Judges 20:13

KJV

Now therefore deliver [us] the men, the children of Belial, which [are] in Gibeah, that we may put them to death, and put away evil from Israel. But the children of Benjamin would not hearken to the voice of their brethren the children of Israel:

KJV (with Strong's)

Now therefore deliver {H5414} us the men {H582}, the children {H1121} of Belial {H1100}, which are in Gibeah {H1390}, that we may put them to death {H4191}, and put away {H1197} evil {H7451} from Israel {H3478}. But the children {H1121} of Benjamin {H1144} would {H14} not hearken {H8085} to the voice {H6963} of their brethren {H251} the children {H1121} of Israel {H3478}:

Complete Jewish Bible

Turn over these good-for-nothings who are in Giv'ah at once, so that we can execute them and rid Isra'el of such evil." But the people of Binyamin refused to obey the order of their kinsmen the people of Isra'el.

Berean Standard Bible

Hand over the wicked men of Gibeah so we can put them to death and purge Israel of this evil.” But the Benjamites refused to heed the voice of their fellow Israelites.

American Standard Version

Now therefore deliver up the men, the base fellows, that are in Gibeah, that we may put them to death, and put away evil from Israel. But Benjamin would not hearken to the voice of their brethren the children of Israel.

Commentary

### SUMMARY
Judges 20:13 marks the critical turning point in Israel's tragic civil war against the tribe of Benjamin. Following a heinous crime in Gibeah, the assembled tribes of Israel demand the surrender of the perpetrators, whom they unequivocally condemn as "children of Belial," intending to execute them and thereby cleanse the nation of profound evil. However, Benjamin's defiant refusal to comply with this righteous demand, choosing instead to protect the guilty within their ranks, precipitates a devastating and almost genocidal conflict, highlighting the perilous consequences of misplaced loyalty and national disunity in a time of moral decay.

### CONTEXT
* **Literary Context:** This verse serves as the immediate and direct catalyst for the bloody civil war detailed in Judges 20-21. It follows the horrific account in [Judges 19](/judges/19 "Judges 19 - The Levite and His Concubine"), where a Levite's concubine was brutally gang-raped and murdered by men of Gibeah, a city within Benjamin's territory. The Levite's shocking act of dismembering her body and sending pieces to all the tribes of Israel galvanized the nation, leading to a massive assembly at Mizpah. Their unified demand in [Judges 20:13](/judges/20-13 "Judges 20:13 - Israel's Demand for Justice") is a formal ultimatum, a desperate attempt to uphold justice and covenant purity before resorting to armed conflict. Benjamin's refusal directly sets the stage for the ensuing battles, which nearly annihilate the tribe.
* **Historical & Cultural Context:** The period of the Judges, spanning roughly 1200-1000 BC, was characterized by a decentralized tribal confederacy, frequent cycles of apostasy, oppression, and deliverance, and a profound absence of central authority. The recurring refrain, "[In those days there was no king in Israel: every man did that which was right in his own eyes](/judges/21-25 "Judges 21:25 - No King in Israel")," (Judges 21:25) perfectly encapsulates the moral and social chaos. In this vacuum, tribal loyalty often superseded national or divine law, as tragically demonstrated by Benjamin's stance. The demand to "put away evil from Israel" reflects a deeply ingrained principle from Mosaic Law, where the community was responsible for purging itself of grave wickedness to maintain its covenant relationship with Yahweh and avoid collective judgment, as seen in cases of idolatry or capital crimes.
* **Key Themes:** Judges 20:13 powerfully encapsulates several overarching themes of the book. Firstly, it starkly presents the tension between **divine justice** and **tribal loyalty**, where Benjamin's misguided allegiance to its own members, even the most depraved, overrides the collective pursuit of righteousness demanded by the other tribes. Secondly, the phrase "put away evil from Israel" underscores the critical theme of **covenant purity** and the **corporate responsibility** of the nation to uphold God's moral standards, a principle found throughout the Pentateuch (e.g., [Deuteronomy 13:5](/deuteronomy/13-5 "Deuteronomy 13:5 - Putting Away Evil")). Benjamin's refusal to "hearken to the voice of their brethren" highlights the pervasive **disunity and stubbornness** that plagued Israel during this period, leading to internecine conflict rather than communal restoration, a direct consequence of the nation's spiritual decline as described in [Judges 17-21](/judges/17 "Judges 17 - Micah's Idols").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Belial (Hebrew, _bĕliyya‘al'_):** This term, appearing in the phrase "children of Belial" (בְּנֵי בְלִיַּעַל, _bĕnê bĕliyya‘al_), is a potent descriptor. While its etymology is debated, it generally signifies "worthlessness," "wickedness," "destruction," or "ruin." To be a "child of Belial" implies an individual is utterly depraved, lawless, and rebellious against God and moral authority. It is a severe condemnation, indicating persons who are incorrigibly wicked, devoid of moral worth, and prone to causing great harm. This designation is used elsewhere in the Old Testament to describe scoundrels, rebels, and those who are morally bankrupt (e.g., [the sons of Eli in 1 Samuel 2:12](/1_samuel/2-12 "1 Samuel 2:12 - The Sons of Eli as Sons of Belial")). The use of this term here by the Israelites signals their profound moral outrage and their conviction that the men of Gibeah represent an extreme form of evil that must be purged.

