Judges 21:14

KJV

And Benjamin came again at that time; and they gave them wives which they had saved alive of the women of Jabeshgilead: and yet so they sufficed them not.

KJV (with Strong's)

And Benjamin {H1144} came again {H7725} at that time {H6256}; and they gave {H5414} them wives {H802} which they had saved alive {H2421} of the women {H802} of Jabeshgilead {H3003}{H1568}: and yet so they sufficed {H4672} them not.

Complete Jewish Bible

So Binyamin returned at that time, and the people of Isra'el gave them the women they had kept alive of the women from Yavesh-Gil'ad. But those weren't enough for them.

Berean Standard Bible

And at that time the Benjamites returned and were given the women who were spared from Jabesh-gilead. But there were not enough women for all of them.

American Standard Version

And Benjamin returned at that time; and they gave them the women whom they had saved alive of the women of Jabesh-gilead: and yet so they sufficed them not.

Commentary

### SUMMARY
Judges 21:14 encapsulates a desperate and morally compromised attempt by the Israelite tribes to prevent the extinction of the tribe of Benjamin. Following a devastating civil war that decimated Benjamin, the remaining tribes, bound by a solemn oath not to give their own daughters in marriage to the survivors, resorted to a violent raid on Jabesh-gilead. This verse records the return of the Benjamite remnant and the distribution of the captured women, yet it starkly reveals the inadequacy of this measure, highlighting that even this ethically problematic solution failed to provide enough wives, thus necessitating further, equally troubling, actions to ensure Benjamin's survival.

