Judges 21:5

KJV

And the children of Israel said, Who [is there] among all the tribes of Israel that came not up with the congregation unto the LORD? For they had made a great oath concerning him that came not up to the LORD to Mizpeh, saying, He shall surely be put to death.

KJV (with Strong's)

And the children {H1121} of Israel {H3478} said {H559}, Who is there among all the tribes {H7626} of Israel {H3478} that {H834} came {H5927} not up with the congregation {H6951} unto the LORD {H3068}? For they had made a great {H1419} oath {H7621} concerning him that came not up {H5927} to the LORD {H3068} to Mizpeh {H4709}, saying {H559}, He shall surely {H4191} be put to death {H4191}.

Complete Jewish Bible

The people of Isra'el asked, "Who among the tribes of Isra'el did not come up to assemble before ADONAI? For they had made a great oath to put to death whoever didn't come up to ADONAI at Mitzpah.

Berean Standard Bible

The Israelites asked, “Who among all the tribes of Israel did not come to the assembly before the LORD?” For they had taken a solemn oath that anyone who failed to come up before the LORD at Mizpah would surely be put to death.

American Standard Version

And the children of Israel said, Who is there among all the tribes of Israel that came not up in the assembly unto Jehovah? For they had made a great oath concerning him that came not up unto Jehovah to Mizpah, saying, He shall surely be put to death.

Commentary

### SUMMARY
Judges 21:5 captures the profound dilemma faced by the tribes of Israel after their devastating war against Benjamin, which had nearly annihilated one of the twelve tribes. Having previously sworn a solemn oath at Mizpeh to put to death any tribe or individual who failed to join the punitive expedition against Benjamin, the remaining Israelites now grapple with the dire consequences of their rash vow. This verse highlights their desperate search for a way to both uphold their binding commitment made "unto the LORD" and prevent the complete extinction of a brother tribe, revealing the profound moral and theological crisis of a nation without a king, where human actions often led to unforeseen and tragic outcomes.

### CONTEXT
* **Literary Context:** Judges 21:5 is situated at the very end of the Book of Judges, specifically within the final narrative block (chapters 19-21) that recounts the horrific events surrounding the Levite's concubine in Gibeah and the subsequent civil war against the tribe of Benjamin. This entire section serves as a stark illustration of the moral and social decay in Israel during the period when "there was no king in Israel; every man did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")). Following the near-annihilation of Benjamin, the surviving tribes are seized with remorse, realizing that their zealous pursuit of justice had led to the brink of tribal extinction. The immediate context of Judges 21:1-4 reveals their initial lament and a second oath not to give their daughters to any Benjamite, compounding their problem. Judges 21:5 then introduces the *other* oath—the one to execute non-participants—which ironically becomes the key to their convoluted plan to save Benjamin, setting up the subsequent narrative of how they find wives for the remaining 600 Benjamite men.

* **Historical & Cultural Context:** The period of the Judges (c. 1200-1050 BCE) was characterized by a loose confederacy of Israelite tribes, lacking a centralized monarchy or consistent spiritual leadership. Mizpeh, meaning "watchtower," was a significant gathering place for the tribes, often associated with solemn assemblies, religious vows, and military musters (e.g., [Judges 20:1](/judges/20-1 "Judges 20:1 - Israel Gathers at Mizpeh")). Oaths in ancient Israel were considered extremely serious, binding commitments made in the presence of God, with severe consequences for breaking them ([Numbers 30:2](/numbers/30-2 "Numbers 30:2 - The Law of Vows")). The concept of *cherem* (devotion to destruction), though typically applied to enemies of God, here reflects the extreme punitive measures the tribes were willing to take against those perceived as disloyal to the covenantal community. The gravity of the oath in Judges 21:5 underscores the cultural weight placed on verbal commitments, particularly when invoked "unto the LORD," making the Israelites' subsequent dilemma a profound test of their legal and theological integrity.

* **Key Themes:** This verse powerfully contributes to several overarching themes in Judges. Firstly, it highlights the **consequences of rash vows and human folly**, demonstrating how well-intentioned but ill-conceived commitments can lead to unforeseen and devastating outcomes, trapping individuals or communities in a moral bind ([Proverbs 20:25](/proverbs/20-25 "Proverbs 20:25 - Rash Vows")). Secondly, it underscores the **tension between justice and mercy**. While the initial war against Benjamin was a pursuit of justice for a heinous crime, the outcome threatened the very existence of a covenant tribe, forcing the Israelites to grapple with how to extend mercy while upholding their oaths. Thirdly, the narrative showcases the **breakdown of tribal unity and the desperate attempts to restore it**. The near-extinction of Benjamin reveals the fragility of the tribal confederacy and the deep internal divisions that plagued Israel. Finally, this verse, like the entire concluding section of Judges, implicitly argues for the **necessity of a righteous king** who could provide stable leadership, consistent justice, and prevent such cycles of violence and moral compromise that characterized the period of "every man doing what was right in his own eyes" ([Judges 17:6](/judges/17-6 "Judges 17:6 - No King, Everyone Does What Is Right In Their Own Eyes")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Congregation (Hebrew, _qāhāl'_):** This term refers to a formal assembly or gathering, often with religious or national significance. It implies a convocation of the entire community, typically for worship, legal proceedings, or military mobilization. The use of "congregation" here emphasizes that the oath was not a casual agreement but a solemn, collective vow made by the assembled tribes of Israel, lending it immense authority and binding power in their eyes.
* **Unto the LORD (Hebrew, _lYHVH'_):** This phrase signifies that the assembly and the subsequent oath were made in the divine presence, under God's authority, or dedicated to Him. It elevates the oath from a mere human agreement to a sacred covenant, making its violation an offense against God Himself. This divine connection is precisely what makes the Israelites' predicament so severe; they cannot simply disregard an oath made "unto the LORD" without fear of divine retribution.
* **Oath (Hebrew, _shĕvūʿâ'_):** A solemn declaration or promise, often invoked with a curse upon oneself if the promise is broken. In ancient Israel, oaths were taken with the utmost seriousness, as they were perceived as binding before God. The "great oath" mentioned here highlights its gravity and the severe consequences attached to its violation, specifically the death penalty for non-compliance.

