Text -- Judges 21:1-18 (NET)

600 Brides for 600 Brothers

21:1 The Israelites had taken an oath in Mizpah, saying, “Not one of us will allow his daughter to marry a Benjaminite.” 21:2 So the people came to Bethel and sat there before God until evening, weeping loudly and uncontrollably. 21:3 They said, “Why, O Lord God of Israel, has this happened in Israel?” An entire tribe has disappeared from Israel today!” 21:4 The next morning the people got up early and built an altar there. They offered up burnt sacrifices and token of peace. 21:5 The Israelites asked, “Who from all the Israelite tribes has not assembled before the Lord?” They had made a solemn oath that whoever did not assemble before the Lord at Mizpah must certainly be executed. 21:6 The Israelites regretted what had happened to their brother Benjamin. They said, “Today we cut off an entire tribe from Israel! 21:7 How can we find wives for those who are left? After all, we took an oath in the Lord’s name not to give them our daughters as wives.” 21:8 So they asked, “Who from all the Israelite tribes did not assemble before the Lord at Mizpah?” Now it just so happened no one from Jabesh Gilead had come to the gathering. 21:9 When they took roll call, they noticed none of the inhabitants of Jabesh Gilead were there. 21:10 So the assembly sent 12,000 capable warriors against Jabesh Gilead. They commanded them, “Go and kill with your swords the inhabitants of Jabesh Gilead, including the women and little children. 21:11 Do this: exterminate every male, as well as every woman who has had sexual relations with a male. But spare the lives of any virgins.” So they did as instructed. 21:12 They found among the inhabitants of Jabesh Gilead four hundred young girls who were virgins– they had never had sexual relations with a male. They brought them back to the camp at Shiloh in the land of Canaan. 21:13 The entire assembly sent messengers to the Benjaminites at the cliff of Rimmon and assured them they would not be harmed. 21:14 The Benjaminites returned at that time, and the Israelites gave to them the women they had spared from Jabesh Gilead. But there were not enough to go around. 21:15 The people regretted what had happened to Benjamin because the Lord had weakened the Israelite tribes. 21:16 The leaders of the assembly said, “How can we find wives for those who are left? After all, the Benjaminite women have been wiped out. 21:17 The remnant of Benjamin must be preserved. An entire Israelite tribe should not be wiped out. 21:18 But we can’t allow our daughters to marry them, for the Israelites took an oath, saying, ‘Whoever gives a woman to a Benjaminite will be destroyed!’

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jdg 21:1

In the beginning of this war, after the whole tribe had espoused the quarrel of the men of Gibeah.

Wesley: Jdg 21:1

They do not here swear the utter extirpation of the tribe, which fell out beyond their expectation, but only not to give their daughters to those men who should survive; justly esteeming them for their villainy, to be as bad as Heathens, with whom they were forbidden to marry.

Wesley: Jdg 21:4

Not for a monument of the victory, but for sacrifices, as the next words shew. There might be in that place more altars than one, when the multitude of sacrifices be required, which was the case, 1Ki 8:64, and probably at this time, when all the tribes being met, they had many sacrifices to offer, some in common for all, and some peculiar to every tribe.

Wesley: Jdg 21:5

That is a solemn oath joined with some terrible execration against the offenders herein.

Wesley: Jdg 21:5

Because by refusing to execute the vengeance due to such malefactors, they were justly presumed guilty of the crime, and therefore liable to the same punishment, as was the case of that city that would not deliver up an Idolater dwelling among them, to justice.

Wesley: Jdg 21:6

Not for the war, which was just and necessary, but for their immoderate severity in the execution of it. That is no good divinity which swallows up humanity. Even necessary justice is to be done with compassion.

Wesley: Jdg 21:15

_The Benjamites were the only authors of the sin, but God was the chief author of the punishment, and the Israelites were but his executioners.

Wesley: Jdg 21:17

The inheritance promised by Jacob and Moses, and given by Joshua to the tribe of Benjamin, doth all of it belong to those few who remain of that tribe, and cannot be possessed by any other tribe; and therefore we are obliged to procure wives for them all, that they may make up this breach, and be capable of possessing and managing all their land: that this tribe, and their inheritance may not be confounded with, or swallowed up by any of the rest.

