TRV
See on the biblical-era map
Study This Verse
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.
Continue studying Judges 21:15 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Judges 21:15 profoundly articulates the collective sorrow and deep regret of the Israelite tribes following the near annihilation of the tribe of Benjamin. This verse acknowledges that the devastating "breach" in their national unity was ultimately a consequence permitted or orchestrated by the LORD, marking a somber reflection on the catastrophic fallout of their internal conflict. It highlights the severe wound inflicted upon the divinely ordained twelve-tribe structure of Israel and underscores the desperate need for restoration after a period of profound moral decay and brutal civil war.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices to convey its profound message. Pathos is powerfully evoked, as the reader is invited to feel the deep sorrow and regret of the Israelite people over the near-extinction of Benjamin, a tragic consequence of their own actions. This emotional resonance underscores the immense tragedy of the civil war and its aftermath. There is also a strong element of Theological Statement, as the text explicitly attributes the "breach" to the LORD. This is not merely a descriptive account of events but an interpretive commentary on divine judgment and sovereignty, framing the human tragedy within a larger theological framework that acknowledges God's ultimate control. Furthermore, Irony is present: the very tribes who sought to uphold justice against Benjamin ended up nearly destroying one of their own, creating a far greater moral and existential crisis than the initial offense. The pursuit of justice, untempered by wisdom, mercy, or a proper understanding of covenantal unity, led to a devastating outcome, highlighting the moral and spiritual blindness that characterized the period of the Judges.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 21:15 offers a somber and profound reflection on the intricate interconnectedness of sin, divine judgment, and the paramount importance of unity within God's people. The "breach" in Israel serves as a stark and enduring reminder that corporate sin and profound disunity can lead to self-inflicted wounds that threaten the very existence and identity of a community. While the immediate cause was human violence and moral decay, the acknowledgment that "the LORD had made a breach" points to a deeper theological truth: God holds His people accountable, and sometimes, His judgment allows for the natural, devastating consequences of their rebellion to unfold. Yet, even in this profound sorrow, there is a glimmer of hope in the subsequent actions of the tribes to preserve Benjamin, demonstrating a desperate desire for restoration and the recognition of their shared covenant identity, even after experiencing severe judgment.
REFLECTION AND APPLICATION
Judges 21:15 serves as a timeless and potent cautionary tale for communities and individuals today. It compels us to reflect deeply on the devastating consequences of unchecked sin, particularly when it leads to internal conflict, disunity, and self-destruction within any group—be it a family, a church, a nation, or even an organization. The deep regret of the Israelites reminds us that even when we believe our actions are justified or righteous, the ultimate outcomes can be profoundly destructive, leading to a "breach" that wounds the collective body and causes immense sorrow. This verse calls us to soberly consider our corporate responsibility, acknowledging that God's hand is at work even in allowing the consequences of our choices to unfold. True wisdom involves not only recognizing the damage but also seeking genuine reconciliation, fostering forgiveness, and actively pursuing restoration, striving to heal the divisions that threaten our shared identity and purpose. This passage challenges us to prioritize unity, humility, and a Spirit-led pursuit of justice that avoids self-destruction and instead builds up the body.
Questions for Reflection
FAQ
Why did the text state "the LORD had made a breach" when it was clearly the Israelites who fought the war? Does this absolve them of responsibility?
Answer: This statement does not in any way absolve the Israelites of their responsibility for the civil war, which was a direct and tragic result of their sin, moral decay, and violent actions. Instead, it reflects a profound theological understanding common in ancient Israel: that God is utterly sovereign over all events, including human sin and its devastating consequences. When the text says "the LORD had made a breach," it signifies that God, in His ultimate sovereignty and as a just judge, either permitted or actively ordained this devastating outcome as a direct consequence of Israel's unfaithfulness and internal strife. It is an acknowledgment that nothing happens outside of God's ultimate control or permissive will. This perspective emphasizes God's active involvement in the history of His people, using even their failures and judgments to achieve His larger purposes, which, in this case, included a severe and painful lesson on the dangers of moral anarchy and disunity (as highlighted in the concluding statement of the book, Judges 21:25). It is a recognition of divine judgment, not an excuse for human culpability.
CHRIST-CENTERED FULFILLMENT
The "breach" in the tribes of Israel, so poignantly lamented in Judges 21:15, serves as a powerful foreshadowing of the ultimate and most profound breach: the chasm of sin that separates humanity from a holy God and tragically divides humanity against itself. While the people of Israel sought to repair their tribal breach through desperate, human-contrived means—which were imperfect and temporary—the true and lasting healing of the breach comes only through Jesus Christ. He is the ultimate King, unlike the chaotic period of the Judges where "every man did what was right in his own eyes," who brings perfect order, divine justice, and complete reconciliation. Through His atoning sacrifice on the cross, Christ became the Lamb of God who takes away the sin of the world, thereby repairing the fundamental breach between God and humanity. Furthermore, Christ's redemptive work extends to healing the divisions among people, breaking down the "dividing wall of hostility" (as profoundly described in Ephesians 2:14) between Jew and Gentile. He ultimately calls all believers into one unified spiritual body, the Church. In Him, the lament over a broken Israel finds its ultimate and glorious answer, as He gathers a people from every tribe and nation, making them one new humanity, bound together by His Holy Spirit and eternally united in His love, ensuring that no "breach" can ultimately separate those who are in Him.