Judges 20:40

Translation
King James Version
But when the flame began to arise up out of the city with a pillar of smoke, the Benjamites looked behind them, and, behold, the flame of the city ascended up to heaven.
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KJV (with Strong's)
But when the flame H4864 began H2490 to arise up H5927 out of the city H5892 with a pillar H5982 of smoke H6227, the Benjamites H1145 looked H6437 behind H310 them, and, behold, the flame H3632 of the city H5892 ascended up H5927 to heaven H8064.
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Complete Jewish Bible
But when the smoke signal began rising from the city, the men of Binyamin looked behind them and saw the whole city going up to the sky in smoke.
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Berean Standard Bible
But when the column of smoke began to go up from the city, the Benjamites looked behind them and saw the whole city going up in smoke.
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American Standard Version
But when the cloud began to arise up out of the city in a pillar of smoke, the Benjamites looked behind them; and, behold, the whole of the city went up in smoke to heaven.
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World English Bible Messianic
But when the cloud began to arise up out of the city in a pillar of smoke, the Benjamites looked behind them; and behold, the whole of the city went up in smoke to the sky.
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Geneva Bible (1599)
But when the flame bega to arise out of the citie, as a pillar of smoke, the Beniamites looked backe, and behold, the flame of the citie began to ascend vp to heauen.
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Young's Literal Translation
and the volume hath begun to go up from the city--a pillar of smoke--and Benjamin turneth behind, and lo, gone up hath the perfection of the city toward the heavens.
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See also
Joshua 8:20Revelation 19:3Joel 2:30Song of Solomon 3:6Genesis 19:28
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Sins of the Benjaminites
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In the KJVVerse 7,095 of 31,102

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SUMMARY

Judges 20:40 vividly portrays the decisive turning point in the tragic civil war between the tribe of Benjamin and the united tribes of Israel. As the Benjamite warriors, previously confident in their pursuit of the retreating Israelites, suddenly glanced behind them, they were confronted with the horrifying spectacle of their home city, Gibeah, engulfed in a massive conflagration. The towering pillar of smoke and flame, described with powerful hyperbole as ascending "up to heaven," served as the prearranged signal for the Israelite ambush, shattering Benjamin's morale and sealing their inevitable and devastating defeat, a grim judgment for their unrepentant sin.

CONTEXT

  • Literary Context: Judges 20:40 is strategically placed within the narrative of the third and final battle of the brutal civil war chronicled in Judges 19-21. The preceding chapters detail the horrific crime committed by the men of Gibeah against the Levite's concubine, and the subsequent refusal of the tribe of Benjamin to surrender the perpetrators for justice. This defiance led the other eleven tribes of Israel to unite in a punitive campaign. After suffering two initial, devastating defeats, the Israelites sought renewed divine guidance and implemented a cunning ambush strategy. The main Israelite force feigned retreat, drawing the Benjamite army out of Gibeah, while a hidden contingent of Israelite soldiers entered and set the city ablaze. Verse 40 captures the precise, climactic moment when the Benjamites discover the destruction of their stronghold, a visual cue that triggers the Israelite counter-attack and the complete collapse of Benjamin's resistance, leading to their near-annihilation.
  • Historical & Cultural Context: The events of Judges 19-21, including the pivotal moment in Judges 20:40, are set during the tumultuous period of the Judges, a time frequently characterized by the lamentable refrain, "in those days there was no king in Israel: every man did that which was right in his own eyes" (Judges 21:25). This era was marked by profound moral decay, spiritual apostasy, and a pervasive lack of central, unifying authority, leading to internal strife and cycles of oppression. The concept of corporate responsibility was deeply ingrained in ancient Israelite culture; thus, the entire tribe of Benjamin was held accountable for the egregious sin committed by some of its members in Gibeah, particularly because the tribe collectively refused to deliver the offenders to justice. The destruction of a city by fire was a common and devastating military tactic in the ancient Near East, often symbolizing total conquest, divine judgment, and the utter desolation of the vanquished.
  • Key Themes: This verse powerfully encapsulates several critical themes prevalent throughout the Book of Judges. Firstly, it starkly illustrates the destructive consequences of unrepentant sin and moral depravity, demonstrating how the wickedness in Gibeah, compounded by Benjamin's defiant protection of the perpetrators, ultimately leads to the near-annihilation of an entire tribe. Secondly, the fiery destruction of Gibeah underscores the theme of divine judgment and justice, implicitly presenting the conflagration as a just recompense for the city's egregious actions and Benjamin's collective defiance against the moral and legal standards of Israel. Thirdly, the verse vividly portrays despair and the shattering of false confidence, as the Benjamites' initial military successes are abruptly overturned by the horrifying realization of their home's destruction, leading to a complete collapse of morale and strategic advantage. This moment serves as a poignant reminder of the tragic internal conflict and disunity within Israel, a people called to be a holy nation but instead consumed by their own moral failures, as seen in the recurring cycle of disobedience and deliverance throughout the book (Judges 2:11-19).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • began (Hebrew, châlal', H2490): This primitive root means "to bore" or "to wound," and by implication, "to dissolve" or "to profane." Intriguingly, it can also mean "to begin," specifically "as if by an 'opening wedge'." In Judges 20:40, it signifies the initiation of the flame, the decisive "opening wedge" of the Israelite ambush plan, marking the precise moment the trap was sprung and the tide of battle irrevocably turned against the Benjamites.
  • ascended up (Hebrew, ʻâlâh', H5927): This primitive root means "to ascend," "to be high," or "to mount." It is used in a vast array of senses, both literal and figurative, including "to arise," "to come up," or "to go up." Here, it describes the physical rising of the flame and smoke, but its broader usage often implies an offering or something brought into a higher place, subtly hinting at the judgment being "offered up" or presented before heaven.
  • heaven (Hebrew, shâmayim', H8064): This word, a dual form of an unused singular, refers to "the sky" or "the heavens." The dual form might allude to the visible arch where clouds move and the higher ether where celestial bodies revolve. In this context, it emphasizes the immense height and visibility of the smoke pillar, making the destruction of Gibeah a spectacle that reached the very limits of human sight, and by extension, a judgment visible to the divine.