JFB: Jdg 21:2-5

The characteristic fickleness of the Israelites was not long in being displayed; for scarcely had they cooled from the fierceness of their sanguinary vengeance, than they began to relent and rushed to the opposite extreme of self-accusation and grief at the desolation which their impetuous zeal had produced. Their victory saddened and humbled them. Their feelings on the occasion were expressed by a public and solemn service of expiation at the house of God. And yet this extraordinary observance, though it enabled them to find vent for their painful emotions, did not afford them full relief, for they were fettered by the obligation of a religious vow, heightened by the addition of a solemn anathema on every violator of the oath. There is no previous record of this oath; but the purport of it was, that they would treat the perpetrators of this Gibeah atrocity in the same way as the Canaanites, who were doomed to destruction; and the entering into this solemn league was of a piece with the rest of their inconsiderate conduct in this whole affair.

JFB: Jdg 21:6

That is, in danger of becoming extinct; for, as it appears from Jdg 21:7, they had massacred all the women and children of Benjamin, and six hundred men alone survived of the whole tribe. The prospect of such a blank in the catalogue of the twelve tribes, such a gap in the national arrangements, was too painful to contemplate, and immediate measures must be taken to prevent this great catastrophe.

JFB: Jdg 21:8

This city lay within the territory of eastern Manasseh, about fifteen miles east of the Jordan, and was, according to JOSEPHUS, the capital of Gilead. The ban which the assembled tribes had pronounced at Mizpeh seemed to impose on them the necessity of punishing its inhabitants for not joining the crusade against Benjamin; and thus, with a view of repairing the consequences of one rash proceeding, they hurriedly rushed to the perpetration of another, though a smaller tragedy. But it appears (Jdg 21:11) that, besides acting in fulfilment of their oath, the Israelites had the additional object by this raid of supplying wives to the Benjamite remnant. This shows the intemperate fury of the Israelites in the indiscriminate slaughter of the women and children.

JFB: Jdg 21:16

Though the young women of Jabesh-gilead had been carefully spared, the supply was found inadequate, and some other expedient must be resorted to.

JFB: Jdg 21:17

As they were the only rightful owners of the territory, provision must be made for transmitting it to their legitimate heirs, and a new act of violence was meditated (Jdg 21:19); the opportunity for which was afforded by the approaching festival--a feast generally supposed to be the feast of tabernacles. This, like the other annual feasts, was held in Shiloh, and its celebration was attended with more social hilarity and holiday rejoicings than the other feasts.

Clarke: Jdg 21:1

Now the men of Israel had sworn - Of this oath we had not heard before; but it appears they had commenced this war with a determination to destroy the Benjamites utterly, and that if any of them escaped the sword no man should be permitted to give him his daughter to wife. By these means the remnant of the tribe must soon have been annihilated.

Clarke: Jdg 21:2

The people came to the house of God - Literally, the people came בית־אל to Bethel; this is considered as the name of a place by the Chaldee, Syriac, Arabic, and Septuagint

Clarke: Jdg 21:2

And wept sore - Their revenge was satisfied, and now reflection brings them to contrition for what they had done.

Clarke: Jdg 21:3

Why is this come to pass - This was a very impertinent question. They knew well enough how it came to pass. It was right that the men of Gibeah should be punished, and it was right that they who vindicated them should share in that punishment; but they carried their revenge too far, they endeavored to exterminate both man and beast, Jdg 20:48.

Clarke: Jdg 21:4

Built there an altar - This affords some evidence that this was not a regular place of worship, else an altar would have been found in the place; and their act was not according to the law, as may be seen in several places of the Pentateuch. But there was neither king nor law among them, and they did whatever appeared right in their own eyes.

Clarke: Jdg 21:7

How shall we do for wives for them - From this it appears that they had destroyed all the Benjamitish women and children! They had set out with the purpose of exterminating the whole tribe, and therefore they massacred the women, that if any of the men escaped, they might neither find wife nor daughter; and they bound themselves under an oath not to give any of their females to any of the remnant of this tribe, that thus the whole tribe might utterly perish.

Clarke: Jdg 21:8

There came none to the camp from Jabesh-gilead - As they had sworn to destroy those who would not assist in this war, Jdg 21:5, they determined to destroy the men of Jabesh, and to leave none alive except the virgins, and to give these to the six hundred Benjamites that had escaped to the rock Rimmon. So twelve thousand men went, smote the city, and killed all the males and all the married women. The whole account is dreadful; and none could have been guilty of all these enormities but those who were abandoned of God. The crime of the men of Gibeah was of the deepest die; the punishment, involving both the guilty and innocent, was extended to the most criminal excess; and their mode or redressing the evil which they had occasioned was equally abominable.

Clarke: Jdg 21:13

And to call peaceably unto them - To proclaim peace to them; to assure them that the enmity was all over, and that they might with safety leave their strong hold.