#### Verse Breakdown
* **"And the children of Israel said, Who [is there] among all the tribes of Israel that came not up with the congregation unto the LORD?"**: This opening clause reveals the immediate crisis and the Israelites' desperate attempt to identify a loophole or a means to fulfill their prior oath while simultaneously addressing the catastrophic near-extinction of Benjamin. Their question is not merely an inquiry but a search for a scapegoat or a solution to their self-imposed dilemma. It underscores their commitment to the letter of the law, even as the spirit of their actions had led them astray.
* **"For they had made a great oath concerning him that came not up to the LORD to Mizpeh, saying, He shall surely be put to death."**: This second clause provides the crucial background and the specific terms of the binding oath. It clarifies that the assembly at Mizpeh was a sacred convocation "unto the LORD," and the oath was a severe decree of *cherem* (devotion to destruction) against any who failed to participate in the united front against Benjamin. This oath, now remembered in their remorse, becomes the paradoxical instrument through which they seek to preserve Benjamin, by finding a tribe that *did* violate this oath and whose women could then be taken as wives for the surviving Benjamites.

#### Literary Devices
The passage employs **Irony** as a dominant literary device. The Israelites, in their zeal to punish the wickedness of Gibeah and Benjamin, made a rash oath that now threatens to completely destroy 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 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 and moral confusion of the era, where human attempts at justice often led to greater entanglement and unforeseen consequences, ultimately pointing to the 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 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 need for divine guidance in navigating such ethical dilemmas. This passage serves as a powerful cautionary tale about the importance of discernment and careful consideration before making binding commitments, especially those with far-reaching implications for life and community.

* [Numbers 30:2](/numbers/30-2 "The Law of Vows")
* [Deuteronomy 23:21-23](/deuteronomy/23-21 "Keeping Vows to the LORD")
* [Ecclesiastes 5:4-5](/ecclesiastes/5-4 "Be Careful with Vows")

### 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 importance of thoughtful discernment and seeking divine wisdom before making binding promises. 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.

#### Questions for Reflection
* **What does this passage teach us about the nature and seriousness of vows, both in ancient Israel and in our own lives today?**
* **How do we balance the importance of keeping our word with the need for wisdom, discernment, and mercy when commitments lead to unforeseen negative consequences?**
* **Can our zeal for justice or righteousness inadvertently lead us to make rash decisions that cause greater harm? How can we avoid this?**
* **In what ways might we, like the Israelites, find ourselves trapped by our own self-imposed rules or traditions, rather than seeking God's liberating truth?**

### 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](/numbers/30-2 "The Law of Vows")). 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. 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.

**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](/judges/20-1 "Israel Gathers at Mizpeh")). The fact that the oath was made at Mizpeh, "unto the LORD," underscored its solemnity and national scope.

**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](/judges/21 "Wives for Benjamin"). 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](/judges/21-5 "The Oath Against Non-Participants"), 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](/judges/21-8 "Wives from Jabesh-Gilead")). However, this was not enough. To find wives for the remaining 200 Benjamites, they devised a second plan, instructing the Benjamites to ambush and carry off virgins from the annual feast of the LORD at Shiloh ([Judges 21:16-23](/judges/21-16 "Wives from Shiloh")). This complex and morally questionable solution highlights the depths of their desperation and the ethical compromises made 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 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](/philippians/2-8 "Christ's Obedience")). 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](/hebrews/8-6 "A Better Covenant")). 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](/ephesians/2-14 "Christ Our Peace")). 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 ([Matthew 26:28](/matthew/26-28 "Blood of the New Covenant")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Judges 5:23

Curse ye Meroz, said the angel of the LORD, curse ye bitterly the inhabitants thereof; because they came not to the help of the LORD, to the help of the LORD against the mighty.

Jeremiah 48:10

Cursed [be] he that doeth the work of the LORD deceitfully, and cursed [be] he that keepeth back his sword from blood.

Judges 21:1

¶ Now the men of Israel had sworn in Mizpeh, saying, There shall not any of us give his daughter unto Benjamin to wife.

Leviticus 27:28

Notwithstanding no devoted thing, that a man shall devote unto the LORD of all that he hath, [both] of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing [is] most holy unto the LORD.

Leviticus 27:29

None devoted, which shall be devoted of men, shall be redeemed; [but] shall surely be put to death.

1 Samuel 11:7

And he took a yoke of oxen, and hewed them in pieces, and sent [them] throughout all the coasts of Israel by the hands of messengers, saying, Whosoever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen. And the fear of the LORD fell on the people, and they came out with one consent.

Judges 21:18

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.