Judges 20:3

KJV

(Now the children of Benjamin heard that the children of Israel were gone up to Mizpeh.) Then said the children of Israel, Tell [us], how was this wickedness?

KJV (with Strong's)

(Now the children {H1121} of Benjamin {H1144} heard {H8085} that the children {H1121} of Israel {H3478} were gone up {H5927} to Mizpeh {H4709}.) Then said {H559} the children {H1121} of Israel {H3478}, Tell {H1696} us, how was {H1961} this wickedness {H7451}?

Complete Jewish Bible

Now the people of Binyamin heard that the people of Isra'el had gone up to Mitzpah. The people of Isra'el said, "Tell us, how was this crime committed?"

Berean Standard Bible

(Meanwhile the Benjamites heard that the Israelites had gone up to Mizpah.) And the Israelites asked, “Tell us, how did this wicked thing happen?”

American Standard Version

(Now the children of Benjamin heard that the children of Israel were gone up to Mizpah.) And the children of Israel said, Tell us, how was this wickedness brought to pass?

Commentary

### SUMMARY
Judges 20:3 marks a critical juncture in the harrowing narrative of Israel's civil war against the tribe of Benjamin. Following the horrific atrocity committed in Gibeah, this verse describes the moment when the assembled tribes of Israel, gathered at Mizpeh, demand a full account of the "wickedness" from the Benjamites, who have become aware of the national mobilization. It encapsulates the nation's profound moral outrage and their collective pursuit of justice, setting the stage for the devastating conflict that ensues and highlighting the deep moral decay prevalent in Israel during this tumultuous period.

### CONTEXT
* **Literary Context:** Judges 20:3 immediately follows the shocking account of the Levite's concubine, who was brutally gang-raped and murdered by the men of Gibeah in Benjamin ([Judges 19:25](/judges/19-25 "Judges 19:25 - The Abomination in Gibeah")). In an act of profound symbolic protest and a desperate plea for justice, the Levite dismembered her body into twelve pieces and sent them throughout all the tribes of Israel ([Judges 19:29](/judges/19-29 "Judges 19:29 - The Levite's Shocking Act")). This unprecedented act of horror and its distribution served as a national summons, leading to the spontaneous gathering of "all the children of Israel" from Dan to Beersheba at Mizpeh ([Judges 20:1](/judges/20-1 "Judges 20:1 - Israel Gathers at Mizpeh")). The verse thus captures the moment of confrontation, where the unified nation demands an explanation from the tribe implicated in the heinous crime, signaling that the time for reckoning has arrived.

* **Historical & Cultural Context:** The period of the Judges (roughly 1200-1000 BC) was characterized by a decentralized tribal confederacy in Israel, lacking a central monarchical 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 17:6](/judges/17-6 "Judges 17:6 - No King in Israel") and [Judges 21:25](/judges/21-25 "Judges 21:25 - The Chaos of the Judges Period")), aptly describes the moral and political chaos. Mizpeh, a significant cultic and assembly site in Benjaminite territory, served as a natural gathering place for such a national crisis. The tribal system, though bound by a covenant with Yahweh, struggled with internal cohesion and the enforcement of justice without a strong, unified leadership. The "children of Benjamin" hearing of the assembly underscores the tribal autonomy and the gravity of the situation—a collective challenge to one of the twelve tribes, threatening the very fabric of their national unity.

* **Key Themes:** This verse powerfully contributes to several overarching themes within the book of Judges. Firstly, it highlights the theme of **moral decay and apostasy**, demonstrating the depths to which Israel had fallen from its covenant obligations, where such an atrocity could occur within its borders. Secondly, it underscores the theme of **national unity and collective responsibility** for upholding justice, as the tribes coalesce to confront the evil within their midst, even if it means confronting a fellow tribe. This pursuit of justice, however, is tragically marred by the very chaos it seeks to rectify. Thirdly, it foreshadows the **breakdown of inter-tribal relations**, leading to devastating civil war, illustrating the dire consequences of unchecked sin and the absence of righteous leadership. The demand for an explanation is not merely curiosity but a desperate attempt to restore order and accountability in a society teetering on the brink of self-destruction.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Wickedness (Hebrew, _zimmah'_):** The Hebrew term זִמָּה (_zimmah_) is a potent and recurring word in the Old Testament, particularly in legal and prophetic contexts. It denotes not merely a general wrongdoing but a premeditated, depraved, and morally abominable act, often with strong connotations of sexual perversion or lewdness. It signifies a deep-seated corruption, a deliberate and heinous crime that goes beyond simple error or transgression, deserving of severe judgment. Its usage here, in reference to the atrocity in Gibeah, emphasizes the extreme nature of the offense committed by the men of Benjamin, signaling that this was not a minor infraction but an act of profound evil that defiled the entire community and necessitated a national response. The term itself conveys the shocking and repulsive character of the crime, justifying the outrage and demand for accountability from the other tribes.

