What number verse is Judges 20:45 in the Bible?

Judges 20:45 is the 7,100th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Judges 20:45 sits at position 7,100.

Translation

King James Version

And they turned and fled toward the wilderness unto the rock of Rimmon: and they gleaned of them in the highways five thousand men; and pursued hard after them unto Gidom, and slew two thousand men of them.

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KJV (with Strong's)

And they turned ^H6437 and fled ^H5127 toward the wilderness ^H4057 unto the rock ^H5553 of Rimmon ^H7417: and they gleaned ^H5953 of them in the highways ^H4546 five ^H2568 thousand ^H505 men ^H376; and pursued ^H1692 hard after ^H310 them unto Gidom ^H1440, and slew ^H5221 two thousand ^H505 men ^H376 of them.

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Complete Jewish Bible

They turned and fled toward the desert to the Rock of Rimmon; and 5,000 of them were killed on the roads. They followed them to Gid'om and killed another 2,000.

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Berean Standard Bible

Then the Benjamites turned and fled toward the wilderness to the rock of Rimmon, and Israel cut down 5,000 men on the roads. And they overtook them at Gidom and struck down 2,000 more.

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American Standard Version

And they turned and fled toward the wilderness unto the rock of Rimmon: and they gleaned of them in the highways five thousand men, and followed hard after them unto Gidom, and smote of them two thousand men.

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World English Bible Messianic

They turned and fled toward the wilderness to the rock of Rimmon: and they gleaned of them in the highways five thousand men, and followed hard after them to Gidom, and struck of them two thousand men.

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Geneva Bible (1599)

And they turned and fled to the wildernes vnto the rocke of Rimmon: and the Israelites glayned of them by the way fiue thousand men, and pursued after them vnto Gidom, and slewe two thousand men of them,

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Young's Literal Translation

and they turn and flee toward the wilderness, unto the rock of Rimmon; and they glean of them in the highways five thousand men, and follow after them unto Gidom, and smite of them two thousand men.

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Study This Verse

SUMMARY

Judges 20:45 vividly portrays the relentless and brutal aftermath of the decisive defeat of the Benjamite warriors by the other Israelite tribes during the devastating civil war. As the surviving Benjamites desperately fled toward the wilderness and the strategic rock of Rimmon, their pursuers showed no mercy, systematically "gleaning" and slaying thousands more along the highways and in a fierce pursuit that extended all the way to Gidom. This verse grimly details the near annihilation of the tribe of Benjamin, serving as a stark culmination of the inter-tribal conflict and underscoring the severe consequences of unchecked sin and the tragic breakdown of societal and moral order within Israel.

CONTEXT

Literary Context: Judges 20:45 marks the grim climax of the Benjamite War, a horrific civil conflict meticulously detailed across Judges 19 and Judges 20. Preceding this verse, Judges 20:42-44 describes the initial, overwhelming rout of the Benjamite forces, with a staggering 25,000 men already fallen on the battlefield. Verse 45 shifts the narrative focus from the main engagement to the merciless and systematic pursuit of the fleeing survivors, highlighting the complete collapse of Benjamite resistance. This relentless chase and slaughter directly set the stage for the desperate situation described in Judges 20:47, where only a tiny remnant of 600 Benjamite men remains. This near-extinction then precipitates the profound moral dilemma and the subsequent actions taken by the other tribes in Judges 21 to ensure the tribe's survival. The entire episode serves as a powerful and tragic illustration of the moral and social decay encapsulated by the book's recurring refrain, "in those days there was no king in Israel: every man did that which was right in his own eyes."
Historical & Cultural Context: The era of the Judges was characterized by a decentralized tribal confederacy in Israel, operating without a central monarchy or consistent, unifying leadership. This period was marked by recurrent cycles of apostasy, foreign oppression, and divine deliverance through various judges, often punctuated by severe internal strife. The horrific atrocity committed in Gibeah, detailed in Judges 19:22-26, which ignited this civil war, represented a profound violation of Israelite covenant law, hospitality, and basic human decency, demonstrating the depths of moral depravity to which the nation had descended. The unified, albeit ultimately flawed and excessive, response of the other Israelite tribes reflects their understanding of justice and collective responsibility within a tribal society, where the entire tribe of Benjamin was held accountable for the unrepentant wickedness of its members. The desperate flight into the wilderness and the specific mention of rugged geographical landmarks like the "rock of Rimmon" and "Gidom" vividly underscore the harsh terrain of the region and the desperate, life-or-death nature of the flight, a common characteristic of ancient warfare where routs frequently resulted in more casualties than direct combat.
Key Themes: This verse powerfully contributes to several foundational themes woven throughout the book of Judges. It starkly illustrates the Consequences of Unchecked Sin, demonstrating how a single, heinous act of depravity in Gibeah could tragically escalate into a full-blown civil war, leading to the near obliteration of an entire tribe. It highlights the theme of Divine Judgment, which, though executed through the imperfect and often brutal actions of the other Israelite tribes, was directed against the deep-seated wickedness and defiance within Benjamin. The relentless pursuit and systematic slaughter also emphasize the profound theme of Near Annihilation and the Preservation of a Remnant, as the sheer scale of the Benjamite losses sets the stage for the desperate and morally complex measures taken in Judges 21 to ensure the tribe's survival. Ultimately, the entire narrative, culminating in the horrific scene of this verse, serves as a tragic and sobering illustration of the chaotic, violent, and morally bankrupt reality of a nation where "every man did that which was right in his own eyes," leading to internal fracturing and immense suffering.

