Down to Earth But Heavenly Minded

What does Judges Chapter 20 mean?

In this chapter, the people of Israel respond to the outrageous events described in chapter 19. A Levite man’s concubine was brutally abused and murdered by men from Gibeah, a city in the territory of the tribe of Benjamin (Judges 19:22–28). The Levite dismembered her corpse and sent pieces throughout Israel along with the story of what had happened. Israel’s leaders react in shock and anger, resolving to meet to settle the issue (Judges 19:29–30).

Representatives from eleven tribes—every tribe except for Benjamin—gather at a town called Mizpah. There were several locations with this name, but the one in question is not far from Gibeah (Judges 19:14). There, they hear the Levite reiterate what happened to his concubine. It’s almost certain that this meeting is a formality. Israel’s leaders have likely discussed what happened and resolved how to respond: the meeting depicted here involves major troop movements. The Hebrew word ‘eleph can refer to “thousands” or to “divisions,” and Israel sends four hundred to Mizpah. Benjamin’s tribe notices what is happening but does not attend the meeting (Judges 20:1–7).

The eleven tribes of Israel agree they will not disband their gathering until Gibeah is held accountable. Supply systems are arranged in anticipation of a siege. Before attacking, however, Israel invites the tribe of Benjamin to join their cause. Gibeah is a Benjaminite city, and the purpose of this summit is to punish those who are guilty. They hope the tribe of Benjamin will agree to bring justice. Instead, the Benjaminites assemble their own forces. Despite being about one-fifteenth the size of their attackers, they resolve to protect Gibeah (Judges 20:8–17).

Before their first attempt to take Gibeah, Israelite leaders travel to Bethel. At that time, the ark of the covenant was there (Judges 20:27). The people ask for God’s guidance, but only to know which tribe should take the lead. The Lord answers that Judah should go first. The next day, Israel’s army forms battle lines and attacks Gibeah. The soldiers of Benjamin emerge from the city and counterattack. The natural terrain of Gibeah probably made it difficult to assault. The people are also fighting on their home soil, so they know it well. Benjamin’s well-prepared and motivated soldiers kill about one in twenty of the invading Israelite fighters (Judges 20:18–21).

After that humiliating defeat, representatives of Israel travel to Bethel once again. Mourning their struggle, the Israelites bring to God the question they likely should have asked in the first place: whether they should be attacking their fellow Israelites at all. The Lord tells them to keep attacking. The second attempt, however, fails as badly as did the first. A total of one in every eleven Israeli troops has been killed outright. This is more than the total number of soldiers in Benjamin’s entire army. In response, the entire group, including soldiers, travels to Bethel. They appeal to God’s will through tears and sacrifices. They once again ask the Lord if they should attack. The Lord tells them to continue—and this time, He promises victory (Judges 20:22–28).

The Israelites use a new strategy for their third attempt on the city. They position part of the army in hiding nearby, then reform the same battle lines used previously. They attack Gibeah as before, but as soon as the fighters of Benjamin emerge from the city, Israel’s army falls back. Benjamin’s army falls for the trap, being drawn out of the city in pursuit of the false retreat. Only a remnant is left behind in Gibeah. Once the city is vulnerable, Israelite soldiers in hiding emerge and attack the city (Judges 20:29–34).

The final portion of the chapter begins with a summary: that Benjamin was defeated, losing almost all the tribe’s fighting men. After Israel’s false retreat draws out Gibeah’s defenders, a group ambushes the city, conquers it, and sets everything on fire. The retreating Israelite army from the prior passage sees the smoke, which is their signal to turn and fight the Benjaminite army. The tribe of Benjamin instantly realizes they are defeated; they attempt to run. Israel’s forces surround them, cut off escape, and slaughter nearly the entire army. Rather than stopping there, Israel’s forces sweep through the territory of Benjamin, devastating animals, buildings, and people in a terrible storm of destruction. The tribe is almost completely exterminated, with only a small number of soldiers left in hiding (Judges 20:35–48).

The consequences of these actions are dire: the tribe of Benjamin has been virtually annihilated. Israel now must decide what to do to prevent an entire tribe from disappearing. The following chapter explains the process of establishing peace and restoring Benjamin’s future.

Chapter Context
In the prior chapter, Benjaminite men of the town of Gibeah committed an act of heinous sin (Judges 19:22–25). In response, the murdered woman’s husband rallies Israel with a gruesome message (Judges 19:29–30). Chapter 20 depicts how the tribe of Benjamin refuses to hand over the guilty men. Civil war ensues, resulting in near-total annihilation of their tribe. This creates a new crisis in Israel, as described in chapter 21; Israel doesn’t want Benjamin to become extinct.

Verse by Verse

Verse 1. Then all the people of Israel came out, from Dan to Beersheba, including the land of Gilead, and the congregation assembled as one man to the Lord at Mizpah.

Events of the previous chapter were brutal and shocking (Judges 19:22–30). They represent the kind of depravity and immorality which characterized Israel during that part of history (Judges 18:1; 21:25). Given that Israel was without any central leader, and generally unconcerned about God, what happens next is surprising. Since entering the Promised Land, Israel has rarely been pictured as uniting for any reason. That they now come together “to the Lord” is quite a change in attitude.

Representatives from all the people of Israel have come together. Their location is the “Mizpah” found in central Israel, close to the Benjaminite city of Gibeah. The city of Dan was in the northern extreme of Canaan (Judges 18:29), and Beersheba (Genesis 26:33) was in the south. They have even come from the territory of Gilead, east of the Jordan River. In this passage, the writer will repeat that they assemble in full unity and one identity as Israelites.

However, only eleven of the tribes are represented in this congregation at Mizpah. The reason for the gathering is the brutal rape and murder of a concubine by the Benjamite men of the town of Gibeah. Her husband cut her body into twelve pieces, sending them throughout Israel to call attention to the crime and the evil being done by the men of that city.

Context Summary
Judges 20:1–17 depicts Israel’s response to an atrocity in Gibeah, a town of the tribe of Benjamin (Judges 19:22, 25). The people agree to punish Gibeah, saying their intent is to purge evil from Israel. When the Benjaminites refuse to hand over the guilty men, the other eleven tribes prepare a large army to invade. Benjamin rallies their own troops and prepares to defend the city of Gibeah.

Verse 2. And the chiefs of all the people, of all the tribes of Israel, presented themselves in the assembly of the people of God, 400,000 men on foot that drew the sword.

Israel’s response to the gruesome packages sent by the Levite (Judges 19:29–30) must have been greater than he imagined. The Levite cut the body of his murdered concubine into twelve pieces, sending them throughout Israel. This was almost certainly accompanied by an account of her rape and murder at the hands of the men of Gibeah (Judges 19:22–28).

Leaders of the other eleven tribes of Israel are shocked and outraged at the evil perpetrated by these men of the tribe of Benjamin (Judges 19:14). Clearly, events had been discussed enough that Israel’s response was already decided. What’s described here is not merely a meeting, it is a mustering of troops in massive numbers.

