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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Judges 20:1–11. His two-level outline is real structure in the source text, so it is rendered as structure.
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 20:6 presents the Levite's horrifying account of dismembering his deceased concubine and distributing her remains across the tribes of Israel. This gruesome act was not a mere expression of vengeance, but a desperate and visceral appeal for justice, designed to expose the profound moral depravity and heinous crime committed against her in Gibeah of Benjamin, thereby compelling the fractured nation to unite and respond to an outrage that had defiled the very fabric of Israelite society and its covenant with God.
Context
Literary Context
This verse serves as the Levite's chilling testimony before the assembled tribes of Israel at Mizpah, directly following the appalling events detailed in Judges 19. After seeking lodging in Gibeah, a city within the territory of Benjamin, the Levite and his concubine became victims of a severe breach of hospitality, culminating in the brutal gang rape and subsequent death of the concubine. The dismemberment and distribution of her body parts are the Levite's extreme, albeit effective, method of communicating the unspeakable horror and moral decay that had occurred. It functions as a public indictment and a "call to arms," demanding a unified response from the other tribes against the perpetrators and, by extension, the tribe of Benjamin that harbored them. This pivotal moment directly precipitates the devastating civil war between Israel and Benjamin, illustrating the immediate and catastrophic consequences of unchecked sin and the breakdown of justice.
Historical & Cultural Context
The period of the Judges (approximately 1200-1000 BC) was a turbulent era for Israel, characterized by a cyclical pattern of apostasy, oppression, and temporary deliverance by divinely appointed judges. The recurring refrain, "In those days there was no king in Israel; every man did what was right in his own eyes," encapsulates the prevailing moral anarchy, tribal disunity, and the severe erosion of adherence to Mosaic Law. While shocking to modern sensibilities, the Levite's act of dismemberment can be understood within a cultural context where such extreme symbolic actions were occasionally employed to rally tribes for war or to protest grave injustices when formal legal and governmental structures were failing. A notable parallel is found in 1 Samuel 11:7, where Saul dismembers a yoke of oxen to summon Israel to battle. The Levite's act was a desperate, albeit primitive, attempt to appeal to the collective conscience and covenant obligations of a fractured nation, highlighting the profound crisis of authority and morality.
Key Themes
Judges 20:6 powerfully encapsulates several critical themes prevalent throughout the book of Judges. Firstly, it starkly illustrates the profound moral depravity that had permeated Israel, demonstrating how far the nation had strayed from God's covenant and laws. The heinous crime in Gibeah, and the Levite's extreme reaction, are undeniable indicators of a society spiraling into lawlessness, violence, and sexual perversion, a direct consequence of abandoning divine standards. Secondly, the verse highlights the absence of effective leadership and justice; the Levite's drastic measure was necessitated by the complete failure of established systems to address such egregious wrongs, revealing a vacuum of authority and a breakdown of the covenant community's responsibility to uphold righteousness. Finally, it tragically foreshadows the catastrophic consequences of unchecked sin and tribal disunity, as this horrific act ultimately ignites a devastating civil war, demonstrating how deeply ingrained sin can tear apart the very fabric of a nation, leading to immense suffering and near-annihilation, as vividly depicted in the subsequent chapters of Judges 20-21.
Exposition and Analysis
Key Word Analysis
From the root zāmam (to plan, devise), this term (H2154) signifies a premeditated plan, specifically a bad one, denoting heinous crime, moral perversion, and deep wickedness. In biblical usage, zimmâh carries strong sexual connotations, referring to serious sexual offenses, incest, and abominations that are a direct affront to God's holiness and the covenant community (e.g., Leviticus 18:17, Ezekiel 16:27). Its application here emphasizes the gravity, deliberate nature, and moral repugnance of the sexual violence committed against the concubine.
This word (H5039) denotes foolishness in a moral sense, signifying wickedness, disgraceful, senseless, or shameful behavior. It describes actions that are inherently wicked, deserving of severe condemnation, and are often associated with those who are morally bankrupt or "foolish" in a biblical sense, meaning they reject divine wisdom and order (e.g., Deuteronomy 22:21, Isaiah 32:6). Coupled with "lewdness," nᵉbâlâh paints a comprehensive picture of utter moral collapse, a complete disregard for both human decency and divine law.
Verse Breakdown
"And I took my concubine, and cut her in pieces"
This clause describes the Levite's horrific and deliberate act. The verb "cut in pieces" (H5408, nâthach) emphasizes dismemberment, a brutal and shocking action. This was not an act of random rage but a calculated, extreme measure designed to maximize the impact of his message. The sheer brutality underscores the extreme nature of the crime committed against her and the Levite's desperate state, highlighting the utter breakdown of societal norms and justice mechanisms in Israel.
"and sent her throughout all the country of the inheritance of Israel"
This phrase explains the purpose and scope of the Levite's gruesome act. Each piece of the concubine's body was dispatched to a different tribal territory, serving as a visceral, undeniable testament to the atrocity. This was an ancient, desperate form of communication, a "levy" or call to arms, aimed at shocking the scattered tribes into recognizing the severity of the crime and uniting them in seeking retribution against the offenders in Gibeah. It was a profound appeal to their shared covenant identity and their collective responsibility to uphold justice and protect the vulnerable.
"for they have committed lewdness and folly in Israel"
This final clause provides the Levite's explicit justification for his extreme actions. He states that the people of Gibeah (and by extension, the tribe of Benjamin for protecting them) had committed acts of profound moral depravity and senseless wickedness. This indictment highlights the violation of both human decency and divine law, framing the incident not just as a personal tragedy but as a national crisis, an affront to the very identity of Israel as God's covenant people, demanding a unified and decisive response.
