TRV
Translation
King James Version
Therefore they commanded the children of Benjamin, saying, Go and lie in wait in the vineyards;
American Standard Version
And they commanded the children of Benjamin, saying, Go and lie in wait in the vineyards,
World English Bible Messianic
They commanded the children of Benjamin, saying, “Go and lie in wait in the vineyards,
Geneva Bible (1599)
Therefore they commanded the children of Beniamin, saying, Goe, and lye in waite in the vineyardes.
Young's Literal Translation
And they command the sons of Benjamin, saying, `Go--and ye have laid wait in the vineyards,
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In the KJVVerse 7,123 of 31,102
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Commentary on Judges 21 verses 16–25
16 ¶ Then the elders of the congregation said, How shall we do for wives for them that remain, seeing the women are destroyed out of Benjamin?
17 And they said, There must be an inheritance for them that be escaped of Benjamin, that a tribe be not destroyed out of Israel.
18 Howbeit we may not give them wives of our daughters: for the children of Israel have sworn, saying, Cursed be he that giveth a wife to Benjamin.
19 Then they said, Behold, there is a feast of the LORD in Shiloh yearly in a place which is on the north side of Bethel, on the east side of the highway that goeth up from Bethel to Shechem, and on the south of Lebonah.
20 Therefore they commanded the children of Benjamin, saying, Go and lie in wait in the vineyards;
21 And see, and, behold, if the daughters of Shiloh come out to dance in dances, then come ye out of the vineyards, and catch you every man his wife of the daughters of Shiloh, and go to the land of Benjamin.
22 And it shall be, when their fathers or their brethren come unto us to complain, that we will say unto them, Be favourable unto them for our sakes: because we reserved not to each man his wife in the war: for ye did not give unto them at this time, that ye should be guilty.
23 And the children of Benjamin did so, and took them wives, according to their number, of them that danced, whom they caught: and they went and returned unto their inheritance, and repaired the cities, and dwelt in them.
24 And the children of Israel departed thence at that time, every man to his tribe and to his family, and they went out from thence every man to his inheritance.
25 In those days there was no king in Israel: every man did that which was right in his own eyes.
We have here the method that was taken to provide the 200 Benjamites that remained with wives. And, though the tribe was reduced to a small number, they were only in care to provide each man with one wife, not with more under pretence of multiplying them the faster. They may not bestow their daughters upon them, but to save their oath, and yet marry some of their daughters to them, they put them into a way of taking them by surprise, and marrying them, which should be ratified by their parents' consent, ex post facto - afterwards. The less consideration is used before the making of a vow, the more, commonly, there is need of afterwards for the keeping of it.
I. That which gave an opportunity for the doing of this was a public ball at Shiloh, in the fields, at which all the young ladies of that city and the parts adjacent that were so disposed met to dance, in honour of a feast of the Lord then observed, probably the feast of tabernacles (Jdg 21:19), for that feast (bishop Patrick says) was the only season wherein the Jewish virgins were allowed to dance, and that not so much for their own recreation as to express their holy joy, as David when he danced before the ark, otherwise the present melancholy posture of public affairs would have made dancing unseasonable, as Isa 22:12, Isa 22:13. The dancing was very modest and chaste. It was not mixed dancing; no men danced with these daughters of Shiloh, nor did any married women so far forget their gravity as to join with them. However their dancing thus in public made them an easy prey to those that had a design upon them, whence bishop Hall observes that the ambushes of evil spirits carry away many souls from dancing to a fearful desolation.
