Text -- Judges 20:16 (NET)

20:16 Among this army were seven hundred specially-trained left-handed soldiers. Each one could sling a stone and hit even the smallest target.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jdg 20:16

An hyperbolical expression, signifying, that they could do this with great exactness. And this was very considerable and one ground of the Benjamites confidence.

JFB: Jdg 20:14-17

Allowing their valor to be ever so great, nothing but blind passion and unbending obstinacy could have impelled them to take the field against their brethren with such a disparity of numbers.

JFB: Jdg 20:16

The sling was one of the earliest weapons used in war. The Hebrew sling was probably similar to that of the Egyptian, consisting of a leather thong, broad in the middle, with a loop at one end, by which it was firmly held with the hand; the other end terminated in a lash, which was let slip when the stone was thrown. Those skilled in the use of it, as the Benjamites were, could hit the mark with unerring certainty. A good sling could carry its full force to the distance of two hundred yards.|| 07073||1||11||0||@@THE ISRAELITES LOSE FORTY THOUSAND.==== (Jdg 20:18-28)

JFB: Jdg 20:16

This consultation at Shiloh was right. But they ought to have done it at the commencement of their proceedings. Instead of this, all their plans were formed, and never doubting, it would seem, that the war was just and inevitable, the only subject of their inquiry related to the precedency of the tribes--a point which it is likely was discussed in the assembly. Had they asked counsel of God sooner, their expedition would have been conducted on a different principle--most probably by reducing the number of fighting men, as in the case of Gideon's army. As it was, the vast number of volunteers formed an excessive and unwieldy force, unfit for strenuous and united action against a small, compact, and well-directed army. A panic ensued, and the confederate tribes, in two successive engagements, sustained great losses. These repeated disasters (notwithstanding their attack on Benjamin had been divinely authorized) overwhelmed them with shame and sorrow. Led to reflection, they became sensible of their guilt in not repressing their national idolatries, as well as in too proudly relying on their superior numbers and the precipitate rashness of this expedition. Having humbled themselves by prayer and fasting, as well as observed the appointed method of expiating their sins, they were assured of acceptance as well as of victory. The presence and services of Phinehas on this occasion help us to ascertain the chronology thus far, that the date of the occurrence must be fixed shortly after the death of Joshua.|| 07084||1||20||0||@@THEY DESTROY ALL THE BENJAMITES, EXCEPT SIX HUNDRED.==== (Jdg. 20:29-48)

JFB: Jdg 20:16

A plan was formed of taking that city by stratagem, similar to that employed in the capture of Ai [Jos 8:9].

Clarke: Jdg 20:16

Left-handed - They were ambidexters - could use the right hand and the left with equal ease and effect. See the note on Jdg 3:15

Clarke: Jdg 20:16

Could sling stones at a hair - and not miss - ולא יחטא velo yachati , and not sin: και ουκ εξαμαρτανοντες ; Sept. Here we have the true import of the term sin; it signifies simply to miss the mark, and is well translated in the New Testament by ἁμαρτανω, from α, negative, and μαρπτω, to hit the mark. Men miss the mark of true happiness in aiming at sensual gratifications; which happiness is to be found only in the possession and enjoyment of the favor of God, from whom their passions continually lead them. He alone hits the mark, and ceases from sin, who attains to God through Christ Jesus

It is worthy of remark that the Persian khuta kerden , which literally signifies to sin or mistake, is used by the Mohammedans to express to miss the mark

The sling was a very ancient warlike instrument, and, in the hands of those who were skilled in the use of it, it produced astonishing effects. The inhabitants of the isles called Baleares, now Majorca and Minorca, were the most celebrated slingers of antiquity. They did not permit their children to break their fast till they had struck down the bread they were to eat from the top of a pole, or some distant eminence. They had their name Baleares from the Greek word βαλλειν to dart, cast, or throw

Concerning the velocity of the ball out of the sling, there are strange and almost incredible things told by the ancients. The leaden ball, when thus projected, is said to have melted in its course. So Ovid, Met. lib. ii.. ver. 726

Obstupuit forma Jove natus: et aethere penden

Non secus exarsit, quam cum balearica plumbu

Funda jacit; volat illud, et incandescit eundo

Et, quos non habuit, sub nubibus invenit ignes

Hermes was fired as in the clouds he hung

So the cold bullet that, with fury slun

From Balearic engines, mounts on high

Glows in the whirl, and burns along the sky

Dryden

This is not a poetic fiction; Seneca, the philosopher, in lib. iii. Quaest. Natural., c. 57, says the same thing: Sic liquescit excussa glans funda, et adtritu aeris velut igne distillat ; "Thus the ball projected from the sling melts, and is liquefied by the friction of the air, as if it were exposed to the action of fire."I have often, by the sudden and violent compression of the air, produced fire; and by this alone inflamed tinder, and lighted a match. Vegetius de Re Militari, lib. ii., cap. 23, tells us that slingers could in general hit the mark at six hundred feet distance. Funditores scopas-pro signo ponebant; ita ut Sexcentos Pedes removerentur a signo-signum saepius tangerent . These things render credible what is spoken here of the Benjamite slingers.

TSK: Jdg 20:16

lefthanded : Itter yad yemeeno , ""obstructed in his right hand;""so the Chaldee Targum, gemid beedaih deyammeena , contracted or impeded in his right hand.""Lev. Clerc observes, that the 700 men left-handed seem therefore to have been made slingers, because they could not use the right hand, which is employed in managing heavier arms; and they could discharge the stones from the sling in a direction against which their opponents were not upon their guard, and thus do the greater execution. Jdg 3:15; 1Ch 12:2

sling stones : The sling was a very ancient warlike instrument; and, in the hands of those who were skilled in the use of it, produced astonishing effects. The inhabitants of the islands of Baleares, now Majorca and Minorca, were the most celebrated slingers of antiquity. They did not permit their children to break their fast, till they had struck down the bread they had to eat from the top of a pole, or some distant eminence. Vegetius tells us, that slingers could in general hit the mark at 600 feet distance. 1Sa 17:40, 1Sa 17:49, 1Sa 17:50, 1Sa 25:29; 2Ch 26:14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jdg 20:15-17

Comparing the numbers here with those in Num. 1; 26, it is seen that in the case both of the Benjamites and the Israelites the numbers are diminished by about one-third, i. e., they appear as about two-thirds only of what they were at the last numbering in the plains of Moab. This diminution seems to indicate disturbed and harassing times. With this agrees the mention of the cities, as containing the whole Benjamite population. The inference is that the open country and unwalled villages were not safe, but that the Benjamites kept the Canaanites in subjection only by dwelling in fortified towns.

Jdg 20:16

See Jdg 3:15, and note. In the Septuagint and Vulgate the 700 chosen men of Gibeah are represented as the seven hundred left-handed slingers.

Poole: Jdg 20:16

Left-handed Heb. shut up on their right hand , i.e. using their left hand instead of their right.

Every one could sling stones at an hair breadth, and not miss an hyperbolical expression, signifying that they could do this with great exactness. There are many parallel instances in historians of persons that could throw stones or shoot arrows with great certainty, so as seldom or never to miss; of which see my Latin Synopsis. And this was very considerable, and one ground of the Benjamites’ confidence, because in those times they had no guns.

Haydock: Jdg 20:16

Right. Septuagint, "ambidextrous." Moderns generally translate the Hebrew, "left-handed." But we have seen that such a meaning is improbable, chap. iii. 15. ---

Side. The inhabitants of Palestine formerly applied themselves very much to this exercise, and by them it was propagated over other parts of the world. (Pliny, [Natural History?] vii. 56.) Strabo (iii.) observes that eh people of the Balearic islands became famous for slinging, only after the Phœnicians had taken possession of their country, which is the present Majorca and Minorca. They could hit the mark without failing, and penetrate every sort of armour. (Florus iii.) Their bullets of lead were sent with such violence, as sometimes to melt in the air, according to Ovid and Seneca, q. 2. 56. The slingers commonly stood 600 paces from the mark of white, which they seldom missed. (Veget. ii. 23.) The stones which they used weighted a pound among the Romans. The sling would frequently carry farther than a bow. (Xenophon, Anab. v.) Yet the exploits of bowmen are not less extraordinary than what is here recorded. Philostorgius (ii. 12,) assures us that the Indians, after they have been drinking, will shoot at a child, and only touch the ends of his hair. Domitian would shoot from a great distance, and make the arrow pass between the extended fingers of a child, and at other times would divest himself with piercing an animal with two arrows, so that they would stick out like horns. (Suetonius) Soranus could send an arrow into the air, and pierce it with another as it fell. The emperor Hadrian writes of him, "Emissumque arcu dum pendet in aere telum,

Ac redit ex alto, fixi fregique sagitta." (Calmet)

Gill: Jdg 20:16

Among all this people there were seven hundred chosen men lefthanded,.... According to Ben Gersom, these were the seven hundred men of Gibeah; but this does not appear from the text, but, on the contrary, that these were among all the people; or there were so many to be selected out of them all, who were lefthanded men; nor is it likely that all the inhabitants of one place should be such. Benjamin signifies a son of the right hand, yet this tribe had a great number of lefthanded men in it, see Jdg 3:15. Josephus ^h wrongly reduces the number to five hundred:

everyone could sling stones at an hair's breadth, and not miss: the mark they slung the stone at, so very expert were they at it; and perhaps their having such a number of skilful men in this art made them more confident of success, and emboldened them in this daring undertaking, to point to which this circumstance seems to be mentioned. There were a people that inhabited the islands, now called Majorca and Minorca, anciently Baleares, from their skilfulness in slinging stones, to which they brought up from their childhood, as it is related various writers, Strabo ⁱ, Diodorus Siculus ^k, Floras ^l and others ^m; that their mothers used to set their breakfast on a beam or post, or some such thing, at a distance, which they were not to have, unless they could strike it off; and the first of these writers says, that they exercised this art from the time that the Phoenicians held these islands; and, according to Pliny ⁿ, the Phoenicians, the old inhabitants of Canaan, were the first inventors of slings, and from these the Benjaminites might learn it. The Indians are said ^o to be very expert in slinging stones to an hair's breadth.

