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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Judges 21:1–15. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
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 21:4 captures the immediate and profound response of the Israelite assembly in the aftermath of the devastating civil war against the tribe of Benjamin. Overwhelmed by deep lament and the stark realization of Benjamin's near annihilation, the people, driven by a desperate need to rectify their dire situation and prevent the complete loss of a tribe, turned to the Lord in earnest seeking and worship, constructing an altar and offering specific sacrifices to atone for their actions and seek divine reconciliation.
Context
Literary Context
This verse is strategically positioned at the dramatic conclusion of the Book of Judges, a period vividly characterized by a cyclical pattern of sin, oppression, repentance, and deliverance. This era is often encapsulated by the poignant refrain, "In those days there was no king in Israel; every man did that which was right in his own eyes" found throughout the book, including its very end in Judges 21:25. The preceding chapters meticulously detail a horrific civil war (Judges 20) that erupted as a direct consequence of the Gibeah atrocity (Judges 19), which ultimately led to the near extinction of the tribe of Benjamin. Compounding the tragedy, the Israelites had sworn a rash oath at Mizpah (Judges 21:1) not to give their daughters to any Benjaminite man. Judges 21:2-3 vividly describe their profound sorrow and desperate questioning of God, setting the immediate stage for the sacrificial act described in verse 4 as their tangible and urgent response to a national crisis of their own making.
Historical & Cultural Context
The events depicted in the Book of Judges unfold in the tumultuous period between the conquest of Canaan and the establishment of the monarchy, a time when Israel functioned as a loose tribal confederacy without a central king or consistent spiritual authority. This era was frequently marred by internal strife, moral decay, and external threats, often exacerbated by a widespread disregard for God's covenant law. The act of building an altar and offering sacrifices was not merely a spontaneous gesture but a deeply ingrained and divinely prescribed practice in ancient Israelite worship, mandated by the Mosaic Law (Leviticus 1-7) as the primary means of approaching God, seeking atonement, expressing thanksgiving, and restoring fellowship. The urgency conveyed by the phrase "rose early" reflects the profound gravity of their self-inflicted predicament and the cultural understanding that divine intervention was absolutely essential for national survival, healing, and the restoration of covenant faithfulness.
Key Themes
Judges 21:4 contributes significantly to several overarching themes prominent within the Book of Judges and the broader biblical narrative. It powerfully highlights the destructive consequences of rash oaths and human folly, demonstrating how ill-conceived vows, even if made with seemingly righteous intentions, can lead to devastating and unintended outcomes, as seen in Judges 21:1. The people's immediate actions underscore the critical theme of seeking divine intervention in times of national crisis, acknowledging that only God could provide a solution to their self-imposed and seemingly intractable dilemma, a pattern seen earlier in Judges 20:23. Furthermore, the specific offerings signify a profound desire for atonement and reconciliation, both with God for their collective sin and within the fractured nation itself, emphasizing the vital importance of restoring covenant relationship and national unity, echoing principles found in passages like Numbers 16:46-48. This passage also subtly yet urgently points to the dire need for righteous leadership in Israel, as the chaotic events of Judges repeatedly demonstrate the perils of a society where "every man did that which was right in his own eyes" (Judges 17:6).
Exposition and Analysis
Key Word Analysis
This verb, derived from a root suggesting diligence and readiness, is used here to denote rising at dawn or acting with great urgency. It underscores the Israelites' immediate, solemn, and prioritized response to their crisis, indicating a deep earnestness in seeking divine intervention without delay. It was not a casual or convenient act, but a prioritized, deliberate turning to God.
This noun, derived from the verb "to slaughter" or "sacrifice," refers to a sacred structure designated for offering sacrifices to God. Its construction in this context signifies a formal, public act of worship and a desperate appeal for divine attention and intervention, re-establishing a prescribed place for communion and covenant renewal with the Lord. The act of building an altar was a foundational step in seeking God's favor and forgiveness.
This term refers to a specific type of sacrifice, literally meaning "that which goes up" (in smoke). It involved the complete consumption of the animal on the altar, symbolizing total dedication to God and serving as an atonement for sin. Its inclusion here signifies the people's complete surrender and a plea for expiation for their corporate guilt and rash actions, acknowledging their profound need for divine forgiveness for the civil war and its devastating consequences.
Verse Breakdown
"And it came to pass on the morrow"
This phrase immediately conveys the urgency and immediacy of the Israelites' response. After their profound lament and the stark realization of their dire situation described in Judges 21:2-3, they did not delay. The crisis was pressing, and their turning to God was their very next action, indicating a recognition of the gravity of their self-inflicted national wound.
"that the people rose early"
Reinforcing the immediacy, this detail highlights the earnestness, diligence, and solemnity of the Israelite assembly. Rising early for important matters was a sign of commitment and seriousness in ancient Near Eastern culture, underscoring their profound distress and their prioritization of seeking divine help above all other concerns.
"and built there an altar"
The construction of an altar signifies a formal, public act of worship and a desperate appeal to God. It was a tangible expression of their repentance and their understanding that only through divine intervention, accessed via the prescribed means of sacrifice, could their national crisis be resolved. This act re-established a sacred space for communion with the Lord, a necessary step after such profound national sin.