Clarke: Jdg 21:14

Yet so they sufficed them not - There were six hundred men at Rimmon, and all the young women they saved from Jabesh were only four hundred; therefore, there were two hundred still wanting.

TSK: Jdg 21:1

had sworn : Jdg 20:1, Jdg 20:8, Jdg 20:10; Jer 4:2

There : Jdg 21:5, Jdg 11:30, Jdg 11:31; 1Sa 14:24, 1Sa 14:28, 1Sa 14:29; Ecc 5:2; Mar 6:23; Act 23:12; Rom 10:2

his daughter : Exo 34:12-16; Deu 7:2, Deu 7:3

TSK: Jdg 21:2

the house : Jdg 21:12, Jdg 20:18, Jdg 20:23, Jdg 20:26; Jos 18:1

lifted : Jdg 2:4; Gen 27:38; 1Sa 30:4

TSK: Jdg 21:3

why is : Deu 29:24; Jos 7:7-9; Psa 74:1, Psa 80:12; Pro 19:3; Isa 63:17; Jer 12:1

TSK: Jdg 21:4

rose early : Psa 78:34, Psa 78:35; Hos 5:15

built there : Jdg 6:26; Exo 20:24, Exo 20:25; 2Sa 24:18, 2Sa 24:25; 1Ki 8:64; Heb 13:10

TSK: Jdg 21:5

a great oath : Jdg 21:1, Jdg 21:18, Jdg 5:23; Lev 27:28, Lev 27:29; 1Sa 11:7; Jer 48:10

TSK: Jdg 21:6

repented them : Jdg 21:15, Jdg 11:35, Jdg 20:23; 2Sa 2:26; Hos 11:8; Luk 19:41, Luk 19:42

TSK: Jdg 21:7

sworn : Jdg 21:1, Jdg 21:18; 1Sa 14:28, 1Sa 14:29, 1Sa 14:45

TSK: Jdg 21:8

Jabeshgilead : This place, as its name imports, was situated in Gilead, east of Jordan. Eusebius and Jerome say it was a great town in their time, standing upon a hill, six miles south from Pella, in the way to Geresa, now Djerash. The Wady Yabes, mentioned by Burckhardt, which empties itself into the Jordan, in the neighbourhood of Bisan or Beth-shan (see note on 1Sa 31:11), and upon which Pella was situated (celebrated by Pliny, 1. v. c. 18, for its fine waters), seems to have taken its name from Jabesh. Near this spot, we must therefore look for its site; and the place called Kalaat Rabbad seems to correspond, very nearly, to the spot; though it probably still retains among the Arabs its ancient name. 1Sa 11:1-3, 1Sa 31:11-13; 2Sa 2:5, 2Sa 2:6

TSK: Jdg 21:10

Go and smite : As they had sworn to destroy those who would not assist in the war (Jdg 21:5), they determined to destroy the men of Jabesh, and to leave none except the virgins; and to give these to the 600; Benjamites who had escaped to the rock of Rimmon. The whole account is dreadful. The crime of the men of Gibeah was of the deepest dye; the punishment involving both the guilty and innocent, was extended to the most criminal excess, and their mode of remedying the evil they had occasioned was equally abominable. Jdg 21:5, Jdg 5:23; Deu 13:15; Jos 7:24; 1Sa 11:7, 1Sa 15:3

TSK: Jdg 21:11

every male : Num 31:17, Num 31:18; Deu 2:34

hath lain by man : Heb. knoweth the lying with man

TSK: Jdg 21:12

virgins : Heb. women

virgins : Shiloh, Jdg 20:18, Jdg 20:23; Jos 18:1; Psa 78:60; Jer 7:12

TSK: Jdg 21:13

to speak : Heb. and spake and called

the rock Rimmon : Jdg 20:47; Jos 15:32

call peaceably : or, proclaim peace, Deu 20:10; Isa 57:19; Luk 10:5; Eph 2:17

TSK: Jdg 21:14

sufficed them not : Jdg 21:12, Jdg 20:47; 1Co 7:2

TSK: Jdg 21:15

repented : Jdg 21:6, Jdg 21:17

a breach : 1Ch 13:11, 1Ch 15:13; Isa 30:13, Isa 58:12

TSK: Jdg 21:17

an inheritance : Num 26:55, Num 36:7

TSK: Jdg 21:18

sworn : Jdg 21:1, Jdg 11:35

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jdg 21:2

To the house of God - It should be, "to Bethel."See Jdg 20:18.