II. The elders of Israel gave authority to the Benjamites to do this, to lie in wait in the vineyards which surrounded the green they used to dance on, and, when they were in the midst of their sport, to come upon them, and catch every man a wife for himself, and carry them straight away to their own country, Jdg 21:20, Jdg 21:21. They knew that none of their own daughters would be there, so that the parents of these virgins could not be said to give them, for they knew nothing of the matter. A sorry salvo is better than none, to save the breaking of an oath: it were much better to be cautious in making vows, that there be not occasion afterwards, as there was here, to say before the angel that it was an error. Here was a very preposterous way of match-making, when both the mutual affection of the young people and the consent of the parents must be presumed to come after; the case was extraordinary, and may by no means be drawn into a precedent. Over hasty marriages often occasion a leisurely repentance; and what comfort can be expected from a match made either by force or fraud? The virgins of Jabesh-Gilead were taken out of the midst of blood and slaughter, but these of Shiloh out of the midst of mirth and joy; the former had reason to be thankful that they had their lives for a prey, and the latter, it is to be hoped, had no cause to complain, after a while, when they found themselves matched, not to men of broken and desperate fortunes, as they seemed to be, who were lately fetched out of a cave, but to men of the best and largest estates in the nation, as they must needs be when the lot of the whole tribe of Benjamin, which consisted of 45,600 men (Num 26:41), came to be divided again among 600, who had all by survivorship.
III. They undertook to pacify the fathers of these young women. As to the infringement of their paternal authority, they would easily forgive it when they considered to what fair estates their daughters were matched and what mothers in Israel they were likely to be; but the oath they were bound by, not to give their daughters to Benjamites, might perhaps stick with some of them, whose consciences were tender, yet, as to that, this might satisfy them: - 1. That the necessity was urgent (Jdg 21:22): We reserved not to each man his wife, owning now that they did ill to destroy all the women, and desiring to atone for their too rigorous construction of their vow to destroy them by the most favourable construction of their vow not to match with them. "And therefore for our sakes, who were too severe, let them keep what they have got." For, 2. In strictness it was not a breach of their vow; they had sworn not to give them their daughters, but they had not sworn to fetch them back if they were forcibly taken, so that if there was any fault the elders must be responsible, not the parents. And Quod fieri non debuit, factum valet - That which ought not to have been done is yet valid when it is done. The thing was done, and is ratified only by connivance, according to the law, Num 30:4.
Lastly, In the close of all we have, 1. The settling of the tribe of Benjamin again. The few that remained returned to the inheritance of that tribe, Jdg 21:23. And soon after from among them sprang Ehud, who was famous in his generation, the second judge of Israel, Jdg 3:15. 2. The disbanding and dispersing of the army of Israel, Jdg 21:24. They did not set up for a standing army, nor pretend to make any alterations or establishments in the government; but when the affair was over for which they were called together, they quietly departed in God's peace, every man to his family. Public services must not make us think ourselves above our own private affairs and the duty of providing for our own house. 3. A repetition of the cause of these confusions, Jdg 21:25. Though God was their King, every man would be his own master, as if there was no king. Blessed be God for magistracy.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–25. Public domain.
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Ambrose of MilanAD 397
On the Duties of the Clergy 3.19.115
The sentence, further, was that none of the people of the ancestors should give his daughter in marriage to [members of Benjamin’s tribe]. This was confirmed by a solemn oath. But relenting at having laid so hard a sentence on their brothers, they moderated their severity so as to give them in marriage those maidens that had lost their parents, whose fathers had been slain for their sins, or to give them the means of finding a wife by a raid. Because of the villainy of so foul a deed, they who had violated another’s marriage rights were shown to be unworthy to ask for marriage. But for fear that one tribe might perish from the people, they connived at the deceit.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Judges 21:20 describes the desperate and morally compromised strategy devised by the Israelite assembly to secure wives for the remaining 200 Benjamite men, thereby preventing the extinction of an entire tribe. Following a devastating civil war and a rash oath, the leaders of Israel instruct the Benjamites to ambush and abduct women from the vineyards of Shiloh during an annual feast. This verse encapsulates the profound moral and spiritual decline of Israel during a period marked by the absence of a king and a pervasive reliance on human wisdom over divine guidance, highlighting the tragic consequences of self-rule.