Commentary -- Verse Notes / Footnotes

NET Notes: Jdg 20:16

¹ tn Heb “And from all this people.”

² tn Heb “seven hundred choice men, bound/restricted in the right hand.” On the significance of the idiom, “bound/restricted in the right hand,” see the translator’s note on 3:15.

³ tn “at a single hair and not miss.”

Commentary -- Verse Range Notes

TSK Synopsis: Jdg 20:1-48

1 The Levite in a general assembly declares his wrong.

8 The decree of the assembly.

12 The Benjamites, being cited, make head against the Israelites.

18 The Israelites in two battles lose forty thousand.

26 They destroy by a stratagem all the Benjamites, except six hundred.

MHCC: Jdg 20:1-48

The Israelites' abhorrence of the crime committed at Gibeah, and their resolution to punish the criminals, were right; but they formed their resolves with too much haste and self-confidence. The eternal ruin of souls will be worse, and more fearful, than these desolations of a tribe.

Matthew Henry: Jdg 20:12-17

Here is, I. The fair and just demand which the tribes of Israel, now encamped, sent to the tribe of Benjamin, to deliver up the malefactors of Gibeah to justice, Jdg 20:12, Jdg 20:13. If the tribe of Benjamin had come up, as they ought to have done, to the assembly, and agreed with them in their resolution, there would have been none to deal with but the men of Gibeah only, but they, by their absence, taking part with the criminals, application must be made to them all. The Israelites were zealous against the wickedness that was committed, yet they were discreet in their zeal, and did not think it would justify them in falling upon the whole tribe of Benjamin unless they, by refusing to give up the criminals, and protecting them against justice, should make themselves guilty, ex post facto - as accessaries after the fact. They desire them to consider how great the wickedness was that was committed (Jdg 20:12), and that it was done among them: and how necessary it was therefore that they should either punish the malefactors with death themselves, according to the law of Moses, or deliver them up to the general assembly, to be so much the more publicly and solemnly punished, that evil might be put away from Israel, the national guilt removed, the infection stopped by cutting off the gangrened part, and national judgments prevented; for the sin was so very like that of the Sodomites that they might justly fear, if they did not punish it, God would rain hail from heaven upon them, as he did, not only upon Sodom, but the neighbouring cities. If the Israelites had not made this reasonable demand, they would have had much more reason to lament the following desolations of Benjamin. All methods of accommodation must be used before we go to war or go to law. The demand was like that of Joab's to Abel, 2Sa 20:20, 2Sa 20:21. "Only deliver up the traitor, and we will lay down our arms."On these terms, and no other, God will be at peace with us, that we part with our sins, that we mortify and crucify our lusts, and then all shall be well; his anger will be turned away.

II. The wretched obstinacy and perverseness of the men of Benjamin, who seem to have been as unanimous and zealous in their resolutions to stand by the criminals as the rest of the tribes were to punish them, so little sense had they of their honour, duty, and interest. 1. They were so prodigiously vile as to patronise the wickedness that was committed: They would not hearken to the voice of their brethren (Jdg 20:13), either because those of that tribe were generally more vicious and debauched at this time than the rest of the tribes, and therefore would not bear to have that punished in others of which they knew themselves guilty (some of the most fruitful and pleasant parts of Canaan fell to the lot of this tribe; their land, like that of Sodom, was as the garden of the Lord, which perhaps helped to make the inhabitants, like the men of Sodom, wicked, and sinners before the Lord exceedingly, Gen 13:10, Gen 13:13), or because (as bishop Patrick suggests) they took it ill that the other tribes should meddle with their concerns; they would not do that which they knew was their duty because they were reminded of it by their brethren, by whom they scorned to be taught and controlled. If there were any wise men among them that would have complied with the demand made, yet they were overpowered by the majority, who thus made the crime of the men of Gibeah their own. Thus we have fellowship with the unfruitful works of darkness if we say A confederacy with those that have, and make ourselves guilty of other men's sins by countenancing and defending them. It seems there is no cause so bad but it will find some patrons, some advocates, to appear for it; but woe be to those by whom such offences come. Those will have a great deal to answer for that obstruct the course of necessary justice, and strengthen the hands of the wicked, by saying, O wicked man! thou shalt not die.

2. They were so prodigiously vain and presumptuous as to make head against the united force of all Israel. Never, surely, were men so wretchedly infatuated as they were when they took up arms in opposition, (1.) To so good a cause as Israel had. How could they expect to prosper when they fought against justice, and consequently against the just God himself, against those that had the high priest and the divine oracle on their side, and so acted in downright rebellion against the sacred and supreme authority of the nation. (2.) To so great a force as Israel had. The disproportion of their numbers was much greater than that, Luk 14:31, Luk 14:32, where he that had but 10,000 durst not meet him that came against him with 20,000, and therefore desired conditions of peace. There the enemy was but two to one, here above fifteen to one; yet they despised conditions of peace. All the forces they could bring into the field were but 26,000 men, besides 700 men of Gibeah (Jdg 20:15); yet with these they will dare to face 400,000 men of Israel, Jdg 20:17. Thus sinners are infatuated to their own ruin, and provoke him to jealousy who is infinitely stronger than they, 1Co 10:22. But it should seem they depended upon the skill of their men to make up what was wanting in numbers, especially a regiment of slingers, 700 men, who, though left-handed, were so dexterous at slinging stones that they would not be a hair's breadth beside their mark, Jdg 20:16. But these good marksmen were very much out in their aim when they espoused this bad cause. Benjamin signifies the son of the right hand, yet we find his posterity left-handed.

Keil-Delitzsch: Jdg 20:14-16

Both sides now made their preparations. The Benjaminites assembled together at Gibeah out of their different towns, and " were mustered 26,000 men drawing the sword, beside the inhabitants of Gibeah they were mustered, 700 picked men "( הגפּקדוּ , with the reduplication dropped, like the Hothpael in Num 1:47). " Out of all this people there were 700 picked men, lamed in the right hand, all these (were) slinging with a stone (hitting) at a hair's breadth without fail ."These statement are not quite clear. Since, according to the distinct words of Jdg 20:16, the 700 slingers with their left hands were "out of the whole people,"i.e., out of the whole number of fighting men mentioned in Jdg 20:16, they cannot be the same as the 700 chosen men referred to in Jdg 20:15, notwithstanding the similarity in the numbers and the expression "chosen men."The obscurity arises chiefly from the word התפּקדוּ in Jdg 20:15, which is separated by the Masoretic accents from שׁבע מ , and connected with the previous words: " Beside the inhabitants of Gibeah they (the men of the towns of Benjamin) were mustered ."On the other hand, the earlier translators took the clause as a relative one: "Beside the inhabitants of Gibeah, who were mustered 700 men."And this seems absolutely necessary, because otherwise the following words, "700 picked men,"would stand without any connection; whilst we should certainly expect at least to find the cop. vav , if these 700 men were not inhabitants of Gibeah. But even if התפּקדוּ should be taken as a simple repetition of ויּתפּקדוּ , the statement which follows could not be understood in any other way than as referring to the number of the fighting men of Gibeah. There is something striking too in the fact that only Benjaminites "out of the cities"are mentioned, and that emphasis is laid upon this by the repetition of the expression "out of the cities"(Jdg 20:14, Jdg 20:15). Some have inferred from this, that the Benjaminites as the rulers had settled in the towns, whilst the Canaanites who had been subdued settled as dependants in the villages ( Bertheau ); or that the Benjaminites had formed military brotherhoods, the members of which lived unmarried in the towns, and that this may possibly account for the abominable crime to which the inhabitants of Gibeah were addicted, and in relation to which the whole tribe took their part ( O. v. Gerlach ). But such inferences as these are extremely uncertain, as the cities may be mentioned a potiori for all the places inhabited by this tribe. There is another difficulty in the numbers. According to Jdg 20:14, Jdg 20:15, the total number of the fighting men of Benjamin amounted to 26,000 and 700, without reckoning Gibeah. But, according to the account of the battle, 25,100 were slain (Jdg 20:35), viz., 18,000 in the principal engagement, 5000 as a gleaning, and 200 in the pursuit, i.e., 25,000 men in all (Jdg 20:44-46), and only 600 were left, who fled into the desert to the rock Rimmon (Jdg 20:47). According to these accounts, the whole tribe would have contained only 25,100 + 600 = 25,700 fighting men, or 25,000 + 600 = 25,600. Accordingly, in Jdg 20:15, the lxx ( Cod. Al. etc.) and Vulgate give only 25,000 men; whilst the rest of the ancient versions have 26,000, in agreement with the Masoretic text. Josephus (Ant. v. 2, 10) also gives the number of fighting men in Benjamin as 25,600, of whom 600 were splendid slingers; but he has merely taken the numbers from Jdg 20:44-47. Now, although mistakes do frequently occur in the numbers given, it is a most improbable supposition that we have a mistake of this kind (26,000 for 25,000) in the instance before us, since even the latter number would not agree with Jdg 20:44.; and the assumption, that in Jdg 20:35 and Jdg 20:44. we have an account of all the Benjaminites who fell, finds no support whatever in the history itself. In the verses referred to we have simply a statement of the number of Benjaminites who fell in the defeat which they sustained on the third day, whereas the victories which they gained on the first and second days could hardly have been obtained without some loss on their part; on the contrary, we may confidently assume that they would not lose less than a thousand men, though these are not mentioned in the brief account before us. The other difference between Jdg 20:35 and Jdg 20:44-46, viz., that 25,100 are given in the one and 25,000 in the other, may be explained on the simple assumption that we have only the full thousands mentioned in the latter, whilst the exact number is given in the former. " Left-handed: "see at Jdg 3:15.

