Judges 20:3

Translation
King James Version
(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?
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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?
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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?"
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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?”
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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?
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World English Bible Messianic
(Now the children of Benjamin heard that the children of Israel had gone up to Mizpah.) The children of Israel said, “Tell us, how did this wickedness happen?”
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Geneva Bible (1599)
(Now the children of Beniamin heard that the children of Israel were gone vp to Mizpeh) Then the children of Israel saide, Howe is this wickednesse committed?
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Young's Literal Translation
And the sons of Benjamin hear that the sons of Israel have gone up to Mizpeh. And the sons of Israel say, `Speak ye, how hath this evil been?'
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See also
Judges 19:22Judges 19:27Matthew 5:25Luke 12:58Luke 12:59Proverbs 22:3Luke 14:31
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Sins of the Benjaminites
Sins of the Benjaminites View full PDF
Judges and Enemies Overview
Judges and Enemies Overview View full PDF

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In the KJVVerse 7,058 of 31,102

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SUMMARY

Judges 20:3 marks a pivotal moment in the unfolding tragedy of Israel's civil war against the tribe of Benjamin. Following the horrific atrocity committed in Gibeah, this verse captures the immediate aftermath, where the assembled tribes of Israel, gathered at Mizpeh, are met with the awareness of Benjamin. It then records the united demand of the other tribes for an explanation of "this wickedness," setting the stage for the devastating conflict and underscoring the profound moral decay and the desperate pursuit of justice within the nation during this tumultuous period.

CONTEXT

  • Literary Context: Judges 20:3 is situated at the precipice of civil war, immediately following the shocking and graphic account of the Levite's concubine, who was gang-raped and murdered by the men of Gibeah in Benjaminite territory (Judges 19:25). In an act designed to provoke national outrage and demand justice, the Levite dismembered her body into twelve pieces, sending one to each tribe of Israel (Judges 19:29). This unprecedented horror 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). The verse thus captures the crucial moment of confrontation: Benjamin's awareness of the national assembly and the united nation's demand for an account of the heinous crime, signaling that the time for reckoning has arrived and escalating the crisis from a local atrocity to a national emergency.
  • Historical & Cultural Context: The period of the Judges (approximately 1200-1000 BC) was characterized by a decentralized tribal confederacy, operating without 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 and Judges 21:25), 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, often used for deliberation and covenant renewal. 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 and highlighting the breakdown of the covenant community's ability to self-govern righteously.
  • 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 as the Gibeah incident 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, leading to further bloodshed rather than true restoration. 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, reflecting the tragic cycle of sin, judgment, and deliverance that characterizes the entire book of Judges.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Heard (Hebrew, shâmaʻ', H8085): H8085 (shâmaʻ): a primitive root; to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.); [idiom] attentively, call (gather) together, [idiom] carefully, [idiom] certainly, consent, consider, be content, declare, [idiom] diligently, discern, give ear, (cause to, let, make to) hear(-ken, tell), [idiom] indeed, listen, make (a) noise, (be) obedient, obey, perceive, (make a) proclaim(-ation), publish, regard, report, shew (forth), (make a) sound, [idiom] surely, tell, understand, whosoever (heareth), witness.
    The use of "heard" here implies more than mere auditory perception; it suggests an intelligent apprehension and understanding of the gravity of the situation. Benjamin "heard" not just the sound of the gathering, but understood its purpose and the implicit accusation against them. This understanding, coupled with their subsequent actions, highlights their deliberate choice to resist the national call for justice.
  • Tell (Hebrew, dâbar', H1696): H1696 (dâbar): a primitive root; perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue; answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use (entreaties), utter, [idiom] well, [idiom] work.
    The imperative "Tell" (dâbar) is a strong demand for a verbal account. It's not a gentle request but a forceful command for Benjamin to "speak" or "declare" what happened. This word choice emphasizes the authoritative stance of the assembled tribes and their expectation of a full and public disclosure, setting the stage for a formal inquiry and potential judgment.
  • Wickedness (Hebrew, raʻ', H7451): H7451 (raʻ): from רָעַע; bad or (as noun) evil (natural or moral); adversity, affliction, bad, calamity, [phrase] displease(-ure), distress, evil((-favouredness), man, thing), [phrase] exceedingly, [idiom] great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured), [phrase] mark, mischief(-vous), misery, naught(-ty), noisome, [phrase] not please, sad(-ly), sore, sorrow, trouble, vex, wicked(-ly, -ness, one), worse(-st), wretchedness, wrong. (Incl. feminine raaah; as adjective or noun.).
    The term "wickedness" (raʻ) is a broad but potent descriptor for evil, encompassing both natural and moral depravity. In this context, it refers to the heinous crime committed in Gibeah, underscoring the profound moral offense. The use of this general term, rather than a specific legal one, emphasizes the overall state of moral corruption and the deep offense against God's covenant and human decency. It signifies that the act was not merely a transgression but a fundamental perversion of what is good and right.

