Judges 21:8

KJV

And they said, What one [is there] of the tribes of Israel that came not up to Mizpeh to the LORD? And, behold, there came none to the camp from Jabeshgilead to the assembly.

KJV (with Strong's)

And they said {H559}, What one {H259} is there of the tribes {H7626} of Israel {H3478} that came not up {H5927} to Mizpeh {H4709} to the LORD {H3068}? And, behold, there came {H935} none {H376} to the camp {H4264} from Jabeshgilead {H3003}{H1568} to the assembly {H6951}.

Complete Jewish Bible

Then they asked who from the tribes of Isra'el had not come up to ADONAI at Mitzpah and found that none had come from Yavesh-Gil'ad to the camp where the assembly was;

Berean Standard Bible

So they asked, “Which one of the tribes of Israel failed to come up before the LORD at Mizpah?” And, in fact, no one from Jabesh-gilead had come to the camp for the assembly.

American Standard Version

And they said, What one is there of the tribes of Israel that came not up unto Jehovah to Mizpah? And, behold, there came none to the camp from Jabesh-gilead to the assembly.

Commentary

### SUMMARY
Judges 21:8 details a critical moment following the devastating civil war between the eleven tribes of Israel and Benjamin. Driven by remorse over the near annihilation of Benjamin and bound by a solemn oath not to give their daughters to the survivors, the remaining tribes sought a solution to preserve Benjamin's lineage. This verse records their inquiry into which tribe failed to attend the initial assembly at Mizpeh "to the LORD," leading to the discovery that no one from Jabesh-Gilead was present, an absence that would provide the loophole for their desperate plan.

### CONTEXT
* **Literary Context:** Judges 21:8 is situated in the concluding chapters of the Book of Judges, which depict a period of profound moral and spiritual decay in Israel, famously summarized by the phrase, "in those days there was no king in Israel; every man did that which was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")). Chapters 19 and 20 recount the horrific atrocity committed by men of Gibeah against a Levite's concubine, which ignited a brutal civil war. The other eleven tribes, unified in their outrage, nearly annihilated the tribe of Benjamin, leaving only 600 men alive. Following this devastating victory, the tribes were overcome with remorse, realizing that Benjamin, one of the twelve tribes of Israel, was on the brink of extinction. They were further constrained by a solemn oath made in the heat of their righteous indignation: "There shall not any of us give his daughter unto Benjamin to wife" ([Judges 21:1](/judges/21-1 "Judges 21:1 - The Oath Regarding Benjamin")). This verse marks the beginning of their desperate, human-devised strategy to circumvent their oath and secure wives for the surviving Benjaminites.
* **Historical & Cultural Context:** The assembly at Mizpeh was a significant gathering place for the tribes of Israel, often serving as a site for national assemblies, covenant renewal, and seeking divine guidance. Its designation as a gathering "to the LORD" underscored the sacred, divinely sanctioned nature of the assembly, implying a covenantal obligation for all tribes to attend. In ancient Israel, oaths were considered extremely binding, made before God, and breaking them carried severe consequences (see [Deuteronomy 23:21-23](/deuteronomy/23-21 "Deuteronomy 23:21 - On Vows to the LORD")). The gravity of their oath, combined with the cultural imperative to preserve tribal integrity and lineage, created an acute dilemma for the Israelites. The absence of any tribe from such a critical, divinely-sanctioned gathering was considered a grave offense, a violation of tribal solidarity and religious duty, which the Israelites would exploit to find a "justification" for their subsequent actions.
* **Key Themes:** This verse contributes to several overarching themes in Judges. Firstly, it highlights **the weight and binding nature of oaths**, even when they lead to unintended and problematic consequences, forcing the Israelites to seek a loophole rather than directly violate their vow. Secondly, it underscores the **unforeseen and devastating consequences of uncontrolled anger and zeal**, as the initial righteous indignation against Gibeah led to a civil war that nearly destroyed an entire tribe, demonstrating how even justified actions can have catastrophic ripple effects. Thirdly, it reveals the deep-seated desire for the **preservation of Israel's tribal identity and unity**, as the tribes, despite their recent conflict, desperately sought to prevent the extinction of Benjamin. Finally, it powerfully illustrates the pervasive theme of **spiritual anarchy and human imperfection** that defines the Book of Judges, where "every man did that which was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")), leading to pragmatic, violent, and morally compromised solutions in the absence of clear divine guidance and righteous leadership.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Mizpeh (Hebrew, _Miṣpāh'_):** A prominent geographical location in Benjamin, often serving as a national assembly point. Its name means "watchtower" or "lookout." In the context of Judges, Mizpeh was the initial rallying point for the tribes of Israel when they gathered "to the LORD" to address the wickedness in Gibeah and plan their military action against Benjamin ([Judges 20:1](/judges/20-1 "Judges 20:1 - Assembly at Mizpeh")). Its significance here lies in its role as a place of covenantal gathering, making absence from it a serious offense.
* **to the LORD (Hebrew, _la-YHWH'_):** This phrase emphasizes the sacred and religious nature of the assembly at Mizpeh. It was not merely a political or military council but a gathering held under divine sanction, implying a covenantal obligation for all tribes to attend. Failure to appear at such a divinely-ordained convocation was considered a grave act of disobedience and a breach of the covenant, providing the tribes with a "justification" for punitive action against the absent party.
* **Jabeshgilead (Hebrew, _Yābēš Gilʿāḏ'_):** A city located in Gilead, east of the Jordan River. Its absence from the assembly "to the LORD" at Mizpeh is presented as the crucial discovery that allows the Israelites to resolve their dilemma regarding wives for Benjamin. This city would later be rescued by Saul in a significant early act of his kingship ([1_samuel/11](/1_samuel/11 "1 Samuel 11 - Saul Rescues Jabesh-Gilead")), highlighting its continued presence and occasional isolation within Israelite history.

