reality, leading them to fatally misinterpret Israel's feigned retreat as a genuine rout. This hubris directly contributed to their catastrophic downfall, powerfully illustrating the timeless biblical principle that "Pride goes before destruction, and a haughty spirit before a fall" ([Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before Destruction")). The narrative also profoundly underscores God's sovereignty and His meticulous working in human affairs, as He allowed Israel's initial defeats to humble them and refine their dependence, subsequently granting them the wisdom and strategic insight for victory, ultimately bringing a just and severe judgment upon Benjamin for their unrepentant sin and corporate wickedness. It serves as a potent reminder that appearances can be profoundly deceiving, and true discernment, often born from humility, prayer, and seeking divine guidance, is absolutely crucial to navigating life's complex challenges and avoiding spiritual pitfalls.

* [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before Destruction")
* [1 Corinthians 10:12](/1_corinthians/10-12 "1 Corinthians 10:12 - Warning Against Overconfidence")
* [James 4:6](/james/4-6 "James 4:6 - God Opposes the Proud")

### REFLECTION AND APPLICATION
Judges 20:39 offers profound and enduring insights for contemporary life, urgently calling us to cultivate deep humility and discerning wisdom. Benjamin's fatal error—their overconfidence rooted in past successes—serves as a powerful and timeless warning against spiritual complacency, arrogance, and a failure to critically assess current realities. In our personal lives, our professional endeavors, and within our communities, we must be acutely wary of assuming that past triumphs automatically guarantee future success, or that superficial appearances accurately reflect the full, underlying reality of a situation. This verse challenges us to look far beyond the superficial, to rigorously question our assumptions, and to diligently seek deeper understanding, especially in complex, ambiguous, or challenging circumstances. It profoundly underscores the indispensable importance of humility before God, recognizing that true strength, enduring wisdom, and lasting victory emanate solely from Him, not from our own perceived abilities, past achievements, or self-assuredness. Furthermore, the broader context of this devastating civil war serves as a stark and sobering reminder of the destructive, self-inflicted consequences of unaddressed sin, unrepentant wickedness, and the vital, communal need for moral accountability within any society.

#### Questions for Reflection
* **How might overconfidence, whether in personal abilities, intellectual prowess, or past successes, dangerously blind us to present realities or potential dangers in our spiritual and practical lives?**
* **In what specific areas of your life might you be unconsciously relying on past "victories" or established patterns rather than actively seeking fresh discernment, humble guidance, and new strategies from God?**
* **What practical steps can we take to cultivate a spirit of discernment that enables us to look beyond superficial appearances and comprehend the deeper, often hidden, truths of complex situations?**
* **What profound lessons does Benjamin's catastrophic downfall offer about the corporate consequences of unrepentant sin and the critical importance of moral accountability and justice within a community or nation?**

### FAQ
**Why did Israel suffer two defeats before winning the third battle?**

Answer: The biblical narrative strongly suggests that Israel's initial, humiliating defeats were a deliberate form of divine discipline and a necessary humbling process. Despite having a righteous cause against Benjamin's entrenched wickedness, the Israelites initially approached the conflict with a degree of self-reliance and perhaps a presumption of immediate victory. They failed to fully humble themselves, genuinely repent, and seek God's specific strategic guidance until after experiencing two devastating losses. [Judges 20:23](/judges/20-23 "Judges 20:23 - Israel's Inquiry After First Defeat") and especially [Judges 20:26-28](/judges/20-26-28 "Judges 20:26-28 - Israel Humbles Itself Before God") clearly show their progression from merely asking "Shall I go up again?" to weeping, fasting, offering burnt offerings and peace offerings, and finally receiving a detailed, divinely ordained plan for victory. This rigorous process highlighted their absolute dependence on God, purified their motives, and prepared them to act in accordance with His will.

**What was the significance of Benjamin killing "about thirty persons" during Israel's feigned retreat?**

Answer: The small, controlled number of Israelite casualties (approximately thirty) was absolutely crucial to the success of the feigned retreat and the overall strategic deception. It was precisely enough to convince Benjamin's forces that they were indeed routing the Israelites, mirroring their earlier, larger successes, without inflicting significant or debilitating damage on the main Israelite force. This limited "victory" served as powerful confirmation, fueling Benjamin's existing overconfidence and leading them to pursue the seemingly retreating Israelites aggressively and recklessly. This pursuit drew them out of their fortified city and directly into the meticulously prepared ambush, making the sacrifice of these thirty men a calculated and indispensable part of the trap.

**Is deception, like Israel's feigned retreat, permissible in biblical warfare?**

Answer: The Bible records several instances where deception was employed as a tactic in warfare, sometimes explicitly with divine sanction or within a divinely ordained context. A notable example is Joshua's strategy at Ai, where a similar feigned retreat was used to draw out the enemy ([Joshua 8:1-29](/joshua/8-1-29 "Joshua 8:1-29 - The Conquest of Ai")). In the Judges 20 narrative, God Himself gives Israel the specific strategy that includes this feigned retreat. While the Bible does not present deception as a universal moral principle for all situations, it does depict it as a legitimate and effective tactic in ancient warfare, particularly when engaged in divinely sanctioned judgment or conquest against wicked adversaries. In this specific instance, the deception is part of God's sovereign judgment against Benjamin for their severe corporate sin and their stubborn refusal to repent and deliver the guilty. The focus of the narrative is on God's sovereignty and His use of various means, including strategic military tactics, to achieve His righteous purposes, rather than a blanket endorsement or condemnation of all forms of deception.

### CHRIST-CENTERED FULFILLMENT
Judges 20:39, with its dramatic narrative of a feigned retreat meticulously orchestrated to lead to ultimate triumph, finds a profound and breathtaking Christ-centered fulfillment in the ultimate "retreat" of Jesus Christ on the cross. To the powers of darkness, to the eyes of a fallen world, and to those who opposed Him, Christ's crucifixion appeared to be a devastating, undeniable defeat—a complete rout of God's Messiah. Satan, much like the overconfident Benjamites, was consumed by a blinding hubris, believing he had achieved a decisive, eternal victory over the Son of God. He saw Jesus "smitten down," seemingly vanquished, and presumed his dominion over humanity and creation was irrevocably secured. However, this apparent defeat was, in reality, God's ultimate strategic maneuver, a divine ambush against the very forces of sin, death, and the devil. What looked like utter weakness and humiliation was the very means by which God disarmed the principalities and powers, triumphing over them decisively by the cross ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Powers")). Just as Benjamin's overconfident pursuit led them directly into a fatal trap, Satan's perceived victory over Christ led to his own definitive and eternal undoing. Christ's death was not a genuine, final defeat but a strategic "withdrawal" into the tomb, from which He emerged gloriously victorious through the resurrection, securing eternal life, true freedom, and ultimate salvation for all who believe ([Hebrews 2:14-15](/hebrews/2-14-15 "Hebrews 2:14-15 - Christ Destroys the Power of Death")). The cross, therefore, stands as the ultimate divine irony, where apparent weakness became the supreme power of God for salvation ([1 Corinthians 1:18](/1_corinthians/1-18 "1 Corinthians 1:18 - The Message of the Cross")), and the "Lamb of God" who seemed utterly defeated, in fact, "takes away the sin of the world!" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

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 20:32

And the children of Benjamin said, They [are] smitten down before us, as at the first. But the children of Israel said, Let us flee, and draw them from the city unto the highways.