The total number of troops is subject to debate among scholars. The Hebrew term ‘eleph can mean “thousands,” but it is also used for “clans” and “divisions” (Judges 6:15). For context, a force of 400,000 would have exceeded the size of the greatest armies of ancient history. This figure does not include the 26 ‘eleph which Benjamin will rally as an opposing force. Scripture notes explicitly that Israel was never expected to take Canaan through overwhelming numbers (Deuteronomy 7:1). All the same, the exact number is not especially important to the story. What’s clear is that every tribe—other than Benjamin (Judges 20:3)—is prepared for a fight.

The encouraging aspect of this passage is the rare moment of unity. At least for now, Israel sees themselves as a single nation belonging to the Lord and are willing to follow His direction.

Verse 3. (Now the people of Benjamin heard that the people of Israel had gone up to Mizpah.) And the people of Israel said, “Tell us, how did this evil happen?”

Eleven of the twelve tribes of Israel have gathered at the town of Mizpah (Judges 20:1–2), near the Benjaminite city of Gibeah (Judges 19:14). They act in a rare moment of unity and submission to the Lord. They have come in response to a call to action from a Levite man. In a gruesome message, he sent the twelve pieces of his concubine’s corpse around the region. She had been raped and murdered by the men of Gibeah (Judges 19:22–30).

As noted here, the people of Benjamin were not invited to this assembly. They heard about it, however, as one would expect. The Mizpah mentioned here is barely an hour’s walk from the Benjaminite town of Gibeah. According to this passage, Israel has amassed a massive army. Clearly, the other tribes already plan to punish Gibeah. The tribe of Benjamin, for their part, will respond by assembling their own fighting forces.

Given the number of soldiers already present, it’s clear the leaders of Israel already determined their response to the atrocity in Gibeah. With the assembly officially begun, the Levite man is now called to speak. Everyone would have already heard some version of his story. Now, though, the leaders of the eleven tribes can hear from him directly, so they can make a formal declaration of their intent.

Verse 4. And the Levite, the husband of the woman who was murdered, answered and said, “I came to Gibeah that belongs to Benjamin, I and my concubine, to spend the night.

In a rare moment during the era of the Judges, eleven of the twelve tribes of Israel have assembled in one place, for one purpose, and in submission to the Lord. They have been united by a shared outrage over an atrocity committed against a concubine (Judges 19:22–27). The nation has been shocked into action by the gruesome distribution of her dismembered body and the story which accompanied it (Judges 19:28–30).

Earlier verses noted that Israel has already amassed troops near Gibeah, where the crime took place (Judges 20:1–3). That implies they have already decided what do. Yet now, with all assembled, the leaders of the eleven tribes call on the Levite man who sent out the severed body parts to officially tell the story. Having this spoken “for the record” will make their response more official.

The Levite is described as the husband of the woman who was murdered. In a literal legal sense, he is the only surviving wronged party. The incredible depravity of the men of Gibeah, though, has elevated events beyond local crime to a matter of national disgrace.

Scripture often leaves out details irrelevant to the story. As far as this account goes, the Levite’s version of events is greatly simplified. No mention is made that his concubine had been unfaithful and run away (Judges 19:1–2), that he had gone to reconcile with her (Judges 19:3) and that he had left from Bethlehem too late in the day to make it home before dark (Judges 19:10). This version of the story, or at least what’s recorded, is focused on what happened that night in the city of Gibeah.

Verse 5. And the leaders of Gibeah rose against me and surrounded the house against me by night. They meant to kill me, and they violated my concubine, and she is dead.

The husband of a murdered and dismembered concubine is providing his official statement (Judges 20:1–3). This is being heard by assembled leaders of eleven of the twelve tribes of Israel. Thus far, the man noted that he and his concubine had come to Gibeah to spend the night. They were travelers (Judges 20:4).

Here, he describes the crime. This phrasing says it was “the leaders” of Gibeah who violently attacked (Judges 19:22). The earlier statement called them “the men of the city.” That phrase can sometimes imply the leaders or elders of a community. The Levite might emphasize that the men were important to Gibeah to motivate the people of Israel to hold the entire town responsible for what happened.

He continues to tell of how these men wanted to kill him, that they raped his concubine, and that she is now dead. It’s possible he said more than is explicitly recorded here. However, this account leaves out aspects of the incident which don’t reflect well on his own character. He does not seem to mention that he physically pushed his concubine out the door to save himself (Judges 19:23–28).

Regardless of what details are withheld or included, the fact of the heinous crime remains. A brutal mob of rapists tried to kill the Levite without any provocation and then raped and beat his concubine, who later died. It is indeed an abomination and an outrage, as the Levite states in the following verse (Judges 20:6).

Verse 6. So I took hold of my concubine and cut her in pieces and sent her throughout all the country of the inheritance of Israel, for they have committed abomination and outrage in Israel.

The Levite man (Judges 19:1–3; 22–27) is giving official testimony to the gathered leaders of Israel. He recounts what was done to his concubine by the men of Gibeah. He also explains what he did to her body in response and begins to justify his gruesome act.

After the frenzied mob raped and beat her and she died, the Levite took her body back to his home. He then cut her violated body into twelve pieces. He sent those pieces throughout all of Israel. His intended purpose was to call Israel to respond to the despicable atrocity which was committed. His messages were gory and unsettling but intended for a purpose; at least in his own mind, he was working to see justice done.

In a warped sense, this man is mirroring the assigned priestly role given to his tribe of Levi (Numbers 3:5–10). He is representing the Lord by calling Israel to deal with grievous, heinous sin and open violation of His covenant. None of this is stated; it’s not stated if this Levite normally performed the role of priest. His actions, however, manage to unite Israel under a desire to honor God, and to respond to an instance of horrific sin.

Verse 7. Behold, you people of Israel, all of you, give your advice and counsel here.”

The Levite ends his testimony in front of assembled leaders of Israel (Judges 20:1–3) with a call for their response. He has described the heinous death of his concubine, as well as his gruesome call for justice (Judges 20:4–6). He does not see himself as their leader. Nor does he actively call God’s people to war against Gibeah or the tribe of Benjamin.

However, he does deliberately incite moral outrage over Gibeah’s sin. He pressures the leadership of the tribes to acknowledge what has happened and to respond in some way. He concludes by asking them to decide what they should do. This was likely a far more effective tactic than if he had demanded they kill everyone involved in this atrocity. The Levite allows them to come to that inevitable conclusion on their own.

Since the tribes have already amassed troops (Judges 20:2), all these details would have already been discussed. Those soldiers would not have been sent in such numbers without the assumption of action (Judges 20:8). The Levite’s testimony and the ultimate response from Israel’s leaders are more of a formality.

Verse 8. And all the people arose as one man, saying, “None of us will go to his tent, and none of us will return to his house.

The leaders of eleven of the twelve tribes of Israel have heard the testimony of a Levite (Judges 20:1–7). They had been shocked and compelled to convene when he sent body parts of his dead concubine throughout Israel (Judges 19:29–30). Now they are convinced to take swift action by his statement about what the men of Gibeah did to him and to his concubine.

At this point, the tribes of Israel have already sent a massive number of soldiers. Hearing the Levite’s account in person, and meeting as a group, seem to be a formal way of “passing sentence” on Gibeah. The assembled soldiers make a vow, implying they will not rest or return home until justice has been carried out.

