TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Judges 21:16–25.
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.
Continue studying Judges 21:24 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 21:24 marks the conclusion of a deeply tumultuous and morally compromised period in Israel's history, specifically the devastating civil war against the tribe of Benjamin. This verse describes the return of the Israelite men to their respective tribes, families, and inherited lands, signifying a cessation of hostilities and a superficial re-establishment of societal order. However, it is not a testament to true peace or spiritual revival, but rather a fragile return to a fragmented existence, immediately preceding the book's stark concluding indictment of a nation without a king, where "every man did that which was right in his own eyes."
Context
Literary Context
Judges 21:24 serves as the penultimate verse of the entire book of Judges, bringing to a close the horrific narrative of chapters 19-21. These chapters chronicle a descent into moral depravity unparalleled in the book, beginning with the brutal rape and murder of a Levite's concubine in Gibeah, which ignites a near-annihilation of the tribe of Benjamin by the other Israelite tribes. The subsequent desperate and morally questionable measures to secure wives for the surviving Benjamite men—including the slaughter of Jabesh-Gilead and the abduction of women from Shiloh—underscore the profound breakdown of law, order, and covenant fidelity. This verse, therefore, represents the immediate aftermath of these traumatic events, the physical dispersal of the victorious (yet morally compromised) tribes, and sets the stage for the book's famous concluding statement in Judges 21:25. It signals a return to a semblance of normalcy, but one achieved through violence and compromise, highlighting the dire need for righteous leadership.
Historical & Cultural Context
The period of the Judges (roughly 14th-11th centuries BC) was characterized by a cyclical pattern of apostasy, oppression, repentance, and deliverance, but with a general downward spiral in moral and spiritual integrity. Crucially, as highlighted by the repeated refrain in Judges 17:6 and Judges 18:1, "In those days there was no king in Israel." This absence of a central, unifying, and righteous authority led to severe tribal fragmentation and a prevailing moral relativism where "every man did that which was right in his own eyes" (Judges 21:25). The concept of "inheritance" (Hebrew: nachalah) was deeply significant in Israelite culture, representing the divinely allotted land given to each tribe and family as part of God's covenant with Abraham and Joshua's distribution (Joshua 14). Returning to one's inheritance was a re-anchoring to their identity, provision, and place within the covenant, even if the means of achieving it in this instance were deeply flawed.
Key Themes
Judges 21:24 powerfully contributes to several overarching themes within the book of Judges and the broader Old Testament narrative. First, it underscores the theme of decentralization and the vacuum of authority. The return of "every man to his tribe and to his family" highlights the fragmented nature of Israelite society without a unifying, righteous king, leading to internal conflict and moral chaos. This directly foreshadows the desperate need for a monarchy, as seen in 1 Samuel 8:5. Second, the emphasis on returning to one's "inheritance" points to the enduring significance of God's covenant promises regarding the land, even amidst human failure. Despite the profound moral decay, the land remained a foundational element of Israel's identity and divine provision. Third, the verse subtly highlights the superficiality of the "peace" achieved. While hostilities cease, the underlying moral and spiritual issues remain unresolved, setting the stage for the book's final, damning verdict on a people who had abandoned God's law and leadership.
Exposition and Analysis
Key Word Analysis
The verb הָלַךְ (hâlak) signifies a broad range of movement, from "to walk" to "to go" or "to depart." In this context, it precisely describes the physical movement of the Israelite men away from the collective assembly (likely Mizpah or Bethel, where the assembly against Benjamin took place) back to their respective homes. While seemingly a neutral action, the act of "departing" here carries a heavy undertone: it is a dispersal not of triumph and unity, but of exhaustion and a forced, morally compromised return to a fractured existence, a retreat from the collective responsibility that Israel had so tragically failed to uphold.
The noun נַחֲלָה (nachălâh) refers to an "inheritance," "possession," or "allotment." This term is profoundly significant in Israelite theology, as it denotes the portion of the Promised Land that God divinely allotted to each tribe and family through Joshua (Joshua 13-19). It was not merely property but a sacred trust, a tangible expression of God's covenant faithfulness and provision. The return to their nachălâh signifies a re-establishment of their foundational identity and connection to God's original design for their settlement, even after the profound disruptions of the civil war and the morally dubious means by which some of the Benjamites secured their own "inheritance" of wives.
Verse Breakdown
"And the children of Israel departed thence at that time"
This clause establishes the immediate action and temporal setting. "Thence" refers to the place where the Israelite assembly had gathered to deal with the Benjamite crisis (likely Mizpah or Bethel, as mentioned in Judges 20:1). "At that time" emphasizes the conclusion of the specific, horrific events of the civil war and the subsequent actions to secure wives for the surviving Benjamites. It marks a definitive end to the collective tribal action, signaling a return to individual and tribal concerns.
"every man to his tribe and to his family"
This phrase underscores the fragmented nature of Israelite society during the Judges period. Rather than a unified nation under a central authority, the primary allegiance was to one's immediate tribal and familial unit. The repetition of "every man" highlights the individualistic and decentralized character of their return. It suggests a retreat into insular tribal identities, a symptom of the lack of overarching national cohesion and leadership that plagued Israel.
