Judges 21:9

KJV

For the people were numbered, and, behold, [there were] none of the inhabitants of Jabeshgilead there.

KJV (with Strong's)

For the people {H5971} were numbered {H6485}, and, behold, there were none {H376} of the inhabitants {H3427} of Jabeshgilead {H3003}{H1568} there.

Complete Jewish Bible

since when the people were counted, none of the inhabitants of Yavesh-Gil'ad were found there.

Berean Standard Bible

For when the people were counted, none of the residents of Jabesh-gilead were there.

American Standard Version

For when the people were numbered, behold, there were none of the inhabitants of Jabesh-gilead there.

Commentary

### SUMMARY
Judges 21:9 serves as a pivotal moment in the grim aftermath of Israel's civil war against the tribe of Benjamin, detailing a census taken at the assembly of Mizpah. This verse reveals the complete absence of any inhabitants from Jabesh-gilead, a discovery that profoundly impacts the unfolding narrative. This critical finding not only highlights a failure of corporate responsibility but also tragically provides the other Israelite tribes with a perceived "solution" to their self-imposed dilemma regarding providing wives for the surviving Benjamites, setting the stage for further violence and moral compromise.

### CONTEXT
* **Literary Context:** Judges 21:9 immediately follows the devastating civil war against Benjamin, which left the tribe nearly annihilated (approximately [600 men remaining](/judges/20-47 "Judges 20:47 - The Remnant of Benjamin")). The surviving Israelites, filled with remorse and grief over Benjamin's near extinction, had gathered at Mizpah. Here, they had sworn two solemn, yet rash, oaths: first, that no man would give his daughter in marriage to a Benjamite ([Judges 21:1](/judges/21-1 "Judges 21:1 - The Oath Regarding Benjamite Wives")), and second, that anyone who did not join the assembly at Mizpah for the war effort would be put to death ([Judges 21:5](/judges/21-5 "Judges 21:5 - The Oath Against Non-Participants")). The census in Judges 21:9 is conducted precisely to identify those who failed to appear, directly leading to the decision to attack Jabesh-gilead as a means of acquiring wives for the Benjamite remnant without technically violating the first oath. This verse thus acts as the critical hinge between the problem (the oath and Benjamin's survival) and the proposed, violent solution.

* **Historical & Cultural Context:** The book of Judges depicts a turbulent period in Israel's history, characterized by a lack of central authority and frequent cycles of apostasy, oppression, and deliverance. The phrase "in those days there was no king in Israel; everyone did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - The Moral Chaos of Judges")) aptly summarizes the era's moral and political chaos. The assembly at Mizpah reflects a tribal confederacy attempting to enforce collective responsibility and covenant obligations. Vows, particularly those made before God, were considered extremely binding in ancient Israelite culture, even if rashly made (cf. [Deuteronomy 23:21-23](/deuteronomy/23-21 "Deuteronomy 23:21-23 - On Making Vows")). The severity of the punishment for failing to join a tribal muster, as seen with Jabesh-gilead, underscores the importance placed on tribal solidarity and participation in "holy war" or collective action deemed necessary for the nation's well-being or purity. Jabesh-gilead was located east of the Jordan, potentially making their absence more understandable geographically but no less culpable in the eyes of the western tribes.