#### Verse Breakdown
* **"(Now the children of Benjamin heard that the children of Israel were gone up to Mizpeh.)":** This parenthetical statement provides crucial background information, indicating that the tribe of Benjamin was fully aware of the massive national mobilization against them. This awareness elevates the subsequent demand for an explanation from a mere inquiry to a direct confrontation. It implies that Benjamin had ample opportunity to assess the gravity of the situation and potentially take preventative action, yet they chose a path of defiance, setting the stage for conflict. The gathering "to Mizpeh" (a strategic and sacred site) signifies the official and serious nature of the assembly, not just a casual meeting.
* **"Then said the children of Israel, Tell [us], how was this wickedness?":** This clause represents the unified voice of the assembled tribes, expressing their collective outrage and demand for an account. The question "how was this wickedness?" is not an innocent inquiry about the details of the event, which were already known through the Levite's distributed message. Instead, it functions as a rhetorical demand for confession, an insistence on a full public acknowledgment of the heinous crime, and an implicit challenge to the Benjamites to justify or explain their actions—or lack thereof—in dealing with the perpetrators. It is a demand for transparency and accountability, laying the groundwork for the nation's judgment and subsequent action against the offending tribe. The use of "this wickedness" (referring to _zimmah_) underscores the profound moral revulsion felt by the nation.

#### Literary Devices
Judges 20:3 employs several powerful literary devices. The parenthetical remark, **Foreshadowing**, "Now the children of Benjamin heard...", immediately sets a tone of impending conflict. It subtly suggests that Benjamin's awareness will not lead to repentance or cooperation, but rather to a hardening of their stance, thus foreshadowing the tragic civil war. The question posed by the children of Israel, "**Tell [us], how was this wickedness?**", functions as a **Rhetorical Question**. It's not asked out of ignorance, but out of profound moral outrage and a demand for public acknowledgment and accountability from the implicated tribe. This rhetorical device emphasizes the severity of the crime and the collective indignation of the nation. Furthermore, there is an element of **Dramatic Irony** at play. While the tribes demand an explanation for "this wickedness," the reader is already fully aware of the horrific details from the preceding chapter, creating a sense of tension and dread as the nation moves towards a confrontation that will have devastating consequences for all involved.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 20:3 underscores the profound theological truth that sin, especially heinous and unaddressed wickedness, has far-reaching communal consequences. The atrocity in Gibeah, though committed by individuals, becomes a national crisis because it violates the covenant standards of Israel and defiles the community. The collective demand for accountability reflects God's own demand for justice and righteousness within His people. When moral boundaries collapse and depravity goes unpunished, the very fabric of society unravels, leading to internal strife and divine judgment. This incident serves as a stark reminder that true peace and flourishing are contingent upon a commitment to justice and the eradication of evil from within the community of faith.

* [Deuteronomy 13:13-15](/deuteronomy/13-13 "Descriptive Title")
* [Proverbs 10:23](/proverbs/10-23 "Descriptive Title")
* [Romans 1:28-32](/romans/1-28 "Descriptive Title")

### REFLECTION AND APPLICATION
Judges 20:3 serves as a sobering mirror for any community or individual. It powerfully illustrates how unchecked sin, particularly that which is depraved and goes unaddressed, can fester and ultimately erupt into devastating conflict, tearing apart the very fabric of relationships and society. The collective outrage of Israel reminds us that a healthy community, whether a family, a church, or a nation, cannot ignore grave injustices or moral decay. There is a divine imperative for accountability and a pursuit of righteousness, even when it is painful and requires confronting those within our own ranks. This verse challenges us to consider our own responses to "wickedness" in our spheres of influence: Do we turn a blind eye, or do we courageously demand truth and justice, seeking to uphold God's standards for holiness and integrity? The tragic outcome in Judges reminds us that the path of moral compromise and neglected justice leads to ruin, whereas genuine repentance and a commitment to God's ways are essential for true flourishing and peace.