Barnes: Jdg 21:3

The repetition of the name of Israel is very striking in connection with the title of Yahweh as "God of Israel."It contains a very forcible pleading of the covenant, and memorial of the promises. The very name "Israel"comprehended all the twelve tribes; with one of them blotted out, the remnant would not be Israel.

Barnes: Jdg 21:4

It is not certain whether the brass altar was at Bethel at this time, or whether it may not have been elsewhere, e. g., at Shiloh with the tabernacle. Some, however, think that the altar here mentioned was "additional"to the brass altar, in consequence of the unusual number of sacrifices caused by the presence of the whole congregation (compare 1Ki 8:64 note).

Barnes: Jdg 21:8

Jabesh-Galead - Is here mentioned for the first time. (See marginal references.) The name of Jabesh survives only in the Wady Yabes (running down to the east bank of the Jordan), near the head of which are situated the ruins called Ed-Deir, which are identified with Jabesh-Gilead.

Barnes: Jdg 21:10

And the congregation sent 12,000 men - A thousand from each tribe; they followed the precedent of Num 31:4.

Barnes: Jdg 21:11

Ye shall utterly destroy - More exactly, "Ye shall devote to utter destruction,"or "cherem"(Lev 27:28 note).

Barnes: Jdg 21:12

To Shiloh - Whither, as the usual place of meeting for the national assembly, the Israelites had moved from Bethel (a distance of about 10 miles), during the expedition of the 12,000 to Jabesh-Gilead.

Barnes: Jdg 21:18

For the children of Israel have sworn - See Jdg 21:1. Compare Saul’ s rash oath 1Sa 14:24, and his breach of the oath made to the Gideonites 2Sa 21:2. For the guilt of a broken oath, see Eze 17:15-20; Exo 20:7.

Poole: Jdg 21:1

The men of Israel had sworn in the beginning of this war, after the whole tribe had espoused the quarrel of the men of Gibeah, Jud 21:13,14 . They do not (as some suppose) here swear the utter extirpation of the tribe, which fell out beyond their expectation, Jud 21:3,6 , but only not to give their daughters to those men who should survive; justly esteeming them for their barbarous villany to be as bad as the worst of heathens, with whom they were forbidden to marry. In this case the Benjamites might have married among themselves, if any of their men and women were left alive.

Poole: Jdg 21:2

The people came to the house of God partly to mourn for the common loss, and partly to ask counsel from God about the repairing of it.

Poole: Jdg 21:3

Why hast thou given them up to such wickedness, and us to such rage, that the whole tribe should be in a manner lost? Hence it appears that they did not swear to root them all out, as is further manifest from the different matter and words of this oath, Jud 21:1 , which only denied them their daughters in marriage; and that concerning the people of other tribes who joined not with them in this business, which was, that they should be put to death , Jud 21:5 . And their sparing of those six hundred men in the rock Rimmon, Jud 21:13,14 , plainly shows that they were not obliged by any oath or vow to extirpate them.

Poole: Jdg 21:4

Built there an altar not for a monument of the victory, as some say, but for sacrifices, as the next words show.

Quest. What need was there of this, when the ordinary altar was there, to which also they seem to be restrained, Deu 16:2 ?

Answ They are not there restrained to one altar, but to one place of worship, as is expressed; and therefore there might be in that place more altars than one, when the multitude of sacrifices so required, which was the case 1Ki 8:61 ; and probably at this time, when all the tribes being met, they had many sacrifices to offer, some in common for all, and some peculiar to every tribe. Nay, other altars might be, and ofttimes were, erected in other places, by David, direction or dispensation; as Jud 6:21,26 1Sa 7:9,17 11:15 16:2,5 .

Poole: Jdg 21:5

A great oath i.e. a solemn oath, joined with some terrible execration against the offenders herein.

He shall surely be put to death because by refusing to execute the vengeance due to such malefactors, they were justly presumed guilty of the crime, and therefore liable to the same punishment, as was the case of that city that would not deliver up an idolater dwelling among them to justice.

Poole: Jdg 21:6

Children of Israel repented them not for the war, which was just, and necessary, and good; but for their immoderate severity in the execution of it, and for thee dreadful consequences of it.

Poole: Jdg 21:8

A city in Gilead, and in the tribe of Manasseh; of which see 1Sa 11:1,3,9 , &c.; 1Sa 31:11 , &c.

Poole: Jdg 21:10

Who in such public and scandalous crimes were, for the greater terror of such transgressors, and prevention of the like sins, oft involved in the same punishment with the men, as Deu 13:15 Jos 7:24 , &c.