* **Key Themes:** This verse powerfully contributes to several key themes within the book of Judges and the broader biblical narrative. It highlights the **perilous consequences of rash vows**, demonstrating how human attempts to uphold ill-conceived commitments can lead to further moral compromise and violence. The tribes' desperate search for a loophole to their oath against Benjamin leads them to commit another act of destruction against fellow Israelites. It also underscores the theme of **tribal unity and corporate responsibility**, as Jabesh-gilead's failure to participate in the collective judgment against Gibeah is deemed a severe breach of covenantal obligation, warranting extreme retribution. Furthermore, the verse, by setting up the attack on Jabesh-gilead, reinforces the pervasive theme of **judgment and retribution** within the book, illustrating how sin and disobedience (whether Benjamin's initial crime or Jabesh-gilead's non-participation) are met with severe consequences. Ultimately, the entire episode, initiated by the census in [Judges 21:9](/judges/21-9 "Judges 21:9 - The Census at Mizpah"), serves as a stark illustration of the **moral and spiritual decline** of Israel during the period of the Judges, where human expediency often overshadowed divine wisdom and justice.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Numbered (Hebrew: פקד, _paqad_):** This verb carries a broad semantic range, including "to visit," "to attend to," "to muster," "to count," or "to appoint." In this context, it signifies a formal census or muster, an act of "taking account" or "reviewing" those present. The act of numbering here is not merely for statistical purposes but for accountability, specifically to identify those who had failed to comply with the solemn oath to assemble for the war. The result of this "visitation" or "counting" has dire, punitive consequences.
* **None (Hebrew: אין, _'ayin_):** This is a particle of negation, meaning "there is not," "nothing," or "no one." Its stark, absolute nature in this verse ("none of the inhabitants of Jabesh-gilead there") emphasizes the complete and utter absence of any representative from that city. This absolute negation is crucial, as it provides the "justification" for the subsequent, horrific actions taken against Jabesh-gilead, framing their absence as total non-compliance and therefore deserving of the harshest penalty prescribed by the oath.

#### Verse Breakdown
* **"For the people were numbered":** This clause describes the formal act of a census or muster being taken among the assembled Israelites at Mizpah. The purpose was not merely to count heads but to ascertain who had responded to the call for collective action against Benjamin and, more importantly, who had failed to appear, thereby violating the solemn oath made by the community. This act of numbering is a critical procedural step, setting the stage for the identification of the non-compliant.
* **"and, behold, [there were] none of the inhabitants of Jabeshgilead there":** This is the shocking discovery that immediately follows the numbering. The particle "behold" (הִנֵּה, _hinnēh_) introduces a surprising or significant revelation. The finding that *not a single person* from Jabesh-gilead was present is presented as a stark, undeniable fact. This complete absence immediately marks Jabesh-gilead as the target of the oath's penalty, providing the other tribes with a grim, yet convenient, "solution" to their self-imposed dilemma regarding wives for the Benjamites. The specificity of "Jabesh-gilead" highlights their unique and total failure to participate.

#### Literary Devices
The verse employs several literary devices to heighten its impact. **Foreshadowing** is prominent, as the discovery of Jabesh-gilead's absence directly foreshadows their impending destruction, a grim consequence of their non-participation. There is a strong element of **Dramatic Irony**, as the reader is aware of the tribes' desperate need for wives for Benjamin, and Jabesh-gilead's absence, while seemingly a straightforward violation, becomes the tragic means to a twisted end. The stark, factual reporting of "none of the inhabitants of Jabeshgilead there" creates a sense of **Understatement** given the horrific violence that will immediately follow this simple observation. The entire narrative surrounding this verse is a powerful **Cautionary Tale**, illustrating the dangers of rash vows, human expediency over divine wisdom, and the spiral of violence that can ensue when moral compasses are lost.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 21:9, though brief, is deeply significant in its theological and thematic implications. It underscores the profound weight of vows made before God and the community, even when such vows are ill-conceived or rash. The Israelites' attempt to uphold one vow (not giving daughters to Benjamites) by enforcing another (punishing non-participants) leads them into a moral quagmire, demonstrating the dangers of legalism divorced from wisdom and compassion. The verse also highlights the concept of corporate responsibility within the Israelite confederacy; Jabesh-gilead's absence was not merely an individual oversight but a failure of the entire community to participate in a divinely sanctioned (in the tribes' view) judgment, incurring collective punishment. This tragic episode reflects a period where human solutions, driven by fear and flawed logic, replaced a reliance on God's guidance, leading to a cycle of violence and compromise that further darkened Israel's spiritual landscape.

* [Deuteronomy 23:21-23](/deuteronomy/23-21 "Deuteronomy 23:21-23 - On the Seriousness of Vows")
* [Numbers 31:1-18](/numbers/31-1 "Numbers 31:1-18 - The War Against Midian and Its Rules")
* [1 Samuel 11:1-11](/1_samuel/11-1 "1 Samuel 11:1-11 - Saul Rescues Jabesh-Gilead")

### REFLECTION AND APPLICATION
Judges 21:9 serves as a chilling reminder of how easily good intentions can go awry when human wisdom supplants divine guidance, and how a rigid adherence to the letter of the law can lead to profound moral failures. The Israelites, in their zeal to uphold a vow and enforce tribal unity, found a "solution" to one problem that only created another, more horrific one. This passage challenges us to consider the commitments we make, both to God and to others, and to approach them with wisdom, humility, and a constant reliance on the Holy Spirit for discernment. It reminds us that inaction can have severe consequences, just as rash action can. Our participation in the community of faith, our willingness to stand for righteousness, and our commitment to upholding biblical principles are not optional but are integral to the health and witness of the body of Christ. We are called to seek God's heart, not just His rules, and to pursue justice and mercy in ways that reflect His character, rather than resorting to human expediency or self-serving solutions.