Constable: Jdg 17:1--21:25

III. THE RESULTS OF ISRAEL'S APOSTASY chs. 17--21

The following two extended incidents (ch. 17-21) differ from the records of the judges just completed (chs. 3-16). They are not accounts of the activities of any of Israel's judges. They are the record of events that took place during the period of the judges that throw light on conditions in Israel during this era. The purpose behind their inclusion seems to have been to illustrate even more clearly ". . . the low moral standards, . . . the debased religious conceptions and . . . the disordered social structure" in Israel.³⁰⁵

"As was the case in the earlier chapters of the Book of Judges [1:1-3:6], these chapters deal with the subject of spiritual apostasy and its effects upon the nation of Israel."³⁰⁶

Whereas chapters 3-16 record Israel's struggles with her external enemies, chapters 17-21 document the internal conditions of the nation that made her so weak. In chapters 17-18 we see Israel abandoning God, and in chapters 19-21 we see her destroying herself.

The town of Bethlehem features in each of three stories. These stories are Micah and the Danites (chs. 17-18), the Levite and the Benjamites (chs. 19-21), and the story of Ruth in the Book of Ruth. Therefore some scholars refer to this section of Scripture as the "Bethlehem trilogy." These stories also share other themes and motifs.

"They concern individuals in more or less private settings whose identities and activities are nevertheless inseparable from and crucial to a full understanding of the Davidic monarchy which followed them. Accounts of actual events that transpired in the days of the judges, they are included in the sacred record for the purpose of tracing the roots of the Davidic dynasty and justifying its existence in opposition to Saul."³⁰⁷

The first incident (chs. 17-18) describes the fate of the Danites, and the second (chs. 19-21) the fate of the Benjamites. Both tribes received land in Israel's heartland, between Judah and Ephraim, the tribes that would, after the monarchy divided, lead the Southern and Northern Kingdoms respectively. By selecting incidents from these tribes, the narrator showed that the degenerating tendency in Israel was not just a problem in the fringe territories. Canaanite influence had infected the heart of the nation.

Both Dan and Benjamin found themselves in dire straits but for different reasons. The Danites could not settle into their allotted inheritance because of Canaanite influence, and the Benjamites could not remain in theirs because of their hostile Israelite brethren. In both instances a nameless Levite with Bethlehem-Judah (17:7-8; 19:1-2) and Mt. Ephraim (17:1; 19:1) connections precipitated the crisis. Both accounts include priestly characters inquiring of God concerning the outcome of a proposed course of action (18:5-6; 20:27-28), and both conclude with a reference to Shiloh (18:31; 21:19-24). In both accounts military contingents of 800 men play a crucial role (18:11, 16, 25; 20:47; 21:7, 12, 14, 16-17, 23), and both contain references to the absence of a king in Israel (17:6; 18:1; 19:1; 21:25). These parallel phenomena have the effect of making the reader conclude that the Canaanization of Israel had become complete.³⁰⁸

Constable: Jdg 19:1--21:25

B. The Immorality of Gibeah and the Benjamites chs. 19-21

Chapter 19 records an event that provoked civil war in Israel. The account of that war follows in chapter 20. Then the consequences of the war unfold in chapter 21. This section of the book is the climactic and supreme demonstration of the Canaanization of Israel during the pre-monarchic period of her history.

Chapters 19-21 teach us how to survive in a society without spiritual and moral standards. Chapter 19 is a story of love and hate. It is so contemporary that with a few minor changes we might read it on the front page of our newspaper any day.

The first verse introduces a new story. The events of chapters 19-21 are not a continuation of those in chapters 17-18. "Those days" were the days of the amphictyony. The reference to Phinehas (20:28) suggests that they took place in the years fairly soon after Joshua's death. The writer of Chronicles did not record that any other descendant of Aaron bore the name Phinehas except the godly son of Eleazar (1 Chron. 6:1-15) and the ungodly son of Eli (1 Sam. 4:4). This series of events (chs. 19-21) evidently transpired during the lifetime of Aaron's grandson, and the previous events (chs. 17-18) did during the lifetime of Moses' grandson. The reference to Israel's lack of a king (v. 1) points to the Israelites' practical denial of Yahweh's lordship over them as well as the absence of an Israelite monarch. This refrain occurs four times in chapters 17-21 (17:6; 18:1; 19:1; 21:25). It brackets the story in chapters 19-21 and provides the key to its interpretation. This incident shows what happens when God's people fail to acknowledge Yahweh's sovereign authority over their lives. In chapters 17-18 the result was religious apostasy (idolatry), and in chapters 19-21 it was moral degeneracy (immorality), political disintegration (anarchy), and social chaos (injustice).

Constable: Jdg 20:1-48

2. The civil war in Israel ch. 20

This chapter continues the story begun in chapter 19. The emphasis in chapter 19 was on moral degeneracy and that of chapter 20 is Israel's political disorganization. One man's sin in chapter 19 resulted in over 65,000 deaths in chapter 20 (cf. Josh. 7).

Constable: Jdg 20:12-19

Attempt at a peaceful settlement 20:12-19

The 11 tribes wisely tried to settle this problem with the Benjamites peacefully (v. 12; cf. Josh. 22:13-20). Unfortunately the Benjamites decided to support the residents of Gibeah who were their kinsmen. They should have sided with "their brothers" (vv. 13, 23, 28) who were the other Israelites. The Benjamites decided to support their kinsmen because they were their relatives rather than standing with God for what was right.

"Though the sin of the guilty impairs the whole community, here of Benjamin, the assembly would have been content with the capital punishment of only the guilty individuals. It was only after identifying themselves with the guilty persons by their refusal to give them up that Benjamin came collectively under the ban. This is a case of corporate responsibility rather than corporate personality'."³⁵⁶

"The extent to which people will stand up to defend evil and evildoers is a measure of how deeply rooted is the Canaanizing rot in a culture."³⁵⁷

The Benjamites were outstanding warriors in Israel. Ehud and Saul, as well as other champions, came from the tribe of Benjamin (cf. Gen. 49:27; 1 Chron. 8:40; 12:2). The 700 left-handed soldiers (v. 16) were evidently an elite force all of whom were expert in the use of the sling.

"Alone a left-handed person was considered handicapped [e.g., Ehud] and in a contingent of right-handed troops an actual liability, but if enough left-handed men could be assembled to make up an entire contingent, a disadvantage could be transformed into a distinct advantage, physically and psychologically."³⁵⁸

"The sling, which was employed with a left-handed motion, must not be confused with the modern schoolboy's catapult; it was a formidable weapon of war used in the Assyrian, Egyptian, and Babylonian armies as well as in Israel. David's encounter with the Philistine, Goliath, is a telling example of the power and accuracy of this weapon (I Sa. 17:49). It has been estimated that stones weighing up to one pound could be projected with uncanny accuracy at speeds up to 90 m.p.h.!"³⁵⁹

The Israelites went to Bethel to inquire for God's strategy in their battle (v. 18).³⁶⁰ Bethel was only about four miles north of Mizpah. The ark of the covenant was at Bethel then (v. 27).³⁶¹ They apparently had moved the ark and the tabernacle from Shiloh (cf. Josh. 21:2; 22:9, 12; Judg. 18:31; 21:12, 19, 21; 1 Sam. 1:3).³⁶² The Israelites viewed the ark as a good luck charm (cf. 1 Sam. 4:3-4). They had a low view of God's holiness, which explains their disregard for Him as their commander-in-chief in this chapter.

Guzik: Jdg 20:1-48

Judges 20 - Israel's War With Benjamin and Gibeah

A. The nation gathers to judge Gibeah.

1. (1-2) The nation gathers at the Levite's request.

So all the children of Israel came out, from Dan to Beersheba, as well as from the land of Gilead, and the congregation gathered together as one man before the LORD at Mizpah. And the leaders of all the people, all the tribes of Israel, presented themselves in the assembly of the people of God, four hundred thousand foot soldiers who drew the sword.

a. So all the children of Israel came out: It was a positive sign to see Israel gather for such a reason. This showed that they were willing to deal with the problem of sin in their midst.

i. It seems that the crime of Gibeah shocked the conscience of Israel. Today it seems that the crime at Gibeah would be material for tabloid news, Court TV, daytime talk shows, and talk radio - more than a national call to righteousness and repentance.

b. The leaders of all the people, all the tribes of Israel, presented themselves: Deuteronomy 13:12-18 instructed Israel how to deal with such abominations among them. It said they must first test the truth of the accusations. If the charges were true, they must then utterly destroy those who committed such an abomination.

2. (3-7) The Levite describes the abuse and murder of his concubine.

(Now the children of Benjamin heard that the children of Israel had gone up to Mizpah.) Then the children of Israel said, "Tell us, how did this wicked deed happen?" So the Levite, the husband of the woman who was murdered, answered and said, "My concubine and I went into Gibeah, which belongs to Benjamin, to spend the night. And the men of Gibeah rose against me, and surrounded the house at night because of me. They intended to kill me, but instead they ravished my concubine so that she died. So I took hold of my concubine, cut her in pieces, and sent her throughout all the territory of the inheritance of Israel, because they committed lewdness and outrage in Israel. Look! All of you are children of Israel; give your advice and counsel here and now!"

a. They intended to kill me, but instead ravished my concubine: The Levite spins the story to his own advantage. What he says is true, but he doesn't mention the cruel and callous way he abandoned his concubine to the mob.

3. (8-11) Preparations for war made.

So all the people arose as one man, saying, "None of us will go to his tent, nor will any turn back to his house; but now this is the thing which we will do to Gibeah: We will go up against it by lot. We will take ten men out of every hundred throughout all the tribes of Israel, a hundred out of every thousand, and a thousand out of every ten thousand, to make provisions for the people, that when they come to Gibeah in Benjamin, they may repay all the vileness that they have done in Israel." So all the men of Israel were gathered against the city, united together as one man.

a. They may repay all the vileness that they have done in Israel: This was extreme, but a valid and proper fulfillment of God's command to Israel Deuteronomy 13:12-18.

