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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.
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SUMMARY
Judges 20:5 presents the Levite's chilling testimony before the assembled tribes of Israel, recounting the horrific assault perpetrated by the men of Gibeah. This pivotal verse details their initial murderous intent against him and the subsequent brutal gang rape of his concubine, which tragically resulted in her death. It serves as the immediate catalyst for the outrage of the Israelite tribes, propelling them into a devastating civil war against the tribe of Benjamin as a direct consequence of this unspeakable act of depravity and a profound violation of sacred hospitality.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of Judges 20:5 employs several potent literary devices to convey its chilling message and evoke a strong response from the audience. Foreshadowing is evident in the Gibeahites' initial murderous intent against the Levite, which grimly foreshadows the concubine's eventual death and the widespread bloodshed of the ensuing civil war. There is a profound Irony in the fact that the Levite, a man associated with sacred service, becomes the target of such profane violence, and his concubine, seeking refuge, meets such a horrific end. This perversion of expected societal norms underscores the complete moral collapse. The Levite's testimony itself utilizes Emotional language and a degree of Hyperbole (by focusing solely on the Gibeahites' aggression and omitting his own morally compromised action in Judges 19:25) to evoke maximum outrage and galvanize the tribes into action. The narrative also presents a stark Contrast between the expected sacred duty of hospitality and the actual monstrous betrayal, highlighting the profound moral chasm. Finally, the events in Gibeah draw a clear Parallelism with the wickedness of Sodom in Genesis 19, signaling to the reader the extreme nature of Israel's sin and its impending judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 20:5 stands as a stark testament to the depths of human depravity when divine law and moral order are abandoned. The verse powerfully illustrates the consequences of a society where "every man did that which was right in his own eyes," demonstrating how a lack of righteous leadership and individual accountability can lead to widespread corruption, violence, and a complete disregard for human life and dignity. Theologically, it underscores God's absolute standards of justice and righteousness, revealing that even within His covenant people, unchecked sin incurs severe judgment. It highlights the sacredness of human life and the abomination of sexual violence, reflecting God's abhorrence for such acts. This narrative also implicitly points to the desperate need for a true king, a righteous ruler who would uphold God's laws and bring order to a chaotic nation, a longing that would eventually find its fulfillment in the Davidic monarchy and ultimately in Christ.
REFLECTION AND APPLICATION
Judges 20:5 is a chilling mirror reflecting the societal breakdown that inevitably occurs when moral standards, especially those rooted in divine revelation, are abandoned or selectively applied. The narrative powerfully demonstrates the profound consequences of unchecked sin, illustrating how a decline in spiritual leadership and individual righteousness can rapidly lead to pervasive corruption, violence, and a complete erosion of human dignity. For believers today, this verse serves as a sober warning against the dangers of moral relativism and the critical importance of upholding justice, protecting the vulnerable, and maintaining unwavering moral integrity within our communities and nations. It challenges us to confront difficult truths about human nature and the pervasive influence of sin, even within seemingly religious contexts. The story ultimately calls us to reflect on the imperative of living by God's righteous standards, actively seeking justice for the oppressed, and fostering environments where accountability and compassion prevail, lest society descend into similar chaos where "every man did that which was right in his own eyes."
Questions for Reflection
FAQ
Why is this event so significant within the Book of Judges?
Answer: The event recounted in Judges 20:5, and the broader narrative of the Levite and his concubine, is profoundly significant because it represents the nadir of Israel's moral and spiritual decline during the period of the Judges. It is the ultimate illustration of 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). This horrific act of depravity, followed by the Levite's shocking call to arms, directly leads to a devastating civil war, highlighting the catastrophic consequences of abandoning God's covenant and standards. It serves as a dark mirror reflecting the nation's spiritual state and underscores the desperate need for righteous leadership and a true king.
How does the Levite's testimony in Judges 20:5 compare to the actual events described in Judges 19?
Answer: The Levite's testimony in Judges 20:5 is a strategically framed and slightly condensed version of the events described in Judges 19. While it accurately portrays the extreme violence and the concubine's death at the hands of the men of Gibeah, it notably omits his own morally compromised action of offering his concubine to the mob in Judges 19:25. By focusing exclusively on the Gibeahites' aggression, their initial murderous intent towards him, and the concubine's brutal death, the Levite's account amplifies the outrage and strengthens his plea for justice. This rhetorical framing is crucial for rallying the other tribes of Israel to his cause and justifying the subsequent war against Benjamin.
CHRIST-CENTERED FULFILLMENT
The horrific account of Judges 20:5, emblematic of Israel's moral chaos and the desperate need for a righteous king, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. The depravity of Gibeah, where human life was devalued and violence reigned, underscores the pervasive nature of sin that grips humanity, a condition that no human king or system could ultimately rectify. Jesus, however, is the true and perfect King, not one who merely brings political order, but one who addresses the root cause of such wickedness—the sin in the human heart. He is the Lamb of God who takes away the sin of the world, offering Himself as the ultimate sacrifice to atone for the very depravity seen in Gibeah. Unlike the Levite who offered his concubine to the mob, Jesus, the Son of Man, came not to be served but to serve, and to give his life as a ransom for many. He is the sympathetic High Priest who was tempted in every way, just as we are—yet he did not sin, perfectly embodying the righteousness absent in Judges. Through His reign, He establishes a kingdom of true justice and peace, where every wrong will be set right, and where ultimately, there will be no more death or mourning or crying or pain, bringing an end to the chaos and suffering that characterized the era of Judges.