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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.
The end of the war was also the end of their wrath, and anger turned to sorrow. Then, putting off their armor, the men of Israel met together and wept much and celebrated a fast, grieving that one tribe of their brothers had perished and a strong band of people had been wiped out. They had warred rightly against the authors of the crime because of the cost of the sin, but the people had turned unhappily against their own flesh and each was afflicted with civil war. The outpouring of tears moved their minds to compassion and stirred their feelings; the plan conceived in anger was gone. Sending legates to the six hundred men of Benjamin, who for four months guarded themselves on the top of sheer rocks and by the desert’s barrenness, which was dangerous for a mass of attackers, they lamented their common hardship in losing their fellow tribesmen, relatives and allies. Yet the hope of renewing the tribe was not utterly destroyed, and they consulted together how they might agree on a pledge of faith and one tribe not perish, severed from the body.
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SUMMARY
Judges 21:3 captures a profound and agonizing lament from the Israelite leaders, a desperate cry to God in the devastating aftermath of the civil war against the tribe of Benjamin. This verse articulates the collective sorrow, bewilderment, and existential crisis gripping the nation as they confront the near annihilation of one of their twelve foundational tribes. It represents a moment of sober realization and a desperate plea for understanding in the face of their self-inflicted wound, which threatens the very integrity and identity of Israel as God's chosen covenant people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 21:3 is rich in Pathos, effectively evoking deep pity and sorrow for the Israelites' self-inflicted predicament. The verse functions primarily as a Lament, a heartfelt cry of anguish and grief directed towards God, characteristic of many psalms and prophetic passages in the Old Testament. The question "why is this come to pass...?" is a powerful Rhetorical Question, not necessarily seeking a direct answer from God but expressing profound distress, bewilderment, and perhaps a desperate plea for divine intervention or understanding in their crisis. There is also a strong element of Irony present: the very tribes who, in their zeal, nearly annihilated Benjamin are now lamenting the absence of that tribe, highlighting the tragic and unforeseen consequences of their own actions. The phrase "one tribe lacking" employs Understatement to convey a catastrophic loss, as the absence of a single tribe represented a fundamental rupture in the divinely ordained structure and identity of Israel.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates the devastating consequences of human sin, particularly when coupled with hasty and unrighteous decisions, even when made under the guise of zeal for God. The Israelites' lament reveals a painful awakening to the fact that their actions, though initially aimed at punishing evil, had led to a national crisis that threatened their very identity as God's chosen people. It underscores the theological truth that while God is sovereign, human choices have real and often destructive consequences, and that even a "victory" can be a profound loss if it compromises the integrity and unity of God's people. Their turning to "O LORD God of Israel" in their despair, despite their culpability, signifies a crucial recognition of God's ultimate authority and their covenant relationship, demonstrating that even in their brokenness, they still looked to Him for answers and restoration, hinting at the possibility of divine grace amidst human failure.
REFLECTION AND APPLICATION
Judges 21:3 serves as a sobering mirror for believers today, prompting us to consider the far-reaching impact of our decisions, especially those made in anger, haste, or self-righteousness, even when we believe our intentions are pure. The Israelites' lament over the "lacking tribe" is a powerful reminder of the preciousness of unity within the body of Christ and the devastating effects of division. Just as the loss of one tribe threatened Israel's identity, so too can internal strife, unaddressed sin, and uncharitable judgments diminish the church's witness and effectiveness in the world. This passage challenges us to cultivate foresight, seek divine wisdom through prayer and Scripture, and prioritize reconciliation and restoration over retribution. Furthermore, it offers a glimmer of hope: even when we find ourselves in a crisis of our own making, turning to the "LORD God" in lament, confession, and repentance is always the first, crucial step towards healing and potential restoration. Our God remains faithful, even when we are not, and invites us to bring our brokenness, our questions, and our desperate need before Him.
Questions for Reflection
FAQ
Why was the loss of one tribe so significant to the Israelites?
Answer: The loss of one of the twelve tribes was profoundly significant because the twelve tribes represented the complete, divinely ordained structure of Israel as God's covenant people. Each tribe was a foundational pillar of their national, religious, and social identity, tracing its lineage back to one of Jacob's sons. The integrity of this twelve-tribe system was crucial for their inheritance of the land, their participation in the covenant, and their collective witness as God's chosen nation. The absence of a tribe created an existential void, threatening their very identity and completeness as a people set apart by God. It was a visible sign of their brokenness and a profound challenge to their understanding of God's plan for them, highlighting the tragic consequences of their internal strife, as seen in Judges 21:3.
Did God cause this "lacking" in Israel, or was it a result of human actions?
Answer: The "lacking" of a tribe in Israel was a direct consequence of human sin and unrighteous choices, not a direct act of God's judgment in the way that, for example, the plagues in Egypt were. The chain of events began with the horrific sin in Gibeah (Judges 19), followed by the other tribes' extreme and hasty vow not to give their daughters to Benjamin (Judges 21:1), and their brutal prosecution of the civil war (Judges 20). While God, in His sovereignty, allowed these events to unfold within His overarching plan, and indeed, Israel's suffering was a consequence of their widespread disobedience during the period of the Judges, the immediate cause of Benjamin's near annihilation was the collective human failure and the lack of a righteous king to guide them. The lament in Judges 21:3 reflects their dawning realization of their own culpability and the devastating impact of their choices.
How was the tribe of Benjamin eventually restored or preserved from extinction?
Answer: After the lament in Judges 21:3, the Israelites realized the gravity of their oath and the impending extinction of Benjamin. They devised a two-part plan to provide wives for the remaining 600 Benjamite men, circumventing their oath. First, they discovered that the inhabitants of Jabesh-Gilead had not participated in the war against Benjamin, so they attacked Jabesh-Gilead, killing all but 400 virgin women, whom they gave to the Benjamites (Judges 21:8-14). When this was still not enough, they instructed the remaining Benjamites to lie in wait at the annual feast in Shiloh and abduct the dancing virgins, taking them as wives (Judges 21:16-24). This ethically questionable solution highlights the moral ambiguity and desperation of the period, yet it ultimately preserved the tribe of Benjamin from complete extinction, ensuring that "one tribe" was not permanently "lacking in Israel."
CHRIST-CENTERED FULFILLMENT
The profound lament in Judges 21:3, expressing the anguish over "one tribe lacking in Israel," powerfully foreshadows the ultimate brokenness of humanity and the deep divisions caused by sin, which only Christ can truly heal. The Old Testament Israel, with its twelve tribes, was meant to be a unified people, a light to the nations, but its constant internal strife and moral decay, culminating in the near loss of a tribe, revealed its inherent inability to maintain perfect unity or righteousness. This brokenness points to the desperate need for a perfect King, one who would not only unite His people but also perfectly fulfill the law and bear the consequences of their sin. Jesus Christ is that King, the true Israel, who comes not to destroy but to fulfill (Matthew 5:17). He is the ultimate reconciler, breaking down the "dividing wall of hostility" (Ephesians 2:14) and making "one new man out of the two, thus making peace" (Ephesians 2:15). Through His sacrificial death and resurrection, Christ gathers all who are "lacking" or lost—Jew and Gentile alike—into a new, unified spiritual Israel, the Church, where there is "neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). He is the Good Shepherd who ensures that none of His flock are truly "lacking," for "no one will snatch them out of my hand" (John 10:28). The lament over a lost tribe in Judges finds its ultimate answer and healing in the complete and eternal unity found in Christ, who perfectly restores and completes His people, bringing together what was fractured by sin.