4. (12-17) Benjamin's help sought and not given.

Then the tribes of Israel sent men through all the tribe of Benjamin, saying, "What is this wickedness that has occurred among you? Now therefore, deliver up the men, the perverted men who are in Gibeah, that we may put them to death and remove the evil from Israel!" But the children of Benjamin would not listen to the voice of their brethren, the children of Israel. Instead, the children of Benjamin gathered together from their cities to Gibeah, to go to battle against the children of Israel. And from their cities at that time the children of Benjamin numbered twenty-six thousand men who drew the sword, besides the inhabitants of Gibeah, who numbered seven hundred select men. Among all this people were seven hundred select men who were left-handed; every one could sling a stone at a hair's breadth and not miss. Now besides Benjamin, the men of Israel numbered four hundred thousand men who drew the sword; all of these were men of war.

a. But the children of Benjamin would not listen to the voice of their brethren: The other tribes of Israel did the right thing in asking the tribe of Benjamin to deliver up the men who committed this crime. They sought to justly resolve the crisis without full war. But the tribe of Benjamin committed a great sin by putting their loyalty to the tribe before obedience to God's Law.

i. Modern followers of God can make the same mistake today when they put the interests of their own nation before the interests of the Kingdom of God. It is important for Christians to remember that they are citizens of the Kingdom of God first (Philippians 3:20).

b. Seven hundred select men who were left-handed; every one could sling a stone at a hair's breadth and not miss: The tribe of Benjamin not only failed to support the just cause of the other tribes, the actively resisted the other tribes with an assembled army. The army included this division of seven hundred select men.

i. And not miss: The Hebrew word translated miss is literally sin. This illustrates the principle that the word "sin" literally means to "miss the mark" - whether you are off by an inch or a yard.

c. Besides Benjamin, the men of Israel numbered four hundred thousand men: The tribes of Israel prepared for a small civil war against the tribe of Benjamin. Israel was right in believing that the greatest good was not unity. Unity apart from justice and truth is unity not worth having.

B. The battle against Benjamin and Gibeah.

1. (18-21) The first day of battle - Israel is defeated before Benjamin.

Then the children of Israel arose and went up to the house of God to inquire of God. They said, "Which of us shall go up first to battle against the children of Benjamin?" The LORD said, "Judah first!" So the children of Israel rose in the morning and encamped against Gibeah. And the men of Israel went out to battle against Benjamin, and the men of Israel put themselves in battle array to fight against them at Gibeah. Then the children of Benjamin came out of Gibeah, and on that day cut down to the ground twenty-two thousand men of the Israelites.

a. Went up to the house of God to inquire of God: In the first battle, Israel sought the LORD - yet they were defeated. We can speculate that though they inquired of God, they still trusted in the might of their army and in the goodness of their cause, but not in the LORD.

2. (22-23) Israel seeks God after the first defeat.

And the people, that is, the men of Israel, encouraged themselves and again formed the battle line at the place where they had put themselves in array on the first day. Then the children of Israel went up and wept before the LORD until evening, and asked counsel of the LORD, saying, "Shall I again draw near for battle against the children of my brother Benjamin?" And the LORD said, "Go up against him."

a. Then the children of Israel went up and wept before the LORD until evening: To their credit, the children of Israel did not stop seeking the LORD after the first disaster in battle. They properly humbled themselves before God and sought Him regarding the next battle.

3. (24-25) On the second day of battle Israel is defeated before Benjamin again.

So the children of Israel approached the children of Benjamin on the second day. And Benjamin went out against them from Gibeah on the second day, and cut down to the ground eighteen thousand more of the children of Israel; all these drew the sword.

a. Cut down to the ground eighteen thousand more of the children of Israel: The loss on the second day of battle was worse than the loss on the first day of battle. This shows that even though the tribes of Israel sought the LORD and fought in a just cause, it was still a very difficult struggle. There was a great cost for them to pay in doing what was right.

4. (26-28) Israel repents before God after the second defeat.

Then all the children of Israel, that is, all the people, went up and came to the house of God and wept. They sat there before the LORD and fasted that day until evening; and they offered burnt offerings and peace offerings before the LORD. So the children of Israel inquired of the LORD (the ark of the covenant of God was there in those days, and Phinehas the son of Eleazar, the son of Aaron, stood before it in those days), saying, "Shall I yet again go out to battle against the children of my brother Benjamin, or shall I cease?" And the LORD said, "Go up, for tomorrow I will deliver them into your hand."

a. They sat there before the LORD and fasted that day until evening: God allowed the two days of defeat for the purpose of bringing Israel low. They needed to be humbled, and these days of defeat compelled them to humble themselves.

i. God used this to humble the whole nation. They had to understand that the horror of the crime at Gibeah was not merely the result of the sin of one group of men, or one city, or even one tribe. The whole nation had to be humbled because they first thought that the sin problem was only in Benjamin. Israel had to see that that nation as a whole had a sin problem.

ii. After the first failure, Israel was sorry and wept. But it was only after the second failure that they put their repentance into action by fasting and made a sacrifice for sins. Sorrow and weeping are not enough if they are not matched by real repentance and taking care of the sin problem through sacrifice - the sacrifice of the cross.

iii. Part of their demonstration of humility was in fasting. In 1827, Adam Clarke wrote about fasting: "At present it is but little used; a strong proof that self-denial is wearing out of fashion." Clarke thought this was true of his day; he would probably think it all the more true of modern times.

b. Go up, for tomorrow I will deliver them into your hand: God didn't want the two days of humbling to make Israel think that they could never win. They were encouraged to go out tomorrow and trust God's promise.

5. (29-48) Third day of battle - victory for Israel over Benjamin and Gibeah.

Then Israel set men in ambush all around Gibeah. And the children of Israel went up against the children of Benjamin on the third day, and put themselves in battle array against Gibeah as at the other times. So the children of Benjamin went out against the people, and were drawn away from the city. They began to strike down and kill some of the people, as at the other times, in the highways (one of which goes up to Bethel and the other to Gibeah) and in the field, about thirty men of Israel. And the children of Benjamin said, "They are defeated before us, as at first." But the children of Israel said, "Let us flee and draw them away from the city to the highways." So all the men of Israel rose from their place and put themselves in battle array at Baal Tamar. Then Israel's men in ambush burst forth from their position in the plain of Geba. And ten thousand select men from all Israel came against Gibeah, and the battle was fierce. But the Benjamites did not know that disaster was upon them. The LORD defeated Benjamin before Israel. And the children of Israel destroyed that day twenty-five thousand one hundred Benjamites; all these drew the sword. So the children of Benjamin saw that they were defeated. The men of Israel had given ground to the Benjamites, because they relied on the men in ambush whom they had set against Gibeah. And the men in ambush quickly rushed upon Gibeah; the men in ambush spread out and struck the whole city with the edge of the sword. Now the appointed signal between the men of Israel and the men in ambush was that they would make a great cloud of smoke rise up from the city, whereupon the men of Israel would turn in battle. Now Benjamin had begun to strike and kill about thirty of the men of Israel. For they said, "Surely they are defeated before us, as in the first battle." But when the cloud began to rise from the city in a column of smoke, the Benjamites looked behind them, and there was the whole city going up in smoke to heaven. And when the men of Israel turned back, the men of Benjamin panicked, for they saw that disaster had come upon them. Therefore they turned their backs before the men of Israel in the direction of the wilderness; but the battle overtook them, and whoever came out of the cities they destroyed in their midst. They surrounded the Benjamites, chased them, and easily trampled them down as far as the front of Gibeah toward the east. And eighteen thousand men of Benjamin fell; all these were men of valor. Then they turned and fled toward the wilderness to the rock of Rimmon; and they cut down five thousand of them on the highways. Then they pursued them relentlessly up to Gidom, and killed two thousand of them. So all who fell of Benjamin that day were twenty-five thousand men who drew the sword; all these were men of valor. But six hundred men turned and fled toward the wilderness to the rock of Rimmon, and they stayed at the rock of Rimmon for four months. And the men of Israel turned back against the children of Benjamin, and struck them down with the edge of the sword; from every city, men and beasts, all who were found. They also set fire to all the cities they came to.

a. Let us flee and draw them away from the city to the highways: The strategy used by the tribes of Israel against Gibeah was remarkably similar to the strategy used at Ai (Joshua 8). Perhaps they got this strategy by reading the writings of Joshua and Moses - that they returned to God's word in the course of their repentance.

b. Six hundred men turned and fled toward the wilderness: The two days of defeat made the tribes of Israel ruthless towards the tribe of Benjamin, and they killed thousands of men of Benjamin. As a result of the battle, there remained only a 600-man remnant from the tribe of Benjamin.

c. The men of Israel turned back against the children of Benjamin, and struck them down with the edge of the sword; from every city, men and beasts, all who were found: The tribe of Benjamin was undeniably guilty, but there was no need for the complete slaughter as described here. This too-severe judgment against the tribe of Benjamin would be regretted by Israel.

© 2003 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Judges (Book Introduction)

JUDGES is the title given to the next book, from its containing the history of those non-regal rulers who governed the Hebrews from the time of Joshua to that of Eli, and whose functions in time of peace consisted chiefly in the administration of justice, although they occasionally led the people in their wars against their public enemies. The date and authorship of this book are not precisely known. It is certain, however, that it preceded the Second Book of Samuel (compare Jdg 9:35 with 2Sa 11:21), as well as the conquest of Jerusalem by David (compare Jdg 1:21 with 2Sa 5:6). Its author was in all probability Samuel, the last of the judges (see Jdg 19:1; Jdg 21:25), and the date of the first part of it is fixed in the reign of Saul, while the five chapters at the close might not have been written till after David's establishment as king in Israel (see Jdg 18:31). It is a fragmentary history, being a collection of important facts and signal deliverances at different times and in various parts of the land, during the intermediate period of three hundred years between Joshua and the establishment of the monarchy. The inspired character of this book is confirmed by allusions to it in many passages of Scripture (compare Jdg 4:2; Jdg 6:14 with 1Sa 12:9-12; Jdg 9:53 with 2Sa 11:21; Jdg 7:25 with Psa 83:11; compare Jdg 5:4-5 with Psa 7:5; Jdg 13:5; Jdg 16:17 with Mat 2:13-23; Act 13:20; Heb 11:32).