Verse Breakdown

  • "(Now the children of Benjamin heard that the children of Israel were gone up to Mizpeh.)": This parenthetical statement provides crucial background, revealing Benjamin's full awareness of the massive national mobilization against them. This awareness transforms the subsequent demand for an explanation from a simple inquiry into a direct confrontation. It implies that Benjamin had ample opportunity to assess the gravity of the situation and potentially take preventative action (e.g., surrender the perpetrators), yet they chose a path of defiance, setting the stage for inevitable conflict. The gathering "to Mizpeh," a recognized assembly and cultic site, signifies the official and serious nature of the national assembly.
  • "Then said the children of Israel,": This clause highlights the unified voice of the assembled tribes. It emphasizes that this was not a fragmented or individual response but a collective, national declaration. The phrase "the children of Israel" represents the entire covenant community, acting in concert to address the grave injustice within their borders, underscoring the principle of corporate responsibility within the tribal confederacy.
  • "Tell [us], how was this wickedness?": This rhetorical question is not an innocent inquiry about unknown details, as the Levite's act had already graphically communicated the atrocity. Instead, it functions as a forceful demand for confession, a 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" (raʻ) underscores the profound moral revulsion felt by the nation, indicating that the act was an abomination requiring immediate and decisive response.

Literary Devices

Judges 20:3 employs several powerful literary devices that heighten the drama and underscore the moral gravity of the situation. The parenthetical remark, "(Now the children of Benjamin heard that the children of Israel were gone up to Mizpeh.)", serves as a potent example of Foreshadowing. It immediately sets a tone of impending conflict, subtly suggesting that Benjamin's awareness will not lead to repentance or cooperation, but rather to a hardening of their stance, thus tragically foreshadowing the devastating civil war. The question posed by the children of Israel, "Tell [us], how was this wickedness?", functions as a powerful Rhetorical Question. It is 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, knowing that Benjamin's response will only exacerbate the tragedy.

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, demonstrating that the pursuit of justice is a core aspect of living in covenant with Yahweh.

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, fostering a community that reflects God's character rather than human depravity.

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" (raʻ) 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). 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: 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, acting as a call for transparency and an admission of guilt or complicity, crucial for maintaining the integrity of the covenant community. Furthermore, by asking "how was this wickedness?", the other tribes were establishing a formal basis for their intervention, 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) solidified the nation's resolve to act, transforming a local crime into a national crisis. The question was also saturated with indignation and revulsion, underscoring the severity of the "wickedness" (raʻ) and the collective moral offense felt by the entire nation, emphasizing that such depravity could not be tolerated within the covenant community without defiling all of Israel. Finally, it was the formal opening of a national tribunal, signaling that the nation was prepared to administer justice if Benjamin did not comply, making this question a pivotal moment that escalated the crisis from an individual atrocity to a full-blown inter-tribal confrontation that would tragically 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), 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 raʻ that defiled Benjamin) that infects all humanity (Romans 3:23). While Israel sought to purge wickedness through human judgment, their efforts were flawed and costly, demonstrating that human systems cannot truly resolve the problem of sin. 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). 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). 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), and establishing a new covenant community where righteousness reigns.

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Commentary on Judges 20 verses 1–11

Here is, I. A general meeting of all the congregation of Israel to examine the matter concerning the Levite's concubine, and to consider what was to be done upon it, Jdg 20:1, Jdg 20:2. It does not appear that they were summoned by the authority of any one common head, but they came together by the consent and agreement, as it were, of one common heart, fired with a holy zeal for the honour of God and Israel. 1. The place of their meeting was Mizpeh; they gathered together unto the Lord there, for Mizpeh was so very near to Shiloh that their encampment might very well be supposed to reach from Mizpeh to Shiloh. Shiloh was a small town, and therefore, when there was a general meeting of the people to represent themselves before God, they chose Mizpeh for their head-quarters, which was the next adjoining city of note, perhaps because they were not willing to give that trouble to Shiloh which so great an assembly would occasion, it being the resident of the priests that attended the tabernacle. 2. The persons that met were all Israel, from Dan (the city very lately so called, Jdg 18:29) in the north to Beersheba in the south, with the land of Gilead (that is, the tribes on the other side Jordan), all as one man, so unanimous were they in their concern for the public good. Here was an assembly of the people of God, not a convocation of the Levites and priests, though a Levite was the person principally concerned in the cause, but an assembly of the people, to whom the Levite referred himself with an Appello populum - I appeal to the people. The people of God were 400,000 footmen that drew the sword, that is, were armed and disciplined, and fit for service, and some of them perhaps such as had known the wars of Canaan, Jdg 3:1. In this assembly of all Israel, the chief (or corners) of the people (for rulers are the corner-stones of the people, that keep all together) presented themselves as the representatives of the rest. They rendered themselves at their respective posts, at the head of the thousands and hundreds, the fifties and tens, over which they presided; for so much order and government, we may suppose, at least, they had among them, though they had no general or commander-in-chief. So that here was, (1.) A general congress of the states for counsel. The chief of the people presented themselves, to lead and direct in this affair. (2.) A general rendezvous of the militia for action, all that drew sword and were men of war (Jdg 20:17), not hirelings nor pressed men, but the best freeholders, that went at their own charge. Israel were above 600,000 when they came into Canaan, and we have reason to think they were at this time much increased, rather than diminished; but then all between twenty and sixty were military men, now we may suppose more than the one half exempted from bearing arms to cultivate the land; so that these were as the trained bands. The militia of the two tribes and a half were 40,000 (Jos 4:13), but the tribes were many more.