Verse Breakdown

  • "But when the flame began to arise up out of the city with a pillar of smoke": This clause describes the prearranged signal that marked the success of the Israelite ambush. The "flame" and "pillar of smoke" were not merely incidental byproducts of destruction but the unmistakable visual cue for the main Israelite army to turn and engage the Benjamites. This signifies the critical moment when the tactical plan reached its execution, turning the tide of the entire war and signaling the Benjamites' impending doom.
  • "the Benjamites looked behind them": This concise phrase conveys a sudden, shocking realization and a profound shift in focus. The Benjamites, previously confident in their pursuit of the feigning Israelite retreat, are abruptly forced to abandon their offensive posture and confront a horrifying reality. This act of "looking behind them" symbolizes their dawning awareness of the trap, the destruction of their home, and the impending catastrophe that had been orchestrated behind their backs, marking the psychological turning point of the battle for them.
  • "and, behold, the flame of the city ascended up to heaven": This final clause reiterates and intensifies the visual impact, emphasizing the sheer scale and totality of the destruction. The interjection "behold" (Hebrew, hinneh) serves to dramatically draw the reader's attention to the shocking sight. The hyperbole of the flame "ascending up to heaven" not only highlights the immense height and visibility of the smoke but also underscores the profound judgment being enacted upon Gibeah. It signifies the complete and utter devastation of their stronghold, a symbol of their corporate sin and defiance, leaving them without refuge or hope.

Literary Devices

Judges 20:40 employs several potent literary devices to convey its dramatic impact and theological weight. Hyperbole is prominently featured in the phrase "the flame... ascended up to heaven," which exaggerates the height and intensity of the fire to emphasize its overwhelming scale and visibility, making it a truly apocalyptic sight for the Benjamites. This vivid imagery also functions as Symbolism, where the consuming flame and towering smoke represent not only the physical destruction of Gibeah but also the divine judgment upon unrepentant sin and the complete collapse of the Benjamite resistance. The verse also utilizes Dramatic Irony, as the reader is privy to the Israelite ambush plan and the city's impending destruction, while the Benjamites remain oblivious until this devastating moment of realization. This creates a powerful sense of impending doom that culminates in their sudden, horrifying discovery. The abrupt shift from the Benjamites' confident pursuit to their stunned realization also creates a powerful moment of Anagnorisis, a critical discovery for the characters that fundamentally alters their understanding of their situation and seals their fate.