JFB: Judges (Outline)

• THE ACTS OF JUDAH AND SIMEON. (Jdg 1:1-3)
• ADONI-BEZEK JUSTLY REQUITED. (Jdg. 1:4-21)
• SOME CANAANITES LEFT. (Jdg 1:22-26)
• AN ANGEL SENT TO REBUKE THE PEOPLE AT BOCHIM. (Jdg 2:1-10)
• WICKEDNESS OF THE NEW GENERATION AFTER JOSHUA. (Jdg 2:11-19)
• NATIONS LEFT TO PROVE ISRAEL. (Jdg 3:1-4)
• BY COMMUNION WITH THESE THE ISRAELITES COMMIT IDOLATRY. (Jdg 3:5-7)
• OTHNIEL DELIVERS ISRAEL. (Jdg 3:8-11)
• EHUD SLAYS EGLON. (Jdg. 3:12-30)
• DEBORAH AND BARAK DELIVER ISRAEL FROM JABIN AND SISERA. (Jdg. 4:1-17)
• DEBORAH AND BARAK'S SONG OF THANKSGIVING. (Jdg. 5:1-31)
• THE ISRAELITES, FOR THEIR SINS, OPPRESSED BY MIDIAN. (Jdg 6:1-6)
• A PROPHET REBUKES THEM. (Jdg 6:7-10)
• AN ANGEL SENDS GIDEON TO DELIVER THEM. (Jdg 6:11-16)
• GIDEON'S PRESENT CONSUMED BY FIRE. (Jdg. 6:17-32)
• THE SIGNS. (Jdg 6:33-39)
• GIDEON'S ARMY. (Jdg 7:1-8)
• HE IS ENCOURAGED BY THE DREAM AND THE INTERPRETATION OF THE BARLEY CAKE. (Jdg 7:9-15)
• HIS STRATAGEM AGAINST MIDIAN. (Jdg 7:16-24)
• THE EPHRAIMITES OFFENDED, BUT PACIFIED. (Jdg 8:1-9)
• ZEBAH AND ZALMUNNA TAKEN. (Jdg. 8:10-27)
• MIDIAN SUBDUED. (Jdg 8:28)
• ABIMELECH IS MADE KING BY THE SHECHEMITES. (Jdg 9:1-6)
• JOTHAM BY A PARABLE REPROACHES THEM. (Jdg 9:7-21)
• GAAL'S CONSPIRACY. (Jdg. 9:22-49)
• ABIMELECH SLAIN. (Jdg 9:50-57)
• TOLA JUDGES ISRAEL IN SHAMIR. (Jdg 10:1-5)
• ISRAEL OPPRESSED BY THE PHILISTINES AND AMMONITES. (Jdg 10:6-9)
• THEY CRY TO GOD. (Jdg 10:10-15)
• THEY REPENT; GOD PITIES THEM. (Jdg 10:16-18)
• JEPHTHAH. (Jdg 11:1-3)
• THE GILEADITES COVENANT WITH JEPHTHAH. (Jdg 11:4-11)
• HIS VOW. (Jdg 11:29-31)
• HE OVERCOMES THE AMMONITES. (Jdg 11:32-33)
• THE EPHRAIMITES QUARRELLING WITH JEPHTHAH. (Jdg 12:1-3)
• DISCERNED BY THE WORD SIBBOLETH, ARE SLAIN BY THE GILEADITES. (Jdg 12:4-15)
• ISRAEL SERVES THE PHILISTINES FORTY YEARS. (Jdg 13:1)
• AN ANGEL APPEARS TO MANOAH'S WIFE. (Jdg 13:2-10)
• THE ANGEL APPEARS TO MANOAH. (Jdg 13:11-14)
• MANOAH'S SACRIFICE. (Jdg 13:15-23)
• SAMSON BORN. (Jdg 13:24-25)
• SAMSON DESIRES A WIFE OF THE PHILISTINES. (Jdg 14:1-5)
• HE KILLS A LION. (Jdg 14:5-9)
• HIS MARRIAGE FEAST. (Jdg 14:10-11)
• HIS RIDDLE. (Jdg 14:12-18)
• HE SLAYS THIRTY PHILISTINES. (Jdg 14:19-20)
• SAMSON IS DENIED HIS WIFE. (Jdg 15:1-2)
• HE BURNS THE PHILISTINES' CORN. (Jdg 15:3-8)
• HE IS BOUND BY THE MEN OF JUDAH, AND DELIVERED TO THE PHILISTINES. (Jdg 15:9-13)
• SAMSON CARRIES AWAY THE GATES OF GAZA. (Jdg 16:1-3)
• DELILAH CORRUPTED BY THE PHILISTINES. (Jdg 16:4-14)
• HE IS OVERCOME. (Jdg 16:15-20)
• THE PHILISTINES TOOK HIM AND PUT OUT HIS EYES. (Jdg 16:21-22)
• THEIR FEAST TO DAGON. (Jdg 16:23-25)
• HIS DEATH. (Jdg 16:26-31)
• MICAH RESTORING THE STOLEN MONEY TO HIS MOTHER, SHE MAKES IMAGES. (Jdg 17:1-4)
• THE DANITES SEEK OUT AN INHERITANCE. (Jdg. 18:1-26)
• THEY WIN LAISH. (Jdg 18:27-29)
• THEY SET UP IDOLATRY. (Jdg 18:30-31)
• A LEVITE GOING TO BETHLEHEM TO FETCH HIS WIFE. (Jdg 19:1-15)
• AN OLD MAN ENTERTAINS HIM AT GIBEAH. (Jdg 19:16-21)
• THE GIBEAHITES ABUSE HIS CONCUBINE TO DEATH. (Jdg 19:22-28)
• THE LEVITE, IN A GENERAL ASSEMBLY, DECLARES HIS WRONG. (Jdg 20:1-7)
• THEIR DECREE. (Jdg 20:8-17)
• THE PEOPLE BEWAIL THE DESOLATION OF ISRAEL. (Jdg 21:1-15)
• THE ELDERS CONSULT HOW TO FIND WIVES FOR THOSE THAT WERE LEFT. (Jdg 21:16-21)

TSK: Judges (Book Introduction)

The book of Judges forms an important link in the history of the Israelites. It furnishes us with a lively description of a fluctuating and unsettled nation; a striking picture of the disorders and dangers which prevailed in a republic without magistracy; when " the high-ways were unoccupied, and the travellers walked through by-ways" (Jdg 5:6), when few prophets were appointed to control the people, and " every one did that which was right in his own eyes" (Jdg 17:6). It exhibits the contest of true religion with superstition; and displays the beneficial effects that flow from the former, and the miseries and evil consequences of impiety. It is a most remarkable history of the long-suffering of God towards the Israelites, in which we see the most signal instances of his justice and mercy alternately displayed. the people sinned, and were punished; they repented, and found mercy. These things are written for our warning. none should presume, for God is just; none need despair, for God is merciful. Independently of the internal evidence of the authenticity of this sacred book, the transactions it records are not only cited or alluded to by other inspired writers, but are further confirmed by the traditions current among heathen nations.

TSK: Judges 20 (Chapter Introduction)

Overview

Jdg 20:1, The Levite in a general assembly declares his wrong; Jdg 20:8, The decree of the assembly; Jdg 20:12, The Benjamites, being cited, make head against the Israelites; Jdg 20:18, The Israelites in two battles lose forty thousand; Jdg 20:26, They destroy by a stratagem all the Benjamites, except six hundred.

Poole: Judges (Book Introduction)

BOOK OF JUDGES

THE ARGUMENT

THE author of this book is not certainly known, whether it was Samuel, or Ezra, or some other prophet; nor is it material to know.

1. It matters not who was the king’ s secretary, or with what pen it was written, if it be once known that it was. the king who made the order or decree: it is sufficient that unto the Jews were committed to the oracles of God , Rom 3:2 , i.e. the Holy Scriptures of the Old Testament, one part of which this was, by confession of all; and that the Jews did not falsify their trust therein, but kept those holy books themselves, and delivered them to the world, entire, without addition or diminution; for neither Christ nor his apostles, who severely rebuke them for their mistakes and misunderstandings of some passages of Scripture, ever charge them with any perfidiousness about the canon or books of the Scripture. This book is called the Book of Judges , because it treats of the judges, or of the state of the commonwealth of Israel under all the judges, except Eli and Samuel, who being the last of the judges, and the occasions or instruments of the change of this government, are omitted in this book. The judges were a sort of magistrates inferior to kings, and could neither make new laws, nor impose any tributes, but were the supreme executors of God’ s laws and commands, and the generals of their armies.

Poole: Judges 20 (Chapter Introduction)

CHAPTER 20

The Israelites assemble at Mizpeh: the Levite declares his wrong, Jud 20:1-7 . Their decree, Jud 20:8-11 , They require the delinquents of the Benjamites to do justice on them; they are denied, Jud 20:12-17 . Whereupon, having consulted God, they march to fight against them; are twice foiled; and lose forty thousand men, Jud 20:18-25 . Being humbled, and receiving clearer revelation from God, they, by a stratagem, destroy the whole tribe, six hundred men excepted, (who fled away,) and burnt their cities, Jud 20:26-48 .

MHCC: Judges (Book Introduction)

The book of Judges is the history of Israel during the government of the Judges, who were occasional deliverers, raised up by God to rescue Israel from their oppressors, to reform the state of religion, and to administer justice to the people. The state of God's people does not appear in this book so prosperous, nor their character so religious, as might have been expected; but there were many believers among them, and the tabernacle service was attended to. The history exemplifies the frequent warnings and predictions of Moses, and should have close attention. The whole is full of important instruction.