CONTEXT
Literary Context: Judges 21:20 is situated at the chaotic conclusion of the Book of Judges, specifically within the narrative arc of chapters 19-21. This segment details the horrific crime committed by Benjamites in Gibeah, leading to a brutal civil war where the other Israelite tribes nearly annihilated Benjamin. The preceding verses in chapter 21 describe the Israelite assembly's deep remorse over Benjamin's near extinction and their dilemma, having sworn an oath not to give their daughters to any Benjamite. Their initial solution, raiding Jabesh-Gilead for virgins, provided only 400 wives for 600 surviving men. Verse 20 introduces the second, even more ethically dubious, plan to secure wives for the remaining 200. This entire section vividly illustrates the recurring theme of the book: "In those days there was no king in Israel: every man did that which was right in his own eyes," a refrain found in Judges 17:6 and emphatically reiterated in Judges 21:25.
Historical & Cultural Context: The events of Judges unfold in a tribal confederacy period before the establishment of monarchy in Israel. Oaths, even rash ones, held immense weight and were considered binding covenants before God, as seen in the Israelites' reluctance to break their vow concerning Benjamin, detailed in Judges 21:1. Shiloh was a significant religious center during this era, serving as the location of the tabernacle and a place for annual feasts and pilgrimages, as referenced in Judges 18:31. These feasts, often involving dancing and celebration in the fields and vineyards, provided a seemingly opportune, yet morally reprehensible, setting for the planned abduction. The concept of preserving a tribe was crucial for Israel's identity as a twelve-tribe nation, highlighting the desperation behind their actions, even if those actions contradicted ethical and covenantal principles.
Key Themes: Judges 21:20 powerfully contributes to several overarching themes in the book. It underscores the theme of moral decay and spiritual anarchy, where the absence of a righteous central authority leads to a society where "right in their own eyes" translates into violence, deception, and profound moral compromise. The verse highlights the consequences of rash oaths and human-centric solutions, demonstrating how well-intentioned but ill-conceived vows can lead to further sin and ethical dilemmas, rather than seeking divine wisdom. Furthermore, it exemplifies the desperate measures people resort to when trapped by their own folly, revealing a profound lack of trust in God's ability to provide a righteous solution. The narrative's grim conclusion, culminating in this orchestrated abduction, serves as a stark indictment of Israel's spiritual state and subtly yet powerfully argues for the necessity of a righteous king who would lead the people in obedience to God's law.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent Literary Devices. Irony is prominent, as the very leaders of Israel, who should uphold justice and righteousness and whose earlier actions were driven by a zeal against wickedness, are now seen sanctioning an act of abduction and deception. This stands in stark contrast to their earlier punitive actions against the Benjamites. The setting of the "vineyards" during a "feast" creates a powerful sense of Juxtaposition, placing a festive, communal atmosphere—typically associated with joy and celebration—against the backdrop of a planned violent seizure, amplifying the moral depravity of the act. The narrative also uses Foreshadowing, as this desperate and ungodly solution, born out of human ingenuity rather than divine wisdom, foreshadows the continued moral decline of Israel and underscores the urgent need for a righteous king who would govern according to God's law, bringing true order and justice to the nation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 21:20 serves as a stark theological commentary on the dangers of a society that has abandoned divine guidance and relies solely on human reasoning, even when attempting to rectify past mistakes. The Israelites' actions, though driven by a desire to preserve a tribe, demonstrate a profound spiritual blindness and moral compromise. This passage illustrates that even seemingly "good" intentions, when executed outside of God's revealed will, can lead to further sin and chaos. It underscores the principle that human wisdom, when divorced from divine wisdom, inevitably leads to a downward spiral of ethical decay. The willingness of the leaders to sanction abduction highlights the extent of their spiritual depravity and the desperate need for a righteous authority to guide the nation, emphasizing that true solutions are found in God's wisdom, not human schemes.
REFLECTION AND APPLICATION
Judges 21:20 offers a sobering mirror for contemporary believers, challenging us to examine the sources of our decisions, especially in difficult or desperate circumstances. The narrative warns against the perils of self-reliance and the temptation to devise human-centric solutions when faced with complex problems, particularly those stemming from our own past errors. It emphasizes the critical importance of seeking God's counsel and wisdom above all else, rather than succumbing to pragmatic but ungodly compromises. Our actions, even those intended to "fix" a situation, can have far-reaching and unintended consequences if not rooted in righteous principles. This passage calls us to cultivate a posture of humility and dependence on God, trusting that His ways are always higher and more righteous than our own, and that true solutions are found in obedience to His word, not in clever human schemes. It serves as a powerful reminder that the absence of God's guiding hand, whether in a nation or in our personal lives, inevitably leads to moral and spiritual decline.