The army assembled at Mizpah—a town only a short walk from Gibeah—is only taken from eleven tribes. The twelfth tribe of Israel, Benjamin (Judges 19:14) was excluded from this assembly. Before vengeance can be accomplished, the Benjaminites will have something to say about it. Rather than turning over the guilty, or allowing Israel to simply destroy the town, the tribe of Benjamin will fight back.

Verse 9. But now this is what we will do to Gibeah: we will go up against it by lot,

Tribal leaders and fighting men of eleven of the twelve tribes of Israel are in unanimous agreement (Judges 20:11). They are committed to hold the Benjaminite town of Gibeah (Judges 19:14) accountable for depraved crimes committed there (Judges 20:1–8). Here, the focus moves to practical matters, such as strategy. The roles of the various divisions need to be sorted out, beginning with who will man the supply lines for the rest of the army.

To make this process more objective, the decision will be made by casting lots. The closest modern equivalent would be rolling dice. Small objects were rolled or drawn from a bag to generate a supposedly random outcome. This was often used in Israel to reveal the genuine will of God. In fact, God often commanded Israel to settle issues in this way (Numbers 26:55; Joshua 14:2). Proverbs 16:33 describes it this way: “The lost is cast into the lap, but its every decision is from the Lord.” The goal is to remove human preference from the decision, leaving the result to God’s providence.

Questions about who will attack first will eventually be brought directly to the Lord (Judges 20:18).

Verse 10. and we will take ten men of a hundred throughout all the tribes of Israel, and a hundred of a thousand, and a thousand of ten thousand, to bring provisions for the people, that when they come they may repay Gibeah of Benjamin for all the outrage that they have committed in Israel.”

The verdict has been decided. The leaders of eleven of the twelve tribes of Israel have agreed that the people of the town of Gibeah must be punished for their crimes of rape and murder (Judges 20:1–9). First, they must determine how to maintain supply lines for what might be an extended battle. They decide to set aside ten percent of the fighting men from every tribe. That tenth of the army will be tasked to keep provisions coming until the battle was over.

Which men will participate in that effort will be decided by lots: using small objects like dice or tokens to “randomly” make a selection. This was a common technique meant to remove human bias from decision making (Numbers 26:55; Joshua 14:2). It was a particularly common method when intending to leave a choice to God’s providence.

Verse 11. So all the men of Israel gathered against the city, united as one man.

In most military campaigns described in Judges, a few tribes of Israel joined forces to go to war against an oppressive enemy. The tribes settled into their territories in other parts of the country are often not even mentioned. The sense of the book is that Israel has not stood together as a unified people for quite some time. They lack a king, literally speaking (Judges 17:6; 18:1; 19:1; 21:25), but also lack cohesion as a people.

Now, though, nearly all the people of God’s nation have united in extraordinary agreement (Judges 20:1–10). Unfortunately, the occasion bringing them together is an instance of nearly unbelievable cruelty and depravity (Judges 19:22–30). The desire to purge such evil from God’s chosen nation is good, but it will come at a cost. The tribe which owns the guilty city, Gibeah (Judges 19:14) will refuse to cooperate (Judges 20:13. The situation will quickly spiral into a bloody civil war.

Verse 12. And the tribes of Israel sent men through all the tribe of Benjamin, saying, “What evil is this that has taken place among you?

Eleven of Israel’s twelve tribes have gathered to enact justice. They seek to punish a brutal atrocity (Judges 19:22–27) committed by the men of Gibeah, which belongs to the twelfth tribe, Benjamin (Judges 19:14). Evidence has been seen, and witnesses have been heard. The decision has been made to bring vengeance on the wicked men who brought such evil to Israel. The combined forces of the nation—other than the tribe of Benjamin—are camped near to Gibeah, in one of several towns bearing the name “Mizpah.”

Despite amassing troops, the other tribes don’t intend to pursue a full-scale war. Before attacking, a delegation is sent to the tribe of Benjamin. The messengers will ask, very reasonably, for the rest of Benjamin’s people to participate in punishing the unashamed rapists and murderers of Gibeah. If the Benjaminites agree, all Israel will be united in condemning the horrific acts committed there.

Verse 13. Now therefore give up the men, the worthless fellows in Gibeah, that we may put them to death and purge evil from Israel.” But the Benjaminites would not listen to the voice of their brothers, the people of Israel.

Troops amassed from eleven of Israel’s twelve tribes (Judges 20:1–11) are waiting to destroy rapists and murderers among the city of Gibeah (Judges 19:22–27). First, a delegation was sent to the twelfth tribe, Benjamin (Judges 19:14). Before they attack the city, the other tribes invite Benjamin to stand with them (Judges 20:12). They ask for cooperation in bringing justice to these unashamed killers. Rather than raid the territory, it would be better if the Benjaminites were to hand the men over for justice. The other tribes want Benjamin to participate in purging the evil which has stained Israel.

Instead of agreeing that the evil in Gibeah must be ended, the people of Benjamin see only an invading army. They refuse to cooperate. The Benjaminites likely agree that what happened in Gibeah was heinous. Their refusal here is probably not about justice, but sovereignty. They seem to resent the idea of other tribes telling them how, and when, to govern their own cities.

Rather than stand with their fellow Israelites in punishing evil, the tribe of Benjamin stands against their brothers. This choice will result in a minor civil war and the near extinction of their tribe.

Verse 14. Then the people of Benjamin came together out of the cities to Gibeah to go out to battle against the people of Israel.

In this pivotal moment in Israel’s history, the people of Benjamin make a choice. Instead of agreeing with the other eleven tribes that the wicked rapists and murderers of Gibeah (Judges 19:14) must be destroyed (Judges 19:22–27), those of Benjamin choose to defend them. Instead of joining the effort to purge the evil from Israel, the Benjaminites decided to stand their ground in defending their own, no matter how evil they might be (Judges 20:12–13).

However, the armies of the tribes of Israel are already camped nearby, ready to attack. In response, the people of Benjamin rally their own army and prepare for war.

Verse 15. And the people of Benjamin mustered out of their cities on that day 26,000 men who drew the sword, besides the inhabitants of Gibeah, who mustered 700 chosen men.

The people of the tribe of Benjamin are demonstrating a startling, likely misplaced unity with the rapists and murderers of the city of Gibeah (Judges 19:14). The other eleven tribes have responded to a heinous atrocity (Judges 19:22–27) by massing troops nearby. Before attacking, the tribes call on Benjamin to join with them in punishing the evildoers (Judges 20:12). Gibeah, it seems, has prepared their own militia to resist any raids. Those forces number a few hundred, which is nothing compared to the massive force waiting in Mizpah (Judges 20:1–2).

Rather than sending their soldiers into Gibeah, identifying those responsible for raping and murdering a concubine, and turning them over to be executed, the people of Benjamin bolster the militia and prepare for war. Even if the tribe of Benjamin agreed that the criminals needed to be held responsible, they seem completely opposed to the other tribes being involved.