### CONTEXT
* **Literary Context:** Judges 21:14 is situated within the grim concluding narrative of the Book of Judges (chapters 19-21), which serves as a poignant illustration of Israel's profound moral and spiritual decline. This verse immediately follows the near-annihilation of the tribe of Benjamin in a brutal civil war (Judges 20), a conflict sparked by the heinous crime in Gibeah (Judges 19). The preceding verses (Judges 21:1-13) detail the other Israelite tribes' remorse over Benjamin's near extinction and their subsequent dilemma: they had sworn a binding oath at Mizpah not to give their daughters to Benjamin. To circumvent this oath, they devised a plan to attack Jabesh-gilead, a town that had failed to participate in the war against Benjamin, and seize 400 virgins from its inhabitants. Verse 14 specifically describes the arrival of the Benjamites to receive these wives and the immediate, stark realization that this number was insufficient to provide for all the surviving men, directly setting the stage for the even more ethically dubious scheme involving the daughters of Shiloh (Judges 21:15-24). The entire sequence underscores the escalating chaos and moral relativism prevalent in Israel during this period, famously summarized by the recurring refrain found in [Judges 21:25](/judges/21-25 "Judges 21:25 - Every Man Did What Was Right in His Own Eyes"): "In those days there was no king in Israel: every man did that which was right in his own eyes."
* **Historical & Cultural Context:** The events of Judges 19-21 are set in the pre-monarchic era of Israel, characterized by a decentralized tribal confederation. The absence of a strong, central authority meant that localized conflicts and a breakdown of adherence to Mosaic Law were common. Oaths, such as the one sworn at Mizpah (Judges 21:1), were considered extremely sacred and binding in ancient Near Eastern cultures, often carrying severe divine sanctions if violated. Breaking such an oath was seen as a grave offense against God and the community. The practice of *herem* (devotion to destruction), often translated as "holy war," against those who did not participate in communal Israelite actions, like the attack on Jabesh-gilead (Judges 21:10-12), reflects a harsh aspect of ancient warfare, though its application here within an internal Israelite context highlights the moral confusion of the time. The desperate need for wives to preserve a tribe reflects the patriarchal and patrilineal nature of Israelite society, where lineage, tribal continuity, and the maintenance of land inheritance within the covenant community were paramount. The specific focus on virginity for marriage (Judges 21:12) also underscores prevailing cultural norms regarding purity and suitability for marriage in that era.
* **Key Themes:** This verse powerfully contributes to several overarching themes in the Book of Judges. Firstly, it vividly illustrates the **consequences of unchecked sin and moral decay**. The initial abomination in Gibeah (Judges 19) spiraled into a devastating civil war (Judges 20), leading to desperate, morally compromising solutions like the raid on Jabesh-gilead. This narrative arc demonstrates how human attempts to rectify self-inflicted problems, particularly when divorced from divine counsel, often lead to further ethical dilemmas and a deepening of societal brokenness. Secondly, it highlights **human ingenuity and desperation in the absence of divine guidance**. The Israelites, bound by their oath (Judges 21:1), devise a plan that is pragmatic but ethically questionable, rather than seeking the Lord's wisdom through established means like consulting the Urim and Thummim (as they did in [Judges 20:27-28](/judges/20-27-28 "Judges 20:27-28 - Consulting the Ark of the Covenant")). The concluding phrase, "and yet so they sufficed them not," underscores the **incompleteness and inadequacy of human solutions**, foreshadowing the need for the even more problematic scheme at Shiloh (Judges 21:21). Finally, despite the profound chaos and moral failings, there remains an underlying **desire for the preservation of the twelve tribes**, reflecting a deep-seated, albeit flawed, commitment to their covenant identity and the continuity of God's people. This desperate effort to save Benjamin, though executed through unrighteous means, speaks to the importance of tribal integrity in the broader narrative of Israel's history.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Benjamin (Hebrew, _Binyâmîyn'_):** From בֵּן and יָמִין, meaning "son of (the) right hand" or "son of strength." In this context, it refers to the tribe that was nearly annihilated in the civil war, now being the subject of desperate measures for its restoration. The name itself carries a tragic irony here, as the tribe, once a symbol of strength and favored lineage (being Jacob's youngest son), was brought to the brink of extinction by its own sin and the subsequent judgment of the other tribes.
* **Saved alive (Hebrew, _châyâh'_):** A primitive root meaning "to live, whether literally or figuratively; causatively, to revive; keep (leave, make) alive, preserve (alive)." This term underscores the selective nature of the raid on Jabesh-gilead, where only the virgins were preserved from destruction for the specific purpose of becoming wives for the Benjamite men. It highlights the utilitarian and brutal aspect of the Israelites' solution, where human lives were valued based on their perceived utility for the restoration of the tribe, rather than intrinsic worth.
* **Sufficed (Hebrew, _mâtsâʼ'_):** A primitive root, properly meaning "to come forth to, i.e., appear or exist; transitively, to attain, i.e., find or acquire; figuratively, to occur, meet or be present; be able, befall, be enough." The negative construction in the text, "lo matsa lahem" (לֹא מָצָא לָהֶם), means "did not find for them" or "was not enough for them." This word emphasizes the practical inadequacy of the solution, highlighting that the 400 women from Jabesh-gilead were numerically insufficient to provide wives for all 600 surviving Benjamite men. It points directly to the ongoing dilemma and the immediate need for further, equally problematic, measures.

#### Verse Breakdown
* **"And Benjamin came again at that time;":** This initial clause marks the return of the 600 surviving Benjamite men from their refuge at the Rock of Rimmon (Judges 20:47). Their reappearance signifies a tentative step towards reconciliation and the commencement of the process to rebuild their decimated tribe. It indicates that the other tribes had extended an invitation or command for their return, setting the stage for the distribution of wives.
* **"and they gave them wives which they had saved alive of the women of Jabeshgilead:":** This section details the immediate consequence of the punitive raid on Jabesh-gilead (Judges 21:8-12). The "they" refers to the other Israelite tribes who orchestrated the attack and subsequently distributed the 400 captured virgins to the Benjamite men. This act, while fulfilling part of their self-imposed solution to their oath, starkly highlights the violent and coercive nature of their actions, treating women as commodities to resolve a tribal crisis rather than as individuals with dignity.
* **"and yet so they sufficed them not.":** This concluding phrase serves as the critical turning point and the central revelation of the verse. It plainly states the fundamental failure and inadequacy of the Jabesh-gilead solution. The 400 women were numerically insufficient for the 600 surviving Benjamite men, leaving 200 men still without wives. This numerical deficit creates the ongoing tension and directly precipitates the desperate and ethically questionable plan for the remaining Benjamites to seize wives from the dancing daughters of Shiloh (Judges 21:19-23), underscoring the deep-seated problems that arise when human schemes replace divine wisdom and moral integrity.

