Judges 20:9

KJV

But now this [shall be] the thing which we will do to Gibeah; [we will go up] by lot against it;

KJV (with Strong's)

But now this shall be the thing {H1697} which we will do {H6213} to Gibeah {H1390}; we will go up by lot {H1486} against it;

Complete Jewish Bible

What we will do now to Giv'ah is this: we'll draw lots,

Berean Standard Bible

Now this is what we will do to Gibeah: We will go against it as the lot dictates.

American Standard Version

But now this is the thing which we will do to Gibeah: we will go up against it by lot;

Commentary

### SUMMARY
Judges 20:9 records the decisive moment when the united tribes of Israel, reeling from the horrific atrocity committed in Gibeah, determined their strategy for confronting the tribe of Benjamin. After two devastating defeats and a renewed consultation with Yahweh, the assembly resolves to approach the conflict with a specific plan: to "go up by lot against it," signifying a collective commitment to divine guidance in their military campaign to exact justice for the heinous crime and purge the wickedness from their midst.

### CONTEXT
* **Literary Context:** Judges 20:9 is situated in the climactic and tragic narrative of Judges 19-21, often considered an appendix to the book. Chapter 19 details the Levite's concubine's brutal rape and murder in Gibeah, a city of Benjamin, and the Levite's shocking act of dismemberment to rally the tribes. Chapter 20 opens with the gathering of all Israel (except Benjamin) at Mizpah, united in outrage and demanding justice. When Benjamin defiantly refuses to surrender the perpetrators and prepares for war, the other tribes consult the Lord at Bethel, asking who should go up first against Benjamin ([Judges 20:18](/judges/20-18 "Judges 20:18 - Israel Consults the Lord")). Despite divine affirmation, Israel suffers two crushing defeats, losing tens of thousands of men ([Judges 20:21-25](/judges/20-21 "Judges 20:21-25 - Israel's Defeats")). Deeply humbled, they return to Bethel, weep before the Lord, fast, and offer burnt offerings and peace offerings, again seeking divine counsel ([Judges 20:26-28](/judges/20-26 "Judges 20:26-28 - Israel's Humiliation and Renewed Consultation")). It is after this third, more desperate consultation that Judges 20:9 marks a shift in their strategy, indicating a renewed resolve and a divinely-sanctioned approach to their third and ultimately successful assault.
* **Historical & Cultural Context:** The period of the Judges (roughly 14th-11th century BCE) was characterized by a lack of central authority, as famously stated in [Judges 17:6](/judges/17-6 "Judges 17:6 - Everyone Did What Was Right in Their Own Eyes") and [Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel"), "everyone did what was right in his own eyes." This era saw cycles of apostasy, oppression, and deliverance. The incident in Gibeah highlights the profound moral decay that had permeated even the tribe of Benjamin. Culturally, the act of "casting lots" was a widely accepted and legitimate method in ancient Israel for discerning God's will, making impartial decisions, or allocating resources, as seen in the division of the land ([Joshua 18:10](/joshua/18-10 "Joshua 18:10 - Division of Land by Lot")) or even in selecting individuals for specific roles ([1 Samuel 10:19-21](/1_samuel/10-19 "1 Samuel 10:19-21 - Saul Chosen by Lot")). Its use here underscores the Israelites' desire for divine sanction and guidance in a conflict of immense national and moral significance, even amidst their human anger and sorrow.
* **Key Themes:** This verse powerfully contributes to several key themes within the Book of Judges and the broader biblical narrative. Firstly, it highlights the theme of **Collective Justice and Corporate Responsibility**. The unified response of the eleven tribes demonstrates a communal commitment to uphold the covenantal law and punish heinous wickedness within the Israelite community, particularly grave sexual sins and violence ([Deuteronomy 13:5](/deuteronomy/13-5 "Deuteronomy 13:5 - Purging Evil")). Secondly, the decision to "go up by lot" emphasizes the theme of **Divine Guidance and Sovereignty**. Despite their human failures and initial defeats, the Israelites continually sought God's direction, believing that casting lots could reveal His will, even in military strategy. This reflects a recognition, however flawed, that ultimate authority and success rested with Yahweh. Lastly, it underscores the theme of **Moral Decay and the Need for a King**. The shocking depravity in Gibeah and the ensuing civil war among the tribes serve as a stark illustration of the consequences when there is no righteous leadership, reinforcing the book's overarching message about the desperate need for a king who would rule according to God's ways, bringing order and justice to Israel ([Judges 17:6](/judges/17-6 "Judges 17:6 - Everyone Did What Was Right in Their Own Eyes")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Lot (Hebrew, _gôrāl'_):** This term refers to a pebble, stone, or small object used in casting lots. In ancient Israel, casting lots was a recognized method for discerning God's will, making impartial decisions, or allocating portions (e.g., land, priestly duties, or even scapegoats on the Day of Atonement). The phrase "by lot" (בַּגּוֹרָל, _ba-gôrāl_) here signifies that the Israelites were not merely devising a human strategy but were seeking divine direction for their military approach against Gibeah. It implies a belief that the outcome of the lot would reveal God's specific will for how the attack should be organized or which tribes would lead, thereby legitimizing their campaign as divinely sanctioned.

