Judges 21:10

KJV

And the congregation sent thither twelve thousand men of the valiantest, and commanded them, saying, Go and smite the inhabitants of Jabeshgilead with the edge of the sword, with the women and the children.

KJV (with Strong's)

And the congregation {H5712} sent {H7971} thither twelve {H8147}{H6240} thousand {H505} men {H376} of the valiantest {H1121}{H2428}, and commanded {H6680} them, saying {H559}, Go {H3212} and smite {H5221} the inhabitants {H3427} of Jabeshgilead {H3003}{H1568} with the edge {H6310} of the sword {H2719}, with the women {H802} and the children {H2945}.

Complete Jewish Bible

So the gathering sent 12,000 warriors there and ordered them, "Go, and put the people who live in Yavesh-Gil'ad to death with the sword, including women and children.

Berean Standard Bible

So the congregation sent 12,000 of their most valiant men and commanded them: “Go and put to the sword those living in Jabesh-gilead, including women and children.

American Standard Version

And the congregation sent thither twelve thousand men of the valiantest, and commanded them, saying, Go and smite the inhabitants of Jabesh-gilead with the edge of the sword, with the women and the little ones.

Commentary

### SUMMARY
Judges 21:10 records a pivotal and disturbing command issued by the assembled Israelite congregation: to send a formidable military force of twelve thousand elite warriors to utterly destroy the inhabitants of Jabesh-gilead, including women and children. This drastic measure was undertaken not as an act of war against an external enemy, but as a desperate, self-devised solution to a profound internal crisis – the preservation of the tribe of Benjamin, which had been nearly annihilated in a preceding civil war, and the resolution of a rash oath that prevented the other tribes from providing wives for the surviving Benjamite men. The verse starkly illustrates the moral and spiritual chaos prevalent in Israel during a period characterized by a lack of central, righteous leadership and a pervasive tendency for individuals to act according to their own flawed judgment.

### CONTEXT
* **Literary Context:** Judges 21:10 is situated within the grim appendix of the Book of Judges (chapters 17-21), which serves as a stark and sobering commentary on the moral and spiritual decline of Israel during this chaotic period. Specifically, it follows the devastating civil war between the united tribes of Israel and the tribe of Benjamin, ignited by the horrific rape and murder of the Levite's concubine in Gibeah ([Judges 19](/judges/19 "Judges 19 - The Levite's Concubine and the Crime of Gibeah")). This conflict, detailed in [Judges 20](/judges/20 "Judges 20 - The Civil War Against Benjamin"), resulted in the near annihilation of Benjamin, leaving only 600 surviving men ([Judges 20:47](/judges/20-47 "Judges 20:47 - The Remnant of Benjamin")). The immediate preceding verses of [Judges 21](/judges/21 "Judges 21 - Wives for Benjamin") reveal Israel's profound distress over the potential extinction of a tribe and their desperate attempt to find wives for the Benjamite survivors, complicated by a solemn, rash oath made at Mizpah: "There shall not any of us give his daughter unto Benjamin to wife" ([Judges 21:1](/judges/21-1 "Judges 21:1 - Israel's Rash Oath")). The targeting of Jabesh-gilead emerges as a calculated, albeit brutal, "solution" to this self-inflicted dilemma.
* **Historical & Cultural Context:** The Book of Judges depicts Israel during a transitional period between the conquest of Canaan and the establishment of the monarchy. This era was characterized by a loose tribal confederacy, lacking a centralized government or consistent spiritual leadership. 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"), [Judges 21:25](/judges/21-25 "Judges 21:25 - Every Man Did What Was Right in His Own Eyes")), perfectly encapsulates the prevailing anarchy and moral relativism. Vows, especially those made communally and before God, were considered extremely binding in ancient Israelite culture, even if rashly made. The failure of Jabesh-gilead to participate in the communal assembly at Mizpah and the subsequent war was seen as a grave breach of corporate responsibility and a violation of the solemn oath, making them liable for severe punishment according to the prevailing understanding of covenant loyalty and communal solidarity.
* **Key Themes:** Judges 21:10 powerfully contributes to several overarching themes in the Book of Judges. First, it underscores the profound **moral and spiritual decline** of Israel, demonstrating how a society without righteous leadership can descend into horrifying acts of violence and ethical compromise, even in pursuit of seemingly "good" ends (preserving a tribe). Second, it highlights the **consequences of rash oaths and human-devised solutions** to divine problems; the initial vow created an impossible situation that led to further bloodshed and moral degradation. Third, despite the horrific means, the underlying motivation reveals a deep-seated concern for the **preservation of Israel's covenant identity** as twelve tribes, reflecting a paradoxical adherence to their national identity even as their actions contradicted God's moral law. Finally, the entire narrative serves as a powerful argument for the **necessity of righteous leadership** and adherence to God's revealed law, contrasting sharply with the chaotic results of "every man doing what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - The Moral Chaos of Judges")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Congregation (Hebrew, _ʿēdâ'_):** This term refers to the assembled community or "assembly" of Israel. Its use here is significant, indicating that the decision to attack Jabesh-gilead was not merely an act of a few rogue individuals but a corporate decision made by the representatives of the Israelite tribes. This highlights the collective responsibility and the widespread moral compromise that had permeated the entire nation during this period, where even communal action could be deeply flawed.
* **Valiantest (Hebrew, _ḥayil'_):** The KJV "valiantest" translates the Hebrew `חַיִל` (`_ḥayil_`), which denotes strength, might, valor, or military prowess. Sending "twelve thousand men of the valiantest" signifies that Israel committed its most capable and courageous warriors to this task. This emphasizes the seriousness and determination with which they pursued their self-appointed mission, deploying their best resources for a morally questionable endeavor.
* **Edge of the sword (Hebrew, _l'pî ḥerev'_):** This is a common and chilling biblical idiom, literally meaning "mouth of the sword." It signifies complete and utter destruction, often implying no survivors. The phrase underscores the ruthlessness and totality of the command given to the Israelite forces, indicating a directive for a genocidal act against Jabesh-gilead, with the explicit inclusion of "women and children," which was a common practice in ancient Near Eastern warfare for total annihilation but often condemned or specifically commanded by God only for certain Canaanite nations as part of divine judgment.