EXPOSITION AND ANALYSIS

Key Word Analysis

Gleaned (Hebrew, ʻâlal', H5953): This verb (H5953) carries a primary meaning of "to effect thoroughly" or "to glean," often in the context of gathering leftover crops. However, as the Strong's data indicates, it also carries a secondary, negative connotation of "to overdo," "maltreat," "abuse," "defile," or "mock." In Judges 20:45, its use is a chilling and powerful metaphor, transforming the image of a meticulous, systematic collection of crops into the methodical, thorough, and merciless hunting down and killing of scattered, fleeing soldiers. The implication is that the pursuers left no straggler uncaptured or unslain, much like a field is carefully "gleaned" to ensure nothing remains, but with the added sinister undertone of abuse and defilement in the act of slaughter.
Pursued hard (Hebrew, dâbaq', H1692): This verb (H1692) signifies "to impinge, i.e., cling or adhere," and figuratively, "to catch by pursuit," "follow close (hard after)," or "stick." Here, it powerfully emphasizes the relentless, unyielding, and determined nature of the Israelite chase. It conveys a sustained, energetic, and almost obsessive effort to ensure the complete destruction of the Benjamite forces, going beyond merely winning the battle to annihilating the enemy. The "hard" pursuit indicates a tenacious, almost vengeful, resolve to press the advantage until the Benjamites were utterly broken, scattered, and eliminated.
Gidom (Hebrew, Gidʻôm', H1440): This place name (H1440) is derived from a root meaning "a cutting" or "desolation." The fact that the pursuit and slaughter extended "unto Gidom" is highly significant. It is not merely a geographical marker but a place whose very name resonates with the tragic events that occurred there. The "cutting" or "desolation" implied by the name perfectly encapsulates the outcome of the relentless pursuit, where the Benjamite forces were further cut down and left in a state of utter desolation, reinforcing the theme of their near annihilation.

Verse Breakdown

"And they turned and fled toward the wilderness unto the rock of Rimmon": This initial clause vividly describes the desperate and immediate response of the surviving Benjamite warriors after their overwhelming defeat. Their "turning and fleeing" signifies their utter disarray, abandonment of any further resistance, and the crushing blow to their morale. They sought refuge in the harsh, less populated wilderness region, aiming for natural strongholds like the "rock of Rimmon," a well-known defensive position. This geographical detail grounds the narrative in specific, tangible locations, lending a sense of historical authenticity to the tragic events.
"and they gleaned of them in the highways five thousand men": This phrase depicts the initial, systematic phase of the pursuit. As the Benjamites attempted to escape along the main routes or "highways," the pursuing Israelites meticulously hunted them down. The use of "gleaned" (as analyzed above) paints a chilling picture of a methodical, almost agricultural, collection of lives, highlighting the thoroughness and lack of mercy in the slaughter of these scattered and vulnerable Benjamite soldiers. The immediate result was the death of 5,000 men.
"and pursued hard after them unto Gidom, and slew two thousand men of them." This final clause describes the continuation and intensified nature of the chase. The pursuit extended even further, to another specific location called Gidom, indicating a sustained and vigorous effort to eliminate the remaining Benjamite forces. The additional slaying of 2,000 men underscores the relentless nature of the pursuit and the immense casualties inflicted, bringing the total number of Benjamite dead in this phase of the pursuit to 7,000, on top of the 25,000 already fallen, leaving only a tiny remnant of 600 men.