#### Verse Breakdown
* **"Now therefore deliver [us] the men, the children of Belial, which [are] in Gibeah,"**: This clause represents the formal demand issued by the eleven tribes of Israel to the tribe of Benjamin. The term "children of Belial" is not merely an insult but a legal and theological indictment, identifying the perpetrators as individuals who have acted with extreme wickedness, deserving of capital punishment under Mosaic Law. The demand for their surrender is a plea for justice and an attempt to prevent further national defilement.
* **"that we may put them to death, and put away evil from Israel."**: This part articulates the explicit purpose behind the demand: the execution of the guilty parties. This act is not simply retribution but a necessary measure to "put away evil" (וּלְבַעֵר רָע מִיִּשְׂרָאֵל, _u-lĕva‘ēr ra‘ miyyiśrā’ēl_) from the community. This phrase echoes a recurring command in the Torah (e.g., [Deuteronomy 17:7](/deuteronomy/17-7 "Deuteronomy 17:7 - Putting Away Evil")), emphasizing the corporate responsibility of Israel to purge itself of sin and maintain its covenant purity before God. Failure to do so would invite divine judgment upon the entire nation.
* **"But the children of Benjamin would not hearken to the voice of their brethren the children of Israel:"**: This final clause reveals Benjamin's catastrophic refusal. The phrase "would not hearken" (וְלֹא אָבוּ שִׁמְעוּ, _wĕlō’ ’āḇû šimû_) signifies a deliberate and stubborn unwillingness to listen or obey. This defiance, rooted in a misguided sense of tribal loyalty and perhaps a refusal to acknowledge the severity of the crime committed by their own, directly precipitates the devastating civil war. It marks a profound breakdown in inter-tribal solidarity and a rejection of the collective moral responsibility of Israel.

#### Literary Devices
The verse powerfully employs **Contrast** and **Irony**. The stark **Contrast** is evident between the unified demand for justice and the removal of evil by the ten tribes, and the stubborn, unyielding refusal of Benjamin. This highlights the deep moral chasm that had opened within Israel. Furthermore, there is profound **Irony** in Benjamin's actions. Their fierce loyalty, intended to protect their own, ultimately leads to their near annihilation. By choosing to defend the "children of Belial," they bring about immense destruction upon their own children, nearly wiping out their tribe. This serves as a tragic commentary on the dangers of misplaced loyalty and the destructive consequences of prioritizing tribal affiliation over divine justice and national well-being.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 20:13 underscores the profound theological principle that sin, especially heinous sin, defiles not only the individual but also the community, necessitating its removal for the sake of corporate purity and God's continued blessing. The demand to "put away evil from Israel" reflects the Mosaic covenant's emphasis on national holiness and the severe consequences of tolerating wickedness within the community. Benjamin's refusal, driven by a distorted sense of tribal loyalty, reveals the dangers of prioritizing human bonds over divine righteousness, leading to catastrophic disunity and self-destruction. This episode serves as a sobering reminder that true loyalty must always align with God's justice and moral demands, for compromise with evil ultimately brings ruin.

* [Deuteronomy 13:5](/deuteronomy/13-5 "Deuteronomy 13:5 - Putting Away Evil from Your Midst") - "And thou shalt put away the evil from the midst of thee."
* [1 Samuel 2:12](/1_samuel/2-12 "1 Samuel 2:12 - The Sons of Eli as Sons of Belial") - "Now the sons of Eli were sons of Belial; they knew not the LORD."
* [1 Corinthians 5:13](/1_corinthians/5-13 "1 Corinthians 5:13 - Put Away from Among Yourselves That Wicked Person") - "But them that are without God judgeth. Therefore put away from among yourselves that wicked person."

