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Commentary on Judges 20 verses 12–17
Here is, I. The fair and just demand which the tribes of Israel, now encamped, sent to the tribe of Benjamin, to deliver up the malefactors of Gibeah to justice, Jdg 20:12, Jdg 20:13. If the tribe of Benjamin had come up, as they ought to have done, to the assembly, and agreed with them in their resolution, there would have been none to deal with but the men of Gibeah only, but they, by their absence, taking part with the criminals, application must be made to them all. The Israelites were zealous against the wickedness that was committed, yet they were discreet in their zeal, and did not think it would justify them in falling upon the whole tribe of Benjamin unless they, by refusing to give up the criminals, and protecting them against justice, should make themselves guilty, ex post facto - as accessaries after the fact. They desire them to consider how great the wickedness was that was committed (Jdg 20:12), and that it was done among them: and how necessary it was therefore that they should either punish the malefactors with death themselves, according to the law of Moses, or deliver them up to the general assembly, to be so much the more publicly and solemnly punished, that evil might be put away from Israel, the national guilt removed, the infection stopped by cutting off the gangrened part, and national judgments prevented; for the sin was so very like that of the Sodomites that they might justly fear, if they did not punish it, God would rain hail from heaven upon them, as he did, not only upon Sodom, but the neighbouring cities. If the Israelites had not made this reasonable demand, they would have had much more reason to lament the following desolations of Benjamin. All methods of accommodation must be used before we go to war or go to law. The demand was like that of Joab's to Abel, Sa2 20:20, Sa2 20:21. "Only deliver up the traitor, and we will lay down our arms." On these terms, and no other, God will be at peace with us, that we part with our sins, that we mortify and crucify our lusts, and then all shall be well; his anger will be turned away.
II. The wretched obstinacy and perverseness of the men of Benjamin, who seem to have been as unanimous and zealous in their resolutions to stand by the criminals as the rest of the tribes were to punish them, so little sense had they of their honour, duty, and interest. 1. They were so prodigiously vile as to patronise the wickedness that was committed: They would not hearken to the voice of their brethren (Jdg 20:13), either because those of that tribe were generally more vicious and debauched at this time than the rest of the tribes, and therefore would not bear to have that punished in others of which they knew themselves guilty (some of the most fruitful and pleasant parts of Canaan fell to the lot of this tribe; their land, like that of Sodom, was as the garden of the Lord, which perhaps helped to make the inhabitants, like the men of Sodom, wicked, and sinners before the Lord exceedingly, Gen 13:10, Gen 13:13), or because (as bishop Patrick suggests) they took it ill that the other tribes should meddle with their concerns; they would not do that which they knew was their duty because they were reminded of it by their brethren, by whom they scorned to be taught and controlled. If there were any wise men among them that would have complied with the demand made, yet they were overpowered by the majority, who thus made the crime of the men of Gibeah their own. Thus we have fellowship with the unfruitful works of darkness if we say A confederacy with those that have, and make ourselves guilty of other men's sins by countenancing and defending them. It seems there is no cause so bad but it will find some patrons, some advocates, to appear for it; but woe be to those by whom such offences come. Those will have a great deal to answer for that obstruct the course of necessary justice, and strengthen the hands of the wicked, by saying, O wicked man! thou shalt not die.
2.They were so prodigiously vain and presumptuous as to make head against the united force of all Israel. Never, surely, were men so wretchedly infatuated as they were when they took up arms in opposition, (1.) To so good a cause as Israel had. How could they expect to prosper when they fought against justice, and consequently against the just God himself, against those that had the high priest and the divine oracle on their side, and so acted in downright rebellion against the sacred and supreme authority of the nation. (2.) To so great a force as Israel had. The disproportion of their numbers was much greater than that, Luk 14:31, Luk 14:32, where he that had but 10,000 durst not meet him that came against him with 20,000, and therefore desired conditions of peace. There the enemy was but two to one, here above fifteen to one; yet they despised conditions of peace. All the forces they could bring into the field were but 26,000 men, besides 700 men of Gibeah (Jdg 20:15); yet with these they will dare to face 400,000 men of Israel, Jdg 20:17. Thus sinners are infatuated to their own ruin, and provoke him to jealousy who is infinitely stronger than they, Co1 10:22. But it should seem they depended upon the skill of their men to make up what was wanting in numbers, especially a regiment of slingers, 700 men, who, though left-handed, were so dexterous at slinging stones that they would not be a hair's breadth beside their mark, Jdg 20:16. But these good marksmen were very much out in their aim when they espoused this bad cause. Benjamin signifies the son of the right hand, yet we find his posterity left-handed.
When he realized that she was dead, he lifted her onto the mule and brought her home; then, dividing her limbs into twelve parts, he sent one to each of the tribes of Israel. In great distress over this, all the people met at Mizpah, and there, learning of the abominable deed from the Levite, desired to go to war, deciding that it was unlawful for anyone to go to his tent until vengeance was taken on the authors of this deed. With courage they rushed into battle, but the advice of wiser men changed their purpose as they decided not to engage the citizens in war but to put the charge to the test first with words and to determine the conditions for the guilty. Nor did it seem fair that the cost of a few men’s crimes should fall on all and that the private sins of young men should make the safety of the citizenry fall. So they sent men to demand that the Gabanites [Gibeonites] give up those guilty of this crime, and, if they did not do so, let them know that to have defended such a crime was not less than to have committed it.
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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 profound 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, 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 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) 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 outlined in the Pentateuch (e.g., Deuteronomy 13).
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). 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 the latter chapters of Judges, particularly Judges 17-21.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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, pitting collective righteousness against misguided tribal allegiance. 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, ultimately leading to self-inflicted devastation.
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, demonstrating that a nation's spiritual health is inextricably linked to its willingness to confront and purge wickedness.
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. This passage calls us to cultivate discernment, courage, and a primary allegiance to God's kingdom values above all else, fostering communities that reflect divine justice and purity.
Questions for Reflection
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.
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). In Judges 20:13, the other tribes understood that the atrocity in Gibeah defiled the entire nation and demanded this cleansing act as a matter of national holiness and survival.
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, 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). 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). 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).