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.
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.
Continue studying Judges 21:5 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 21:5 captures the profound moral and theological crisis faced by the tribes of Israel following their devastating civil war against Benjamin. Having previously sworn a solemn and binding oath before the LORD at Mizpeh to execute any tribe or individual who failed to participate in the punitive expedition, the remaining Israelites now confront the dire consequences of their rash vow. This verse highlights their desperate search for a way to uphold their sacred commitment while simultaneously preventing the complete extinction of a brother tribe, revealing the profound challenges of a nation without a king, where human actions often led to unforeseen and tragic outcomes.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage prominently employs Irony as a dominant literary device. The Israelites, in their zealous pursuit of justice against the wickedness of Gibeah and Benjamin, made a rash oath that now threatens to completely annihilate one of their own tribes. The very oath intended to enforce unity and obedience to the Lord—"He shall surely be put to death" if one did not come up "unto the LORD"—becomes the twisted means by which they must now find wives for the remaining Benjamites, by targeting a tribe that did violate this oath (Jabesh-Gilead). This creates a profound and tragic irony: the solution to their problem stems directly from the violation of another part of their solemn commitment. This irony highlights the chaos, moral confusion, and self-inflicted wounds of the era, where human attempts at justice often led to greater entanglement and unforeseen consequences, ultimately pointing to the desperate need for divine wisdom and a righteous king.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 21:5 vividly illustrates the dangers of making rash vows and the complex interplay between human law, divine command, and the often-unforeseen consequences of human actions. The Israelites' commitment to their oath, even when it leads to a morally fraught situation, reflects a deep-seated understanding of the sanctity of vows made before God. Yet, it also exposes their profound lack of foresight and wisdom in making such an extreme commitment in the first place. The narrative grapples with the tension between upholding a perceived divine mandate (the oath) and the preservation of the covenant community, highlighting the crucial need for divine guidance and discernment in navigating such ethical dilemmas. This passage serves as a powerful cautionary tale about the importance of careful consideration before making binding commitments, especially those with far-reaching implications for life and community.
REFLECTION AND APPLICATION
Judges 21:5 is a stark reminder of the profound impact of our words and commitments, especially those made in moments of heightened emotion or perceived righteousness. The Israelites' predicament underscores the critical importance of thoughtful discernment and seeking divine wisdom before making binding promises. As followers of Christ, we are called to be people of integrity, whose "yes" means yes and "no" means no, but also to exercise prudence, recognizing that not every impulse, even a seemingly righteous one, should be immediately solidified into an unbreakable vow. This passage challenges us to consider the long-term ripple effects of our decisions, not just on ourselves but on our communities and future generations. It also speaks to the human tendency to create problems through rigid adherence to self-imposed rules, rather than seeking a higher wisdom that prioritizes reconciliation, mercy, and the preservation of relationships, even after conflict. Ultimately, it encourages us to rely on God's perfect wisdom and grace, rather than our own flawed judgment, in navigating life's complex moral landscapes and to always seek the spirit of the law over its rigid letter.
Questions for Reflection
FAQ
Why was the oath so binding on the Israelites, even when it led to such a dire situation?
Answer: The oath was considered extremely binding because it was made "unto the LORD" at Mizpeh, a significant assembly point for the tribes. In ancient Israel, vows made in God's presence were not merely human agreements but sacred commitments, the breaking of which could invite divine judgment Numbers 30:2. The Israelites feared the consequences of breaking such an oath more than they feared the extinction of a tribe, highlighting their deep-seated reverence for divine authority, even if their application of it was flawed and led to tragic outcomes. This cultural and theological understanding of oaths meant they had to find a way to fulfill the letter of their vow while addressing the catastrophic outcome for Benjamin.
What was the significance of Mizpeh as a gathering place?
Answer: Mizpeh (meaning "watchtower") was a strategically important and frequently used gathering place for the tribes of Israel, often serving as a site for national assemblies, religious ceremonies, and military musters. Its significance stemmed from its elevated position, making it a natural assembly point, and its association with solemn acts of national importance. In the Book of Judges, it is where the tribes initially gathered to address the atrocity in Gibeah and make their collective vows Judges 20:1. The fact that the oath was made at Mizpeh, "unto the LORD," underscored its solemnity, national scope, and the perceived divine endorsement of their decree.
How did the Israelites ultimately resolve the problem of finding wives for the Benjamites, given their oaths?
Answer: The Israelites resolved their dilemma through a two-part, convoluted plan, detailed in the rest of Judges 21. First, they identified a tribe that had not come up to Mizpeh for the initial assembly and war: Jabesh-Gilead. Fulfilling the oath of Judges 21:5, they attacked Jabesh-Gilead, killing all its inhabitants except for 400 virgins, whom they then gave as wives to the surviving Benjamites Judges 21:8-14. However, this was not enough to provide wives for all 600 survivors. To find wives for the remaining 200 Benjamites, they devised a second, even more morally questionable plan: instructing the Benjamites to ambush and carry off virgins from the annual feast of the LORD at Shiloh Judges 21:16-23. This complex and ethically compromised solution highlights the depths of their desperation and the moral decay prevalent in the absence of righteous leadership.
CHRIST-CENTERED FULFILLMENT
Judges 21:5, with its depiction of a people trapped by their own rash vows and human-made laws, powerfully foreshadows the need for a perfect covenant-keeper and a new way of relating to God. The Israelites' desperate attempts to reconcile their solemn oaths with the preservation of their community reveal the inherent limitations and failures of human systems and self-imposed righteousness. They were bound by the letter of the law, even when it led to moral absurdities and near-destruction. In stark contrast, Jesus Christ perfectly fulfills all righteousness and every divine demand, not through a rigid adherence to humanly contrived oaths, but through His perfect obedience to the Father's will Philippians 2:8. He is the ultimate solution to humanity's inability to keep its commitments and the one who establishes a new covenant, not based on the flawed vows of men, but on His own unblemished sacrifice Hebrews 8:6. Where Israel's oaths led to division and near-extinction, Christ's work on the cross brings reconciliation and life, uniting diverse peoples into one body Ephesians 2:14-16. He is the true King who provides the perfect wisdom and mercy that Israel so desperately lacked, ultimately solving the problem of human sin and disunity not through legalistic loopholes, but through transformative grace and the perfect, unbreakable covenant of His blood, shed for the forgiveness of sins Matthew 26:28.