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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 21:7 encapsulates the profound moral and logistical crisis faced by the Israelite leaders following their near-annihilation of the tribe of Benjamin. Having sworn a solemn oath before the LORD not to give their daughters in marriage to any Benjamite, they are now confronted with the imminent extinction of an entire tribe of Israel. This verse articulates their desperate plea and bewilderment, revealing the dire consequences of a rash vow and the complex ethical dilemma of preserving a covenant people while upholding a divine oath.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several literary devices to convey the gravity of the situation. The primary device is a Rhetorical Question, "How shall we do for wives for them that remain...?" This question is not posed to elicit a direct answer but to emphasize the leaders' utter perplexity and the seemingly insurmountable nature of their predicament. It underscores their desperation and the lack of an obvious, morally permissible solution, forcing the reader to feel the weight of their impossible choice. There is also a strong element of Irony present; the Israelites, having nearly annihilated a tribe in righteous judgment, are now consumed with preserving that very tribe, trapped by their own zealous oath. This highlights the unintended and often complex consequences of human actions, even those initially perceived as righteous. Furthermore, the verse evokes Pathos, appealing to the reader's emotions by portraying the leaders' anguish and the tragic fate awaiting Benjamin, creating a sense of shared lament for the brokenness and moral decline of God's people in this era.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 21:7 stands as a stark reminder of the consequences of human sin and the complexities of living under a covenant with a holy God. It illustrates that even actions taken in righteous indignation can lead to unforeseen and devastating outcomes when not tempered by divine wisdom and foresight. The Israelites' dilemma highlights the tension between the letter of the law (the oath) and the spirit of God's broader purpose (the preservation of His people). While God holds His people accountable for their vows, He also desires the flourishing and continuation of His covenant community. The desperate search for a solution, however flawed, underscores the intrinsic value God places on every tribe of Israel, reflecting His faithfulness even when His people are unfaithful. This episode ultimately points to the need for a perfect King and a new covenant, where God's people are truly guided by His Spirit and wisdom, avoiding such tragic self-inflicted wounds.
REFLECTION AND APPLICATION
The profound dilemma presented in Judges 21:7 offers timeless lessons for believers today. It serves as a potent warning about the dangers of making rash commitments, especially those invoking God's name, without prayerful consideration and a full understanding of potential consequences. Our words carry weight, and vows made lightly can lead to significant moral and practical entanglements, impacting not only ourselves but also those around us. This passage also vividly illustrates the ripple effect of sin; the initial atrocity in Gibeah spiraled into civil war, and then into this impossible ethical quandary, demonstrating how one act of wickedness can unleash a cascade of complex problems for an entire community. Furthermore, the leaders' desperation highlights the critical need for wise, Spirit-led discernment when faced with seemingly conflicting principles or impossible choices. Rather than relying solely on human ingenuity or emotional reactions, we are called to seek God's counsel and wisdom diligently, trusting that His ways are higher than our own and that He can provide solutions that honor both His truth and His grace.
Questions for Reflection
FAQ
Why was the oath against giving daughters to Benjamin so binding, despite the dire consequences?
Answer: The oath was considered absolutely binding because it was "sworn by the LORD." In ancient Israel, an oath invoking God's name was not a casual promise but a sacred covenant made before the divine witness. Breaking such a vow was considered a grave sin, incurring divine displeasure and potential judgment, as explicitly stated in Numbers 30:2. The Israelites, despite their profound regret and the dire consequences for Benjamin, feared violating an oath made directly to God more than they feared the extinction of a tribe. This highlights the profound respect (and perhaps fear) for God's holiness and the sanctity of His name, even if their initial vow was rash and ill-considered.
What was the ultimate solution the Israelites devised to solve this problem?
Answer: The Israelites, trapped by their oath, devised two morally questionable and desperate solutions to preserve the tribe of Benjamin. First, they discovered that the inhabitants of Jabesh-Gilead had not participated in the war against Benjamin. They then attacked Jabesh-Gilead, killing all its inhabitants except for 400 virgins, whom they gave as wives to 400 of the surviving Benjamites, as detailed in Judges 21:8-14. When this was insufficient to provide wives for all 600 remaining men, they orchestrated a plan for the remaining 200 Benjamites to abduct women from Shiloh during an annual festival. They advised the women's fathers not to object, rationalizing that this act of abduction would not technically be "giving" their daughters, thereby circumventing the letter of their oath, as described in Judges 21:19-23. These desperate measures, while preserving the tribe, further underscore the moral decline of the era and the flawed nature of human-devised solutions apart from true divine guidance.
CHRIST-CENTERED FULFILLMENT
The tragic narrative of Judges 21:7, with its desperate human solutions to a self-inflicted crisis, powerfully foreshadows the ultimate need for a divine King and a perfect covenant. The Israelites' inability to reconcile their binding oath with the preservation of God's people reveals the limitations of the Law and human righteousness. Their flawed attempts to "do for wives" for Benjamin, culminating in abduction, underscore the moral chaos that arises when "every man did that which was right in his own eyes," as the Book of Judges concludes in Judges 21:25. This brokenness points directly to Jesus Christ, the true King of Israel, who perfectly fulfills God's will and provides the ultimate solution to humanity's impossible dilemma of sin and separation from God. Unlike the rash oaths of men, Christ's new covenant is established by His perfect obedience and sacrificial death, as explained in Hebrews 9:15. He is the Lamb of God who takes away the sin of the world, as proclaimed in John 1:29, reconciling humanity to God without compromising divine justice or holiness, a truth beautifully articulated in Romans 3:25-26. Through His redemptive work, He gathers all the tribes of God's people into one body, breaking down dividing walls, as seen in Ephesians 2:14-16, ensuring their eternal preservation not through human schemes, but through His unfailing grace and power.