Questions for Reflection
FAQ
Why did the Israelites resort to such a drastic measure, essentially sanctioning abduction?
Answer: The Israelites resorted to this drastic measure due to a complex confluence of factors: their self-imposed, rash oath not to give their daughters to Benjamin, as recorded in Judges 21:1, their profound remorse over nearly annihilating an entire tribe, and their desperate desire to preserve the twelve-tribe structure of Israel. Trapped by their own vow and facing the imminent extinction of Benjamin, they prioritized the preservation of the tribe over ethical conduct and God's moral law. This decision highlights a profound spiritual and moral decline, where human ingenuity and pragmatic solutions replaced a reliance on divine guidance and righteous principles. The narrative implies that in the absence of a king who would lead righteously, the people, including their leaders, were left to their own devices, leading to morally bankrupt decisions.
What was the "feast in Shiloh" mentioned in this context?
Answer: The "feast in Shiloh" was likely one of the annual pilgrimage festivals (Passover, Weeks, or Booths) mandated by the Mosaic Law, where Israelite men were required to appear before the Lord. Shiloh was the primary location of the tabernacle during the period of the Judges, as indicated in Judges 18:31, making it a central gathering place for such religious observances. These feasts were often accompanied by joyful celebrations, including dancing, particularly by the young women, in the vineyards or open fields surrounding the sanctuary. This festive atmosphere provided the opportunity for the Benjamites to "lie in wait" and abduct the women, as their guard would be down during the revelry, tragically turning a sacred celebration into a scene of moral compromise.
Does God approve of the actions taken by the Israelites in Judges 21:20?
Answer: The narrative of Judges, particularly chapters 19-21, is descriptive, not prescriptive. It vividly portrays the moral chaos and spiritual anarchy that characterized Israel when "every man did that which was right in his own eyes," a phrase that concludes the book in Judges 21:25. The text does not present the abduction as a divinely sanctioned or approved act, but rather as a desperate and ethically compromised solution born out of human folly and a profound lack of divine guidance. The entire account serves as a stark warning against human self-reliance and the consequences of abandoning God's righteous standards, underscoring the deep need for a righteous king who would lead Israel in obedience to the Lord. The narrative implicitly condemns these actions by showcasing their chaotic and ungodly nature.
CHRIST-CENTERED FULFILLMENT
The chaotic and morally bankrupt events recounted in Judges 21:20, where Israel's leaders resort to sanctioned abduction to preserve a tribe, powerfully underscore the desperate need for a true and righteous King. The book of Judges, with its recurring refrain of "no king in Israel," paints a grim picture of humanity's inability to govern itself righteously apart from divine authority. This desperate human scheme to "fix" a problem born of earlier human folly points directly to the ultimate solution found in Jesus Christ. Unlike the flawed leaders of Israel who commanded violence and deception, Jesus, the perfect King, came not to command others into sin, but to offer Himself as a sacrifice for sin, as John the Baptist proclaimed: "Behold, the Lamb of God, who takes away the sin of the world!" He is the true Shepherd who gathers His flock with grace and truth, leading them by His voice, not through ambush or coercion, as He declares in John 10:11. The moral vacuum and spiraling chaos of Judges highlight humanity's inherent sinfulness and its inability to save itself or establish true order. Christ, however, is the King who brings genuine peace and justice, not through human ingenuity or compromise, but through His perfect obedience, atoning death, and victorious resurrection. He is the one who ultimately fulfills the longing for a righteous ruler, establishing a kingdom not of this world, but one characterized by "righteousness and peace and joy in the Holy Spirit," as described in Romans 14:17. The story of Judges 21:20, therefore, serves as a dark backdrop against which the glorious light of Christ's perfect kingship shines even brighter, revealing Him as the only one capable of bringing true redemption and order to a fallen world.