What number verse is Judges 20:47 in the Bible?

Judges 20:47 is the 7,102nd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Judges 20:47 sits at position 7,102.

Translation

King James Version

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

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KJV (with Strong's)

But six ^H8337 hundred ^H3967 men ^H376 turned ^H6437 and fled ^H5127 to the wilderness ^H4057 unto the rock ^H5553 Rimmon ^H7417, and abode ^H3427 in the rock ^H5553 Rimmon ^H7417 four ^H702 months ^H2320.

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Complete Jewish Bible

But 600 turned and fled toward the desert to the Rock of Rimmon, and lived there four months.

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Berean Standard Bible

But 600 men turned and fled into the wilderness to the rock of Rimmon, where they stayed four months.

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American Standard Version

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

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World English Bible Messianic

But six hundred men turned and fled toward the wilderness to the rock of Rimmon, and stayed in the rock of Rimmon four months.

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Geneva Bible (1599)

But sixe hundreth men turned and fled to the wildernesse vnto the rocke of Rimmon, and abode in the rocke of Rimmon foure moneths.

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Young's Literal Translation

and there turn and flee into the wilderness, unto the rock of Rimmon six hundred men, and they dwell in the rock Rimmon four months.

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Study This Verse

SUMMARY

Judges 20:47 records the desperate survival of a mere six hundred men from the tribe of Benjamin, who, after suffering a devastating defeat in the civil war against the other tribes of Israel, fled into the wilderness and found refuge at the rock Rimmon. This verse marks a pivotal moment, highlighting the near annihilation of an entire tribe and the preservation of a small remnant, setting the stage for the subsequent efforts to prevent Benjamin's complete extinction and ensure the continuity of Israel's tribal structure.

CONTEXT

Literary Context: Judges 20:47 serves as the climactic conclusion to the brutal civil war described in Judges 19-20. The narrative commences with the horrific crime committed against the Levite's concubine by the men of Gibeah, a Benjamite city, in Judges 19. This atrocity provoked the righteous indignation of all the other tribes of Israel, who gathered at Mizpah to demand justice. When Benjamin refused to surrender the culprits, it ignited a devastating conflict. Despite initial victories, Benjamin was ultimately crushed, with 25,000 swordsmen falling in battle, as detailed in Judges 20:46. Verse 47 then isolates the final, desperate act of survival for the remaining six hundred men, who flee to a remote stronghold, creating a narrative bridge to the subsequent mourning and efforts to restore the tribe in Judges 21.
Historical & Cultural Context: The events of Judges 19-21 occur during a period of profound moral and spiritual decline in Israel, famously characterized by the phrase, "every man did that which was right in his own eyes" (Judges 21:25). This era lacked centralized leadership and covenant faithfulness, leading to widespread societal breakdown. The civil war itself underscores the gravity of corporate sin and the tribal structure of ancient Israel, where the near extinction of one of the twelve tribes was a catastrophic national crisis. The "wilderness" (מִדְבָּר, midbâr) refers to uncultivated, sparsely populated land, often used for pasturage, but also providing natural hiding places and strongholds. The "rock Rimmon" was likely a prominent, defensible natural feature—a large rock formation or a series of caves—that offered a strategic refuge from the pursuing Israelite army. The four-month duration indicates a period of sustained isolation, allowing the immediate hostilities to subside and for the larger Israelite assembly to deliberate on the future of the Benjamite remnant.
Key Themes: This verse powerfully illustrates the biblical theme of the remnant, where a small group is preserved through judgment or catastrophe, ensuring the continuation of a lineage or covenant promise. The survival of these 600 men prevents the complete annihilation of the tribe of Benjamin, which was crucial for the future of Israel's tribal structure and, ultimately, the lineage of the Messiah. It also highlights the catastrophic consequences of sin and disorder, demonstrating how individual and corporate wickedness can lead to national devastation and near-extinction, as seen in the events leading up to the war (Judges 19:22-26). Despite the human failure and chaos, the narrative implicitly points to God's overarching plan of preservation, as the survival of this remnant sets the stage for the desperate measures taken by the other tribes to ensure Benjamin's continuity, demonstrating God's faithfulness to His covenant with Israel even amidst their darkest hours.