Poole: Jdg 21:11

But not the virgins as appears from the next verses. It is questionable whether they were not obliged to destroy these also by virtue of their oath, and of God’ s express command concerning devoted persons, such as these certainly were, that they should surely be put to death . Lev 27:29 , which was also particularly enjoined and practised in such cases, as De 13 Jos 7 , &c. But the natural and necessary duty of preserving a tribe from total ruin, might seem to render the case difficult and doubtful, and incline their opinions, as well as their affections, to the more favourable side. And it may be, the Lord, whom they were here consulting with upon all their occasions, gave them a dispensation thus to do, though that be not expressed; which is the case of many other things which were done, though not recorded; as this very oath was omitted in its proper place, and had not been recorded if this extraordinary occasion had not been offered.

Poole: Jdg 21:12

Young virgins not married, yet marriageable. It is probable there were other and younger virgins; but whether they were slain or spared Scripture determines not, and the learned do not agree. But these could not serve the present and urgent occasion, and therefore he takes notice only of these four hundred which were of riper age.

Poole: Jdg 21:14

Benjamin the poor remainders of the tribe of Benjamin.

Poole: Jdg 21:15

The people repented them for Benjamin were yet more grieved upon this unhappy disappointment, for they supposed here would have been wives sufficient for them. The Lord had made a breach; the Benjamites were the only authors of the sin, but God was the chief author of the punishment, and the Israelites were but his executioners.

Poole: Jdg 21:16

For them that remain for the two hundred who are yet unprovided of wives.

Poole: Jdg 21:17

The inheritance promised by Jacob and Moses, and given by Joshua to the tribe of Benjamin, doth all of it belong to those few which remain of that tribe, and cannot be possessed by any other tribe; and therefore we are obliged to procure wives for them all, that they may make up this breach, and be capable of possessing and managing all their land, that this tribe and their inheritance may not be confounded with or swallowed up by any of the rest. Heb. the inheritance (to wit, belonging to the whole tribe of Benjamin) is or belongs

to them that be escaped of Benjamin .

Poole: Jdg 21:18

i.e. To this generation of Benjamites who have made themselves guilty of this foul wickedness; but this oath did not extend to their posterity. And some think it had another exception, to wit, unless the surviving Benjamites could not otherwise be supplied with wives.

Haydock: Jdg 21:1

Sworn, (juraverunt.) The mention of Maspha, seems to determine that this oath was taken before the battle; though it would otherwise appear, that the Israelites engaged themselves to extirpate the tribe in the hear of their fury, and after they destroyed the women of Benjamin. If they could lawfully slay their brethren indiscriminately, as connected in the same wicked cause, (Haydock) they might surely refuse their daughters to any of those (Menochius) who might chance to make their escape. (Haydock) ---

But they ought first to have consulted the Lord, as this was a matter of as great consequence as to know who was first to go to battle. They seem to have discovered the rashness of their proceedings, and to have repented when it was too late; and they ridiculously attempt to elude the obligation of the oath, which lay heavy on their consciences. (Salien) ---

They think it sufficient to adhere to the letter, while they neglect the spirit of their oath. (Haydock) ---

The ancients had a scrupulous regard for oaths, and did not allow themselves the liberty of interpreting them away, Genesis xxiv. 5., Josue ix. 15., and 1 Kings xiv. 24. (Calmet) ---

But here the Israelites wish to keep and to evade the oath at the same time. (Haydock) ---

Serarius, &c., declare that their oath was lawful, as they did not consider the inconveniences which would attend its execution. As soon as they perceived them, the obligation ceased; though, if their erroneous conscience dictated the contrary to them, they were obliged to follow it, (Tirinus) if they could not receive a more certain information. (Haydock) ---

Tostat and others maintain that the oath was null, as being illegal, and consequently of no force. Grotius (Jur. ii. 2, 21,) lays it down as the right of nature, for people to marry with their neighbours, (Calmet) though an individual may refuse such connexions; (Haydock) and St. Augustine (de C.[City of God?] ii. 17.) allows, that he Romans had "a right, perhaps, to seize the Sabine women, in a war declared on account of the unjust refusal." We can excuse the Benjamites for taking the women of Silo, by force, on no other plea, (Calmet) unless the consent of the parents and of the virgins intervened. (Haydock) (Ver. 22.) ---

If, therefore, the Israelites could not lawfully deny their daughters in marriage to the Benjamites, their oath was unjust, and nowise obligatory. (Calmet) ---

They had not right to punish the innocent with the guilty, as they had received no order from God; (Salien) and therefore they ought not to have slain the unoffending females of Benjamin, or of Jabes, ver. 11. It is not necessary for us to defend the rash oaths or conduct of the Israelites in exterminating their fellow creatures, who were innocent; nor in the rape, &c.