THEOLOGICAL AND THEMATIC CONNECTIONS

Judges 20:40 stands as a grim testament to the devastating consequences of unaddressed sin and corporate defiance against divine justice. The fiery destruction of Gibeah and the subsequent near-annihilation of the tribe of Benjamin powerfully underscore the principle that unchecked wickedness, especially when defended and perpetuated by a community, inevitably leads to severe repercussions. This tragic narrative highlights the profound importance of accountability, the gravity of moral decay, and the painful reality of internal conflict when a people forsakes divine law for individual or tribal expediency. It is a somber reminder that while God is merciful, His justice is also unwavering, and defiance against His moral order carries profound and often visible consequences, even within His covenant people. The smoke ascending to heaven symbolically represents a judgment that reaches the very throne of God.

REFLECTION AND APPLICATION

The stark imagery of Judges 20:40, though rooted in a brutal historical conflict, offers enduring and sobering lessons for individuals and communities today. It calls us to soberly consider the destructive power of sin, not only in its immediate effects but also in its insidious potential to corrupt entire systems, relationships, and even spiritual communities if left unaddressed. Just as the Benjamites faced the inescapable, fiery consequences of their actions and their collective refusal to uphold justice, we are reminded that moral compromise and defiance against God's righteous standards will ultimately lead to a reckoning. This passage challenges us to cultivate a profound awareness of the gravity of sin, to prioritize righteousness and accountability within our communities and institutions, and to actively pursue reconciliation, truth, and justice rather than allowing internal divisions and moral decay to fester. It serves as a potent cautionary tale against the dangers of a society where "every man did that which was right in his own eyes," a path that inevitably leads to chaos, self-destruction, and the visible manifestation of divine displeasure rather than flourishing.

Questions for Reflection

  • How does the "flame ascending to heaven" challenge our understanding of the visibility and impact of corporate sin in our own communities or nations today?
  • In what ways might we, like the Benjamites, be "looking behind us" at the painful consequences of unaddressed issues, rather than proactively seeking justice and repentance?
  • What lessons can the church today draw from the tragic disunity and moral failure depicted in the civil war of Judges 19-21, and how can we actively work towards unity, accountability, and the pursuit of righteousness?

FAQ

Why did the Benjamites suffer so severely for the actions of a few men in Gibeah?

Answer: The severe suffering of the Benjamites, culminating in the devastating destruction described in Judges 20:40, was a direct consequence of their corporate responsibility and defiant actions. While the initial atrocity was committed by a few wicked men in Gibeah (Judges 19:22-25), the entire tribe of Benjamin chose to protect these perpetrators rather than surrender them for justice, despite repeated and earnest requests from the other tribes of Israel (Judges 20:12-13). This collective defiance was perceived as an endorsement of the wickedness and a direct challenge to the moral and legal standards of the covenant community of Israel. In ancient Israelite society, the concept of corporate solidarity meant that the actions of individuals, especially when condoned or defended by the community, could bring guilt and judgment upon the entire group (e.g., Joshua 7:1-26). The Benjamites' steadfast refusal to purge the evil from their midst led to a tragic civil war and ultimately, their near-annihilation.

What is the theological significance of the "flame ascending to heaven"?

Answer: The phrase "the flame of the city ascended up to heaven" (Judges 20:40) is a powerful hyperbole, emphasizing the immense scale and visibility of the conflagration. It does not mean the smoke literally reached the divine abode, but rather that the fire was so vast and intense that its towering pillar of smoke was visible from a great distance, rising high into the sky. This dramatic imagery serves several significant theological and narrative purposes: it signals the undeniable success of the Israelite ambush and the complete destruction of Gibeah, which was the Benjamites' stronghold; it utterly shatters the morale of the Benjamite warriors, as they realize their home is irrevocably destroyed; and most importantly, it underscores the theological concept of divine judgment. The overwhelming nature of the fire suggests a comprehensive and final reckoning for the unrepentant sin of Gibeah and the defiant stance of Benjamin, implying a judgment so profound and absolute that it seemed to reach the very heavens, witnessed by both humanity and God.

CHRIST-CENTERED FULFILLMENT

The grim narrative of Judges 20:40, with its imagery of consuming flame and devastating judgment upon unrepentant sin, finds its ultimate and profound fulfillment in the person and redemptive work of Jesus Christ. The fiery destruction of Gibeah for its wickedness and Benjamin's corporate defiance foreshadows the inescapable reality of God's holy wrath against all sin, a righteous judgment that would justly fall upon humanity. However, instead of humanity bearing this judgment, Christ, the true and perfect Israelite, became the ultimate sacrifice. Just as the flame ascended as a sign of judgment, Jesus ascended to the cross, bearing the full weight of God's righteous judgment for the sins of the world (John 1:29). He, who knew no sin, was made sin for us, so that in Him we might become the righteousness of God (2 Corinthians 5:21). The disunity, moral decay, and self-destruction seen in the civil war of Judges stand in stark contrast to the perfect peace and unity established by Christ's atoning work. Through His blood, He broke down the dividing wall of hostility, creating one new humanity out of Jew and Gentile, bringing peace and reconciling all to God in one body (Ephesians 2:14-16). Thus, the judgment foreshadowed in Judges 20:40 is ultimately satisfied in Christ, offering a path to reconciliation, forgiveness, and eternal life for all who believe, rather than the consuming fire of deserved wrath (Romans 3:23-26).