The quantity of troops pulled together is 26 ‘eleph, a Hebrew term that can mean “thousand” or “clan” or “division” (Judges 6:15). The other eleven tribes have compiled 400 ‘eleph of men. Regardless of the exact number of people involved, the Benjaminites are drastically outnumbered.

Verse 16. Among all these were 700 chosen men who were left-handed; every one could sling a stone at a hair and not miss.

The people of Benjamin have decided to stand against all the other tribes of Israel. Men of the town of Gibeah (Judges 19:14) committed a horrific atrocity (Judges 19:22–27). The rest of Israel heard what happened and are determined to hold the evildoers responsible (Judges 20:1–10). Instead of cooperating, the tribe of Benjamin seems to resent this interference in their region. So, they rally their armies to oppose their countrymen (Judges 20:11–15).

The other tribes sent a quantity of troops listed as 400 ‘eleph, described using a Hebrew word which can refer to “thousands” or to “units” or “divisions.” The tribe of Benjamin has 26 ‘eleph, plus seven hundred more who are probably militia from Gibeah. The scenario is incredibly lopsided.

However, among this army are seven hundred men—a separate group from those in Gibeah—who have a special skill. These men fight with slings rather than swords. In that era, slings were not the “slingshots” modern people associate with children and recreation. These weapons were long strips of cloth or leather, cracked like whips, launching eyeball-sized stones at incredible speeds (1 Samuel 17:49). Some ancient slings used rocks as large as a person’s fist, thrown faster than a professional baseball pitcher.

These Benjaminites are extremely proficient with these weapons. Commentators suggest the term translated as “left-handed” might mean the men were ambidextrous: trained to use slings with both the right and left hand. That skill seems to have been a hallmark of Benjamin’s warriors (Judges 3:15; 1 Chronicles 12:2). In any case, their accuracy is described using a figure of speech, poetically saying they could fire stones with almost perfect accuracy. They will help to even to the odds stacked against Benjamin’s smaller army.

Verse 17. And the men of Israel, apart from Benjamin, mustered 400,000 men who drew the sword; all these were men of war.

Despite the obvious fighting spirit of the people of Benjamin and their highly skilled stone slingers (Judges 20:11–16), they still face overwhelming odds in the impending battle. The armed forces amassed by the other eleven tribes of Israel outnumber them by around 15-to-one (Judges 20:1–2). In a face-to-face battle, the eleven tribes would be expected to quickly defeat Benjamin, destroy the wicked men of Gibeah, and then return home.

Instead, the remaining eleven tribes will hesitate. They pause to do something rarely recorded in the book of Judges. They will turn to the Lord to ask for specific guidance (Judges 20:18). This might have been because the Benjaminites immediately took a defensive posture, making a simple assault impossible.

Verse 18. The people of Israel arose and went up to Bethel and inquired of God, “Who shall go up first for us to fight against the people of Benjamin?” And the Lord said, “Judah shall go up first.”

Combined armies from eleven of the twelve tribes of Israel stand together, ready to go to war “as one man.” They have gathered to purge evil from Israel in the form of Gibeah’s culture of open rape and murder of innocent travelers (Judges 19:22–28). They have the will to win, as well as the numbers; Israel’s forces outnumber Benjamin’s about fifteen-to-one (Judges 20:14–17).

This episode would have been over quickly if the people of Benjamin had agreed to hand over the guilty men from Gibeah. Instead, Benjamin has decided to defend them by amassing their own army. War is inevitable. The tribe of Benjamin has settled into a defensive posture.

Before attacking, the leaders of the eleven tribes do something unusual during this period: they turn to the Lord, asking God for direction. Their specific question is which of the eleven tribes’ armies should attack first. They present this question to the Lord at Bethel. This probably means the town of Bethel north of Jerusalem, not far from where they amassed at Mizpah. Some scholars suggest bethel might refer to wherever the ark and sacrifices were located, and that this location moved. Other verses indicated the house of God was at Shiloh (Judges 18:31).

Bethel was a special place for meeting with God. At the very beginning of Israel’s history, Abraham built an altar to the Lord there (Genesis 12:8), as did Jacob (Genesis 31:13; 35:7, 15). Now the ark of the covenant was being kept at Bethel, with priests overseeing the worship of God (Judges 20:27–28).

Judges does not describe how this delegation from the tribes of Israel made their inquiry of God. This might have been related to the Urim and Thummim associated with the priesthood (Exodus 28:30; Numbers 27:21). Whatever form was used, the Lord heard and graciously responded: Judah was to go first. This answer from God implies that He approved of Israel’s commitment to destroying the sin of Gibeah, even if it meant going to war against their own brothers.

Context Summary
Judges 20:18–34 describes three battles between eleven tribes of Israel and the twelfth, Benjamin. Benjamin’s forces are outnumbered about fifteen-to-one as they defend the city of Gibeah (Judges 19:14, 22; 20:13). The first two attacks fail, with almost a tenth of the Israelite fighters killed. After a day of fasting and sacrifices, God promises Israel victory. Israel’s army uses a new strategy and succeeds. The following section begins with a summary of their eventual victory (Judges 20:35).

Verse 19. Then the people of Israel rose in the morning and encamped against Gibeah.

Eleven of Israel’s twelve tribes have been outraged by the reports of atrocities done in Gibeah. This city of the tribe of Benjamin (Judges 19:14) tolerated the heinous rape and murder of travelers by a frenzied mob (Judges 19:22–28). Israel’s response was to send a massive collection of troops and demand the guilty men be handed over (Judges 20:12–13). Instead of cooperating with their fellow Israelites, the Benjaminites decided to defend their territory. They have amassed their own army, including several hundred specially trained stone slingers. Yet their army is only about one-fifteenth the size of their attackers (Judges 20:15–17).

When Benjamin rejected the demands of Israel, the eleven tribes sought God’s direction for who would attack first (Judges 20:18). The fighters of the tribe of Judah position themselves to attack Gibeah, as the Lord has directed them. The time for discussion has passed, and war is imminent.

Verse 20. And the men of Israel went out to fight against Benjamin, and the men of Israel drew up the battle line against them at Gibeah.

After much investigation, diplomacy, and inquiring of the Lord, a civil war is about to begin between eleven of the tribes of Israel and the twelfth tribe of Benjamin. The point of the attack by the much larger army of Israel (Judges 20:15–17) is the city of Gibeah. It was in that city where mobs of rapists and murderers attacked innocent travelers (Judges 19:22–28), sparking outrage (Judges 20:11–14).

In both ancient and modern warfare, those defending their home territory have a significant advantage over foreign invaders. Defenders typically know the exact layout of the land, buildings, and roads. They are motivated by a common purpose. They can also set up defensive structures to assist their efforts. In this case, Gibeah is defended by the well-prepared army of the tribe of Benjamin. As battle lines are drawn, few would have suspected how difficult Israel’s assault would be.

Verse 21. The people of Benjamin came out of Gibeah and destroyed on that day 22,000 men of the Israelites.

The outcome of the first day of battle between Benjamin and the rest of the tribes of Israel (Judges 20:15–17) is shocking. Israel’s cause was just. They had come to restore righteousness to Israel by destroying guilty rapists and murderers in the city of Gibeah (Judges 19:22–28; 20:12–14). Israel had also taken the then-unusual step of asking the Lord for specific direction before they attacked. Their total army numbers fifteen times the size of Benjamin’s forces, but the tribe of Judah is called on to attack first (Judges 20:18–21).