### REFLECTION AND APPLICATION
Judges 20:13 offers a stark and enduring lesson on the critical importance of accountability, the perils of misplaced loyalty, and the destructive power of disunity within any community. It challenges us to examine where our allegiances truly lie: are we committed to upholding justice and righteousness, even when it demands confronting difficult truths within our own circles, or do we allow tribalism, family ties, or group identity to compromise our moral convictions? The tragic outcome for Benjamin serves as a powerful warning against protecting blatant evil, reminding us that such actions can lead to devastating consequences for all involved. True community health and spiritual vitality depend on a collective commitment to God's standards, a willingness to confront sin, and a pursuit of unity grounded in truth, not in compromise with wickedness.

#### Questions for Reflection
* **Where in my own life or community do I see the tension between loyalty and justice?**
* **How willing am I to confront sin, even when it involves people I am close to or groups I identify with?**
* **What are the potential "children of Belial" in our contemporary society or within Christian communities that need to be confronted for the sake of collective purity and well-being?**
* **How does this passage inform our understanding of the importance of unity within the body of Christ, and what principles should guide that unity?**

### FAQ
**Why did Benjamin refuse to surrender the men of Gibeah?**

Answer: Benjamin's refusal stemmed primarily from a deeply ingrained sense of tribal loyalty and solidarity. In ancient Israel, allegiance to one's tribe was paramount, often overriding broader national or legal obligations, especially in a period without a central monarchy. While the text doesn't explicitly state their reasoning, it's implied that they viewed the demand as an affront to their tribal autonomy and honor, or perhaps they simply refused to believe the severity of the charges against their own kinsmen. This misguided loyalty led them to defend the "children of Belial" (Judges 20:13), ultimately resulting in a devastating civil war that nearly annihilated their tribe, as detailed in [Judges 20-21](/judges/20 "Judges 20 - War with Benjamin").

**What does "put away evil from Israel" mean in this context?**

Answer: The phrase "put away evil from Israel" (KJV) or "purge the evil from among you" (NIV) is a recurring legal and theological principle in the Old Testament, particularly in the Mosaic Law. It signifies the community's corporate responsibility to remove grave wickedness, especially capital offenses like murder, idolatry, or sexual perversion, from its midst. This act was not merely punitive but was seen as essential for maintaining the nation's covenant purity and avoiding collective divine judgment. Failure to "put away evil" implied that the entire community became complicit in the sin and risked God's wrath, as seen in various instances in the Law (e.g., [Deuteronomy 13:5](/deuteronomy/13-5 "Deuteronomy 13:5 - Putting Away Evil")). In Judges 20:13, the other tribes understood that the atrocity in Gibeah defiled the entire nation and demanded this cleansing act.

### CHRIST-CENTERED FULFILLMENT
The tragic narrative of Judges 20:13, with its desperate plea to "put away evil from Israel" and Benjamin's stubborn refusal, powerfully foreshadows the ultimate and perfect solution to the problem of evil found in Jesus Christ. While Israel struggled to purge wickedness through human judgment and punitive measures, often failing due to human sin and misplaced loyalties, Christ Himself became the definitive means by which evil is truly put away. He is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bearing the full penalty for humanity's "Belial-like" depravity on the cross. His sacrifice not only deals with individual sin but also establishes a new covenant community, the Church, where true unity is not based on tribal allegiance but on shared faith in Him, transcending all earthly divisions ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Jew or Gentile in Christ")). In Christ, the demand for justice is perfectly met, and the evil that defiles humanity is eternally conquered, offering a redemption and cleansing far beyond what any human effort or civil war could ever achieve ([Hebrews 9:26](/hebrews/9-26 "Hebrews 9:26 - Christ Appeared to Put Away Sin")). He is the true King who brings order to chaos and establishes righteousness, fulfilling the longing for a just ruler that was so desperately absent in the time of the Judges ([Isaiah 9:6-7](/isaiah/9-6 "Isaiah 9:6 - Prince of Peace")).

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

Judges 19:22

¶ [Now] as they were making their hearts merry, behold, the men of the city, certain sons of Belial, beset the house round about, [and] beat at the door, and spake to the master of the house, the old man, saying, Bring forth the man that came into thine house, that we may know him.

Deuteronomy 17:12

And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel.

Deuteronomy 13:13

[Certain] men, the children of Belial, are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known;

2 Samuel 23:6

But [the sons] of Belial [shall be] all of them as thorns thrust away, because they cannot be taken with hands:

Ecclesiastes 11:10

Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth [are] vanity.

Hosea 10:9

¶ O Israel, thou hast sinned from the days of Gibeah: there they stood: the battle in Gibeah against the children of iniquity did not overtake them.

Hosea 9:9

They have deeply corrupted [themselves], as in the days of Gibeah: [therefore] he will remember their iniquity, he will visit their sins.