Literary Devices

Judges 20:45 employs powerful Imagery to convey the brutality and totality of the Benjamite defeat. The phrase "gleaned of them in the highways" functions as a chilling Metaphor, comparing the systematic killing of fleeing soldiers to the methodical gathering of leftover crops, emphasizing the thoroughness and lack of mercy in the slaughter. This metaphor is particularly striking due to its subversion of a typically benign agricultural act into one of horrific violence. The description of the Benjamites "turned and fled" and the Israelites "pursued hard" creates a dynamic sense of action, desperation, and relentless pursuit. The inclusion of specific Geographical Markers like "the wilderness," "the rock of Rimmon," and "Gidom" grounds the narrative in reality, adding a layer of historical authenticity and making the tragic events more tangible and impactful. The cumulative effect of these devices is to paint a vivid, somber, and unforgettable picture of a nation consumed by internal strife and the devastating consequences of unaddressed sin.

THEOLOGICAL AND THEMATIC CONNECTIONS

Judges 20:45 stands as a stark and sobering reminder of the devastating consequences of unaddressed sin and the profound breakdown of covenant faithfulness within Israel. While the actions of the other tribes were undeniably brutal and perhaps excessive, they were presented as a response to the profound moral depravity and defiant refusal of justice by Benjamin. In this sense, the narrative highlights a form of divine judgment at work, even when executed through imperfect and flawed human agents. The near annihilation of an entire tribe underscores the gravity with which God views sin and the potential for severe discipline when His people stray from His righteous ways and covenant obligations. Yet, even within this profound tragedy, the narrative subtly introduces the crucial theme of a remnant, foreshadowing God's enduring faithfulness to preserve a portion of His people, even in their darkest hours of judgment and self-destruction. This sets the stage for the desperate, albeit divinely guided, measures taken in Judges 21 to ensure Benjamin's survival and prevent its complete extinction.

REFLECTION AND APPLICATION

Judges 20:45, though a chilling account of ancient civil war, offers profound and timeless lessons for contemporary believers and communities. It serves as a sobering testament to the destructive, self-perpetuating power of sin, particularly when it is harbored, defended, and allowed to fester within a community. The passage urges us to deeply consider the ripple effects of moral compromise and the paramount importance of upholding righteousness and justice, even when such a stand is difficult or unpopular. It powerfully reminds us that internal strife and division, fueled by unaddressed sin and a lack of accountability, can tear apart even those who share a common faith, heritage, or purpose. For the church today, this passage calls for vigilant self-examination, a steadfast commitment to biblical purity, and a humble willingness to address sin biblically and decisively, lest internal decay lead to devastating spiritual and relational consequences. It also subtly highlights the critical importance of unity, reconciliation, and restorative justice, even after deep wounds have been inflicted, as seen in the subsequent efforts to preserve the tribe of Benjamin.

Questions for Reflection

How does the "gleaning" metaphor in Judges 20:45 challenge our understanding of divine judgment or human vengeance, and what does it reveal about the nature of thoroughness in both?
What are the potential "highways" or "Gidoms" in our own lives, families, or communities where unchecked sin might lead to widespread spiritual or relational destruction?
In what practical ways can a community or church prevent the kind of moral decay and internal fracturing that led to the civil war in Judges?
How can we, as individuals and as a community, balance the biblical call for justice and accountability with the equally vital call for mercy, forgiveness, and restoration in our relationships?

FAQ

Was the Israelite pursuit and slaughter of Benjamin justified?

Answer: The text of Judges 20:45 graphically describes the brutal reality of the pursuit and slaughter, but the question of its moral justification is complex and fraught with tension. From the perspective of the other Israelite tribes, their actions were an attempt to exact justice for the horrific atrocity committed in Gibeah and Benjamin's defiant refusal to surrender the perpetrators (Judges 20:13). The severity of the punishment reflects the gravity of the sin in the eyes of the covenant community, a violation so profound it threatened the very fabric of Israelite identity and law. However, the overarching narrative of Judges itself, particularly the recurring refrain "every man did that which was right in his own eyes," suggests that even the actions of the "righteous" tribes were not without flaw, excess, or a measure of human vengeance. While the initial cause for war was just, the scale of the violence and the near annihilation of a tribe raise profound questions about the wisdom, proportionality, and spiritual guidance of their response, highlighting the chaotic and unguided nature of this period in Israel's history. It serves as a cautionary tale about the dangers of human vengeance, even when provoked by great evil, and the destructive consequences when God's people act without true, divine leadership.