Despite massive numbers, more than one in twenty of Israel’s forces are killed and Benjamin is still in control of their home territory. As is typical of ancient accounts, the casualties of the winning side are not listed. In almost all cases where people defend native territory from invaders, knowledge of the local terrain would have been an enormous advantage. It’s possible the landscape around Gibeah provided especially useful natural defenses, a strategic advantage which mere numbers could not overcome. And yet, it’s unlikely anyone expected the day to end with so many of Israel’s own army killed in the battle.

Verse 22. But the people, the men of Israel, took courage, and again formed the battle line in the same place where they had formed it on the first day.

The armies of eleven of Israel’s twelve tribes have suffered devastating losses. What began as a police action to hold Gibeah responsible for abominable sins has become a civil war (Judges 20:12–20). Rather than cooperate by punishing the guilty, the people of Benjamin decided to defend their city. The armies of Israel had a fifteen to one advantage in numbers over the fighting men of Benjamin (Judges 20:15–17). But at the end of the first day’s battle, about one in twenty of Israel’s men have been killed. Gibeah has not fallen.

Israel’s warriors refuse to give in to despair. They choose courage and form the same battle lines against Gibeah they had formed the day before. They are ready to attack again, determined to overpower the Benjaminites this time. Israel will again insist on making sure that God is with them in this fight (Judges 20:23).

Verse 23. And the people of Israel went up and wept before the Lord until the evening. And they inquired of the Lord, “Shall we again draw near to fight against our brothers, the people of Benjamin?” And the Lord said, “Go up against them.”

How does a nation respond to devastating defeat despite having everything necessary for victory? Eleven of Israel’s tribes had not gone to battle on a whim. They investigated the crimes of Gibeah (Judges 19:22–28). They secured unity of purpose: to purge the evil found in the land (Judges 20:12–20). They even asked God which tribe should attack first, seemingly securing His approval (Judges 20:18).

Still, by the end of the day, the first battle resulted in more than one in twenty Israeli soldiers killed. Then, as now, such a defeat would have been considered a major disaster. The soldiers were ready to try again, but the leaders of Israel once more insisted on approaching the Lord. They send another delegation to nearby Bethel, where the ark of the covenant sits.

This time, the leaders bring the question they seem to think should have been asked in the first place: Does God want them to war against their own brothers, at all. Their question here has less to do with strategy and more to do with purpose. The terrible defeat of the first day has them wondering if the Lord is with them in the fight.

God graciously answers once again, telling them to continue their campaign. He wants them to pursue this effort for justice.

Verse 24. So the people of Israel came near against the people of Benjamin the second day.

Day two dawns in a battle between eleven of Israel’s twelve tribes and the remaining tribe of Benjamin (Judges 20:12–17). The first day had been a complete disaster, with about one in twenty of Israel’s soldiers being killed in the initial attack (Judges 20:18–21). The people wept and returned to Bethel to ask the Lord if He really wanted them to attack the tribe of Benjamin, their own Israelite brothers. God has responded that they should continue their efforts (Judges 20:22–23).

With their battle lines already formed, the Israelites now initiate their second attack. Once more, Benjamin’s defenses surrounding the city of Gibeah will be too much to overcome (Judges 20:25).

Verse 25. And Benjamin went against them out of Gibeah the second day, and destroyed 18,000 men of the people of Israel. All these were men who drew the sword.

This result might have made the people of Israel deeply question their choice to engage in a civil war. They have come with overwhelming force (Judges 20:12–17) to eliminate a source of great evil. Gibeah (Judges 19:14) is a city guilty of open rape and violence (Judges 19:22–28). Despite outnumbering the Benjaminites (Judges 20:12–17), Israel’s attack against Gibeah has been defeated on two separate occasions (Judges 20:18–24). As on the first day, a tremendous number of Israeli soldiers are killed. The total, now, is nearly one in ten of the original army. Israel has now lost more soldiers than the entire number of the Benjamite forces.

Scholars suggest Gibeah’s natural defenses would have made it difficult to invade. History also notes the tremendous advantage native residents of a land have when battling invaders who don’t know the area as well. And yet, the substantial number of those killed in these attempts suggests something else is working against the Israelites. This brings into question whether the Lord God is truly on their side. In seeing His will, the people find a direct and encouraging answer (Judges 20:26–28).

Verse 26. Then all the people of Israel, the whole army, went up and came to Bethel and wept. They sat there before the Lord and fasted that day until evening, and offered burnt offerings and peace offerings before the Lord.

For the second time in two days, the armies of eleven of Israel’s twelve tribes have experienced devastating loss. The remaining tribe, Benjamin, has now killed nearly one in ten—almost exactly one in eleven—of the original forces sent against them. This, despite the Benjaminites being outnumbered by fifteen-to-one at the start of the conflict (Judges 20:12–17). The warriors of Benjamin, defending the town of Gibeah, have killed more enemy troops than they themselves had soldiers to begin with. No mention is made of losses on Benjamin’s side, though they clearly are having no trouble holding their positions.

After the first defeat, Israelite leaders sent a delegation to Bethel, which was then the location of the ark of the covenant (Judges 20:27). This would have been relatively close to Gibeah. There they seemed to ask God if they should be pursuing this war, at all (Judges 20:18–23). The army remained behind, battle lines formed, ready to attack again.

Following the second setback, it seems no new lines are formed. Instead, the entire army and all the people travel to Bethel together. Everyone mourns over their losses and defeat. They sit in vast numbers around Bethel, in an attitude of prayer and seeking God’s will. The entire nation fasts until nightfall. They offer burnt offerings and peace offerings.

The combined forces of the eleven tribes were already unified in their resolve to bring justice to the guilty men of Gibeah. Now they are unified in supplication of God and worshipping Him. The people have joined to secure God’s help in overcoming their loss and frustration.

Verse 27. And the people of Israel inquired of the Lord (for the ark of the covenant of God was there in those days,

Eleven of twelve tribes of Israel have amassed near Gibeah to purge evil from their land (Judges 20:12–19). Their efforts have not gone well, so far. In two battles, more attacking soldiers were killed than the defending tribe, Benjamin, had when the conflict began (Judges 20:20–25). In response, Israel has taken their entire contingent to Bethel, nearby, to fervently seek God’s will. They have spent the day weeping and appealing to the Lord, fasting until nightfall, and making sacrifices to Him (Judges 20:26).

Here, the text explains why this supplication happens in Bethel, rather than Shiloh, which was previously described as Israel’s center of worship (Judges 18:31). For reasons unknown, the ark of the covenant of God (Deuteronomy 10:8; Joshua 4:18) had been brought to Bethel. The ark of the covenant of God was a box covered inside and out with gold. The Lord told Moses to build the ark according to very precise specifications. God said He would meet with Moses at the ark to give Israel His covenant law. The ark was to be kept in the holiest part of the tabernacle and was said to contain God’s presence and could only be moved in accordance with God’s specific commands (Exodus 25:10–22).

