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Commentary on Judges 21 verses 1–15
We may observe in these verses,
I. The ardent zeal which the Israelites had expressed against the wickedness of the men of Gibeah, as it was countenanced by the tribe of Benjamin. Occasion is here given to mention two instances of their zeal on this occasion, which we did not meet with before: - 1. While the general convention of the states was gathering together, and was waiting for a full house before they would proceed, they bound themselves with the great execration, which they called the Cherum, utterly to destroy all those cities that should not send in their representatives and their quota of men upon this occasion, or had sentenced those to that curse who should thus refuse (Jdg 21:5); for they would look upon such refusers as having no indignation at the crime committed, no concern for the securing of the nation from God's judgments by the administration of justice, nor any regard to the authority of a common consent, by which they were summoned to meet. 2. When they had met and heard the cause they made another solemn oath that none of all the thousands of Israel then present, nor any of those whom they represented (not intending to bind their posterity), should, if they could help it, marry a daughter to a Benjamite, Jdg 21:1. This was made an article of the war, not with any design to extirpate the tribe, but because in general they would treat those who were then actors and abettors of this villany in all respects as they treated the devoted nations of Canaan, whom they were not only obliged to destroy, but with whom they were forbidden to marry; and because, in particular, they judged those unworthy to match with a daughter of Israel that had been so very barbarous and abusive to one of the tender sex, than which nothing could be done more base and villainous, nor a more certain indication given of a mind perfectly lost to all honour and virtue. We may suppose that the Levite's sending the mangled pieces of his wife'[s body to the several tribes helped very much to inspire them with all this fury, and much more than a bare narrative of the fact, though ever so well attested, would have done, so much does the eye affect the heart.
II. The deep concern which the Israelites did express for the destruction of the tribe of Benjamin when it was accomplished. Observe,
1.The tide of their anger at Benjamin's crime did not run so high and so strong before but the tide of their grief for Benjamin's destruction ran as high and as strong after: They repented for Benjamin their brother, Jdg 21:6, Jdg 21:15. They did not repent of their zeal against the sin; there is a holy indignation against sin, the fruit of godly sorrow, which is to salvation, not to be repented of, Co2 7:10, Co2 7:11. But they repented of the sad consequences of what they had done, that they had carried the matter further than was either just or necessary. It would have been enough to destroy all they found in arms; they needed not to have cut off the husbandmen and shepherds, the women and children. Note, (1.) There may be over-doing in well-doing. Great care must be taken in the government of our zeal, lest that which seemed supernatural in its causes prove unnatural in its effects. That is no good divinity which swallows up humanity. Many a war is ill ended which was well begun. (2.) Even necessary justice is to be done with compassion. God does not punish with delight, nor should men. (3.) Strong passions make work for repentance. What we say and do in a heat our calmer thoughts commonly wish undone again. (4.) In a civil war (according to the usage of the Romans) no victories ought to be celebrated with triumphs, because, which soever side gets, the community loses, as here there is a tribe cut off from Israel. What the better is the body for one member's crushing another? Now,
2.How did they express their concern? (1.) By their grief for the breach that was made. They came to the house of God, for thither they brought all their doubts, all their counsels, all their cares, and all their sorrows. There was to be heard on this occasion, not the voice of joy and praise, but only that of lamentation, and mourning, and woe: They lifted up their voices and wept sore (Jdg 21:2), not so much for the 40,000 whom they had lost (these would not be so much missed out of eleven tribes), but for the entire destruction of one whole tribe; for this was the complaint they poured out before God (Jdg 21:3): There is one tribe lacking. God had taken care of every tribe; their number twelve was that which they were known by; every tribe had his station appointed in the camp, and his stone in the high priest's breast-plate; every tribe had his blessing both from Jacob and Moses; and it would be an intolerable reproach to them if they should drop any out of this illustrious jury, and lose one out of twelve, especially Benjamin, the youngest, who was particularly dear to Jacob their common ancestor, and whom all the rest ought to have been in a particular manner tender of. Benjamin is not; what then will become of Jacob? Benjamin is become a Benoni, the son of the right hand a son of sorrow! In this trouble they built an altar, not in competition, but in communion with the appointed altar at the door of the tabernacle, which was not large enough to contain all the sacrifices they designed; for they offered burnt offerings and peace offerings, to give thanks for their victory, yet to atone for their own folly in the pursuit of it, and to implore the divine favour in their present strait. Every thing that grieves us should bring us to God. (2.) By their amicable treaty with the poor distressed refugees that were hidden in the rock Rimmon, to whom they sent an act of indemnity, assuring them, upon the public faith, that they would now no longer treat them as enemies, but receive them as brethren, Jdg 21:13. The falling out of friends should thus be the renewing of friendship. Even those that have sinned, if at length they repent, must be forgiven and comforted, Co2 2:7. (3.) By the care they took to provide wives for them, that their tribe might be built up again, and the ruins of it repaired. Had the men of Israel sought themselves, they