Haydock: Jdg 21:2

Silo. Hebrew simply, "to Bethel," as chap. xx. 18. Septuagint (Alexandrian), "to Maspha and Bethel." (Haydock)

Haydock: Jdg 21:3

Evil. Thus they style their own cruelty, in destroying the women and children, and in taking an oath to prevent the remaining Benjamites from having any posterity, unless they married with strangers, which the law forbade, (Calmet) though it would hardly bind in cases of such necessity. (Haydock) ---

Hence the sons of Noemi are excused from entering into such marriages, Ruth i. 4. (Tirinus) ---

Hebrew and Septuagint do not mention, so great an evil, but only this. The context however shews, that the people considered the extermination of a whole tribe, as a dreadful misfortune; and, as it was going to take place in consequence of their oath, unless some expedient could be discovered to prevent it, without the guilt of perjury, they were moved with repentance, and endeavoured to appease God's wrath by a multiplicity of victims. How much better would it have been not to have made a vow, than after making it, to strive to render it ineffectual! (Ecclesiastes v. 3, 4.) It does not appear that God gave them any answer in all this affair; and the concluding verse seems to indicate, that their conduct was displeasing to him. Perhaps he punished this, as well as the other faults of his people, by delivering them over to Chusan for eight years, as Salien and Usher place the first year of servitude immediately after the close of this unfortunate war, which would enable the Chanaanites to gain fresh strength, and to rejoice at the civil broils of Israel, chap. iii. 8. Aod, who slew Eglon, about 94 years afterwards, was not yet born. (Haydock)

Haydock: Jdg 21:4

Altar, within the tabernacle, to suffice for the number of victims as Solomon did; (3 Kings viii. 64.; Tirinus) or out of the court, by God's dispensation, as they were defiled with blood; (Numbers xxxi. 24.; Calmet) though this is not certain, as four months elapsed between the battle and the reconciliation of the remaining Israelites with their brethren: (chap. xx. 47.) so that during that interval, they might have committed the massacres in the different cities, and still have had time to be purified seven days, as the law required, before they could be allowed to enter the camp or the tabernacle. (Haydock) ---

Some think that one altar was prescribed only during the sojournment in the desert. See Serarius. (Menochius)

Haydock: Jdg 21:5

Slain. Why then did they deem it lawful to reserve the virgins? or if they meant only those who were fit for war, why were the married women, &c., involved in the common ruin? The people of Jabes deserved chastisement, for seeming to connive at the wickedness of Gabaa, and by separating themselves from the religious sacrifice of the rest. But it does not appear that they were legally summoned, nor had the majority of the people a right to execute such summary justice upon a few, who perhaps might not have been acquainted with their vows and new made laws. (Haydock)

Haydock: Jdg 21:6

Say. Governors should use great discretion, and correct with justice and mercy. (St. Gregory 1. ep. 24.) (Worthington)

Haydock: Jdg 21:7

In general. Hebrew, "by the Lord," with an imprecation, ver. 18. (Menochius)

Haydock: Jdg 21:8

Jabes was between Pella and Gerasa, upon a mountain, east of the Jordan. It was after its destruction rebuilt, (Calmet) and became very famous, (1 Kings xi.; Menochius) if it was indeed ever demolished. We know not what prevented the inhabitants from joining in common cause. (Haydock)

Haydock: Jdg 21:10

Ten. Hebrew, Chaldean, Septuagint, and Josephus read, twelve. The refusal to serve in the national army was punished like a sort of rebellion, with death, no less than to desert. Debora cursed the inhabitants of Meros, on this account, chap. v. 23.

Haydock: Jdg 21:11

But, &c. This is not expressed in the Hebrew or the Septuagint, though it be sufficiently implied, (Calmet) as the males and married women only are ordered to be slain. (Haydock) ---

It is doubted whether the virgins, who were not fit for marriage, were reserved or butchered. But probably all the younger children were saved (Calmet) of that sex, though the order was to kill the wives and children; and the reason for sparing any was, that the Benjamites might be supplied with wives immediately. (Haydock) ---

Hebrew and Septuagint insinuate, that the citizens were to be treated as those who were under an anathema: "ye shall utterly destroy;" anathematize. Yet the house and cattle were spared. (Menochius)

Haydock: Jdg 21:13

Them, the messengers to, &c. Hebrew, "and to make unto them a proclamation of peace." (Haydock)

Haydock: Jdg 21:15

Sorry, and. Hebrew, "for Benjamin, because the Lord had made a breach in Israel." (Calmet)

Haydock: Jdg 21:17

And we, &c. Hebrew, "and they said: an inheritance for those Benjamites who have escaped, that a tribe," &c. They wished to repair the breach as fast as possible, so that each of the 600 may have a wife.