MHCC: Judges 20 (Chapter Introduction)

The tribe of Benjamin nearly extirpated.

Matthew Henry: Judges (Book Introduction)

An Exposition, with Practical Observations, of The Book of Judges

This is called the Hebrew Shepher Shophtim , the Book of Judges, which the Syriac and Arabic versions enlarge upon, and call it, The Book of the Judges of the Children of Israel; the judgments of that nation being peculiar, so were their judges, whose office differed vastly from that of the judges of other nations. The Septuagint entitles it only Kritai , Judges. It is the history of the commonwealth of Israel, during the government of the judges from Othniel to Eli, so much of it as God saw fit to transmit to us. It contains the history (according to Dr. Lightfoot's computation) of 299 years, reckoning to Othniel of Judah forty years, to Ehud of Benjamin eighty years, to Barak of Naphtali forty years, to Gideon of Manasseh forty years, to Abimelech his son three years, to Tola of Issachar twenty-three, to Jair of Manasseh twenty-two, to Jephtha of Manasseh six, to Ibzan of Judah seven, to Elon of Zebulun ten, to Abdon of Ephriam eight, to Samson of Dan twenty, in all 299. As for the years of their servitude, as were Eglon is said to oppress them eighteen years and Jabin twenty years, and so some others, those must be reckoned to fall in with some or other of the years of the judges. The judges here appear to have been of eight several tribes; that honour was thus diffused, until at last it centred in Judah. Eli and Samuel, the two judges that fall not within this book, were of Levi. It seems, there was no judge of Reuben or Simeon, Gad or Asher. The history of these judges in their order we have in this book to the end of ch. 16. And then in the last five chapters we have an account of some particular memorable events which happened, as the story of Ruth did (Rth 1:1) in the days when the judges ruled, but it is not certain in which judge's days; but they are put together at the end of the book, that the thread of the general history might not be interrupted. Now as to the state of the commonwealth of Israel during this period, I. They do not appear here either so great or so good as one might have expected the character of such a peculiar people would be, that were governed by such laws and enriched by such promises. We find them wretchedly corrupted, and wretchedly oppressed by their neighbours about them, and nowhere in all the book, either in war or council, do they make any figure proportionable to their glorious entry into Canaan. What shall we say to it? God would hereby show us the lamentable imperfection of all persons and things under the sun, that we may look for complete holiness and happiness in the other world, and not in this. Yet, II. We may hope that though the historian in this book enlarges most upon their provocations and grievances, yet there was a face of religion upon the land; and, however there were those among them that were drawn aside to idolatry, yet the tabernacle-service, according to the law of Moses, was kept up, and there were many that attended it. Historians record not the common course of justice and commerce in a nation, taking that for granted, but only the wars and disturbances that happen; but the reader must consider the other, to balance the blackness of them. III. It should seem that in these times each tribe had very much its government in ordinary within itself, and acted separately, without one common head, or council, which occasioned many differences among themselves, and kept them from being or doing any thing considerable. IV. The government of the judges was not constant, but occasional; when it is said that after Ehud's victory the land rested eighty years, and after Barak's forty , it is not certain that they lived, much less that they governed, so long; but they and the rest were raised up and animated by the Spirit of God to do particular service to the public when there was occasion, to avenge Israel of their enemies, and to purge Israel of their idolatries, which are the two things principally meant by their judging Israel. Yet Deborah, as a prophetess, was attended for judgment by all Israel, before there was occasion for her agency in war, Jdg 4:4. V. During the government of the judges, God was in a more especial manner Israel's king; so Samuel tells them when they were resolved to throw off this form of government, 1Sa 12:12. God would try what his own law and the constitutions of that would do to keep them in order, and it proved that when there was no king in Israel every man did that which was right in his own eyes; he therefore, towards the latter end of this time, made the government of the judges more constant and universal that it was at first, and at length gave them David, a king after his own heart; then, and not till then, Israel began to flourish, which should make us very thankful for magistrates both supreme and subordinate, for they are ministers of God unto us for good. Four of the judges of Israel are canonized (Heb 11:32), Gideon, Barak, Samson, and Jephtha. The Learned bishop Patrick thinks the prophet Samuel was the penman of this Book.

Matthew Henry: Judges 20 (Chapter Introduction)

Into the book of the wars of the Lord the story of this chapter must be brought, but it looks as sad and uncomfortable as any article in all that history; for there is nothing in it that looks in the least bright or pleasant but the pious zeal of Israel against the wickedness of the men of Gibeah, which made it on their side a just and holy war; but otherwise the obstinacy of the Benjamites in protecting their criminals, which was the foundation of the war, the vast loss which the Israelites sustained in carrying on the war, and (though the righteous cause was victorious at last) the issuing of the war in the almost utter extirpation of the tribe of Benjamin, make it, from first to last, melancholy. And yet this happened soon after the glorious settlement of Israel in the land of promise, upon which one would have expected every thing to be prosperous and serene. In this chapter we have, I. The Levite's cause heard in a general convention of the tribes (Jdg 20:1-7). II. A unanimous resolve to avenge his quarrel upon the men of Gibeah (Jdg 20:8-11). III. The Benjamites appearing in defence of the criminals (Jdg 20:12-17). IV. The defeat of Israel in the first and second day's battle (Jdg 20:18-25). V. Their humbling themselves before God upon that occasion (Jdg 20:26-28). VI. The total rout they gave the Benjamites in the third engagement, by a stratagem, by which they were all cut off, except 600 men (v. 29-48). And all this the effect of the indignities done to one poor Levite and his wife; so little do those that do iniquity consider what will be the end thereof.

Constable: Judges (Book Introduction)

Introduction

Title

The English title, Judges, comes to us from the Latin translation (Vulgate) that the Greek translation (Septuagint) influenced. In all three languages the title means "judges." This title is somewhat misleading, however, because most English-speaking people associate the modern concept of a judge with Israel's judges. As we shall see, judges then were very different from judges now. The Hebrew title is also Judges (Shophetim). The book received its name from its principle characters, as the Book of Joshua did.

The judge in Israel was not a new office during the period of history that this book records. Moses ordered the people to appoint judges in every Israelite town to settle civil disputes (Deut. 16:18). In addition, there was to be a chief justice at the tabernacle who would, with the high priest, help settle cases too difficult for the local judges (Deut. 17:9). Evidently there were several judges at the tabernacle who served as a supreme court (Deut. 19:17).

When Joshua died God did not appoint a man to succeed him as the military leader of the entire nation of Israel. Instead each tribe was to proceed to conquer and occupy its allotted territory. As the need arose God raised up several different individuals who were judges in various parts of Israel at various times to lead segments of the Israelites against local enemies. These judges were similar to modern mayors of towns. God endowed them with certain qualities and identified them in various ways as being those He had chosen to lead His people. This leadership sometimes involved military command. As God had raised up Moses and Joshua, and as he would raise up David (1 Sam. 16:13), so He also raised up the judges. The writer also described Yahweh as a judge in Judges (11:27). This points out the fact that the judges were God's agents in Israel who judged under Him at this period in the nation's history.

"Though the judge enjoyed great prestige, he was in no sense a king. His authority was neither absolute, nor permanent, nor in any case hereditary; it rested solely in those personal qualities (the charisma) that gave evidence that he was the man of Yahweh's spirit. It was a type of authority perfectly expressive of the faith and constitution of early Israel: the God-King's direct leadership of his people through his spirit-designated representative. . . .

"The judges were by no means men of identical character. Some (e.g., Gideon) rose to their task at the behest of a profound experience of divine vocation; one (Jephthah) was no better than a bandit who knew how to strike a canny bargain; one (Samson) was an engaging rogue whose fabulous strength and bawdy pranks became legendary. None, so far as we know, ever led a united Israel into battle. All, however, seem to have had this in common: they were men who, stepping to the fore in times of danger, by virtue only of those personal qualities (charisma) which gave evidence to their fellows that Yahweh's spirit was upon them, rallied the clans against the foe."¹

Judges is the second book of the Former Prophets section of the Hebrew Old Testament. As I pointed out in the notes on Joshua, the fact that the Hebrews placed the book in this section of their canon is significant. It demonstrates that they recognized it as God's selective history of the period designed to teach spiritual lessons more than simply to record historical facts. God revealed Himself through the events of life and history as well as through the sermons of the prophets.

Date and Writer

Internal references help us locate the approximate date of composition of this book. The clause, "In those days there was no king in Israel," (17:6; 18:1; 19:1; 21:25) suggests that someone wrote Judges during the monarchical period that followed the period of rule by judges (amphictyony). Someone probably wrote it after 1051 B.C. when Saul became king. However at the time of writing Jerusalem was still in the hands of the Jebusites (1:21). David captured Jerusalem about 1004 B.C. Therefore the writing of Judges seems to date between 1051 and 1004 B.C.

Jewish tradition suggests that Samuel wrote Judges.² This was the opinion of the writers of the Talmud, the collection of Jewish writings that grew up around revealed Scripture beginning very early in Israel's history. Samuel is a likely writer because of his role in Israel when someone wrote Judges. Samuel's ministry began about 1090 B.C. and apparently ended a few years before Saul's death (ca. 1021 B.C.). If Samuel wrote Judges, he probably did so between 1051 and about 1021 B.C.

Scope

In contrast to Joshua, which spans only about 35 years, Judges covers a much longer period of Israel's history.

The book opens shortly after the death of Joshua (1:1). God did not give us sufficient information to enable us to fix the date of Joshua's death. Leon Wood figured that he died about 1390 B.C.³ Eugene Merrill calculated his death at about 1366 B.C.⁴ The latest event the writer of Judges recorded is probably the death of Samson (16:30-31). Wood believed Samson died about 1055 B.C.⁵ Merrill wrote that he died near 1084 B.C.⁶ Consequently the Book of Judges records about 300 years of Israel's history (cf. 11:26).⁷ The period of rule by the judges, however, extended beyond the events the Book of Judges records to Saul's coronation in 1050 or 1051 B.C.⁸ According to Wood's chronology this was five years beyond the end of Judges and according to Merrill's it was 33 years beyond.