#### Verse Breakdown
* **"And they said, What one [is there] of the tribes of Israel that came not up to Mizpeh to the LORD?":** Following their remorse and the binding oath, the Israelites sought a "legal" or "justifiable" way to provide wives for the 600 surviving Benjaminites. This question reveals their desperate search for a loophole, a means to fulfill their desire to preserve Benjamin without directly violating their oath. It implies a search for a culpable party, whose punishment could then provide the necessary women. The question highlights the moral compromise already at play, as they sought to exploit another tribe's perceived transgression to solve their own self-inflicted dilemma.
* **"And, behold, there came none to the camp from Jabeshgilead to the assembly.":** The discovery of Jabesh-Gilead's complete absence from the sacred assembly is presented as a significant revelation ("behold"). This absence was deemed a grave offense, a failure of tribal solidarity and a violation of their covenantal obligation to participate in a national, divinely-sanctioned gathering. This finding provided the other tribes with the "justification" they needed to act against Jabesh-Gilead, ultimately leading to its destruction and the seizure of its virgin women to provide wives for the Benjaminites. This clause sets the stage for the next phase of their morally ambiguous solution.

#### Literary Devices
The passage employs several literary devices to convey its complex message. **Irony** is prominent, 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 "behold, there came none" functions as a moment of **revelation**, though one that leads to further moral ambiguity rather than clarity. 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 and violent human 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.

* [Deuteronomy 23:21](/deuteronomy/23-21 "Deuteronomy 23:21-23 - On Vows to the LORD")
* [Numbers 30:2](/numbers/30-2 "Numbers 30:2 - Binding Nature of Oaths")
* [Proverbs 16:25](/proverbs/16-25 "Proverbs 16:25 - A Way That Seems Right")

### 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. 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
* **How do our well-intentioned actions sometimes lead to unforeseen and problematic consequences?**
* **What is the role of seeking divine wisdom when faced with difficult ethical dilemmas or collective decisions, especially when bound by commitments?**
* **In what ways might we, as a community or individuals, be tempted to compromise our values or resort to morally ambiguous solutions to solve a problem of our own making?**

### 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](/judges/20-1 "Judges 20:1 - Assembly at Mizpeh")). 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.

**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](/judges/20-1 "Judges 20:1 - Assembly at Mizpeh")). 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 solution for Benjamin's wives.

**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](/judges/21-25 "Judges 21:25 - No King in Israel")". 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.

### 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 consequences of their actions, sought a convoluted and violent loophole. 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](/matthew/5-17 "Matthew 5:17 - Christ Fulfills the Law")), requiring no loopholes or compromises. 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 reconciles humanity to God ([Colossians 1:19-20](/colossians/1-19 "Colossians 1:19-20 - Christ's Reconciliation")). The preservation of a physical lineage in Benjamin 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](/ephesians/2-19 "Ephesians 2:19-22 - Fellow Citizens with the Saints"), [Revelation 5:9](/rev/5-9 "Revelation 5:9 - Redeemed from Every Tribe")). 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.

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

1 Samuel 31:11

And when the inhabitants of Jabeshgilead heard of that which the Philistines had done to Saul;

1 Samuel 31:13

And they took their bones, and buried [them] under a tree at Jabesh, and fasted seven days.

1 Samuel 11:1

¶ Then Nahash the Ammonite came up, and encamped against Jabeshgilead: and all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee.

1 Samuel 11:3

And the elders of Jabesh said unto him, Give us seven days' respite, that we may send messengers unto all the coasts of Israel: and then, if [there be] no man to save us, we will come out to thee.

2 Samuel 2:5

And David sent messengers unto the men of Jabeshgilead, and said unto them, Blessed [be] ye of the LORD, that ye have shewed this kindness unto your lord, [even] unto Saul, and have buried him.

2 Samuel 2:6

And now the LORD shew kindness and truth unto you: and I also will requite you this kindness, because ye have done this thing.