II. Notice given to the tribe of Benjamin of this meeting (Jdg 20:3): They heard that the children of Israel had gone up to Mizpeh. Probably they had a legal summons sent them to appear with their brethren, that the cause might be fairly debated, before any resolutions were taken up upon it, and so the mischiefs that followed would have been happily prevented; but the notice they had of this meeting rather hardened and exasperated them than awakened them to think of the things that belonged to their peace and honour.

III. A solemn examination of the crime charged upon the men of Gibeah. A very horrid representation of it had been made by the report of the messengers that were sent to call them together, but it was fit it should be more closely enquired into, because such things are often made worse than really they were; a committee therefore was appointed to examine the witnesses (upon oath, no doubt) and to report the matter. It is only the testimony of the Levite himself that is here recorded, but it is probable his servant, and the old man, were examined, and gave in their testimony, for that more than one were examined appears by the original (Jdg 20:3), which is, Tell you us; and the law was that none should be put to death, much less so many, upon the testimony of one witness only. The Levite gives a particular account of the matter: that he came into Gibeah only as a traveller to lodge there, not giving the least shadow of suspicion that he designed them any ill turn (Jdg 20:4), and that the men of Gibeah, even those that were of substance among them, that should have been a protection to the stranger within their gates, riotously set upon the house where he lodged, and thought to slay him; he could not, for shame relate the demand which they, without shame, made, Jdg 19:22. They declared their sin as Sodom, even the sin of Sodom, but his modesty would not suffer him to repeat it; it was sufficient to say they would have slain him, for he would rather have been slain than have submitted to their villany; and, if they had got him into their hands, they would have abused him to death, witness what they had done to his concubine: They have forced her that she is dead, Jdg 20:5. And, to excite in his countrymen an indignation at this wickedness, he had sent pieces of the mangled body to all the tribes, which had fetched them together to bear their testimony against the lewdness and folly committed in Israel, Jdg 20:6. All lewdness is folly, but especially lewdness in Israel. For those to defile their own bodies who have the honourable seal of the covenant in their flesh, for those to defy the divine vengeance to whom it is so clearly revealed from heaven - Nabal is their name, and folly is with them. He concludes his declaration with an appeal to the judgment of the court (Jdg 20:7): You are all children of Israel, and therefore you know law and judgment, Est 1:13. "You are a holy people to God, and have a dread of every thing which will dishonour God and defile the land; you are of the same community, members of the same body, and therefore likely to feel from the distempers of it; you are children of Israel, that ought to take particular care of the Levites, God's tribe, among you, and therefore give your advice and counsel what is to be done."

IV. The resolution they came to hereupon, which was that, being now together, they would not disperse till they had seen vengeance taken upon this wicked city, which was the reproach and scandal of their nation. Observe, 1. Their zeal against the lewdness that was committed. They would not return to their houses, how much soever their families and their affairs at home wanted them, till they had vindicated the honour of God and Israel, and recovered with their swords, if it could not be had otherwise, that satisfaction for the crime which the justice of the nation called for, Jdg 20:8. By this they showed themselves children of Israel indeed, that they preferred the public interest before their private concerns. 2. Their prudence in sending out a considerable body of their forces to fetch provisions for the rest, Jdg 20:9, Jdg 20:10. One of ten, and he chosen by lot, 40,000 in all, must go to their respective countries, whence they came, to fetch bread and other necessaries for the subsistence of this great army; for when they came from home they took with them provisions only for a journey to Mizpeh, not for an encampment (which might prove long) before Gibeah. This was to prevent their scattering to forage for themselves, for, if they had done this, it would have been hard to get them all together again, especially all in so good a mind. Note, When there appears in people a pious zeal for any good work it is best to strike while the iron is hot, for such zeal is apt to cool quickly if the prosecution of the work be delayed. Let it never be said that we left that good work to be done tomorrow which we could as well have done today. 3. Their unanimity in these counsels, and the execution of them. The resolution was voted, Nemine contradicente - Without a dissenting voice (Jdg 20:8); it was one and all; and, when it was put in execution, they were knit together as one man, Jdg 20:11. This was their glory and strength, that the several tribes had no separate interests when the common good was concerned.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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