#### Verse Breakdown
* **"And the congregation sent thither twelve thousand men of the valiantest":** This opening clause establishes the authority behind the command – the collective "congregation" of Israel, representing the united tribes. The deployment of "twelve thousand men of the valiantest" underscores the significant military might and strategic intent behind this action. It was not a small skirmish but a major military operation, indicating the gravity with which the Israelites viewed the problem of the Benjamite wives and the perceived offense of Jabesh-gilead.
* **"and commanded them, saying, Go and smite the inhabitants of Jabeshgilead with the edge of the sword":** This is the core directive, a command for total annihilation. The phrase "smite... with the edge of the sword" is a powerful idiom for complete destruction, implying no quarter given. It reveals the ruthless pragmatism of the Israelite leadership, willing to resort to extreme violence against a fellow Israelite city (albeit one that violated communal solidarity) to resolve their self-imposed crisis.
* **"with the women and the children":** This chilling addition specifies the scope of the destruction, explicitly including non-combatants. While such acts were tragically common in ancient warfare, their inclusion here highlights the moral nadir to which Israel had descended. It demonstrates a society so desperate and morally compromised that it would sanction the slaughter of innocent women and children to secure wives for another tribe, revealing a profound disconnect from the Mosaic Law's principles of justice and mercy, especially towards fellow Israelites.

#### Literary Devices
The narrative of Judges 21:10 employs several potent literary devices to underscore its grim message. **Irony** is prominent, as the very people chosen by God to be a light to the nations, governed by divine law, resort to horrific violence against a fellow Israelite city, including its most vulnerable, all to preserve the tribal identity that is foundational to their covenant. This "solution" to a problem created by a rash oath is deeply ironic, demonstrating how human attempts to rectify self-inflicted wounds without divine guidance often lead to further moral compromise. The phrase "smite... with the edge of the sword" functions as **hyperbole** or a strong idiom for total destruction, emphasizing the ruthlessness of the command, even though the narrative later reveals that 400 virgins were intentionally spared. This selective application of the command highlights the pragmatic, rather than purely destructive, intent behind the action. Furthermore, the **juxtaposition** of "twelve thousand men of the valiantest" with the morally abhorrent task they are commanded to perform starkly contrasts their military prowess with their ethical bankruptcy. Ultimately, this passage, like the entire appendix of Judges, serves as a powerful **foreshadowing** of the desperate need for a righteous king in Israel, one who would govern according to God's laws and bring order and justice to a society adrift in moral anarchy, setting the stage for the books of Samuel.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 21:10, though a dark passage, offers profound theological and thematic connections. It illustrates the devastating consequences of a society that abandons divine authority and operates by its own flawed moral compass, where "every man did that which was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - The Chaos of Self-Rule")). The narrative highlights the danger of rash vows made without seeking God's counsel, demonstrating how such commitments, even if initially well-intentioned, can lead to a cascade of further sin and violence. The Israelites' desperate attempt to preserve the twelve-tribe structure, even through horrific means, implicitly points to God's overarching sovereign plan to maintain the lineage through which the Messiah would come. This passage serves as a stark reminder that human ingenuity, when detached from divine wisdom and righteous leadership, often produces morally grotesque "solutions" that violate God's character and commands, ultimately emphasizing the urgent need for God's redemptive intervention and the establishment of a righteous king.