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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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Ambrose of MilanAD 397
On the Duties of the Clergy 3.19.115-16
When this [what had happened to the concubine] became known, (to be brief) almost all the people of Israel broke out into war. The war remained doubtful with an uncertain issue, but in the third engagement the people of Benjamin were delivered to the people of Israel, and being condemned by the divine judgment [they] paid the penalty for their widely immoral behavior.…And when at first the people of Israel were defeated, yet unmoved by fear at the reverses of the war, they disregarded the sorrow the avenging of chastity cost them. They rushed into the battle ready to wash out with their own blood the stains of the crime that had been committed.
Ambrose of MilanAD 397
LETTER 33
A proud retort was made, and plans for peace were changed to war. In the first and second encounters, when many were harmed by a few, the Israelites considered yielding, since the battles were so unfavorable. There were four hundred thousand men warring against twenty-five thousand of the tribe of Benjamin, and they strove with seven hundred Gabanites [Gibeonites] experienced in war. When two battles were unfavorable, Israel with eager spirit did not lose hope of victory nor of vengeance for the hope they had fostered.Superior in cause and number they yet fell back defeated in the battle’s outcome, and, feeling that God was offended, they tried with fasting and much weeping to gain a reconciliation of heaven’s favor. Begging the Lord’s peace, they returned more boldly to war, and they to whom prayer had given courage and who had entertained much hope were now able to do what they planned. On a pretext of withdrawing their front lines, setting ambushes at night in the rear of the city, where a segment of the enemy was located, they followed as some retired and thus were provided with an opportunity for invading the unprotected city. Fires were quickly set and flared up while raging flames and waves of heat revealed the sight of the taken city. Their spirits broken, they faced the enemy. The men of Benjamin who thought they were shut in and surrounded, even before they were invaded from the rear, began scattering and fleeing to the desert, while Israel pressed after with doubled force and pursued them as they wandered in rout.
About twenty-five thousand were slain, therefore, that is, almost all the men of Benjamin except six hundred who seized a fortification on a rough cliff and by virtue of its situation and with the help of nature and partly through fear were a terror to their victors. Success advises caution; in adversity, revenge is esteemed rather than victory. Not even a minority of the women stayed clear of that struggle, but all the women of the tribe of Benjamin, along with boys and girls of every age, were wiped out by sword or fire, and an oath was taken that no one would give his daughter to a man of that tribe in marriage, so that all chance of repairing the name was abolished.
Ambrose of MilanAD 397
LETTER 33
After you found out what transpired in our court, you kept to yourself; therefore, I now summon, as it were, part of my own soul, for I have a friendly yet sorrowful complaint against you for the outrage done to chastity. Was it necessary for an unsurpassed, unheard-of case of virginity to be subjected to a sentence? Could it not have been dismissed? In other words, unless with injury to herself she had been handed over from honored modesty to an indecent surrender of her body, though she offered strong proof regarding herself, she would be exposed to ridicule and marked out as a wanton individual! You have tendered this privilege to virginity, honor of a sort, to which they are pleased to be summoned and invited who plan to recover this boon! Thus, they lose the liberty of a common reputation, nor do they protect themselves by the statutes of sacred or public law; they may not ask their accuser or oppose an informer but may only put on shamelessness and expose themselves to harm.Our ancestors did not think chastity so to be despised; rather, they showed it such reverence that they would wage war on violators of modesty. In fact, so great was their desire for revenge that all the tribe of Benjamin would have been destroyed unless the six hundred who remained out of the war had been protected by a natural hill. This is the expression found in the account of the sacred lesson whose meaning it is profitable to consider.
JeromeAD 420
LETTER 108.8
At Gibeah also, now a complete ruin, she stopped for a little while remembering its sin, and the cutting of the concubine into pieces, and how in spite of all this three hundred men of the tribe of Benjamin were saved that in after days Paul might be called a Benjamite.
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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