Scholars speculate the ark was taken there to help gain God’s favor and power in defeating the Benjaminites. That clearly has not worked. The people find themselves asking, again, if they should even be attacking their brothers in the tribe of Benjamin at all. If this is what God wants, why have so many of their soldiers been killed in failed attacks?

Verse 28. and Phinehas the son of Eleazar, son of Aaron, ministered before it in those days), saying, “Shall we go out once more to battle against our brothers, the people of Benjamin, or shall we cease?” And the Lord said, “Go up, for tomorrow I will give them into your hand.”

The previous verse revealed that the ark of the covenant of God (Exodus 25:10–22) was at Bethel during the events of this chapter (Judges 20:12–17). It may have been brought to Bethel specifically to be close to the Israelites when they went to battle. The mission of eleven of the twelve tribes is to bring justice for crimes committed in the territory of the tribe of Benjamin. So far, these efforts have not gone well (Judges 20:18–27).

Here, Scripture notes that Phinehas was still serving as priest during this time. Phinehas was the grandson of Aaron, the first high priest over Israel. Phinehas was famous for his intense passion for serving the Lord, especially in deflecting God’s anger toward Israel (Numbers 25). The mention of Phinehas here likely means these events happened in the early years in Israel after Joshua’s death. That helps explain the unified approach taken by the Israelite tribes, something not as apparent in later stories from this era.

The people of Israel have spent the day fasting and offering sacrifices to the Lord and mourning the loss of approximately one out of eleven soldiers from their massive army. They had brought this same question to the Lord previously, but they are clearly doubting that He is still with them. So, they ask again: Should we attack Gibeah and the Benjaminites, our brothers, a third time? Or should we stop?

In His prior response, the Lord had told them to attack, but had not said they would be victorious. Here, God tells Israel to attack, and that this time they will win. This is the assurance for which the people had hoped.

Verse 29. So Israel set men in ambush around Gibeah.

God assured the Israelites they will defeat Gibeah in their third attack (Judges 20:19–28). Since the full tribe of Benjamin is defending Gibeah (Judges 19:14), this means the Israelites will overcome their brothers in that tribe, as well.

Exact maneuvers of the previous two attacks were not described. Here, however, Israel seems to employ a new strategy. They position parts of their army in hiding around the city to ambush the Benjaminites. This appears to be connected to a classic feint, a tactic meant to incite a response which can then be exploited. Israel will draw the Benjaminite fighters out from Gibeah, then attack the city when the bulk of the army of Benjamin is too far away to protect it (Judges 20:30–31).

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

The pace of this passage has slowed down in recent verses, focusing on the military strategy used by the armies of Israel against the army of the tribe of Benjamin. The Israelites have positioned parts of their army around the city, out of sight, to ambush Benjaminite fighters when they leave the city. At the same time, the remainder of the army takes up the same battle lines used in the previous two attacks (Judges 12:19–25).

For those inside the city, it would appear the third attack would follow the pattern of the first two. That is not the case. With men set in ambush (Judges 20:26–29), Israel’s forces will draw their enemy out from the city and sweep in when the defenses are down (Judges 20:31–36).

Verse 31. And the people of Benjamin went out against the people and were drawn away from the city. And as at other times they began to strike and kill some of the people in the highways, one of which goes up to Bethel and the other to Gibeah, and in the open country, about thirty men of Israel.

Despite outnumbering defenders by fifteen-to-one, eleven of the tribes of Israel have been thoroughly thwarted in two attempts to take the city of Gibeah from the twelfth tribe, Benjamin. The city’s natural defenses likely made it especially difficult to attack. The much smaller Benjaminite forces held their ground and devastated those who came near: about one out of every eleven attackers from the original Israeli army has been killed. What might have been a brute-force strategy of attacking the town head on has failed miserably (Judges 20:19–25).

This third attempt will be different. Israel will execute a new strategy, further bolstered by God’s promise that they will win in this third attack (Judges 20:26–28).

Israel has set men along the same battle lines used in prior attacks. This time, though, they have hidden another part of their army around the city. Those hidden men are ready to spring an ambush when the time is right. Israel initiates the attack in the same manner as the first two attempts. Benjamin’s forces come out to engage them, as they did before. Israel’s soldiers begin to fall back, as if they are losing ground. They move back along the roadways, including one from Gibeah to Bethel.

The fierce fighters of Benjamin see this as an opportunity, but don’t realize it’s a trap. They are drawn away from the safety of the city. They succeed in killing about thirty Israelite soldiers along the road and in the open fields as they chase their attackers down. They don’t know that Israel has used these men as bait to draw Benjamin’s forces further away from town.

Verse 32. And the people of Benjamin said, “They are routed before us, as at the first.” But the people of Israel said, “Let us flee and draw them away from the city to the highways.”

Israel’s new strategy is working perfectly. They begin this third battle (Judges 20:19–28) by attacking Gibeah in the same manner as before. The fierce warriors of Gibeah again come out from the city and seem to easily defeat the Israelites, also as before. This time, the Israelite soldiers begin to fall back, giving ground to the tribe of Benjamin. The fighters of Benjamin begin to chase them down, killing about thirty Israelite fighters as they are drawn farther from the safety of their city (Judges 20:29–31).

This verse reveals the perspectives of either side. Benjamin’s army is convinced they are routing Israel’s forces for a third time. Israel’s leaders are directing their troops to run away, drawing them into a trap. The strategic retreat invites the bulk of Benjamin’s soldiers to chase them up the road that leads to Bethel. Benjamin’s army does exactly that, allowing Israel’s plan to continue (Judges 20:33).

Verse 33. And all the men of Israel rose up out of their place and set themselves in array at Baal-tamar, and the men of Israel who were in ambush rushed out of their place from Maareh-geba.

The trap is sprung (Judges 20:29–32). The Israelites have lured the bulk of the fierce army of Benjamin away from the city of Gibeah by pretending to retreat. As hoped, the Benjaminites have given chase, pursuing the Israelites up the road that goes from Gibeah to Bethel.

Now, when the Benjaminite army is far enough from the city, two groups of Israelite soldiers emerge from hiding. The first group positions themselves at a place called Baal-tamar. Scholars are unsure exactly where this spot was, but it seems to have been a strategic spot behind the army of the Benjaminites. This group will cut off any attempt by Benjamin to return to the city.

The second group comes out of hiding at a place called Geba or Maareh-geba. This could be translated as a place name, or as a phrase meaning “the fields of Gibeah” or “west of Gibeah.” This was close to Gibeah, itself. A group of specially chosen Israelite soldiers will attack the city now that Benjamin’s army has been lured into a chase.

Verse 34. And there came against Gibeah 10,000 chosen men out of all Israel, and the battle was hard, but the Benjaminites did not know that disaster was close upon them.

Israel’s strategic battle plan has worked. The main force of Israel’s army is pretending to flee to the north in defeat, luring Benjamin’s forces away from the city of Gibeah (Judges 20:29–33). A second part of Israel’s army emerged from hiding between the Benjaminites and the city, effectively trapping them in between. This cuts off their ability to retreat to the city.