#### Verse Breakdown
* **"But now this [shall be] the thing which we will do to Gibeah;":** This clause marks a turning point in the Israelite strategy after their initial, devastating defeats. The phrase "this [shall be] the thing" (וְזֶה הַדָּבָר, _vəzeh ha-dāvār_) indicates a firm, collective decision and a determined course of action. It highlights their unwavering resolve to confront Gibeah and hold the Benjamites accountable for the atrocity, signaling a shift from lament and repeated consultation to a concrete plan of attack. The target, Gibeah, is specifically named as the epicenter of the wickedness they seek to purge.
* **"[we will go up] by lot against it;":** This second clause specifies the method by which they intend to execute their plan. The decision to "go up by lot" reveals their continued reliance on divine guidance, even in military tactics. It suggests that the specific details of the assault—perhaps the order of attack, the allocation of troops, or the strategic approach—would be determined by casting lots, thereby submitting their military campaign to God's sovereign direction. This was not a random gamble but a sacred act aimed at ensuring their actions aligned with God's will, particularly after their previous failures.

#### Literary Devices
The verse employs several significant literary devices. **Irony** is prominent, as the Israelites, who have repeatedly fallen into sin and chaos throughout Judges, now seek divine guidance through lots to execute justice, yet their subsequent actions lead to near annihilation of a tribe, demonstrating the tragic consequences of human zeal even when ostensibly divinely sanctioned. There is also **Foreshadowing**, as the decision to "go up by lot" hints at the meticulous, almost ritualistic, approach they will take, which ironically leads to a brutal civil war and further moral compromises in the subsequent chapters. The act of casting lots itself serves as **Symbolism**, representing the Israelites' persistent, albeit often flawed, attempt to involve God in their affairs and to discern His will in a period marked by spiritual confusion and a lack of clear leadership.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 20:9 underscores the complex interplay between divine sovereignty and human responsibility, especially in the pursuit of justice. While the Israelites sought God's guidance through lots, their zeal, fueled by righteous anger, ultimately led to a disproportionate and devastating outcome, nearly eradicating the tribe of Benjamin. This highlights the theological principle that even divinely sanctioned actions require wisdom, mercy, and proportionality, and that human instruments of justice can easily overstep their bounds. The narrative serves as a stark reminder of the dangers of a society where moral decay is rampant and where, in the absence of a righteous king, "everyone did what was right in his own eyes," leading to cycles of violence and compromise. It implicitly points to the need for a perfect judge and king who can administer justice with perfect wisdom and mercy.