Literary Devices
The narrative of Judges 20:6 employs several powerful literary devices to convey its shocking message and underscore the depth of Israel's moral crisis. The most prominent is Hyperbole, where the extreme act of dismemberment and distribution is used to exaggerate the severity of the crime committed in Gibeah and to provoke an equally extreme, unified response from the tribes. This over-the-top action serves to shock the audience, both within the narrative and the contemporary reader, into fully grasping the profound depth of Israel's moral decay and the urgency of the situation. Furthermore, Symbolism is heavily at play: the dismembered body of the concubine powerfully symbolizes the brokenness, fragmentation, and moral dismemberment of the nation of Israel itself. Her body, torn apart, mirrors the spiritual and social fabric of a people who have abandoned their covenant with God and descended into anarchy, leading to internal strife and self-destruction. Lastly, there's a powerful element of Metonymy, where the concubine's body parts stand in for the outrage and the urgent call to action, becoming a gruesome physical representation of the horrific injustice that demands an immediate and decisive response from the entire nation.
Theological and Thematic Connections
Judges 20:6, in its stark brutality, serves as a profound theological statement about the catastrophic consequences of societal and spiritual decay when a people abandon God's law and leadership. It illustrates the terrifying depths of human depravity when "every man does what is right in his own eyes," demonstrating how unchecked sin—particularly sexual violence, disregard for human life, and a failure to uphold justice—can lead to national chaos and near self-destruction. The Levite's desperate act, while morally ambiguous, underscores the critical need for justice and accountability within a covenant community. It highlights the breakdown of the Mosaic covenant's protective structures and the tragic results when God's people fail to uphold His standards, ultimately showing the dire need for a righteous king and a restored relationship with God to bring order out of such profound anarchy.
Reflection and Application
The grim account of Judges 20:6, though disturbing, offers profound and timeless lessons for contemporary believers and society. It forces us to confront the stark reality of human depravity when divine standards are abandoned and to recognize the severe consequences that inevitably follow. We are reminded of the vital importance of upholding justice, protecting the vulnerable, and actively confronting moral corruption within our communities, rather than allowing sin to fester and proliferate unchallenged. The chaos depicted in Judges underscores the critical need for righteous leadership, both spiritual and civic, and for individuals to align their lives with God's unchanging truth, rather than succumbing to subjective morality or cultural relativism. It calls us to examine our own hearts and communities, asking whether we are actively seeking righteousness and justice, or passively allowing "lewdness and folly" to take root, potentially leading to societal fragmentation, spiritual decay, and a loss of our distinct witness in the world.
Questions for Reflection
FAQ
Why did the Levite do such a gruesome act?
The Levite's act of dismembering his concubine and distributing her body parts was a desperate and extreme form of communication, a last resort in a society without central authority or effective justice systems. It was a symbolic and visceral appeal, akin to an ancient "call to arms" or a public indictment. By sending a piece of the body to each tribe of Israel, he aimed to shock them into recognizing the horrific nature of the crime committed in Gibeah and to compel them to unite and take action against the perpetrators, thereby seeking justice for the outrage that had defiled the entire nation and its covenant with God.
Was the Levite's action justified?
While the crime committed against his concubine was undeniably horrific and demanded justice, the Levite's response was extreme and morally ambiguous. The Bible records his act without explicitly endorsing it as righteous. It highlights the profound breakdown of order and morality in Israel during that period, where individuals resorted to desperate measures due to the absence of a king and a functioning system of justice. His action, though effective in rallying the tribes, ultimately led to a devastating civil war between Israel and Benjamin, demonstrating the tragic consequences of a society where "every man did what was right in his own eyes" rather than adhering to God's law. It serves as a stark illustration of the chaos that ensues when divine law and proper authority are absent.
What does "lewdness and folly" mean in this context?
The terms "lewdness" (Hebrew: zimmâh, H2154) and "folly" (Hebrew: nᵉbâlâh, H5039) are strong biblical expressions used to describe grave moral offenses. "Lewdness" refers to a heinous, premeditated crime, often with severe sexual connotations, indicating a deep moral perversion and an abomination against God's law. "Folly" denotes disgraceful, senseless, and wicked behavior, implying a profound contempt for God's covenant and the moral order. Together, they emphasize the extreme nature of the sexual violence and the complete disregard for human dignity and divine law demonstrated by the men of Gibeah, signifying a deep-seated spiritual and moral sickness within that community and, by extension, within Israel as a whole.
Christ-Centered Fulfillment
The gruesome narrative of Judges 20:6, emblematic of the chaos and moral decay throughout the book of Judges, powerfully underscores humanity's desperate need for a true King and a perfect sacrifice. The dismemberment of the concubine, a shocking symbol of Israel's own spiritual fragmentation and moral brokenness, highlights the utter inability of humanity to govern itself righteously or to achieve justice apart from divine intervention. This era, where "every man did what was right in his own eyes" (a refrain echoed in Judges 21:25), stands in stark contrast to the reign of Christ. Jesus, the ultimate Lamb of God who takes away the sin of the world, perfectly fulfilled the need for a sacrifice, not by being dismembered, but by willingly offering His whole body on the cross, taking upon Himself the "lewdness and folly" of humanity's sin (2 Corinthians 5:21). He is the righteous King who brings true justice and order, establishing a kingdom not of human chaos but of divine peace and righteousness (Isaiah 9:6-7). Through His atoning work, Christ heals the brokenness of humanity, unites those who were scattered by sin, and provides the only true and lasting solution to the moral depravity that plagued Israel and continues to plague the human heart, ushering in a new covenant where God's law is written on hearts (Jeremiah 31:33), leading to genuine transformation and spiritual wholeness.