EXPOSITION AND ANALYSIS

Key Word Analysis

Rimmon (Hebrew, Rimmôwn', H7417): From Strong's H7417, this word refers to a specific geographical landmark, likely a prominent rock formation or a hill in the wilderness north of Gibeah. While it can also refer to a Syrian deity or a pomegranate, in this context, it designates one of the five places in Palestine named Rimmon, signifying a known, identifiable, and defensible natural stronghold that provided crucial refuge for the fleeing Benjamites.
Wilderness (Hebrew, midbâr', H4057): From Strong's H4057, the Hebrew term מִדְבָּר denotes an uncultivated, often arid or semi-arid region, distinct from fertile agricultural land. It is not necessarily a barren desert but rather an open, sparsely inhabited area suitable for grazing, and importantly, for seeking refuge or conducting military maneuvers outside settled areas. Its use here emphasizes the isolation and harshness of the environment where the survivors sought safety.
Abode (Hebrew, yâshab', H3427): From Strong's H3427, the verb יָשַׁב means "to sit down," "to dwell," or "to remain." The use of "abode" indicates that the 600 men did not merely pass through the rock Rimmon but settled there for a significant period. This suggests a temporary but sustained encampment, implying a period of waiting, recovery, and strategic withdrawal from the immediate conflict, rather than continuous flight.

Verse Breakdown

"But six hundred men turned and fled": This phrase emphasizes the dramatic reduction of Benjamin's fighting force from 26,000 swordsmen to a mere 600. The act of "turning and fleeing" signifies a desperate, last-ditch effort at survival, a retreat from utter annihilation, highlighting their vulnerability and the overwhelming defeat they had suffered.
"to the wilderness unto the rock Rimmon": This specifies their destination – a remote and naturally fortified location. The "wilderness" indicates a move away from populated areas and battlefields, while "the rock Rimmon" pinpoints a specific, known stronghold, suggesting a calculated choice for refuge rather than aimless flight. This location offered natural protection and isolation.
"and abode in the rock Rimmon four months": The duration of their stay, "four months," is significant. It implies a period of sustained refuge, indicating that the immediate threat had passed and that the survivors were able to establish a temporary dwelling. This period also allowed for the rest of Israel to mourn the near loss of a tribe and begin to consider how to preserve Benjamin's future, setting the stage for the events of the next chapter.

Literary Devices

The narrative of Judges 20:47 employs several powerful literary devices. The most prominent is the Remnant Motif, a recurring theme in biblical literature where a small group is preserved through divine judgment or catastrophe to ensure the continuation of a covenant line or purpose. The 600 Benjamites are a stark example of this, their survival preventing the complete extinction of a tribe. The Rock Rimmon functions as a potent Symbolism of refuge, resilience, and divine preservation amidst overwhelming destruction. It represents a place of safety and temporary respite from the storm of war. The very existence of these survivors creates a sense of Foreshadowing, hinting at the subsequent efforts by the other tribes to mourn the near-loss of Benjamin and devise a plan for their restoration, thereby ensuring the continuity of Israel's tribal structure. There is also an underlying Irony in the fact that the tribe of Benjamin, renowned for its fierce warriors and slingers, was reduced to such a tiny, beleaguered remnant, underscoring the devastating consequences of their corporate sin and rebellion.

THEOLOGICAL AND THEMATIC CONNECTIONS

Judges 20:47, while detailing a moment of extreme human failure and tribal warfare, subtly underscores God's persistent faithfulness to His covenant with Israel, even when His people are at their worst. The preservation of the 600 Benjamites, a mere remnant, is a testament to God's sovereign plan to maintain the twelve tribes, which were integral to His redemptive purposes. This act of preservation, even in the midst of severe judgment for unrepentant sin, illustrates that God's ultimate purposes for His people will not be thwarted by human depravity. It speaks to the idea that even when a community or nation faces the dire consequences of its actions, God often preserves a seed, a small group, through whom His promises can continue to unfold. This concept of a preserved remnant is a recurring theological theme throughout Scripture, demonstrating God's mercy and His commitment to His chosen people.