would have been secretly pleased with the extinguishing of the families of Benjamin, because then the land allotted to them would escheat to the rest of the tribes, ob defectum sanguinis - for want of heirs, and be easily seized for want of occupants; but those have not the spirit of Israelites who aim to raise themselves upon the ruins of their neighbours. They were so far from any design of this kind that all heads were at work to find out ways and means for the rebuilding of this tribe. All the women and children of Benjamin were slain: they had sworn not to marry their daughters to any of them; it was against the divine law that they should match with the Canaanites; to oblige them to that would be, in effect, to bid them go and serve other gods. What must they do then for wives for them? While the poor distressed Benjamites that were hidden in the rock feared their brethren were contriving to ruin them, they were at the same time upon a project to prefer them; and it was this: - [1.] There was a piece of necessary justice to be done upon the city of Jabesh-Gilead, which belonged to the tribe of Gad, on the other side Jordan. It was found upon looking over the muster-roll (which was taken, Jdg 20:2) that none appeared from that city upon the general summons (Jdg 21:8, Jdg 21:9), and it was then resolved, before it appeared who were absent, that whatever city of Israel should be guilty of such a contempt of the public authority and interest that city should be an anathema; Jabesh-Gilead lies under that severe sentence, which might by no means be dispensed with. Those that had spared the Canaanites in many places, who were devoted to destruction by the divine command, could not find in their hearts to spare their brethren that were devoted by their own curse. Why did they not now send men to root the Jebusites out of Jerusalem, to avoid whom the poor Levite had been forced to go to Gibeah? Jdg 19:11, Jdg 19:12. Men are commonly more zealous to support their own authority than God's. A detachment is therefore sent of 12,000 men, to execute the sentence upon Jabesh-Gilead. Having found that when the whole body of the army went against Gibeah the people were thought too many for God to deliver them into their hands, on this expedition they sent but a few, Jdg 21:10. Their commission is to put all to the sword, men, women, and children (Jdg 21:11), according to that law (Lev 27:29), Whatsoever is devoted of men, by those that have power to do it, shall surely be put to death. [2.] An expedient is hence formed for providing the Benjamites with wives. When Moses sent the same number of men to avenge the Lord on Midian, the same orders were given as here, that all married women should be slain with their husbands, as one with them, but that the virgins should be saved alive, Num 31:17, Num 31:18. That precedent was sufficient to support the distinction here made between a wife and a virgin, Jdg 21:11, Jdg 21:12. 400 virgins that were marriageable were found in Jabesh-Gilead, and these were married to so many of the surviving Benjamites, Jdg 21:14. Their fathers were not present when the vow was made not to marry with Benjamites, so that they were not under any colour of obligation by it: and besides, being a prey taken in war, they were at the disposal of the conquerors. Perhaps the alliance now contracted between Benjamin and Jabesh-Gilead made Saul, who was a Benjamite, the more concerned for that place (Sa1 11:4), though then inhabited by new families.
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SUMMARY
Judges 21:13 marks a pivotal moment in the aftermath of Israel's devastating civil war against the tribe of Benjamin. Following the near annihilation of Benjamin and the subsequent lament of the remaining tribes, this verse describes the collective decision of the Israelite congregation to dispatch messengers to the 600 surviving Benjamite men, who had taken refuge at the rock Rimmon. This outreach, characterized by an earnest plea for peace and restoration, signifies a profound shift from punitive action to a desperate, yet necessary, pursuit of reconciliation, aimed at preserving the integrity of Israel's twelve tribes and rectifying the dire consequences of their rash actions and vows.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several significant literary devices. Irony is prominent, as the very "congregation" that had, through its actions, brought Benjamin to the brink of extinction now actively seeks its preservation. This stark contrast highlights the tragic consequences of their earlier rashness and the desperate measures required to rectify them. There is also a powerful contrast between the preceding chapters' graphic descriptions of violence, rape, and civil war, and the sudden shift to the language of "peaceably" and reconciliation in this verse. This juxtaposition emphasizes the severity of the crisis and the profound nature of the desired healing. Furthermore, the symbolism of the "rock Rimmon" is significant; it represents not only a physical refuge but also the isolation and precarious existence of the Benjamite remnant, making the outreach to them a symbolic bridging of a deep chasm. The narrative also uses foreshadowing, as this desperate human effort to preserve the twelve tribes implicitly points to the future need for a righteous king who would bring true order and peace to Israel.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 21:13, though set in a dark period of Israel's history marked by moral decay and self-inflicted wounds, offers a glimmer of hope and a profound theological lesson on the importance of reconciliation and the preservation of God's people. It demonstrates that even after severe internal conflict and moral failure, there is a divine imperative, often realized through human initiative, to seek restoration and unity. The lament of the tribes over Benjamin's near-extinction (Judges 21:6) underscores God's covenant faithfulness to His promise of a numerous people, even when His people act in ways that threaten that promise. This verse foreshadows the broader biblical theme of God's persistent pursuit of reconciliation with humanity and the call for His people to be peacemakers, reflecting His own character.
