Judges 20:39

Translation
King James Version
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.
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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.
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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."
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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.”
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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.
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World English Bible Messianic
The men of Israel turned in the battle, and Benjamin began to strike and kill of the men of Israel about thirty persons; for they said, “Surely they are struck down before us, as in the first battle.”
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Geneva Bible (1599)
And when the men of Israel retired in the battel, Beniamin began to smite and kill of the men of Israel about thirtie persons: for they said, Surely they are striken downe before vs, as in the first battell.
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Young's Literal Translation
And the men of Israel turn in battle, and Benjamin hath begun to smite the wounded among the men of Israel, about thirty men, for they said, `Surely they are utterly smitten before us, as at the first battle;
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See also
Judges 20:32
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Sins of the Benjaminites
Sins of the Benjaminites View full PDF
Judges and Enemies Overview
Judges and Enemies Overview View full PDF

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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. The preceding verses in Judges 20 describe two humiliating defeats for Israel, despite their numerical superiority and righteous cause, as recounted in Judges 20:21 and Judges 20:25. 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. The verses immediately preceding 20:39, specifically Judges 20:29-38, 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). 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), 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). 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). 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', H2015): 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', H5221): 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', H5062): 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), 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). 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.

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 and especially Judges 20:26-28 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). 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). 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). The cross, therefore, stands as the ultimate divine irony, where apparent weakness became the supreme power of God for salvation (1 Corinthians 1:18), and the "Lamb of God" who seemed utterly defeated, in fact, "takes away the sin of the world!" (John 1:29).

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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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