* [Deuteronomy 23:21-23](/deuteronomy/23-21-23 "On Making Vows")
* [Proverbs 16:25](/proverbs/16-25 "The Way That Seems Right")
* [Romans 12:1-2](/romans/12-1-2 "Transformed by the Renewal of Your Mind")

### REFLECTION AND APPLICATION
The grim account of Judges 21:10 serves as a powerful cautionary tale for all generations, revealing the tragic depths to which humanity can sink when moral and spiritual foundations erode. It challenges us to critically examine our own decisions, both individual and communal, ensuring they are rooted in God's unchanging truth rather than expediency or self-interest. This passage compels us to consider the profound impact of leadership, or the lack thereof, on a society's moral fabric. It reminds us that even when faced with seemingly intractable problems, resorting to ungodly means to achieve a desired outcome inevitably leads to further brokenness and compromise. Instead, we are called to seek divine wisdom, exercise discernment, and uphold ethical principles, even when it seems difficult or counter-cultural. The narrative underscores the vital importance of living by God's Word, which provides a clear standard for righteousness, justice, and mercy, preventing us from "doing what is right in our own eyes" and falling into similar cycles of sin and despair.

#### Questions for Reflection
* **How do the actions of the Israelites in Judges 21:10 challenge our understanding of "doing what is right" in the absence of clear moral guidance?**
* **In what ways might we, individually or communally, be tempted to make "rash vows" or seek expedient solutions that compromise our ethical integrity?**
* **What role does righteous leadership play in preventing a society or community from descending into moral chaos, as seen in the Book of Judges?**
* **How can we ensure that our pursuit of good outcomes is always aligned with God's character and commands, rather than resorting to ungodly means?**

### FAQ
**Why was Jabesh-gilead targeted specifically, and what was their offense?**

Answer: Jabesh-gilead was targeted because they failed to participate in the solemn assembly of Israel at Mizpah and the subsequent war against Benjamin ([Judges 21:5](/judges/21-5 "Judges 21:5 - Jabesh-gilead's Absence")). The other tribes had sworn a great oath that any city that did not come to the assembly would be put to death. This absence was considered a grave breach of communal solidarity and a violation of the corporate vow. Their destruction, with the sparing of virgins, was then seen as a "solution" to provide wives for the surviving Benjamite men without breaking the oath that the other tribes would not give their *own* daughters to Benjamin ([Judges 21:1](/judges/21-1 "Judges 21:1 - Israel's Oath")).

**How does this event reflect the overall theme of "no king in Israel" in the Book of Judges?**

Answer: This event is a prime example of the chaos and moral decay that resulted from the lack of a central, righteous authority in Israel, a theme explicitly stated multiple times in the book ([Judges 17:6](/judges/17-6 "Judges 17:6 - No King, No Order"), [Judges 18:1](/judges/18-1 "Judges 18:1 - No King, No Guidance"), [Judges 19:1](/judges/19-1 "Judges 19:1 - No King, No Justice"), [Judges 21:25](/judges/21-25 "Judges 21:25 - No King, Everyone Does What Is Right in Their Own Eyes")). Without a king who would govern according to God's law, the people, including their leaders, were left to their own devices, making decisions based on expediency and human logic rather than divine wisdom. The horrific actions against Jabesh-gilead demonstrate the tragic consequences of a society where "every man did that which was right in his own eyes," leading to cycles of violence, moral compromise, and a profound departure from God's covenant standards.

### CHRIST-CENTERED FULFILLMENT
The disturbing narrative of Judges 21:10, steeped in human depravity and the desperate attempts to rectify self-inflicted wounds, profoundly underscores the need for a true and righteous King, ultimately fulfilled in Jesus Christ. The Israelites' frantic efforts to preserve the twelve tribes, even through morally reprehensible means, implicitly points to God's overarching sovereign plan to maintain the lineage through which the Messiah would come. Despite their sin and chaos, God's covenant promises remained steadfast, ensuring the continuity of Israel until the arrival of the promised Seed. Jesus, unlike the flawed and self-serving leaders of Judges, is the perfect King who rules not by the "edge of the sword" but by divine love and truth ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom is Not of This World")). He is the ultimate solution to humanity's deepest moral dilemmas, not through violence and compromise, but through His perfect obedience and atoning sacrifice. Where Israel struggled under the weight of rash vows and self-righteousness, Christ perfectly fulfilled the law ([Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")) and offered Himself as the spotless Lamb of God, taking away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). He is the one who brings true order and peace, not by human ingenuity or brutal force, but by establishing His kingdom in the hearts of those who follow Him, leading them in righteousness and justice, a stark contrast to the tragic "every man did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - The Chaos of Judges")).

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

1 Samuel 11:7

And he took a yoke of oxen, and hewed them in pieces, and sent [them] throughout all the coasts of Israel by the hands of messengers, saying, Whosoever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen. And the fear of the LORD fell on the people, and they came out with one consent.

Judges 21:5

And the children of Israel said, Who [is there] among all the tribes of Israel that came not up with the congregation unto the LORD? For they had made a great oath concerning him that came not up to the LORD to Mizpeh, saying, He shall surely be put to death.

Judges 5:23

Curse ye Meroz, said the angel of the LORD, curse ye bitterly the inhabitants thereof; because they came not to the help of the LORD, to the help of the LORD against the mighty.

Joshua 7:24

And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor.

1 Samuel 15:3

Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass.

Deuteronomy 13:15

Thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that [is] therein, and the cattle thereof, with the edge of the sword.