CHRIST-CENTERED FULFILLMENT

Judges 20:45, with its stark depiction of relentless pursuit and devastating judgment, stands in profound contrast to the redemptive work of Christ, yet it powerfully underscores humanity's desperate need for His coming. The horrific civil war, born out of deep human depravity and the tragic absence of a true, righteous king, vividly reveals the ultimate chaos, self-destruction, and moral bankruptcy that results when "every man did that which was right in his own eyes" (Judges 21:25). Jesus, however, is the true and perfect King who brings not only perfect justice but also boundless mercy, achieving reconciliation not through the annihilation of an enemy, but through His own self-sacrificial love. While the Israelites "gleaned" and "pursued hard" to destroy their kinsmen, Christ, the Good Shepherd, "pursued" humanity not to condemn, but to save, actively seeking out the lost, the broken, and the condemned (Luke 19:10). He is the Lamb of God who takes away the sin of the world, bearing the righteous judgment that humanity deserved upon Himself, rather than inflicting it upon us. The remnant of Benjamin, preserved by desperate human means in Judges 21, powerfully foreshadows the spiritual remnant preserved by God's sovereign grace through Christ (Romans 9:27). Ultimately, Judges 20:45 paints a vivid and sobering picture of humanity's brokenness, the dire consequences of sin, and the profound need for a perfect King and Savior who alone can bring true peace, justice, and reconciliation, fulfilling the promise of a new covenant where God's Spirit reigns, transforming human hearts from within, rather than human depravity leading to self-destruction (Jeremiah 31:33-34).

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Commentary on Judges 20 verses 26–48

26 ¶ Then all the children of Israel, and all the people, went up, and came unto the house of God, and wept, and sat there before the LORD, and fasted that day until even, and offered burnt offerings and peace offerings before the LORD.

27 And the children of Israel enquired of the LORD, (for the ark of the covenant of God was there in those days,

28 And Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days,) saying, Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease? And the LORD said, Go up; for to morrow I will deliver them into thine hand.

29 And Israel set liers in wait round about Gibeah.

30 And the children of Israel went up against the children of Benjamin on the third day, and put themselves in array against Gibeah, as at other times.

31 And the children of Benjamin went out against the people, and were drawn away from the city; and they began to smite of the people, and kill, as at other times, in the highways, of which one goeth up to the house of God, and the other to Gibeah in the field, about thirty men of Israel.

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.

33 And all the men of Israel rose up out of their place, and put themselves in array at Baaltamar: and the liers in wait of Israel came forth out of their places, even out of the meadows of Gibeah.

34 And there came against Gibeah ten thousand chosen men out of all Israel, and the battle was sore: but they knew not that evil was near them.

35 And the LORD smote Benjamin before Israel: and the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men: all these drew the sword.

36 So the children of Benjamin saw that they were smitten: for the men of Israel gave place to the Benjamites, because they trusted unto the liers in wait which they had set beside Gibeah.

37 And the liers in wait hasted, and rushed upon Gibeah; and the liers in wait drew themselves along, and smote all the city with the edge of the sword.

38 Now there was an appointed sign between the men of Israel and the liers in wait, that they should make a great flame with smoke rise up out of the city.

39 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.

40 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.

41 And when the men of Israel turned again, the men of Benjamin were amazed: for they saw that evil was come upon them.

42 Therefore they turned their backs before the men of Israel unto the way of the wilderness; but the battle overtook them; and them which came out of the cities they destroyed in the midst of them.

43 Thus they inclosed the Benjamites round about, and chased them, and trode them down with ease over against Gibeah toward the sunrising.

44 And there fell of Benjamin eighteen thousand men; all these were men of valour.

45 And they turned and fled toward the wilderness unto the rock of Rimmon: and they gleaned of them in the highways five thousand men; and pursued hard after them unto Gidom, and slew two thousand men of them.

46 So that all which fell that day of Benjamin were twenty and five thousand men that drew the sword; all these were men of valour.

47 But six hundred men turned and fled to the wilderness unto the rock Rimmon, and abode in the rock Rimmon four months.

48 And the men of Israel turned again upon the children of Benjamin, and smote them with the edge of the sword, as well the men of every city, as the beast, and all that came to hand: also they set on fire all the cities that they came to.

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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Cross-References

Joshua 15:32
And Lebaoth, and Shilhim, and Ain, and Rimmon: all the cities are twenty and nine, with their villages:
Judges 21:13
And the whole congregation sent some to speak to the children of Benjamin that were in the rock Rimmon, and to call peaceably unto them.
Zechariah 14:10
All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin's gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the king's winepresses.
1 Chronicles 6:77
Unto the rest of the children of Merari were given out of the tribe of Zebulun, Rimmon with her suburbs, Tabor with her suburbs: