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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 21:6 captures the profound and sorrowful realization of the surviving Israelite tribes after their devastating civil war against Benjamin. Following a period of intense and destructive retribution, the collective "children of Israel" are struck with deep remorse, acknowledging the tragic near-annihilation of one of their twelve foundational tribes. This verse marks a pivotal shift from righteous indignation and vengeful action to a lament over the grievous wound inflicted upon the very unity and completeness of God's covenant nation, highlighting the devastating cost of internal conflict.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices. Irony is prominent, as the very act of pursuing justice for a heinous crime led to a near-annihilation of a brother tribe, creating a new, equally tragic injustice. The statement "There is one tribe cut off from Israel this day" functions as a profound lament, a communal expression of grief and sorrow over the irreversible damage inflicted. There is also an implicit antithesis between the initial righteous zeal and the subsequent profound regret, highlighting the destructive cycle of violence. The narrative's focus on the "children of Israel" as a collective entity experiencing this remorse underscores the corporate responsibility for the actions taken and the consequences endured. Furthermore, the loss of a tribe can be seen as symbolic of the broader spiritual decay and disunity plaguing Israel during this period, foreshadowing future divisions within the nation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 21:6 profoundly illustrates the tragic consequences of disunity and unchecked zeal within a covenant community. It underscores the theological truth that even when pursuing justice, the means and outcomes must be weighed against the value of human life and the preservation of communal bonds. The sorrow expressed by Israel reveals a latent understanding of their corporate identity and the sacredness of the twelve-tribe structure, which was integral to God's plan for His people. The near-destruction of Benjamin was not merely a numerical loss but a theological wound, diminishing the completeness of the nation chosen by God. This lament serves as a powerful reminder that internal strife can be as devastating, if not more so, than external threats, jeopardizing the very fabric of God's people.
REFLECTION AND APPLICATION
Judges 21:6 offers a sobering reflection on the human cost of conflict and the profound sorrow that inevitably follows when a community turns on itself. The "children of Israel" moved from righteous indignation and a desire for vengeance to a deep, collective remorse, recognizing that their zeal had led them to the brink of losing a fundamental part of their identity. This passage challenges us to consider the long-term consequences of our actions, especially when anger or a desire for retribution drives us. It reminds us that even when addressing clear injustices, the means employed must be tempered with wisdom, mercy, and a commitment to preserving relationships and the integrity of the community. True justice should ultimately aim for healing, reconciliation, and the restoration of broken bonds, rather than complete annihilation. The lament over a "cut off" tribe serves as a powerful call to value every member within our families, churches, and broader communities, recognizing that the loss or marginalization of one part diminishes the whole.
Questions for Reflection
FAQ
Why did the other tribes go to such extremes against Benjamin, leading to their near annihilation?
Answer: The other tribes were provoked to extreme measures due to the heinous crime committed by the men of Gibeah (the gang rape and murder of the Levite's concubine, detailed in Judges 19) and Benjamin's subsequent refusal to surrender the perpetrators. This defiance was seen as a corporate endorsement of the evil, a direct challenge to the moral and covenantal integrity of Israel. Coupled with the absence of a central, unifying authority ("no king in Israel"), the tribes acted with a zealous, but ultimately disproportionate, pursuit of justice, bound by a severe vow not to give their daughters to Benjamin as wives (Judges 21:1). The escalating violence and lack of wise leadership led to a tragic overreach.
Was this "repentance" a spiritual repentance towards God?
Answer: While the Hebrew word nāḥam can sometimes imply a spiritual turning, in this specific context, it primarily denotes a deep human lament, sorrow, and regret over the devastating consequences of their actions. It signifies a change of mind or feeling concerning the outcome of the war, rather than a profound spiritual turning to God in confession of their own collective sins (such as their lack of prayer before the war, or the severity of their vengeance). Their focus is on the loss of a brother tribe and the wound to Israel's unity, demonstrating a profound human grief over the tragedy they themselves had wrought.
How was the tribe of Benjamin ultimately preserved after this near-annihilation?
Answer: The preservation of Benjamin was a complex and ethically challenging process, detailed in the subsequent verses of Judges 21. Driven by their remorse and the desire to prevent a tribe from being "cut off," the Israelites realized they were bound by their vow not to give their daughters to Benjamin. To circumvent this, they first orchestrated the destruction of Jabesh-Gilead, whose inhabitants had not joined the war, and took their virgins as wives for the surviving Benjaminites (Judges 21:8-14). When this was insufficient, they devised a plan for the remaining Benjaminites to ambush and carry off virgins from Shiloh during a festival, effectively allowing them to acquire wives without the other tribes directly "giving" their daughters (Judges 21:16-23). These actions, while morally questionable, highlight the desperate measures taken to preserve the twelve-tribe structure of Israel.
CHRIST-CENTERED FULFILLMENT
The tragic narrative of Judges 21:6, with its lament over a "cut off" tribe and the profound disunity within Israel, powerfully foreshadows the desperate need for a true King who would bring unity, justice, and reconciliation. The brokenness of Israel's tribal confederacy, where "every man did that which was right in his own eyes," points to the ultimate failure of human leadership and the dire consequences of a people without a shepherd. Jesus Christ emerges as the ultimate answer to this chaos. He is the King who does not merely lament division but actively breaks down the dividing wall of hostility, making peace and creating one new humanity out of disparate groups (Ephesians 2:14-16). Unlike the flawed human efforts to preserve Benjamin, Christ's work on the cross ensures the eternal preservation of His people, gathering them from every tribe and nation into one unified body (Revelation 7:9-10). He is the Good Shepherd who lays down His life for the sheep, ensuring that none of His flock are truly "cut off" or lost (John 10:11; John 10:28). The sorrow over a lost tribe in Judges highlights the divine grief over humanity's lostness due to sin, a grief that propelled God to send His Son to seek and save the lost (Luke 19:10). In Christ, the promise of a united, complete, and eternally preserved people of God is perfectly fulfilled, transcending all earthly tribal divisions.