Judges 20:42
So they fled before the men of Israel toward the wilderness, but the battle overtook them, and the men coming out of the cities struck them down there.
So they retreated
The Hebrew root for "retreated" is "נָסוּ" (nasu), which conveys the idea of fleeing or escaping. This word paints a vivid picture of the desperation and urgency of the Benjamites as they attempt to escape the overwhelming force of the Israelite army. Historically, this retreat signifies a turning point in the battle, where the Benjamites, once confident, are now in a state of panic and disarray. It serves as a reminder of the consequences of sin and rebellion against God's commandments, as the tribe of Benjamin faced judgment for their actions.

before the men of Israel
The phrase "before the men of Israel" emphasizes the unity and collective strength of the Israelite tribes. In the Hebrew context, "before" (לִפְנֵי, lifnei) can also imply being in the presence of or facing someone. This highlights the confrontation between the Benjamites and the rest of Israel, underscoring the gravity of the civil conflict within God's chosen people. It serves as a sobering reflection on the importance of unity and righteousness within the community of believers.

toward the wilderness
The "wilderness" (מִדְבָּר, midbar) in biblical terms often represents a place of desolation, testing, and divine encounter. The Benjamites' retreat toward the wilderness symbolizes their movement away from the safety and order of their cities into a place of chaos and uncertainty. This can be seen as a metaphor for the spiritual desolation that results from turning away from God's laws and the ensuing consequences of such actions.

but the battle overtook them
The phrase "the battle overtook them" indicates the relentless pursuit and inevitable defeat of the Benjamites. The Hebrew root "הִשִּׂיג" (hissig) for "overtook" suggests catching up with or reaching someone. This relentless pursuit by the Israelites can be seen as a representation of divine justice, where the consequences of sin are inescapable. It serves as a powerful reminder of the certainty of God's judgment and the importance of repentance and obedience.

and the men of Israel who came out of the cities
This phrase highlights the mobilization and determination of the Israelite forces. The mention of "cities" (עָרִים, arim) indicates that the Israelites were not just a nomadic group but a settled people with established communities. Their coming out from the cities signifies a collective effort to address the sin within their nation, demonstrating the importance of communal responsibility and action in upholding God's standards.

struck them down there
The act of striking down (הִכּוּ, hikkû) the Benjamites is a decisive and final action. It reflects the fulfillment of divine justice against the tribe of Benjamin for their grievous sin. This phrase serves as a sobering reminder of the seriousness with which God views sin and the lengths to which He will go to purify His people. It underscores the need for holiness and the consequences of failing to adhere to God's commands.

Persons / Places / Events
1. Men of Israel
The collective tribes of Israel, excluding Benjamin, who were engaged in a civil war against the tribe of Benjamin due to the grievous sin committed in Gibeah.

2. Wilderness
The area to which the Benjamites retreated, symbolizing a place of desolation and defeat.

3. Battle
The conflict between the Israelites and the Benjamites, which was a result of the moral and social decay within the tribe of Benjamin.

4. Cities
Refers to the cities of Israel from which men came out to join the battle against Benjamin, indicating a united front against sin.

5. Benjamites
The tribe of Benjamin, who were being punished for their refusal to hand over the perpetrators of a heinous crime in Gibeah.
Teaching Points
The Consequences of Sin
Sin, when left unaddressed, leads to destruction and defeat. The Benjamites' refusal to deal with sin within their tribe led to their downfall.

Unity in Righteousness
The tribes of Israel united against the sin in Benjamin, demonstrating the importance of collective action in addressing wrongdoing within a community.

The Wilderness Experience
The wilderness represents a place of judgment and reflection. In our lives, times of desolation can be opportunities for repentance and renewal.

God's Justice
The passage highlights God's justice in dealing with sin. It serves as a reminder that God does not overlook sin, and there are consequences for unrepentant behavior.

Repentance and Restoration
While the passage focuses on judgment, it also opens the door for discussions on the importance of repentance and the possibility of restoration.
Bible Study Questions
1. What does the retreat of the Benjamites teach us about the consequences of unrepentant sin in our own lives?

2. How can we, as a community of believers, ensure that we are united in addressing sin within our midst, similar to the tribes of Israel?

3. In what ways can the concept of the wilderness as a place of judgment and reflection apply to our personal spiritual journeys?

4. How does this passage reflect the broader biblical theme of God's justice, and how should this influence our understanding of God's character?

5. What steps can we take to ensure that we are open to repentance and restoration when we find ourselves in a "wilderness" situation?
Connections to Other Scriptures
The retreat of the Benjamites can be connected to the broader theme of sin leading to downfall, as seen in the account of Achan in Joshua 7, where hidden sin led to Israel's defeat.

The concept of a united front against sin is echoed in the New Testament, where the church is called to stand together against immorality, as seen in 1 Corinthians 5.

The wilderness as a place of judgment and testing is a recurring theme, also seen in the Israelites' journey in Exodus.
From Justice to Wild RevengeR. A. Watson, M. A.Judges 20:1-48
People
Aaron, Benjamin, Benjaminites, Benjamites, Dan, Eleazar, Israelites, Nohah, Phinehas, Samuel, Tamar
Places
Baal-tamar, Beersheba, Bethel, Dan, Gibeah, Gidom, Gilead, Maareh-geba, Mizpah, Nohah, Rimmon
Topics
Backs, Battle, Cities, Cut, Desert, Destroyed, Destroying, Direction, Escape, Fight, Followed, Heading, Israelites, Midst, Overtook, Putting, Sword, Thereof, Town, Towns, Turn, Turning, Waste, Wilderness
Dictionary of Bible Themes
Judges 20:18-48

     5214   attack

Judges 20:27-44

     5608   warfare, strategies

Library
To his Most Serene and Mighty Imperial Majesty, and to the Christian Nobility of the German Nation.
Dr. MARTINUS LUTHER. The grace and might of God be with you, Most Serene Majesty! most gracious, well beloved gentlemen! It is not out of mere arrogance and perversity that I, a single poor man, have taken upon me to address your lordships. The distress and misery that oppress all the Christian estates, more especially in Germany, have led not only myself, but every one else, to cry aloud and to ask for help, and have now forced me too, to cry out and to ask, if God would give His Spirit to any one,
Martin Luther—First Principles of the Reformation

Upon Our Lord's SermonOn the Mount
Discourse 7 "Moreover when ye fast, be not, as the hypocrites, of a sad countenance. For they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; That thou appear not unto men to fast, but unto thy Father which is in secret: And thy Father, which seeth in secret, shall reward thee openly." Matthew 6:16-18. 1. It has been the endeavour of Satan, from the beginning of the world,
John Wesley—Sermons on Several Occasions

Judges
For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes
John Edgar McFadyen—Introduction to the Old Testament

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