Gill: Jdg 21:1

Now the men of Israel had sworn in Mizpeh,.... Where they were there convened, before the war began; after they had heard the account the Levite gave of the affair, which brought them thither; and after they had sent messengers to Benjamin to deliver up the men of Gibeah, that had committed the wickedness; and after they perceived that Benjamin did not hearken to their demand, but prepared to make war with them; then, as they resolved on the destruction of Gibeah, and of all the cities that sent out men against them, even all the inhabitants of them, men, women, and children, entered into an oath, that they would use those men that remained as Heathens, and not intermarry with them, as follows:

saying, there shall not any of us give his daughter unto Benjamin to wife; seeing those that used the wife of the Levite in such a base manner, and those that protected and defended them, deserved to have no wives.

Gill: Jdg 21:2

And the people came to the house of God,.... Not to the city Bethel, as the Targum, Septuagint, and other versions, but to Shiloh, where were the tabernacle and ark; and this is to be understood of the army after they had utterly destroyed the Benjaminites: hence we read of the camp in Shiloh, Jdg 21:12, here they came not so much to rejoice, and be glad, and to return thanks for the victory they had at last obtained, as to lament the unhappy case of the tribe of Benjamin, and to have counsel and advice, and consider of ways and means to repair their loss:

and abode there till even before God; fasting and praying, instead of feasting and rejoicing:

and lifted up their voices, and wept sore; not so much, or at least not only for the 40,000 Israelites that were slain, but for the tribe of Benjamin, in danger of being lost, as follows.

Gill: Jdg 21:3

And said, O Lord God of Israel,.... Jehovah, the only living and true God, the Being of beings, eternal, immutable, omnipotent and omnipresent, the God of all Israel, of the twelve tribes of Israel, their covenant God and Father; who had shown favour to them in such a peculiar and gracious manner, as he had not to other nations, and therefore hoped he would still have a kind regard unto them, and suffer them to expostulate with him in the following manner:

why is this come to pass in Israel; expressing, as Abarbinel thinks, a concern for the 40,000 men of Israel which fell in the two first battles; but it manifestly refers to the case in the next words:

that there should be today one tribe lacking in Israel; meaning the tribe of Benjamin, which was all destroyed, excepting six hundred men, and these had no wives to propagate the tribe; and therefore, unless some provision could be made for that, it must in a short time be totally extinct; for which they express great concern, it not being their intention when they made the above oath to extirpate them; but such were now the circumstances of things in Providence, that it must perish unless some way could be found to relieve it, and which their oath seemed to preclude; and this threw them into great perplexity.

Gill: Jdg 21:4

And it came to pass on the morrow, that the people rose early,.... The day after their fasting and prayer, and a sense of their present case and circumstances being deeply impressed upon their minds, they rose early in the morning to acts of devotion, and exercises of religion, hoping that being in the way of their duty, the difficulties with which they were perplexed would be removed:

and built there an altar; if this place was Bethel, as Kimchi reasons, there Jacob had built an altar; but that in such a course of years might have been demolished: and if it was Shiloh, there was the tabernacle, and so the altar of the Lord there; wherefore this either signifies the repairing of that, being in ruins, which is not likely, since it was but lately used, Jdg 20:26 or the building of a new one, which to do in the tabernacle was not unlawful, especially when the number of sacrifices required it, which it is highly probable was the case now, as it was at the dedication of the temple, 1Ki 8:64 though the above mentioned writer thinks, that building an altar signifies, as in many places, only seeking the Lord; but the use for which it was built is expressed:

and offered burnt offerings and peace offerings; both to atone for the sins they had been guilty of in the prosecution of the war, and to return thanks for victory given, and to implore fresh favours to be bestowed upon them.