Finally, a third group of Israelite fighters engage from their positions nearer the city. These fighters have been specially chosen for their mission. Depending on how the Hebrew word ‘eleph is translated, this group is either ten thousand men, or ten divisions of men. The bulk of Benjamin’s army has left the city, but some have remained behind. They will be even more outnumbered than usual (Judges 20:15–17) yet can still use the city’s natural defenses against their Israelite attackers.

This verse emphasizes that the battle between these elite Israelite soldiers and the remnant of the army of Benjamin is fierce. However, Israel, is on the verge of victory. At this point, Benjamin’s army doesn’t realize how close they are to defeat. From their perspective, their main contingent is chasing down a retreating Israelite army. Because of Israel’s clever planning, their city is already as good as lost (Judges 20:35).

Verse 35. And the Lord defeated Benjamin before Israel, and the people of Israel destroyed 25,100 men of Benjamin that day. All these were men who drew the sword.

This verse, along with the beginning of the next (Judges 20:36) serves as a header—or a section title—for the passage which completes the chapter. These words summarize the outcome of the latest battle between eleven tribes of Israel (Judges 20:19–20) and the twelfth tribe of Benjamin. Casual reading might result in confusion, if one assumes the writer is depicting the same events twice.

When all is said and done, Israel will effectively wipe out Benjamin’s entire army. Troop counts from other verses (Judges 20:15–17) indicate that the other eleven tribes lost at least one-eleventh of their forces. The tribe of Benjamin will lose some ninety-five percent of their troops (Judges 20:46). And yet, the total number killed among Israel’s army is more than the entire army of Benjamin—a costly, bloody victory. Benjamin, as a tribe, will come close to total annihilation.

Scripture makes a point of noting that God is the One who defeated the tribe of Benjamin. It wasn’t the excellent military strategy of the Israelites or their specially chosen warriors. God used the eleven tribes of Israel to bring judgment against the tribe of Benjamin. They allowed depraved atrocities in Gibeah (Judges 19:22–28; 20:12–13) and chose to defend the guilty instead of seeking justice.

This raises the question of why Israel failed on their first two attempts to defeat Gibeah and the tribe of Benjamin. The Bible does not say specifically. Yet those losses provoked the eleven tribes of Israel to draw near to the Lord as one. They responded with an urge to fast and offer sacrifices, and to seek His will for them as a unified nation. That’s what God had always wanted from His people (Exodus 19:6).

Context Summary
Judges 20:35–48 starts with a summary of the final conflict between the tribe of Benjamin and the rest of Israel. This is followed by details about how that result was obtained. The prior passage explained the other eleven tribes preparing for war, struggling, then eventually finding a winning strategy. Benjamin’s armies are almost completely wiped out. Israel rages through the territory, destroying everything and everyone they encounter. Only 600 men remain alive out of the entire tribe.

Verse 36. So the people of Benjamin saw that they were defeated. The men of Israel gave ground to Benjamin, because they trusted the men in ambush whom they had set against Gibeah.

The first line of this verse concludes the previous thought (Judges 20:35). Because of Israel’s strategic battle plan (Judges 20:29–32), the fierce warriors of the tribe of Benjamin did not realize they were about to be defeated until it was too late. By the time their city of Gibeah was lost, as described in the following verses, all they could do was run for their lives.

The second half of this verse begins by describing the events of the battle, specifically from the perspective of Israel’s army. The main force of the army appeared to retreat from the battle with Benjamin, giving ground to lure the bulk of Benjamin’s army from Gibeah and surrounding cities. The Israelites trusted that the other two groups of their army would fulfill their missions once Benjamin’s army was lured too far away to stop them. If each group of Israel’s army did its part, Gibeah and the Benjaminite army would finally be defeated.

Verse 37. Then the men in ambush hurried and rushed against Gibeah; the men in ambush moved out and struck all the city with the edge of the sword.

The army of the tribe of Benjamin is chasing down the armies of Israel (Judges 20:32–34). Israel appears to be in full retreat to the north, and Benjamin believes this to be a chance for thorough victory. Benjamin’s military leaders don’t realize this is a trap: the retreat is a lure, to draw the bulk of Benjamin’s army away from the city (Judges 20:29–31).

Now the part of Israel’s army waiting nearby the city emerges from their hiding spot to attack Gibeah. These men were earlier depicted as specially chosen fighters (Judges 20:34). Though the battle was intense, it soon becomes clear that Israel will be victorious. They conquer the city, wiping out the remaining population. Gibeah suffers God’s judgment for enabling sexual immorality, violence, and murder (Judges 19:22–28).

Verse 38. Now the appointed signal between the men of Israel and the men in the main ambush was that when they made a great cloud of smoke rise up out of the city

Israel’s ambush (Judges 20:19) has worked perfectly. When their false retreat drew away the bulk of Benjamin’s army (Judges 20:32–34), specially chosen fighters ambushed the city, killing everyone inside as God’s judgment for the city’s wickedness (Judges 19:22–28; 20:12). After defeating the inhabitants, Israel’s forces set fire to the city.

This is not merely an act of destruction. The massive cloud of smoke which rises into the sky as the city burns serves as a signal. It will inform the rest of Israel’s army that Gibeah is destroyed. The Israeli fighters luring the Benjaminites with a false retreat will see the smoke, know the Benjaminites have nowhere to fall back, and can turn to counterattack (Judges 20:40–42).

Verse 39. the men of Israel should turn in battle. Now Benjamin had begun to strike and kill about thirty men of Israel. They said, “Surely they are defeated before us, as in the first battle.”

Verse 40. But when the signal began to rise out of the city in a column of smoke, the Benjaminites looked behind them, and behold, the whole of the city went up in smoke to heaven.

This is the moment when any confidence felt by Benjamin’s army vanishes, quite literally with a puff of smoke. The Israelite soldiers who ambushed Gibeah (Judges 20:29) have conquered it and set it on fire (Judges 20:37–38). A thick column of smoke rises into the sky above the town. This is the signal for which the main body of the Israelite army has been waiting. At this notice, their false retreat—the reason for Benjamin’s confidence (Judges 20:39)—will turn into an all-out counterattack. Benjamin’s army will be pinned between the Israelites they have been chasing and those who have taken up positions behind them.

The men of Benjamin turn and notice the smoke, as well. They instantly realize they have been duped. Their city is lost. The battle cannot be won, and they are doomed (Judges 20:41).

Verse 41. Then the men of Israel turned, and the men of Benjamin were dismayed, for they saw that disaster was close upon them.

The Israelite army had been retreating to lure fighters of the tribe of Benjamin to leave Gibeah (Judges 20:29–31). Meanwhile, their allies have conquered and burnt the city (Judges 20:37). At virtually the same moment, both sides see the smoke rising from Gibeah. This is the signal Israel’s forces have been waiting for, so they stop retreating. They turn back to face the army of Benjamin head on, now without the natural defenses which had given the Benjaminites such protection during the first two battles.

Benjamin’s soldiers are shocked, quickly realizing what the rising smoke means (Judges 20:40). They are caught between Israel’s army in front of them, and a ruined city behind them. Confidence that the battle was all but won instantly drains away, and Benjamin’s soldiers know the battle is completely lost. They cannot win, so they attempt to run.