REFLECTION AND APPLICATION
Judges 21:13 serves as a powerful reminder that even in the wake of profound division and destructive conflict, the pursuit of reconciliation is a divine imperative and a necessary step towards healing. The "whole congregation" took the initiative to reach out to those they had recently fought against, demonstrating that peace often requires the stronger party, or the party that recognizes its error, to make the first move. This passage challenges us to consider our own roles in fostering shalom within our communities, families, and churches. It reminds us that every member, even those who have erred or suffered greatly, holds intrinsic value within the body of Christ, and that their preservation and restoration are vital for the health and completeness of the whole. It is a call to actively lament divisions and to work proactively to bridge gaps, even when past wrongs have been severe, recognizing that true healing begins with a genuine desire for peace and wholeness, mirroring God's own heart for reconciliation.
Questions for Reflection
FAQ
Why did the congregation wait so long to seek peace with Benjamin?
Answer: The initial actions of the congregation were driven by outrage and a desire for justice for the horrific crime committed in Gibeah (Judges 19). This righteous indignation, however, escalated into a brutal civil war that nearly annihilated Benjamin. The delay in seeking peace stemmed from their intense anger, their solemn vow not to give their daughters to Benjamin (Judges 21:1), and perhaps a period of shock and profound lament after realizing the catastrophic implications of their actions. It was only after they "repented them for Benjamin" (Judges 21:6) and recognized the potential loss of an entire tribe of Israel that they began to seek a solution, leading to the proactive outreach described in Judges 21:13.
What was the "rock Rimmon," and why was it significant?
Answer: The "rock Rimmon" (Judges 20:47) was a specific, prominent cliff or stronghold located east of Bethel, likely near the wilderness. It served as the last refuge for the 600 surviving Benjamite men who fled the battlefield. Its significance lies in its role as a place of isolation and last resort, symbolizing the desperate state of the Benjamite tribe. The fact that the congregation sent messengers specifically "to the children of Benjamin that [were] in the rock Rimmon" highlights their precise knowledge of the remnant's location and their intentional effort to reach them in their vulnerable state, underscoring the sincerity of their desire for reconciliation.
How does this chaotic period in Judges relate to the overarching biblical theme of God's sovereignty?
Answer: The Book of Judges, particularly its concluding chapters, vividly illustrates the consequences of a people living without a righteous king, where "every man did that which was right in his own eyes" (Judges 21:25). While human sin and folly are rampant, God's sovereignty is subtly demonstrated through His preservation of the twelve tribes, despite their self-destructive tendencies. Even in this dark hour, the Lord ensures that Benjamin, a tribe through which future leaders (like King Saul) would emerge, is not utterly destroyed. This narrative, therefore, underscores God's faithfulness to His covenant promises, even when His people are unfaithful, and implicitly points to the future need for a righteous king who would bring true order and peace to Israel, ultimately fulfilled in the person of Christ.
CHRIST-CENTERED FULFILLMENT
Judges 21:13, with its desperate plea for peace and reconciliation amidst the chaos of a broken covenant community, finds its ultimate fulfillment in the person and work of Jesus Christ. The Israelite congregation's belated desire for shalom with Benjamin, aimed at restoring a fractured tribe, points forward to Christ as the true Peacemaker who brings ultimate shalom to a humanity fractured by sin. He is the one who bridges the chasm between a holy God and sinful humanity, making "peace through the blood of his cross" (Colossians 1:20). Just as the congregation sought to gather the scattered remnant of Benjamin, Christ gathers a new people, His Church, from every tribe and nation, breaking down the "dividing wall of hostility" (Ephesians 2:14) and creating "one new man in himself, thus making peace" (Ephesians 2:15). The flawed human attempts at reconciliation in Judges highlight the profound need for a divine intervention, a perfect mediator who would not only call for peace but embody it. Jesus, through His atoning sacrifice, not only reconciled us to God but also empowers believers to be agents of reconciliation in a broken world, fulfilling the "ministry of reconciliation" (2 Corinthians 5:18-19) that God has entrusted to His Church.