#### Questions for Reflection
* **How do our commitments, whether personal or corporate, shape our actions and decisions?**
* **In what ways might a rigid adherence to rules, without seeking wisdom or compassion, lead to unintended and negative consequences in our lives or communities?**
* **What does "corporate responsibility" look like in the church or in society today, and how might our inaction impact others?**
* **How can we ensure that our solutions to problems are guided by God's wisdom and not merely by human logic or expediency?**

### FAQ

**Why was Jabesh-gilead singled out for destruction?**

Answer: Jabesh-gilead was singled out because, during the census at Mizpah (as noted in [Judges 21:9](/judges/21-9 "Judges 21:9 - The Census at Mizpah")), no one from their city was found to have participated in the assembly or the war against Benjamin. The other Israelite tribes had sworn a solemn oath that anyone who did not come to Mizpah for the war effort would be put to death ([Judges 21:5](/judges/21-5 "Judges 21:5 - The Oath Against Non-Participants")). Therefore, Jabesh-gilead's complete absence was seen as a direct violation of this oath, making them subject to the prescribed punishment.

**What was the "vow" that led to this situation?**

Answer: There were two key vows. First, the Israelites swore that no one would give his daughter in marriage to a Benjamite ([Judges 21:1](/judges/21-1 "Judges 21:1 - The Oath Regarding Benjamite Wives")). Second, they swore that any tribe or city that did not come to the assembly at Mizpah to participate in the war against Benjamin would be put to death ([Judges 21:5](/judges/21-5 "Judges 21:5 - The Oath Against Non-Participants")). After nearly annihilating Benjamin, the tribes realized their first vow would lead to Benjamin's extinction, which they regretted. The discovery of Jabesh-gilead's absence under the second vow provided a grim "solution" to acquire wives for the surviving Benjamites without breaking the first vow.

**How does this event reflect the general state of Israel during the time of the Judges?**

Answer: This event perfectly encapsulates the chaotic and morally compromised state of Israel during the Judges period, famously summarized by the phrase, "In those days there was no king in Israel; everyone did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - The Moral Chaos of Judges")). The tribes, lacking central leadership and divine guidance, made rash vows, engaged in civil war, and then sought human, violent solutions to their self-imposed dilemmas. The destruction of Jabesh-gilead, a fellow Israelite city, for failing to participate in a war that itself was a consequence of deep moral decay, highlights the pervasive cycle of sin, violence, and lack of true justice that characterized this dark era.

### CHRIST-CENTERED FULFILLMENT
The tragic events surrounding Judges 21:9, and indeed the entire book of Judges, powerfully underscore humanity's desperate need for a true King and a perfect covenant. The chaos, self-righteousness, and cyclical violence—where "every man did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - The Moral Chaos of Judges"))—stand in stark contrast to the divine order and perfect justice brought by Jesus Christ. While the Israelites struggled with rash vows and broken covenants, leading to further sin and bloodshed, Christ established a new and better covenant, sealed not with human promises but with His own perfect blood ([Hebrews 8:6-13](/hebrews/8-6 "Hebrews 8:6-13 - The New Covenant")). The desperate human attempts to atone for sin or resolve dilemmas through violence and compromise in Judges point to the ultimate, once-for-all sacrifice of the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God") who truly takes away the sin of the world. Jesus, as our perfect King, Priest, and Sacrifice, fulfills the longing for order, righteousness, and redemption that was so tragically absent in the time of the Judges, offering true peace and reconciliation where human efforts only brought further division and destruction ([Ephesians 2:14-16](/ephesians/2-14 "Ephesians 2:14-16 - Christ Our Peace")).

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.