"and they went out from thence every man to his inheritance"
This reiterates the dispersal and emphasizes the ultimate destination: their divinely allotted land. The return to their "inheritance" (their nachălâh) was a fundamental aspect of Israelite identity and sustenance. While it signifies a re-anchoring to their roots and God's original design for their settlement, the context of the preceding chapters casts a shadow over this return. It is a return to a physical place, but not necessarily to spiritual health or covenant faithfulness. The land, a symbol of God's blessing, is now inhabited by a people deeply scarred by their own moral failures.
Literary Devices
The verse employs several significant literary devices. Repetition is prominent, with the phrase "every man" appearing twice, emphasizing the individualistic and decentralized nature of the Israelite return, highlighting the absence of a unifying national purpose or leadership. The phrase "from thence" also repeats, reinforcing the idea of a departure from the site of collective (and often misguided) action. There is a strong element of Irony present; while the verse describes a return to order and a physical re-establishment, the preceding chapters make it clear that this "order" is superficial. The nation is morally bankrupt, and the peace is a fragile cessation of hostilities rather than a true spiritual reconciliation. Finally, the verse functions as a subtle form of Foreshadowing, setting the stage for the explicit declaration in Judges 21:25 that the core problem was the absence of a king. The dispersal of "every man to his tribe and to his family" visually represents the fragmentation that a righteous king would eventually be called to overcome.
Theological and Thematic Connections
Judges 21:24 stands as a poignant commentary on the consequences of a society that has abandoned divine truth and righteous leadership. It illustrates the profound theological truth that true peace and societal stability are not merely the absence of conflict, but the presence of justice, moral integrity, and adherence to God's covenant. The return to their physical inheritances, while necessary for survival, does not signify spiritual restoration. Instead, it highlights the deep spiritual and moral wounds that festered in Israel due to their rejection of God's ways and their repeated failure to obey His commands. The verse implicitly cries out for a king, not just any king, but a righteous king who would lead the people in faithfulness to God, establishing true justice and unity. This longing for a king, born out of chaos, points forward to God's ultimate provision of a perfect King.
Reflection and Application
Judges 21:24, though describing a physical return home, offers a sober reflection on the spiritual state of Israel and provides timeless lessons for believers today. It reminds us that outward order does not necessarily equate to inward peace or spiritual health. The return to "tribe and family" and "inheritance" without a corresponding return to God's covenant principles reveals a society that, despite its physical re-establishment, remained morally adrift. This serves as a powerful cautionary tale: when individuals and communities lack a central, unifying moral authority—God's Word and His Spirit—chaos, moral relativism, and destructive behaviors inevitably follow. For us, this means that true stability and flourishing come not from merely avoiding conflict or returning to old routines, but from continually re-anchoring ourselves to the foundational truths of God's Word and submitting to the righteous leadership of Christ. In times of societal upheaval or personal uncertainty, our "inheritance" is found not in earthly possessions, but in our identity in Christ and the eternal promises of God, which provide true peace and guidance.
Questions for Reflection
FAQ
Does Judges 21:24 signify a positive resolution for Israel after the civil war?
While Judges 21:24 describes a cessation of hostilities and a physical return to their homes and lands, it does not signify a truly positive or spiritually resolved outcome for Israel. The verse marks a return to a fragmented, decentralized existence, not a unified, righteous nation. The preceding chapters detail horrific moral compromises and violence, and the immediate follow-up in Judges 21:25 explicitly states the core problem: "In those days there was no king in Israel: every man did that which was right in his own eyes." This indicates that the underlying spiritual and moral issues remained unaddressed, making the "peace" a fragile and superficial one, born out of exhaustion rather than repentance or true reconciliation with God.
How does the concept of "inheritance" in this verse relate to God's covenant promises?
The "inheritance" (Hebrew: nachălâh) refers to the divinely allotted land in Canaan that each Israelite tribe and family received as part of God's covenant with Abraham and His faithfulness through Joshua's distribution (Joshua 14:1-5). This land was not merely property; it was a foundational element of their identity, sustenance, and place within the covenant. The return to their nachălâh in Judges 21:24 signifies a re-anchoring to God's original design for their settlement. However, the context shows that while the physical promise of land remained, the people had largely failed in their covenant responsibilities, demonstrating that even God's good gifts can be tainted by human sin and disobedience. It highlights the tension between God's steadfast promises and humanity's persistent failure to live up to the covenant.
Christ-Centered Fulfillment
The chaos and fragmentation depicted in Judges 21:24, with "every man" returning to his own sphere because "there was no king in Israel," powerfully foreshadow the desperate need for a true and righteous King. The book of Judges, culminating in such moral depravity, implicitly cries out for a deliverer who is more than a temporary judge—a leader who can truly unite, guide, and redeem His people. This longing finds its ultimate fulfillment in Jesus Christ, the King of kings and Lord of lords. Unlike the temporary and flawed judges or the later earthly kings of Israel, Jesus does not merely bring a superficial cessation of hostilities but offers true and lasting peace, reconciling humanity to God through His atoning sacrifice (Colossians 1:19-20). He is the true Shepherd who gathers His scattered sheep into one flock (John 10:16). In Christ, believers receive an "inheritance that is imperishable, undefiled, and unfading, kept in heaven" (1 Peter 1:3-4), far surpassing the earthly land allotments. He is the ultimate fulfillment of God's covenant promises, establishing a kingdom not of this world, where justice and righteousness truly reign (John 18:36). Through Him, we are no longer left to do "what is right in our own eyes," but are guided by His perfect law and indwelling Spirit (Romans 8:4).