Verse 42. Therefore they turned their backs before the men of Israel in the direction of the wilderness, but the battle overtook them. And those who came out of the cities were destroying them in their midst.

In a rush of despair, the fighters of Benjamin realize they are utterly defeated (Judges 20:37–41). The Israelite retreat was a ruse, meant to draw Benjamin’s forces into the open. It worked, and now they are pinned between the main body of the Israelites on one side and the victorious raiders who have eliminated Gibeah on the other. The location of these cities means the Benjaminites are attacked from the north, south, and west. Their only option is to flee east, towards the wilderness.

Unfortunately for the tribe of Benjamin, they can’t run fast enough. As Israeli soldiers swarm over other towns, they catch up to the main body of the Benjaminites and cut them down. The roles of pursuer and pursued have been completely reversed. At the same time, the Israelites who destroyed Gibeah and the surrounding cities charge north to cut off the only other escape route.

Verse 43. Surrounding the Benjaminites, they pursued them and trod them down from Nohah as far as opposite Gibeah on the east.

The fighters of Benjamin realized their mistake in being drawn out of the city of Gibeah. They thought they were chasing down a fleeing Israelite army—in truth, they were headed into a trap. Once they see the smoke of Gibeah’s destruction, it’s too late to counter (Judges 20:40–41). They attempt to run for their lives into the wilderness, but the forces they were chasing floods behind them from the west and circles around to their north. Meanwhile, the soldiers who have destroyed Gibeah pursue the fleeing Benjaminites from the south and take positions to the east.

In short order, the army of Benjamin is surrounded. All that remains is for the Israelite soldiers to run them down, one by one, across the expansive area in between.

Verse 44. Eighteen thousand men of Benjamin fell, all of them men of valor.

This summarizes the death toll for Benjaminite fighters during the first stage of their flight from a surrounding Israeli army. The men are described as “men of valor.” In this context, this is a gesture of respect. The men were brave fighters to the last, not cowards or weak men. The text does not celebrate their deaths at the hands of Israel. This is a sobering moment for all involved.

The hunt for the fleeing men of Benjamin is not complete, however. Israel’s soldiers had nearly surrounded Benjamin’s army over a large area as they fled toward the wilderness. Some are still attempting to break out of the net.

The Hebrew term ‘eleph can refer to “groups” or “divisions” or to “thousands,” and either interpretation is possible here. Ultimately, the main point is that only a tiny fraction of Benjamin’s original forces (Judges 20:15) will survive this conflict (Judges 20:46).

Verse 45. And they turned and fled toward the wilderness to the rock of Rimmon. Five thousand men of them were cut down in the highways. And they were pursued hard to Gidom, and 2,000 men of them were struck down.

Israel’s eleven other tribes have turned the tables on the twelfth tribe, Benjamin. The fighters of Benjamin’s army believed they had all but won their third battle. Instead, the Israelites drew them out with a false retreat and cut them off from their base at Gibeah, burning it to the ground (Judges 20:29–32; 40–42). This results in the Benjaminites being almost surrounded. Already, most of Benjamin’s soldiers have been killed (Judges 20:43–44).

Those warriors who remain are attempting to run to the wilderness to escape. Their immediate goal is a place called the “rock of Rimmon.” Scholars suggest this was a set of limestone cliffs not far from Gibeah and Geba. These cliffs are full of countless holes and caves, perfect for hiding from enemies.

Very few of those fleeing made it to safety. The Israelite soldiers overran and killed almost every Benjaminite soldier. When the battle is over, only about one in twenty of Benjamin’s initial forces will be alive (Judges 20:15, 26).

Verse 46. So all who fell that day of Benjamin were 25,000 men who drew the sword, all of them men of valor.

The Israelite army lost about ten percent of their forces in their first two attacks on the army of Benjamin in and around the city of Gibeah (Judges 20:17, 21, 25). That loss felt even more humiliating because the total number of Benjaminite troops was less than the number of Israeli men killed (Judges 20:15). On the third day, the situation reversed, and God gave Israel victory during a brutal, bloody day.

God intends to use the other eleven tribes—all except Benjamin—to judge sinful abominations against the innocent and against Him (Judges 19:22–28; 20:12–13). On the field of battle, all who are caught are killed. For Benjamin, the number of the dead includes most of the men of fighting age from their already-small tribe. This is a catastrophic disaster for them and their people.

This verse again refers to these fallen warriors as “men of valor.” They were not directly associated with the crimes of the men of Gibeah. The valor referred to is about their fighting spirit, ferocity, bravery, and skill as warriors. Nobody is said to celebrate their deaths.

Verse 47. But 600 men turned and fled toward the wilderness to the rock of Rimmon and remained at the rock of Rimmon four months.

Of the men of Benjamin who fought against Israel, then fled for their lives toward the wilderness, nearly all were caught and killed (Judges 20:15, 46). Only a handful escaped to a place known as the “rock of Rimmon.” The location was apparently also referred to as “Pomegranate Rock” because the caves and holes in the limestone cliffs resembled the inside of a pomegranate fruit. This might have been near Gibeah; possibly this is the same as a cave called el-Jaia in the Wadi es-Swenit. The formation of those caves provided a perfect hiding place from enemy soldiers.

The remaining men of Benjamin will hide in this location for four months, until it seems safe to emerge.

Verse 48. And the men of Israel turned back against the people of Benjamin and struck them with the edge of the sword, the city, men and beasts and all that they found. And all the towns that they found they set on fire.

With nearly the entire army of Benjamin—meaning almost all the tribe’s adult men—destroyed, the combined army of the other eleven tribes of Israel turn back. But they don’t return home; they sweep through the local territory with a vengeance. What began as an effort to punish a single town for atrocity has become a total war against the uncooperative tribe of Benjamin. This is the wrath of God expressed against the wickedness and rebellion of one tribe through the swords of the other tribes of His people. It is a dark day for all involved.

The Israelite soldiers move through Benjamin’s territory, killing every person and animal they find and burning all the cities to the ground. In a sense, they do everything they can to wipe Benjamin from the earth. The circumstances of the following chapter cast doubt on the idea that God intended Israel to take the slaughter of Benjamin as far as they did. No mention is ever made of the Lord requiring the deaths of all the women and children of Benjamin. Nor is there a record of God commanding Israel to wipe them from the earth as if they were Canaanites. It is possible Israel has gone too far or has somehow missed the will of the Lord for Benjamin.

The next chapter makes it clear that the 600 men hiding at Rimmon (Judges 20:47) are the only Benjaminites who survived. It will also explain two national vows, made in anger, which threaten the complete extinction of that tribe.

End of Judges 20

Please Note:

The material use in this post, video is from BibleRef.com which is from Got Questions Ministries and is posted here to be read by Immersive reader in the Edge Browser. If you copy this material please follow these rules:

•Content from BibleRef.com may not be used for any commercial purposes, or as part of any commercial work, without explicit prior written consent from Got Questions ministries.

•Any use of our material should be properly credited; please make it clear the content is from BibleRef.com.

•BibleRef.com content may not be altered, modified, or otherwise changed unless such changes are specifically noted.