#### Questions for Reflection
* **How does the collective response of the tribes in Judges 20:3 challenge our own willingness to confront sin and injustice within our communities, even when it is uncomfortable or costly?**
* **What forms of "wickedness" (zimmah) might be present or tolerated in our contemporary society or even within our own lives, and what are the potential consequences of ignoring them?**
* **In what ways can we, as individuals and as a faith community, actively pursue justice and accountability, reflecting God's character in a world that often condones or overlooks depravity?**

### FAQ
**Why was the question "Tell [us], how was this wickedness?" so significant, given that the tribes already knew what happened?**

Answer: The question posed by the children of Israel in Judges 20:3 was not a mere request for information, as the Levite had already graphically communicated the atrocity by dismembering his concubine's body and sending pieces to all the tribes ([Judges 19:29](/judges/19-29 "Judges 19:29 - The Levite's Shocking Act")). Instead, it was a profound rhetorical demand for a public account and an implicit challenge to the tribe of Benjamin. It served several critical purposes:
1. **Demand for Confession and Accountability:** It forced Benjamin to publicly acknowledge the heinous crime committed by some of its members and to explain their failure to deal with it internally. It was a call for transparency and an admission of guilt or complicity.
2. **Justification for Action:** By asking "how was this wickedness?", the other tribes were establishing a formal basis for their intervention. They were giving Benjamin an opportunity to respond, to distance themselves from the perpetrators, and to hand them over for justice. Benjamin's subsequent refusal to do so ([Judges 20:13](/judges/20-13 "Judges 20:13 - Benjamin's Refusal")) solidified the nation's resolve to act.
3. **Expression of Moral Outrage:** The question was saturated with indignation and revulsion. It underscored the severity of the "wickedness" (_zimmah_) and the collective moral offense felt by the entire nation, emphasizing that such depravity could not be tolerated within the covenant community.
4. **Setting the Stage for Judgment:** It was the formal opening of a national tribunal, signaling that the nation was prepared to administer justice if Benjamin did not comply. This question, therefore, was a pivotal moment, escalating the crisis from an individual atrocity to a full-blown inter-tribal confrontation that would lead to civil war.

### CHRIST-CENTERED FULFILLMENT
Judges 20:3, with its stark portrayal of a nation grappling with profound "wickedness" and the desperate cry for justice, powerfully anticipates the ultimate solution found in Jesus Christ. The chaos and moral decay of the Judges period, where "every man did that which was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - The Chaos of the Judges Period")), underscore humanity's inherent inability to govern itself righteously and the deep need for a true and righteous King. The horrific sin in Gibeah and Israel's fumbling attempts at justice, which tragically lead to more bloodshed, highlight the pervasive nature of sin (the very _zimmah_ that defiled Benjamin) that infects all humanity ([Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned")). While Israel sought to purge wickedness through human judgment, their efforts were flawed and costly. Christ, however, is the perfect Judge and the ultimate Lamb of God, who not only exposes sin but also perfectly atones for it. He is the one who bears the "wickedness" of the world on the cross, taking away its guilt and power ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). His coming fulfills the longing for a righteous King who brings true justice and peace, not through civil war but through His atoning sacrifice and the establishment of His kingdom ([Isaiah 9:6-7](/isaiah/9-6 "Isaiah 9:6-7 - The Prince of Peace")). In Christ, the demand for "how was this wickedness?" is met not with human explanation or violent retribution, but with divine grace and redemptive power, offering forgiveness for the depravity that human systems cannot truly resolve ([Colossians 2:13-14](/colossians/2-13 "Colossians 2:13-14 - Forgiveness in Christ")).

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.

Judges 19:27

And her lord rose up in the morning, and opened the doors of the house, and went out to go his way: and, behold, the woman his concubine was fallen down [at] the door of the house, and her hands [were] upon the threshold.

Matthew 5:25

Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.

Luke 12:58

When thou goest with thine adversary to the magistrate, [as thou art] in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.

Luke 12:59

I tell thee, thou shalt not depart thence, till thou hast paid the very last mite.

Proverbs 22:3

¶ A prudent [man] foreseeth the evil, and hideth himself: but the simple pass on, and are punished.

Luke 14:31

Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?