The judgeships of some of the individual judges apparently overlapped. Some ruled in one area of Israel while one or more others ruled elsewhere in some cases.⁹

The Book of Judges does not record the ministries of all Israel's judges. Eli and Samuel were also judges whose work the writer of 1 Samuel recorded. Only the judges whom the divine Author selected for inclusion appear in this book.

Purpose

Arthur Cundall suggested that one of the purposes of Judges may have been to provide apologetic justification for Israel's monarchy.¹⁰ William Dumbrell believed its purpose was primarily to show the sovereign grace of God in preserving Israel in spite of Israel.¹¹ Leon Wood wrote that its primary purpose was to show why Israel did not experience God's promised blessings.¹² Herbert Wolf believed the primary purpose was to show that Israel's spiritual condition determined its political and material situation.¹³ Daniel Block argued that it was to reveal the Canaanization of Israel in the premonarchic period of Israel's history.¹⁴ All these explanations seem to me to be in harmony with what the book records.

Message¹⁵

Joshua reveals that victory, success, and progress result when God's people trust and obey Him consistently. Judges shows that defeat, failure, and retrogression follow when they fail to trust and obey consistently. In this respect Joshua and Judges are like two sides of one coin. The former is a positive lesson and the latter a negative one.

Judges portrays the deterioration of the nation of Israel: what caused it, the course it followed, and the chaos that resulted.

Israel failed because her heart turned from Yahweh, and then her head forsook His covenant. Keil and Delitzsch wrote, "The writer writes throughout from a prophet's point of view. He applies the standard of the law to the spirit of the age by which the nation was influenced as a whole, and pronounces a stern and severe sentence upon all deviations from the path of rectitude set before it in the law."¹⁶

We could visualize the structure of the book as a descending spiral. Israel departed from God, fell under His discipline, repented, experienced deliverance from her oppressors, dedicated herself anew to Yahweh, experienced His blessing, and then apostatized again. In each cycle Israel seems to have sunk lower than she had been previously even though each cycle included a spiritual revival.

Judges reveals the course and process by which Israel deteriorated as a nation. The same process takes place on the personal level as well as on the national level, but it is easier to observe on the national level in Judges.

The root cause of Israel's deterioration was religious apostasy. The Israelites turned from God. They did not drive out the Canaanites as God had commanded (1:21, 27-33). Instead they made covenants with them (2:1-2). Rather than destroying the pagan altars, the Israelites served idols and forsook the Lord (2:11-12, 17, 19).

Their apostasy began with toleration of things that God had condemned and prohibited. In time the Israelites began to admire these things. Finally they conformed to them.

The story of Micah and the Danites (chs. 17-18) is a short illustration of the religious apostasy in Israel at this time. Chapters 17-21 are an appendix to the book.

Religious apostasy led to political disorganization in Israel. Shortly after Israel departed from God it began to come apart as a nation. The people stopped working together toward their God-given goal of possessing the entire land and began fighting with one another instead. At the beginning of the amphictyony the tribes were fairly united, but by the end of this period of Israel's history anarchy prevailed (21:25).

The government in Israel deteriorated from theocracy (rule by God) to anarchy (no rule or government). Israel became fragmented, weak, and unable to withstand her enemies. This is ironic because after Joshua died Israel was in position to begin to enjoy the benefits of the theocracy in the land for the first time. Until Judges opens, God was preparing Israel to enjoy the theocracy in the land.

There are several examples of tribal jealousies in Judges (e.g., 8:1-3; 12:1-6), but the worst example of political disorganization is the vignette that concludes the book. This is the civil war in which 11 of the tribes almost annihilated the twelfth, Benjamin (chs. 20-21). Instead of destroying the Canaanites, God's people allowed them to live among them while the Israelites proceeded to destroy one another.

Another evidence of Israel's deterioration as a nation was social chaos.

Three characteristics marked the social chaos in Israel during the period of the judges. Lawlessness characterized national life. People were afraid to go out in public and traveled the byways rather than the highways of the land (5:6). People committed violent crimes without fear of punishment (ch. 19). Blindness also characterized the people. They were blind to what was happening in their midst, namely, God using discipline after apostasy to bring them to repentance and deliverance. They were also blind to God's dealings with their ancestors in their history. Third, immorality marked Israel's social life. Even Samson, one of the judges, was a victim of this cancer.

The story of the Levite and his concubine who visited the town of Gibeah (ch. 19) is a slice of life out of the period of the judges that shows the immorality that characterized Israel's social life. The behavior demonstrated in this story was the fruit of departure from God. The sin that had previously characterized the Canaanites of Sodom (Gen. 19) now marked God's people. Chapter 19 is a third part of the appendix to the book.

God revealed this process of deterioration to warn all people. Spiritual apostasy leads to political disorganization and social chaos. Social and governmental evils rise out of spiritual conditions. When the Israelites repented and rededicated themselves to God, God brought political deliverance and restored social order.

Judges not only reveals what causes deterioration, but it also clarifies the steps to restoration. Israel's history during this period resembles a downward spiral. The general trend was downward. Nevertheless there were six revivals of the peoples' faith in God and commitment to him too. These revivals cycled in Israel's history at this time.

Israel began from a privileged position of divine blessing.

In time the people apostatized by turning away from God and His covenant to the gods and practices of the Canaanites.

To bring them back to Himself God disciplined His people by allowing them to fall under the control and domination of their enemies. Israel chose to bow down to idols, so God allowed the idolaters to bend her over in bondage. The Israelites tolerated the Canaanites, but God made the Canaanites intolerant of them. The people with the birthright to the land had to hide in caves and among the rocks fearing to show themselves (6:2). God disciplined them severely for their apostasy. In Joshua God dealt with sin primarily among the Canaanites, but in Judges He dealt with it primarily among the Israelites. However, God's discipline was always remedial. God designed it to bring the Israelites back to a consciousness of sin and their need for God.

When the Israelites cried out to Yahweh in repentance, God heard their cry and delivered them mercifully. I mean "repentance" in the general sense of turning to God, not in the specific sense of cleaning up the life. God did not give deliverance as a reward the people had earned, but as grace in response to their helpless cry, as the text makes clear.

When they truly repented, He delivered them by raising up a judge. In each case, deliverance came at the right moment. It always came by the right instrument. God raised up the right person in each case. In almost every case God used one person, either a man or a woman. Judges reveals how God remarkably works through all types of different individuals to accomplish His purposes. He raised up the judge whom He had prepared for the needs of his time and place. Each judge was just right for his mission. In almost every case God used one single individual to change the whole course of history in Israel. E. M. Bounds wrote, "The Holy Spirit does not flow through methods, but through man. He does not come on machinery, but on men. He does not anoint plans, but people--people of prayer."

As a result of this deliverance the people rededicated themselves anew to Yahweh. Spiritual revival was the result of God's physical deliverance.

The people then began to enjoy God's blessing again. God gave them rest from the oppression of their enemies. Arthur Cundall labeled these stages "sin, servitude, supplication, and salvation."¹⁷

God's methods are the same today as they were in the days of the judges.

The fact that the writer repeated this cycle of events six times in Judges points to its timeless quality and its universality. Charles Feinberg wrote, "If ever there were history with a purpose it is here."¹⁸

I would state the message of the Book of Judges therefore as follows. Apostasy leads to disorganization and chaos, but repentance results in deliverance and blessing. This is true nationally and personally.

Constable: Judges (Outline)

Outline

I. The reason for Israel's apostasy 1:1-3:6

A. Hostilities between the Israelites and the Canaanites after Joshua's death 1:1-2:5

1. Initial successes and failures ch. 1

2. The announcement of God's discipline 2:1-5

B. Israel's conduct toward Yahweh and Yahweh's treatment of Israel in the period of the judges 2:6-3:6

1. Review of Joshua's era 2:6-10

2. The pattern of history during the judges' era 2:11-23

3. God's purposes with Israel 3:1-6

II. The record of Israel's apostasy 3:7-16:31

A. The first apostasy 3:7-11

B. The second apostasy 3:12-31

1. Oppression under the Moabites and deliverance through Ehud 3:12-30

2. Oppression under the Philistines and deliverance through Shamgar 3:31

C. The third apostasy chs. 4-5

1. The victory over Jabin and Sisera ch. 4

2. Deborah's song of victory ch. 5

D. The fourth apostasy 6:1-10:5

1. The story of Gideon 6:1-8:32

2. Israel's departure from Yahweh 8:33-35

3. The story of Abimelech ch. 9

4. The judgeships of Tola and Jair 10:1-5

E. The fifth apostasy 10:6-12:15

1. Renewed oppression 10:6-7

2. Oppression under the Ammonites 10:8-18

3. Deliverance through Jephthah 10:1-12:7

4. The judgeships of Ibzan, Elon, and Abdon 12:8-15

F. The sixth apostasy chs. 13-16

1. Samson's birth ch. 13

2. Samson's intended marriage to the Timnite ch. 14

3. Samson's vengeance on the Philistines ch. 15

4. Samson's final fatal victory ch. 16

III. The results of Israel's apostasy ch. 17-21

A. The idolatry of Micah and the Danites ch. 17-18

1. The idolatry of Micah ch. 17

2. The apostasy of the Danites ch. 18

B. The immorality of Gibeah and the Benjamites chs. 19-21

1. The atrocity in Gibeah ch. 19

2. The civil war in Israel ch. 20

3. The preservation of Benjamin ch. 21

Constable: Judges

Judges

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Unterman, Jeremiah. "The Literary Influence of The Binding of Isaac' (Genesis 22) on The Outrage at Gibeah' (Judges 19)." Hebrew Annual Review 4 (1980):161-66.

van Wyk, W. C. "The Fable of Jotham in its Ancient Near Eastern Setting." In Studies in Wisdom Literature, pp. 89-95. Edited by W. C. van Wyk. OTWSA Series, nos. 15 & 16. N.p., n.d.