#### Literary Devices
The passage employs significant **Foreshadowing** and **Irony**. The concluding phrase, "and yet so they sufficed them not," acts as clear foreshadowing, immediately signaling to the reader that the current solution is incomplete and that further, likely problematic, actions will be required to resolve the Benjamite crisis. This creates narrative tension and propels the story towards its unsettling and morally ambiguous conclusion in the remainder of the chapter. There is also profound **Irony** in the Israelites' actions. Having nearly annihilated the tribe of Benjamin in a righteous war against wickedness and abomination (the Gibeah incident), the remaining tribes then resort to morally questionable and violent means—first the raid on Jabesh-gilead and then the subsequent plan for Shiloh—to preserve the very tribe they had almost destroyed. This highlights the deep moral ambiguity and spiritual decline of Israel during this period, where their attempts at justice and adherence to an oath lead to further injustice and ethical compromises, powerfully illustrating the cyclical nature of sin and human folly in the absence of consistent divine guidance.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 21:14 serves as a stark commentary on the dangers and inherent limitations of human-devised solutions when divorced from divine wisdom and righteous principles. The Israelites, caught in a dilemma of their own making—a solemn oath conflicting with the desire to preserve a tribe—resort to violence and coercion. This reflects a broader theological theme prevalent throughout Judges: the devastating consequences of a society where "every man did that which was right in his own eyes" (Judges 21:25). Their actions, though seemingly pragmatic and aimed at preserving the tribal structure, are ethically compromised and ultimately insufficient, highlighting the inadequacy of human ingenuity in truly addressing spiritual and moral crises. This narrative underscores that true resolution, flourishing, and communal well-being come only through faithful obedience to God's covenant and unwavering reliance on His guidance, not through desperate, self-serving, or violent measures.
* [Proverbs 14:12](/proverbs/14-12 "Proverbs 14:12 - There is a way which seemeth right unto a man, but the end thereof are the ways of death.")
* [Jeremiah 17:9](/jeremiah/17-9 "Jeremiah 17:9 - The heart is deceitful above all things, and desperately wicked: who can know it?")
* [Matthew 15:19](/matthew/15-19 "Matthew 15:19 - For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:")

### REFLECTION AND APPLICATION
Judges 21:14 offers a sobering and profoundly relevant lesson for believers today. It reveals the devastating consequences that arise when we attempt to navigate life's challenges and resolve problems based solely on human reasoning, even when our intentions might seem good or our dilemmas appear insurmountable, rather than seeking God's wisdom and adhering to His unchanging moral standards. The Israelites' desperate measures, born out of a self-imposed dilemma (their oath) and a failure to consistently consult the Lord for righteous solutions, led them into a cycle of further ethical compromises and ultimately, incomplete and unsatisfactory outcomes. This passage challenges us to examine our own lives: Are we prone to devising our own "solutions" when faced with difficult circumstances, or do we consistently turn to God's Word, prayer, and the counsel of the Holy Spirit for guidance? It reminds us that shortcuts, pragmatic compromises, and actions that violate God's character or command often lead to deeper problems, perpetuate cycles of unrighteousness, and leave us with a sense of insufficiency. True and lasting solutions, which bring peace and honor to God, flow from a heart submitted to Him, trusting in His sovereignty and His perfect plan, even when the path He reveals seems difficult or counter-intuitive to human logic.

#### Questions for Reflection
* **How do I tend to respond when faced with a difficult problem or crisis in my life? Do I immediately seek God's guidance through prayer and His Word, or do I rely primarily on my own ingenuity and pragmatic thinking?**
* **Can I identify times in my life where a "solution" I devised, apart from God's clear will or principles, led to further complications, moral compromises, or an incomplete resolution?**
* **What does this passage teach me about the critical importance of seeking God's wisdom and guidance in all decisions, rather than trusting solely in my own understanding or the prevailing wisdom of the world?**

### FAQ
**Why did the Israelites attack Jabesh-gilead to get wives for Benjamin?**

Answer: The Israelites attacked Jabesh-gilead as a desperate, albeit problematic, measure to provide wives for the surviving Benjamite men without violating a solemn oath they had made at Mizpah not to give their own daughters to Benjamin in marriage ([Judges 21:1](/judges/21-1 "Judges 21:1 - The Israelites' Oath Regarding Benjamin")). Jabesh-gilead was chosen specifically because its inhabitants had failed to join the other tribes in the punitive war against Benjamin (Judges 21:8-9), making them subject to a form of "holy war" or communal judgment. The plan was to take virgin women from Jabesh-gilead and give them to the Benjamites, thus fulfilling the need for wives while technically upholding their oath. This was a pragmatic, yet ethically deeply questionable, solution to a self-imposed crisis.

