Judges 21:11

KJV

And this [is] the thing that ye shall do, Ye shall utterly destroy every male, and every woman that hath lain by man.

KJV (with Strong's)

And this is the thing {H1697} that ye shall do {H6213}, Ye shall utterly destroy {H2763} every male {H2145}, and every woman {H802} that hath lain {H4904} by man {H3045}.

Complete Jewish Bible

Completely destroy every man and every woman who has had sex with a man."

Berean Standard Bible

This is what you are to do: Devote to destruction every male, as well as every female who has had relations with a man.”

American Standard Version

And this is the thing that ye shall do: ye shall utterly destroy every male, and every woman that hath lain by man.

Commentary

### SUMMARY
Judges 21:11 details a chilling directive from the assembly of Israel, commanding the utter destruction of all males and non-virgin females from Jabesh-Gilead. This severe measure was part of a desperate and ethically compromised strategy to provide wives for the surviving 600 men of the tribe of Benjamin, which had been nearly annihilated in a preceding civil war. The command reflects the profound moral and spiritual decline of Israel during the period of the Judges, where human expediency and the rigid adherence to a rash oath overshadowed divine principles of justice and mercy.

### CONTEXT
* **Literary Context:** Judges 21:11 is situated in the deeply disturbing final chapters of the Book of Judges, specifically within the narrative arc from Judges 19-21. These chapters recount a horrific civil war triggered by the abhorrent crime committed by Benjamite men in Gibeah against a Levite's concubine ([Judges 19](/judges/19 "Judges 19 - The Levite and His Concubine")). The other tribes of Israel, enraged by this atrocity and the Benjamites' refusal to hand over the perpetrators, waged war against Benjamin, nearly eradicating the entire tribe ([Judges 20](/judges/20 "Judges 20 - The War Against Benjamin")). However, a profound regret quickly set in as the Israelites realized that one of the twelve tribes was on the brink of extinction. Having sworn a solemn oath not to give their daughters to any Benjamite in marriage, they faced a dilemma: how to provide wives for the remaining 600 Benjamite men without violating their vow. The solution, detailed in this verse, involved targeting Jabesh-Gilead, whose inhabitants had failed to join the assembly in the punitive war against Benjamin, thus making them eligible for a "holy war" (*herem*) that would yield virgin women as spoils, circumventing the oath while preserving the tribe.

* **Historical & Cultural Context:** The period of the Judges (roughly 14th-11th centuries BCE) was a transitional era in Israel's history, characterized by a tribal confederacy rather than a centralized monarchy. This lack of a king meant there was no overarching judicial or administrative authority, leading to significant social and moral instability. The phrase "every man did that which was right in his own eyes" ([Judges 17:6](/judges/17-6 "Judges 17:6 - Everyone Did What Was Right in Their Own Eyes") and [Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")) perfectly encapsulates this chaotic environment. Oaths and vows, as seen in this chapter, held immense cultural and religious weight in ancient Israel, considered binding before God. To break an oath was a grave offense. The concept of *herem* (utter destruction or devotion to God by destruction) was typically applied to idolatrous Canaanite nations as an act of divine judgment ([Deuteronomy 7:2](/deuteronomy/7-2 "Deuteronomy 7:2 - Command to Utterly Destroy Canaanites")), but its application here by Israelites against fellow Israelites (albeit those who failed to participate in a communal war) highlights the distorted moral compass of the time. Geographically, Jabesh-Gilead was an Israelite city east of the Jordan River, making its inhabitants fellow Israelites, which further underscores the severity and moral ambiguity of the command.

* **Key Themes:** This verse powerfully illustrates several major theological and narrative themes prevalent in the Book of Judges. Firstly, it highlights **The Weight of Oaths and Vows**, demonstrating the binding nature of solemn promises in ancient Israel, even when they lead to ethically questionable and violent solutions to unforeseen problems. Secondly, it exemplifies the theme of **Moral and Spiritual Decline**, serving as a stark illustration of the consequences when a nation lacks faithful leadership and "every man does what is right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")). The use of *herem* against fellow Israelites, usually reserved for divine judgment against pagan nations, underscores this profound spiritual deviation. Finally, despite the horrific means, the underlying motivation was the **Preservation of a Tribe**, reflecting a deep-seated concern for the integrity and continuation of the twelve tribes of Israel, even if achieved through desperate and ungodly measures.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis

* **Destroy (Hebrew, _ḥāram'_):** This verb (חָרַם) signifies "to put under the ban," "to utterly destroy," or "to consecrate to destruction." In the Old Testament, *herem* often refers to the total annihilation of people or objects devoted to God for destruction, particularly in the context of holy war against idolatrous nations (e.g., [Deuteronomy 20:17](/deuteronomy/20-17 "Deuteronomy 20:17 - Utterly Destroy Them")). Its application here to fellow Israelites (albeit those who did not join the fight) is highly unusual and underscores the extreme and morally compromised nature of the assembly's decision, reflecting human expediency rather than direct divine command. The intention is not merely defeat but complete eradication of those deemed "unclean" or "unfit" for the Benjamite solution.

