The Church Fathers on this verse

Judges 20:21Meaning & Commentary from the Church Fathers

And the children of Benjamin coming out of Gabaa slew of the children of Israel that day two and twenty thousand men.

Douay-Rheims

וַיֵּצְא֥וּ בְנֵֽי־בִנְיָמִ֖ן מִן־הַגִּבְעָ֑ה וַיַּשְׁחִ֨יתוּ בְיִשְׂרָאֵ֜ל בַּיּ֣וֹם הַה֗וּא שְׁנַ֨יִם וְעֶשְׂרִ֥ים אֶ֛לֶף אִ֖ישׁ אָֽרְצָה׃

Hebrew (Masoretic text)

The Church Fathers on this verse

5 Church Fathers comment on this verse

John Chrysostom

4th centuryChurch Father

The book of Judges reveals the animosity among brothers stemming from transgressions. When members of the tribe of Benjamin committed immorality with a traveler’s concubine, her distress led to her death. In response, the remaining eleven tribes waged war against them. Yet, due to the eleven tribes' rebellion against God and their infidelity towards idols, they faced defeat at the hands of just one tribe multiple times, with only a single victory achieved by the eleven. This sibling rivalry arose because the Lord was punishing them amidst their sinfulness. When one tribe engaged in immorality and the others pursued idolatry, divine judgment fell upon both, as it is written, “Thou hast destroyed every one that committeth adultery against Thee” (Psalm 72:27).

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Thus, brothers found themselves in conflict due to sin. When disputes arise among your brothers, refrain from excessive grievances against them; instead, reflect inwardly and scrutinize the faults that have led to your brethren becoming adversaries. However, it is essential to recognize that not all confrontations among brothers stem from their sins. For instance, Joseph faced hostility from his brothers not because of his wrongdoing, and Job encountered strife from his wife not due to his faults. Many individuals have domestic strife rooted in their transgressions.

Theodoret of Cyrus

5th centuryChurch Father

Why were the Israelites, driven by zealousness and valuing righteousness over familial ties, overcome? They fell victim to the consequences of their own wickedness; while they condemned the wrongdoings of others, they failed to recognize their own transgressions. The Apostle profoundly stated, “By this judgment you judge your friend, you condemn yourself: in the same way you do judge” (Rom. 2:1). He also questioned, “Do you think of this, O man, judging those who do such things, and doing these things, that you will escape the judgment of God? Or do you neglect the riches of His goodness and forbearance and longsuffering, not knowing that the goodness of God leads you to repentance?

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But because of your hard and unrepentant heart, you are storing up wrath for yourself on the day of wrath and revelation of the righteous judgment of God, who will repay each one according to his deeds” (Rom. 2:3-6). The Israelites experienced similar fate. Filled with righteous indignation towards those who had sinned at Gabaon, they mustered an army of four hundred thousand. However, God aimed to correct them for their actions, as they acknowledged the sins of others yet were blind to their own failings, which led to their defeat on multiple occasions, resulting in the loss of many thousands.

Isidore of Pelusium

5th centuryChurch Father

Those who sought to punish the Gabaonites for their transgressions, entering into combat with divine consent, did not succeed—not because of a lack of justice, as one might believe, but because it is unfitting for a righteous Judge to have an army of unrighteous individuals. They faced retribution for their audacious actions. The very ones who acted as if they were blameless—who had committed far graver offenses than the Gabaonites—gathered in unity to attack their brethren. Through their experience, they understood the truth of the saying: ‘Hypocrite, first remove the plank from your own eye, and then you will see clearly to remove the speck from your brother's eye’ (Matthew 7:5). Thus, those who engaged in adultery and attempted to admonish others against it faced just consequences in battle, while those free from the crime of adultery—who did not harbor that vice within themselves—achieved a glorious triumph.

John of Tobolsk

17th centuryChurch Father

Filled with assurance of triumph over the Benjaminites, they initiated battle but faced defeat, resulting in the loss of twenty-two thousand lives on the battlefield. With disgrace, they withdrew. (For interpretation see under the verse Judg. 20:35)

Roshdestwenski W.G.

Teacher of the Church

The Israelites, under the command of God, faced their foes on two occasions, driven by their faith in Him; yet this faith led to their humiliation. They inquired of God, saying to the children of Israel, “Who shall go up first to battle against the children of Benjamin?” The Lord replied that Judah would lead the charge. This endeavor, however, did not reflect the steadfast trust in God that was expected, as highlighted by the words from Jesus of Sirach: "Who hath believed the Lord, and is ashamed; or who hath called upon Him, and despised Him?"

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In their determination to confront the tribe of Benjamin over a grievous matter, the Israelites sought guidance from the true God regarding their commander, and God affirmed that Judah would lead. This answer filled them with joy, leading them to believe they had received news of certain victory. Armed with a great army and high spirits, they advanced against Benjamin, only to find themselves defeated and to mourn the loss of twenty-two thousand men in a single encounter. Undeterred, they prepared to engage once more, praying fervently and fasting throughout the night, weeping before the Lord in desperation. God then commanded them once again, saying, “Go up and fight.”

Obeying God's directive, the Israelites approached the battle filled with hope for success. However, they faced defeat a second time, suffering the loss of eighty thousand soldiers, nearly as devastating as before. How can this divine command be understood? Eventually, all the Israelites convened in the temple, consumed by profound sorrow and intense fasting, offering numerous sacrifices as they prayed to God, asking whether they should engage in battle again. God responded for a third time, assuring them, “Come up, for in the morning I will deliver them into your hands.”

The fearful Israelites might have reasoned: God’s commands led to calamity twice before; who would dare to face further ruin? Perhaps it would be wiser to remain behind the safety of their walls. Yet their faith in God prevailed, compelling them into battle with renewed expectation, resulting in the defeat of twenty-five thousand men from the tribe of Benjamin.

Two important aspects emerge from this account. Firstly, the hidden purposes of God, which are beyond human comprehension. Secondly, the necessity of unwavering faith in God. In both instances, we must focus solely on the will of the Creator. It should not trouble us when righteousness leads to calamity, particularly when good intentions do not yield a favorable outcome. Often, afflictions beset the undisciplined, affecting the strong, punishing the innocent, and bewildering the humble. In these situations, we must revere the inscrutable will of our God. While it may be tempting to assert more than what is justifiable, it is imperative to retain humility in such matters. God is the one who works within us, to will and to perform according to His good pleasure.

Cross references

Passages read together with this verse.