**How many Benjamite men survived the civil war, and how many women were taken from Jabesh-gilead?**

Answer: According to [Judges 20:47](/judges/20-47 "Judges 20:47 - The Remnant of Benjamin"), 600 Benjamite men survived the devastating civil war and retreated to the Rock of Rimmon. From the raid on Jabesh-gilead, 400 virgin women were taken (Judges 21:12). This numerical disparity meant that even after this violent acquisition, 200 Benjamite men still lacked wives, directly leading to the further, equally morally ambiguous, plan involving the daughters of Shiloh (Judges 21:20-23). The phrase in [Judges 21:14](/judges/21-14 "Judges 21:14 - The Insufficiency of Wives from Jabesh-gilead") "and yet so they sufficed them not" explicitly addresses this numerical inadequacy.

**What does "and yet so they sufficed them not" mean in this context?**

Answer: This phrase means that the 400 women taken from Jabesh-gilead were not enough to provide wives for all 600 surviving Benjamite men. It highlights the fundamental inadequacy of the solution devised by the other Israelite tribes and underscores that the critical problem of finding wives for the remnant of Benjamin was still unresolved. This numerical deficit directly leads to the next desperate and morally ambiguous plan, where the remaining 200 Benjamite men were instructed to seize wives from the dancing women of Shiloh ([Judges 21:19-23](/judges/21-19 "Judges 21:19-23 - The Seizing of Wives from Shiloh")). It emphasizes the ongoing crisis and the Israelites' continued reliance on human ingenuity and compromise, rather than divine wisdom, to solve their self-inflicted dilemmas.

### CHRIST-CENTERED FULFILLMENT
Judges 21:14, with its stark depiction of human desperation, moral compromise, and ultimately insufficient solutions, powerfully points to the profound necessity of a divine deliverer. The Israelites, caught in a self-perpetuating cycle of sin and self-made problems, were utterly incapable of truly saving themselves or even one of their tribes through their own ingenuity, violence, or flawed oaths. Their desperate efforts to preserve Benjamin were marked by compromise, coercion, and numerical insufficiency, culminating in a grim "solution" that was far from God's ideal for marriage, justice, and community. This narrative, therefore, highlights the profound need for a true King, one who would not merely rule by human wisdom or pragmatic compromise but by divine righteousness and perfect love. This foreshadows Jesus Christ, the ultimate King and Messiah, who perfectly fulfills God's law and provides a complete and utterly sufficient salvation that human efforts could never achieve. Unlike the incomplete and morally compromised "solutions" of Judges, Christ's sacrifice on the cross (as seen in His triumphant declaration, "[It is finished!](/john/19-30 "John 19:30 - Jesus' Final Words on the Cross")") is entirely sufficient to atone for sin, reconcile humanity to God, and bring about true restoration. He is the one who truly restores and redeems, not through violence or coercion, but through self-giving love and abundant grace ([Ephesians 2:8-9](/ephesians/2-8 "Ephesians 2:8-9 - Saved by Grace Through Faith")). The desperate search for continuity and preservation of God's people in Judges finds its ultimate and eternal answer in Christ, who builds His church, a new spiritual Israel, ensuring its eternal preservation not through human schemes but through His own divine power, faithfulness, and the promise that "[the gates of hell shall not prevail against it](/matthew/16-18 "Matthew 16:18 - Christ Builds His Church")".

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

Judges 21:12

And they found among the inhabitants of Jabeshgilead four hundred young virgins, that had known no man by lying with any male: and they brought them unto the camp to Shiloh, which [is] in the land of Canaan.

1 Corinthians 7:2

Nevertheless, [to avoid] fornication, let every man have his own wife, and let every woman have her own husband.

Judges 20:47

But six hundred men turned and fled to the wilderness unto the rock Rimmon, and abode in the rock Rimmon four months.