Vickery, John B. "In Strange Ways: The Story of Samson." In Images of Man and God: Old Testament Short Stories in Literary Focus. Edited by Burke O. Long. Sheffield, England: Almond Press, 1981.

Walvoord, John F. The Revelation of Jesus Christ. Chicago: Moody Press, 1966.

Washburn, David L. "The Chronology of Judges: Another Look." Bibliotheca Sacra 147:588 (October-December 1990):414-25.

Webb, Barry G." The Book of Judges: An Integrated Reading. JSOT Supplement Series 46. Sheffield: JSOT Press, 1987.

_____. The Theme of the Jephthah Story (Judges 10:6-12:7)." Reformed Theological Review 45:2 (May-August 1986):34-43.

Webster's New World Dictionary of the American Language. College ed. Cleveland and New York: World Publishing Co., 1953.

Wilkinson, Elizabeth. "The Hapax Legomenon of Judges IV 18." Vetus Testamentum 33:4 (1983):512-13.

Williams, J. G. "The Structure of Judges 2:6-16:31." Journal for the Study of the Old Testament 49 (1991):77-85.

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Wood, Leon. Distressing Days of the Judges. Grand Rapids: Zondervan Publishing House, 1975.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, G. Ernest. Shechem, the Biography of a Biblical City. New York: McGraw Hill, 1965.

Copyright 2003 by Thomas L. Constable

Haydock: Judges (Book Introduction)

INTRODUCTION.

THE BOOK OF JUDGES.

This Book is called Judges, because it contains the history of what passed under the government of the judges, who ruled Israel before they had kings. The writer of it, according to the more general opinion, was the prophet Samuel. (Challoner) --- Some are of opinion, that the judges might have each left records of their respective administration, (Menochius) which might be put in order by Samuel. The author of this book seems to have lived under the reign of Saul, before David had expelled the Jebusites, chap. xviii. 31. (Du Hamel) --- The captivity, which is mentioned [in] ver. 30, must be understood of that when the ark of God, as well as the idol Micha, and may of the people were taken by the Philistines. (Huet) --- Many passages of the Psalms, &c., are taken from this book, which shew its antiquity, Psalm lxvii. 8., and 2 Kings xi. 21. The divine Providence is here displayed in a very striking manner. (Du Hamel) --- The theocracy still subsisted and God generally chose these judges to be his ministers, and to deliver the people, on their repentance, from some dreadful calamity. (Haydock) --- They exercised a supreme power, yet without bearing the insignia of regal authority, or imposing taxes, or making any alteration in the established laws. The Suffetes, who were Carthaginian magistrates, seem to have taken their name from these Ssuptim. (Du Hamel) --- When God did not raise up judges, in an extraordinary manner, a kind of ananchy prevailed. (Haydock) --- Each of the tribes regarded only their own affairs, and the republic was dissolved. (Grotius) --- Prosperous and unfortunate days succeeded each other, in proportion as the people gave themselves up to repentance or to dissolution. Sicut se habebant peccata populi & misericordia Dei, alternaverunt prospera & adversa bellorum. (St. Augustine, City of God xviii. 23.) St. Jerome (ep. ad Eust. & ad Paulin.) exhorts us to penetrate the spiritual sense of the historical books, and he regards "the judges as so many figures" of the apostles, who established the church of Christ. Though some of them had been noted for their misconduct, they were reclaimed by the grace of God. Then all the judges, every one by name, whose heart was not corrupted, who turned not away from the Lord, that their memory might be blessed, &c., Ecclesiasticus xlvi. 13, 14. (Worthington) --- St. Paul mentions four of them, though the conduct of Jephte and of Samson might have been regarded as more exceptionable than that of Othoniel, who is said to have been filled with the spirit of the Lord, chap. iii. 10. Serarius doubts not but they are all in heaven. Salien (in the year of the world 2640,) supposes that the transactions recorded in the five last chapters, took place before this 40th year from the death of Josue, which was the last of Othoniel. With respect to the chronology of these times, there are many opinions. Houbigant endeavours to shew that the system of Usher is inadmissible, as well as that of Petau. Marsham maintains that many of the captivities, and of the Judges, related only to some tribes, so that the different years which are specified, must be referred to the same period of time. Thus while Jephte ruled over those on the east side of the Jordan, and fought against the Ammonites, other judges endeavoured to repel the armies of the Philistines on the west. See 3 Kings vi. 1., and Judges xi. 16. By this expedient, he finds no difficulty in shewing that 480 years elapsed from the departure out of Egypt till the building of the temple, and that the Israelites had occupied the country of the Ammonites during the space of 300 years. (Haydock) --- Houbigant seems to adopt this system in some respects, and he thinks that errors have crept into some of the numbers, so that Aod procured a peace of only 20 instead of 80 years, &c. He observes that the name of judge here designates, 1. A warrior, like Samson; 2. a person who passes sentence according to the law, which was the office of Heli; 3. one divinely commissioned to exercise the sovereign authority, as Samuel did, even after Saul had been elected king. (Proleg. Chronol.) Others have compared the power of these judges with that of the Roman Dictators, or the Archontes of Athens. (Serarius) --- They were properly God's lieutenants. Their revenue seems to have been very precarious, and their exterior deportment modest and unassuming. They were guided by the declarations of the high priests, when arrayed with the Urim and Thummim; and their business was to promote the observance of the true religion, and to defend the people of God. This book concludes with the history of Samson, describing the transactions of 317 years, (Calmet) according to the calculation of Usher, which has met with the approbation of many of the learned, and is therefore chiefly inserted in this edition, as it was in that which was published in 1791, at Dublin, by the care of the Rev. B. Mac Mahon, who seems to have made some alterations. It is not indeed free from many serious difficulties. But we have not leisure to examine them at present. See chap. iii. 11, 30. We shall only subjoin the chronological table of Houbigant, which is not very common, that the reader may perceive where they are chiefly at variance. Moses governed 40 years, Josue 20, the Ancients 20, king of Mesopotamia 8, Othoniel 40, Moabites 18, Aod 20, Samgar 0, the Chanaanites 20, Debora and Barac 40, Madianites 7, Gedeon 40, Abimelech 3, Thola 23, Ammonites 0, Jair 22, Jephte 6, Abesan 7, Ahialon 10, Abdon 8, Philistines 0, Samson 20, and with Heli 20, Heli and Samuel 25, Samuel and Saul 20, David 40, Solomon 3. In the 4th year of his reign the temple was begun, 480 years after the liberation from Egypt. Those to whom no years are assigned, lived at the same time with others whose years enter into the calculation. Thus Samgar gained a victory over the Philistines, while the Chanaanites held the Israelites in subjection, chap. iii. 31. For other particulars we must refer to the author. (Chron. sacra.) (Haydock)

Gill: Judges (Book Introduction)

INTRODUCTION TO JUDGES

The title of this book in the Hebrew copies is Sepher Shophetim, the Book of Judges; but the Syriac and Arabic interpreters call it,

"the Book of the Judges of the Children of Israel;''

and the Septuagint only Judges; so called, not because it was written by them, though some think it was compiled out of annals and diaries kept by them; but it seems to be the work of one person only: the true reason of its name is, because it treats of the judges of Israel, gives an account of their lives and actions, and especially such as concerned their office; which office was different from that of kings, and seems only to have been occasional, and chiefly lay in delivering the people out of the hands of their enemies, when oppressed, distressed, or carried captive by them; in protecting them in the enjoyment of their country, rights, and liberties; in leading out their armies against their enemies when needful; and in settling differences, judging law suits, and administering justice. The government of the nation, during their time, was a theocracy. It is not certain who was the penman of this book; some ascribe it to King Hezekiah, others to Ezra; but the Jewish writers ^a are generally of opinion that it was written by Samuel, which is most likely, who was the last of the judges; and it seems plainly to be written before the times of David, us appears from a speech of Joab, 2Sa 11:21; and from some passages in Psa 68:8, which seem to refer or allude to Jdg 5:4; and from Jerusalem being called Jebus, which shows it to be inhabited by the Jebusites in the time of the writer of this book, whereas it was taken out of their hands by David; besides, Samuel himself refers to the annals of this book; 1Sa 12:9; and from whose testimonies, as well as from others in the New Testament, there is no doubt to be made of its being genuine and authentic, and written by divine inspiration; as is evident from the use the Apostle Paul, and the author of the epistle to the Hebrews, have made of it, Act 13:20; it is useful as an history, and without which the history of the people of Israel would not be complete; it containing an account of all their judges, excepting the two last, Eli and Samuel, of whom an account is given in the following books, and of some facts incidental to those times, related in an appendix at the end of it, concerning the idol of Micah, and the war of Benjamin; and furnishes out many useful moral observations concerning God's displeasure at sin in his own people Israel, and his corrections for it; and about his providential care of them in raising up for them deliverers in their time of need, as well as points at various virtues and excellencies in great and good men, worthy of imitation. It contains, according to Piscator, Dr. Lightfoot, and others, an history of two hundred ninety and nine years.

Gill: Judges 20 (Chapter Introduction)

INTRODUCTION TO JUDGES 20

This chapter relates, how that there was an assembly of the children of Israel at Mizpeh, upon what had happened to the concubine of the Levite, where he appeared and related the whole affair to them, Jdg 20:1 upon which they unanimously agreed to chastise the inhabitants of Gibeah for what they had done, Jdg 20:8, and in order to do that sent to the tribe of Benjamin to deliver the guilty, but instead of that they took to their arms, and prepared for battle in defence of them, Jdg 20:12 and two battles ensued on this, in which the Israelites, who were on the right side of the question, were worsted, Jdg 20:18 but upon their seeking the Lord again, and their humiliation before him, they engaged a third time in battle, and got an entire victory over the Benjaminites, and destroyed them all excepting six hundred men, Jdg 20:26.