REFLECTION AND APPLICATION

The stark image of 600 men clinging to survival on the rock Rimmon offers profound lessons for contemporary believers. In moments of overwhelming defeat, personal failure, or societal decay, this verse reminds us that even when all seems lost, God often preserves a remnant. This instills hope that even after profound spiritual or moral setbacks, there can be a future, a path to restoration, and a continuation of God's purposes through those who remain faithful or are mercifully preserved. Furthermore, the "rock Rimmon" serves as a powerful metaphor for finding refuge. When facing immense pressures, spiritual assaults, or the consequences of sin, seeking a secure "rock" or place of refuge—whether in the steadfastness of God's Word, the supportive community of the church, or the protective presence of the Holy Spirit—is crucial for endurance and spiritual survival. Finally, the entire narrative of Judges 19-21, culminating in this verse, serves as a sobering reminder of the catastrophic consequences of unaddressed sin and the absence of righteous leadership. It underscores the vital importance of pursuing justice, repentance, and obedience to God's commands, both individually and corporately, to avoid similar societal breakdown and devastation.

Questions for Reflection

How does the concept of a "remnant" in Judges 20:47 encourage us when we observe widespread moral decay or spiritual decline in our own society or church?
What "rock Rimmon"—or place of spiritual refuge and safety—do you turn to in times of personal crisis, overwhelming pressure, or spiritual attack?
What are the long-term consequences of unaddressed sin, both individually and corporately, as powerfully illustrated by the near annihilation of the tribe of Benjamin?

FAQ

Why was the tribe of Benjamin nearly annihilated?

Answer: The tribe of Benjamin was nearly annihilated because they refused to surrender the wicked men of Gibeah, a city within their territory, who had committed an unspeakable act of gang rape and murder against a Levite's concubine (Judges 19). This refusal was seen as a corporate endorsement of the heinous crime, leading the other eleven tribes of Israel to unite and wage a devastating civil war against Benjamin, as detailed in Judges 20).

What is the significance of "four months" at the rock Rimmon?

Answer: The "four months" signifies a substantial period of sustained refuge and isolation. It indicates that the immediate, intense phase of the civil war had subsided, allowing the 600 survivors to remain in relative safety. This duration also implies that the rest of Israel was deliberating and mourning the near loss of one of their tribes during this time, setting the stage for the desperate measures taken in Judges 21 to ensure the continuation of the Benjamite lineage.

Is "Rock Rimmon" a real place?

Answer: Yes, the "rock Rimmon" is generally identified by archaeologists and biblical scholars with the modern village of Rammun (or Rummon), located about 14 miles north-northeast of Jerusalem. This area features prominent limestone hills with numerous caves and natural strongholds, making it a plausible and strategic location for the Benjamite survivors to seek refuge in the ancient world.

CHRIST-CENTERED FULFILLMENT

The desperate flight of the 600 Benjamite men to the rock Rimmon, a place of refuge and preservation, finds its ultimate fulfillment in Jesus Christ. He is the true and eternal "Rock of Refuge" for all humanity, offering salvation and security from the devastating consequences of sin and judgment that the Benjamites experienced on a tribal scale. Just as the survival of this remnant ensured the continuation of Benjamin's lineage, a lineage that would eventually include King Saul and later the Apostle Paul, Christ's perfect life, atoning death, and resurrection ensure the preservation of His spiritual remnant—the Church (Ephesians 5:25-27). The chaos and moral decay depicted in Judges highlight humanity's desperate need for a true King, a need perfectly met in Christ, who brings order, justice, and righteousness where "every man did what was right in his own eyes" (Judges 21:25). He is the ultimate Lamb of God, whose sacrifice takes away the sin of the world (John 1:29), providing the only true solution to the pervasive sin that led to Benjamin's near annihilation. In Christ, the remnant is not merely preserved for a physical lineage but is spiritually reborn and secured eternally, finding their dwelling place in Him, the cornerstone rejected by men but chosen by God (1 Peter 2:4-6).

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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

Isaiah 1:9
Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.
Lamentations 3:32
But though he cause grief, yet will he have compassion according to the multitude of his mercies.
Jeremiah 14:7
O LORD, though our iniquities testify against us, do thou it for thy name's sake: for our backslidings are many; we have sinned against thee.
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.
Habakkuk 3:2
O LORD, I have heard thy speech, and was afraid: O LORD, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy.
Psalms 103:9
He will not always chide: neither will he keep his anger for ever.
Psalms 103:10
He hath not dealt with us after our sins; nor rewarded us according to our iniquities.