* **Lain by man (Hebrew, _yōde‘at īš lĕmišḵav zāḵār'_):** This phrase (יֹדַעַת אִישׁ לְמִשְׁכַּב זָכָר) literally means "knowing a man by lying with a male." It is a euphemism for sexual intercourse, specifically referring to a woman who is not a virgin. The explicit exclusion of these women from the spared group highlights the pragmatic and disturbing goal of the directive: to acquire virgin women who could become wives and bear children for the remaining Benjamite men, thereby ensuring the tribe's survival without violating the letter of the oath not to *give* their own daughters. This distinction reveals the cold, utilitarian calculus at play, valuing women solely for their reproductive potential and marital status.

#### Verse Breakdown

* **"And this [is] the thing that ye shall do":** This introductory clause establishes the gravity and authoritative nature of the directive. It is presented as a definitive command from the assembly of Israel, indicating a collective decision made by the leaders of the ten tribes. The phrase implies a resolution reached after deliberation, signaling a planned and intentional course of action rather than a spontaneous act.
* **"Ye shall utterly destroy every male":** This specifies the first group targeted for annihilation: all males. This part of the command aligns with the typical application of *herem* in ancient warfare, aiming to eliminate any potential future threat or lineage. In this context, it ensures that no male from Jabesh-Gilead would survive to challenge the taking of their women or to perpetuate their own family lines.
* **"and every woman that hath lain by man":** This clause provides the crucial qualification for the women. It explicitly commands the destruction of all non-virgin women. This distinction is central to the entire scheme, as the ultimate purpose of the assault on Jabesh-Gilead was to procure virgin women as wives for the Benjamites. The non-virgins were deemed unsuitable for this purpose and, therefore, were to be eliminated along with the males, leaving only those who could fulfill the specific need.

#### Literary Devices

The passage employs several significant **literary devices**. The most prominent is **Irony**, as the Israelites, having just waged a "holy war" against Benjamin for their moral depravity, now engage in an equally morally questionable act of *herem* against fellow Israelites to rectify the consequences of their *own* rash vow. The very means of preserving a tribe (violence and selective slaughter) stand in stark contrast to the divine principles of justice and mercy. There is also a strong element of **Euphemism** in the phrase "woman that hath lain by man," which subtly refers to non-virgin women, highlighting the cultural sensitivity around explicit sexual language while clearly conveying the intent. The entire narrative of Judges 19-21 functions as a **Tragedy**, depicting a downward spiral of violence, moral compromise, and desperation, ultimately illustrating the chaos that ensues when "there was no king in Israel" and each person acted according to their own flawed judgment. The repeated phrase "every man did that which was right in his own eyes" ([Judges 17:6](/judges/17-6 "Judges 17:6 - Everyone Did What Was Right in Their Own Eyes"); [Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")) acts as a **Refrain**, emphasizing the central theme of moral anarchy and serving as a commentary on the period's spiritual state.

### THEOLOGICAL AND THEMATIC CONNECTIONS

Judges 21:11 stands as a stark testament to the profound theological implications of human sin and the absence of righteous leadership. It illustrates how even well-intentioned efforts (like preserving a tribe) can be corrupted by human expediency and a distorted understanding of divine law, leading to actions that deeply contradict God's character. The incident highlights the dangers of rash vows and the tragic consequences of a society that has lost its moral compass, prioritizing human tradition and self-preservation over divine justice and compassion. It underscores the biblical truth that adherence to the letter of the law without the spirit can lead to grave ethical failures. The narrative serves as a cautionary tale about the perils of moral relativism and the urgent need for a king who would rule righteously according to God's standards, foreshadowing the eventual establishment of the monarchy and ultimately, the perfect King.

* [Deuteronomy 23:21](/deuteronomy/23-21 "Deuteronomy 23:21 - Do Not Delay to Pay a Vow")
* [Proverbs 12:22](/proverbs/12-22 "Proverbs 12:22 - Lying Lips are Abomination to the Lord")
* [Matthew 23:23](/matthew/23-23 "Matthew 23:23 - Woe to You, Scribes and Pharisees, Hypocrites!")

