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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.
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SUMMARY
Judges 21:8 captures a pivotal and morally complex moment in Israel's post-civil war period, specifically following the near annihilation of the tribe of Benjamin. Driven by profound remorse over their actions and constrained by a solemn, hastily made oath that forbade them from giving their daughters to the surviving Benjaminites, the remaining tribes of Israel desperately sought a solution to preserve Benjamin's lineage. This verse records their crucial inquiry into which tribe had failed to attend the initial, divinely-sanctioned assembly at Mizpeh, leading to the critical discovery that no one from Jabesh-Gilead was present—an absence that would tragically provide the "justification" for their subsequent, ethically dubious plan to secure wives for the 600 surviving men of Benjamin.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several literary devices to convey its complex message and underscore the moral chaos of the era. Irony is profoundly present, as the Israelites, having just executed a near-genocidal war against Benjamin for their wickedness, now seek another tribe to annihilate to rectify the unforeseen consequences of their previous, overzealous "justice." This highlights the cyclical nature of violence and moral compromise in the absence of righteous leadership. The phrase "And, behold, there came none" functions as a moment of revelation, though one that leads to further moral ambiguity and violence rather than clarity or repentance. There is also a subtle foreshadowing in the violent solution chosen for Benjamin's wives, first through Jabesh-Gilead and then through the abduction of women from Shiloh, which anticipates the continued moral decline and the "every man did what was right in his own eyes" theme that concludes the book. The repeated emphasis on the assembly being "to the LORD" creates a sense of juxtaposition, highlighting the religious veneer placed over increasingly pragmatic, brutal, and human-centered solutions.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 21:8 powerfully illustrates the ethical complexities that arise when human beings attempt to administer justice and solve problems without consistent divine guidance. The Israelites, bound by a solemn oath and driven by remorse, sought a human-devised solution that, while preserving a tribe, involved further violence and moral compromise. This passage underscores the danger of making hasty vows and the far-reaching, often unintended, consequences of actions driven by emotion rather than wisdom. It highlights how even seemingly "justified" anger or zeal can lead to a cycle of destruction and moral decay, demonstrating the profound need for a righteous king and a people who truly seek the Lord's will. The preservation of Benjamin, while a positive outcome in itself, is achieved through means that further expose the spiritual vacuum of the era, where expediency and human logic superseded divine principles.
REFLECTION AND APPLICATION
This passage serves as a sobering reminder of the importance of careful consideration before making binding commitments and the potential for even well-intentioned actions to lead to complex ethical dilemmas. The Israelites' desperate search for a loophole, rather than a direct appeal to God for guidance or a re-evaluation of their oath, reveals the dangers of human-centered problem-solving. Their actions demonstrate how a desire to uphold one commitment (the oath) can lead to the violation of other, perhaps more fundamental, moral principles (the sanctity of life, the prohibition against unjust violence). For believers today, this story underscores the critical need to seek God's wisdom and discernment in all decisions, especially those with long-term consequences for ourselves and our communities. It warns against the perils of groupthink, the temptation to compromise moral principles for pragmatic solutions, and the cycle of violence that can ensue when justice is pursued without mercy or divine oversight. Our actions, even when seemingly justified, can have unforeseen and devastating ripple effects, emphasizing the call to act with foresight, humility, and a deep reliance on God's perfect will, rather than our own flawed perceptions of what is "right."
Questions for Reflection
FAQ
Why was Jabesh-Gilead singled out?
Answer: Jabesh-Gilead was singled out because they failed to participate in the sacred assembly at Mizpeh, which was convened "to the LORD" to address the wickedness in Gibeah and to plan military action against Benjamin (Judges 20:1). Their absence was considered a grave offense, a violation of tribal solidarity and religious obligation to the covenant community. This provided the other tribes with a "justification" or loophole to circumvent their oath not to give their daughters to the surviving Benjaminites. By acting against Jabesh-Gilead, they could seize virgins from that city as wives for Benjamin, thus preserving the tribe without directly breaking their initial vow, albeit through a morally reprehensible act.
What was the significance of Mizpeh in this narrative?
Answer: Mizpeh served as a crucial national assembly point for the tribes of Israel, particularly for matters of covenant, judgment, and seeking the Lord's guidance. Its designation as a gathering "to the LORD" underscored the religious and covenantal nature of the assembly, making full participation a sacred duty. In this narrative, Mizpeh is where the tribes initially gathered to address the atrocity in Gibeah and where they later deliberated on the fate of Benjamin (Judges 20:1). Its role as the place where the binding oath was made and where the roll call revealed Jabesh-Gilead's absence is central to the unfolding, tragic solution for Benjamin's wives, highlighting the gravity of the assembly and the perceived offense of non-attendance.
Does this story justify violence to solve problems or break oaths?
Answer: No, the Book of Judges, particularly its concluding chapters, is a descriptive rather than prescriptive narrative. It vividly illustrates the moral and spiritual decline of Israel during a period when "there was no king in Israel; every man did that which was right in his own eyes". The actions taken by the Israelites, while solving an immediate problem (the preservation of Benjamin), highlight the depths of human depravity, the absence of divine guidance, and the tragic consequences of relying on human ingenuity and violence. The narrative serves as a cautionary tale, revealing the dangers of unchecked zeal, the complexities of human justice, and the desperate need for righteous leadership and a people committed to God's ways, rather than endorsing the means employed.
CHRIST-CENTERED FULFILLMENT
The desperate human attempts to preserve a tribal lineage through violence and moral compromise in Judges 21:8 and the subsequent verses stand in stark contrast to God's perfect, redemptive plan fulfilled in Jesus Christ. The Israelites, trapped by their own hasty oath and the devastating consequences of their actions, sought a convoluted and violent loophole to rectify their self-inflicted dilemma. This human failure to uphold justice with mercy, and to find a truly righteous solution, points to the ultimate need for a divine deliverer. Jesus, unlike the flawed Israelites, perfectly fulfilled all righteousness and the Law (Matthew 5:17), requiring no loopholes, compromises, or violence. He is the ultimate solution to humanity's deepest dilemmas, not through the destruction of others, but through His self-giving sacrifice on the cross, which perfectly reconciles humanity to God (Colossians 1:19-20). The preservation of a physical lineage in Benjamin, achieved through such morally ambiguous means, pales in comparison to the spiritual preservation and eternal life offered to all who believe in Christ, forming a new covenant community, the Church, drawn from every tribe and nation (Ephesians 2:19-22, Revelation 5:9). He is the true Judge and King, whose perfect rule brings not chaos and compromise, but order, true justice, and abundant life, demonstrating the profound difference between human efforts and divine salvation.