"and offered burnt offerings and peace offerings"
This dual offering is profoundly significant. The "burnt offerings" (ʻôlâh) symbolized complete dedication to God and served as an atonement for the collective sin and rashness that led to the civil war and Benjamin's near destruction. They were a plea for expiation. The "peace offerings" (shelem), derived from the root for "peace" or "wholeness," indicated a fervent desire for restored fellowship and wholeness, both with God and within the fractured Israelite community. Together, these sacrifices represent a comprehensive plea for forgiveness, reconciliation, and the restoration of national unity and divine favor.
Literary Devices
The passage employs several potent literary devices to convey the gravity and significance of the Israelites' actions. The Urgency conveyed by phrases like "on the morrow" and "rose early" immediately immerses the reader in the Israelites' desperate state, highlighting the gravity of their situation and their immediate, solemn response. Symbolism is central, with the "altar" representing a sacred space for divine encounter and the "burnt offerings" and "peace offerings" serving as powerful symbols of atonement, complete dedication, and the yearning for reconciliation and restored fellowship with God and within the community. There is a strong Contrast evident between the preceding chaos, violence, and despair of the civil war and the sudden, unified act of worship and seeking God. This dramatic shift underscores the profound realization that human solutions had failed catastrophically. Finally, the passage contains an element of Foreshadowing, subtly pointing to the deep-seated need for a righteous king and a more stable, God-centered leadership that would eventually emerge in Israel, as the current tribal system proved tragically inadequate to prevent such national tragedies.
Theological and Thematic Connections
Judges 21:4 powerfully illustrates the theological principle of corporate repentance and the enduring necessity of turning to God in times of national or communal crisis, especially when self-inflicted. Despite their profound moral and spiritual decline throughout the Book of Judges, the Israelites still retained an instinct to seek the Lord when faced with utter catastrophe. Their actions demonstrate a recognition of their collective sin and a desperate appeal for divine grace and intervention. The specific offerings underscore the Old Covenant understanding of atonement and reconciliation, emphasizing that peace with God and within the community required a sacrificial approach. This passage serves as a stark reminder that even in the midst of human failure and the devastating consequences of sin, God remains accessible to those who humbly seek Him through the prescribed means.
Reflection and Application
Judges 21:4 offers a profound lesson for believers today, particularly in how we respond to the consequences of our own mistakes or collective failures, whether personal, communal, or national. When faced with overwhelming challenges, especially those stemming from rash decisions, broken relationships, or a deviation from God's will, the most crucial and immediate step is to turn to God in humility and earnestness. The Israelites' "rising early" signifies a prioritization of seeking God above all else, acknowledging that human ingenuity or strength alone cannot mend what sin has broken. Their offerings speak to the need for genuine repentance and a desire for reconciliation, not just with God but also with those we have wronged or who have been affected by our actions. This passage calls us to cultivate a spirit of immediate and sincere seeking of God's face when we find ourselves in dire straits, trusting that He is merciful and gracious to those who humble themselves and seek His healing and restoration. It reminds us that true restoration begins with acknowledging our brokenness and humbly approaching the One who can make all things new.
Questions for Reflection
FAQ
Why did the Israelites offer both burnt offerings and peace offerings?
The offering of both burnt offerings (ʻôlâh) and peace offerings (shelem) was highly significant and intentional. The burnt offering symbolized complete dedication to God and served as an atonement for sin, signifying the Israelites' desire to make amends with God for their collective guilt in the civil war and their rash oath. It was a plea for expiation and a recognition of their utter dependence on divine forgiveness. The peace offering, on the other hand, was associated with fellowship, communion, and thanksgiving. Its inclusion signified their fervent yearning for reconciliation and the restoration of wholeness, not only in their relationship with God but also within the fractured Israelite community. Together, these offerings represented a comprehensive act of repentance, atonement, and a desire for restored harmony and peace, both vertically (with God) and horizontally (among themselves). This dual approach is consistent with the Levitical laws concerning offerings, which often prescribed different sacrifices for different purposes (Leviticus 1 for atonement, Leviticus 3 for fellowship and communion).
Christ-Centered Fulfillment
Judges 21:4, with its depiction of a people desperately seeking atonement and reconciliation through sacrifice, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The "burnt offerings" and "peace offerings" of the Old Covenant, while temporarily covering sin and symbolizing a desire for restored fellowship, were but shadows pointing to the perfect, once-for-all sacrifice of the Lamb of God who truly "takes away the sin of the world." Unlike the repeated animal sacrifices that could not truly perfect those who drew near (Hebrews 10:1-4), Christ's offering of Himself on the cross was a complete and final propitiation for our sins (Romans 3:25). Through His shed blood, perfect atonement was made, and the way to true peace and reconciliation with God was opened for all humanity (Colossians 1:20). We no longer need to build altars or offer animals; instead, we approach God through faith in the finished work of Christ, who is our ultimate peace offering, having broken down the dividing wall of hostility and reconciled us to God in one body through the cross (Ephesians 2:14-16). His sacrifice not only cleanses us from sin but also establishes a new covenant of grace, inviting us into an enduring fellowship with God and with one another, a fellowship far surpassing the temporary peace offerings of old.