* [Proverbs 16:33](/proverbs/16-33 "Proverbs 16:33 - The Lot is Cast into the Lap")
* [Deuteronomy 19:15-21](/deuteronomy/19-15 "Deuteronomy 19:15-21 - Laws Concerning Witnesses and Justice")
* [Psalm 82:1-4](/psalms/82-1 "Psalm 82:1-4 - God Judges the Earth")

### REFLECTION AND APPLICATION
Judges 20:9 invites us to reflect on the nature of justice, divine guidance, and corporate responsibility. While we no longer cast literal lots for strategic decisions, the underlying principle of seeking God's wisdom and will in all significant matters remains paramount for believers. This passage challenges us to examine our motivations when pursuing justice: Is it truly for God's glory and the good of His kingdom, or is it tainted by human anger, vengeance, or self-righteousness? The tragic outcome of the conflict with Benjamin serves as a sobering reminder that even righteous indignation, if unchecked by God's wisdom and mercy, can lead to devastating consequences. It calls us to pray for discernment, to act with humility, and to remember that true justice is ultimately found in God's character and His redemptive plan, not solely in human retribution. We are called to be instruments of God's justice, but always tempered by His grace and love, seeking reconciliation where possible and upholding truth with compassion.

#### Questions for Reflection
* **How do we, as individuals and as the church, discern God's will in complex and challenging situations today?**
* **What are the dangers of pursuing "justice" without seeking God's full counsel or without exercising mercy and proportionality?**
* **In what ways does our community or society reflect the moral decay seen in Gibeah, and what is our corporate responsibility to address it?**

### FAQ
**Why did the Israelites cast lots instead of just directly attacking Gibeah?**

Answer: The decision to "go up by lot" was a deeply significant act for the Israelites, especially after their initial, humiliating defeats. It wasn't a sign of indecision but a deliberate attempt to seek and confirm divine approval and direction for their military campaign. In ancient Israel, casting lots (Hebrew: _gôrāl_) was a recognized, sacred method for discerning God's will, making impartial decisions, or allocating responsibilities. Examples include dividing the land of Canaan ([Joshua 18:10](/joshua/18-10 "Joshua 18:10 - Division of Land by Lot")), selecting a king ([1 Samuel 10:19-21](/1_samuel/10-19 "1 Samuel 10:19-21 - Saul Chosen by Lot")), or identifying a culprit ([Joshua 7:16-18](/joshua/7-16 "Joshua 7:16-18 - Achan Identified by Lot")). By casting lots, the Israelites were submitting their strategy to God's sovereignty, hoping to ensure their actions aligned with His divine plan and to gain His favor for success, particularly after their previous failures had shown them their own inadequacy without Him.

### CHRIST-CENTERED FULFILLMENT
The tragic narrative of Judges 20:9 and the ensuing civil war among the tribes of Israel powerfully underscores the book's concluding refrain: "In those days there was no king in Israel; everyone did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")). This chaotic pursuit of justice, even when seeking divine guidance through lots, highlights humanity's desperate need for a true and righteous King. The flawed attempts at justice by the Israelite confederacy, which led to the near-annihilation of Benjamin, stand in stark contrast to the perfect justice and mercy embodied in Jesus Christ. He is the ultimate Judge who will execute perfect justice, not through human vengeance or the casting of lots for military strategy, but through His righteous reign. He is the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), offering a perfect atonement that the violent retribution of Judges could never achieve. While lots were cast for Christ's garments at the cross ([John 19:24](/john/19-24 "John 19:24 - Casting Lots for Jesus' Garments")), this act, ironically, fulfilled prophecy and demonstrated God's sovereign control even over the evil actions of humanity, ultimately leading to the salvation of all who believe. Christ's kingdom brings true order, peace, and justice, fulfilling the longing for a righteous ruler that the era of the Judges so desperately lacked.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Proverbs 16:33

¶ The lot is cast into the lap; but the whole disposing thereof [is] of the LORD.

1 Samuel 14:41

Therefore Saul said unto the LORD God of Israel, Give a perfect [lot]. And Saul and Jonathan were taken: but the people escaped.

1 Samuel 14:42

And Saul said, Cast [lots] between me and Jonathan my son. And Jonathan was taken.

Nehemiah 11:1

¶ And the rulers of the people dwelt at Jerusalem: the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts [to dwell] in [other] cities.

Joshua 14:2

By lot [was] their inheritance, as the LORD commanded by the hand of Moses, for the nine tribes, and [for] the half tribe.

1 Chronicles 24:5

Thus were they divided by lot, one sort with another; for the governors of the sanctuary, and governors [of the house] of God, were of the sons of Eleazar, and of the sons of Ithamar.

Acts 1:26

And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.