### REFLECTION AND APPLICATION

Judges 21:11, while describing a horrific historical event, offers profound lessons for contemporary believers. It compels us to examine the foundations of our own moral decision-making. Are we prone to making rash promises or commitments that, in hindsight, lead to compromising situations? Do we, individually or collectively, sometimes prioritize perceived expediency or tradition over the clear moral and ethical commands of God's Word? This passage serves as a powerful reminder that true wisdom and righteousness come from diligently seeking God's counsel and adhering to His character, rather than relying on our own flawed reasoning or attempting to justify ungodly means by noble ends. It challenges us to cultivate a heart that values mercy, justice, and faithfulness above all else, recognizing that God's ways are always higher than our own. We are called to live by the Spirit, not by the flesh, and to ensure that our actions reflect the love and holiness of God, even when faced with difficult circumstances.

#### Questions for Reflection

* **How does the narrative of Judges 21:11 challenge my understanding of justice and mercy, especially when human vows or traditions seem to conflict with divine principles?**
* **In what areas of my life might I be tempted to make rash decisions or vows that could lead to unintended and ethically compromising outcomes?**
* **How can I ensure that my actions and decisions are consistently guided by God's wisdom and character, rather than by personal expediency or cultural norms?**

### FAQ

**Why did the Israelites target Jabesh-Gilead specifically, and what was their justification?**

Answer: The Israelites targeted Jabesh-Gilead because its inhabitants had not answered the call to assemble with the other tribes for the war against Benjamin, as commanded in [Judges 20:1](/judges/20-1 "Judges 20:1 - The Assembly at Mizpah"). This failure to participate in a communal Israelite action was interpreted as a grave offense, akin to a betrayal, and made them eligible for punitive action. The justification was rooted in the idea of a collective covenant obligation; those who did not join were considered to have broken faith with the rest of Israel. Furthermore, their non-participation made them a convenient target for the assembly's desperate plan to acquire virgin women for the surviving Benjamites, as these women were not "daughters of Israel" in the same direct sense as those from the participating tribes, thereby allowing the assembly to circumvent their oath not to give their own daughters to Benjamin.

**Does this passage condone violence against women or the use of women as property?**

Answer: No, the Bible, particularly in its later revelation and the teachings of Jesus, does not condone violence against women or treating them as mere property. Judges 21:11 is a descriptive passage, not a prescriptive one. It vividly portrays the moral and spiritual chaos of a specific period in Israel's history when "every man did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")). This account highlights the depths of human depravity and the tragic consequences of living outside God's perfect will and law. It serves as a cautionary tale, illustrating the horrific outcomes when human expediency and distorted interpretations of oaths override divine principles of justice, mercy, and the inherent dignity of all human beings, male and female, created in God's image ([Genesis 1:27](/genesis/1-27 "Genesis 1:27 - Created in God's Image")). The passage is a dark mirror reflecting humanity's fallen state, not a divine endorsement of such actions.

### CHRIST-CENTERED FULFILLMENT

Judges 21:11, with its grim depiction of human desperation, moral compromise, and the tragic consequences of a people without a righteous king, powerfully points to the ultimate necessity and perfect reign of Jesus Christ. The chaos and "every man did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")) mentality of the Judges era underscore humanity's inherent inability to govern itself righteously, revealing the deep need for a divine King. Where human leaders in Judges made rash vows and resorted to horrific violence to preserve a tribe, Jesus, the true King, made a perfect covenant and offered Himself as the ultimate sacrifice to preserve not just a tribe, but all who believe, from eternal destruction ([John 3:16](/john/3-16 "John 3:16 - God So Loved the World")). He is the Lamb of God who takes away the sin of the world, not by destroying the innocent, but by bearing the judgment Himself ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Unlike the flawed solutions of the Judges, Christ brings true peace and reconciliation, fulfilling the law and the prophets through perfect love and justice ([Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Do Not Think That I Have Come to Abolish the Law")). In Him, the moral anarchy of Judges finds its resolution, as His Spirit empowers believers to live not by their own eyes, but by the righteous standard of God's Word, guided by the perfect wisdom of their King ([Romans 8:4](/romans/8-4 "Romans 8:4 - The Righteous Requirement of the Law Fulfilled")). He is the promised Seed who brings order out of chaos, life out of death, and true redemption where human efforts only produced more sin.

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.