Gill: Jdg 21:5

And the children of Israel said,.... One to another, after they had offered their sacrifices, and while they were together in Shiloh:

who is there among all the tribes of Israel, that came not up with the congregation unto the Lord? when they were summoned to come to Mizpeh, to consult together about the affair of the Levite's concubine, as appears by what follows:

for they had made a great oath; in a very awful and solemn manner, with a curse annexed to it, as that about not giving a wife to Benjamin, Jdg 21:18.

concerning him that came not up to the Lord to Mizpeh: not about him who did not go out to battle against Benjamin, nor about every individual that did not come to consult about it; but every city that did not send their proper representatives or quota to assist in that affair:

he shall surely be put to death; this was sent along with the summons, in order to quicken their attention to them.

Gill: Jdg 21:6

And the children of Israel repented them for Benjamin their brother,.... Not that they went to war with them, as if their cause was not good; but for the severity they had exercised towards them, especially in destroying their women and children, and for the fatal consequences like to follow here after, particularly the dissolution of the whole tribe:

and said, there is one tribe cut off from Israel this day; that is, there is a likelihood or great danger of it.

Gill: Jdg 21:7

How shall we do for wives for them that remain,.... By which it seems, as well as by what is after related, that they knew of the six hundred men hid in the rock Rimmon:

seeing we have sworn by the Lord; by the Word of the Lord, as the Targum; and such an oath with them was a sacred thing, and to be kept inviolable, even to their own hurt:

that we will not give them of our daughters to wives; as in Jdg 21:1 and therefore they must either marry among the Heathens, which was forbidden, or they must make void their oath, or the tribe in a little time would be extinct; these were difficulties they knew not how to surmount, and this was the object of their inquiry.

Gill: Jdg 21:8

And they said, what one is there of the tribes of Israel that came not up to Mizpeh to the Lord?.... This is asked not only to bring them to justice, and put them to death, according to their oath, who should be found guilty, Jdg 21:5 but as an expedient to find wives for the surviving Benjaminites; since these, as they came not to Mizpeh, so consequently swore not that they would not give their daughters to Benjaminites; wherefore from among them wives might be given to them, without the violation of an oath:

and, behold, there came none to the camp from Jabeshgilead to the assembly; this was observed by some upon the question put, which caused an inquiry to be made as after related. This city was in the land of Gilead, from whence it had its name, on the other side Jordan, and is placed by Adrichomius ^a in the half tribe of Manasseh; and Jerom ^b says it was a village in his time six miles from the city Pella, upon a mountain, as you go to Gerasa.

Gill: Jdg 21:9

For the people were numbered,.... To know who did come up, and who did not, and particularly to know whether the inhabitants of Jabeshgilead did or not, against whom an information was brought:

and, behold, there were none of the inhabitants of Jabeshgilead there; for as yet none that came had returned home; all came to Shiloh first, to pay their devotion to the Lord; and as none were found among the living, it did not appear they were among the slain; and very probably the muster roll was taken before they went to battle, and they were not on that.

Gill: Jdg 21:10

And the congregation sent thither twelve thousand men of the valiantest,.... That were in their army; in the Vulgate Latin version it is only 10,000; but the Targum, Septuagint, Syriac, and Arabic versions, and Josephus ^c, agree with the Hebrew text. This place, according to Bunting, to which this army was sent, was fifty two miles from Shiloh ^d:

and commanded them, saying; these were the orders they gave them, when they marched out:

go and smite the inhabitants of Jabeshgilead with the edge of the sword, with the women and the children; which it seems was according to the oath they had made, Jdg 21:5.

Gill: Jdg 21:11

And this is the thing that ye shall do,.... Which they gave them in charge to execute:

ye shall utterly destroy every male; without any reserve, young or old, married or unmarried:

and every woman that hath lain by man; whether lawfully or unlawfully, in a married or unmarried state.

Gill: Jdg 21:12

And they found among the inhabitants of Jabeshgilead four hundred young virgins,.... Or damsel virgins ^e; damsels that were virgins: that had known no man by lying with any male: which was judged of by their age, and by their unmarried state, and by common report, unless it can be thought they were examined by matrons; but how it was that they were not obliged, or did not think themselves obliged by their oath to put these to death, as well as others, is not easy to say; whether they thought the necessity of the case would excuse it, or they had a dispensation from the Lord for it, on consulting him; however, so it was:

and they brought them unto the camp to Shiloh, which is in the land of Canaan; this is observed because that Jabeshgilead was not in the land of Canaan, from whence they were brought, but in the land of Og king of Bashan; only what was on this side Jordan was the land of Canaan, and in that Shiloh was, to which they were brought; and this shows that not the city Bethel, but Shiloh, was the place whither the people or army of Israel came to offer sacrifice after the war was ended.

Gill: Jdg 21:13

And the whole congregation sent some to speak to the children of Benjamin,.... Sent some messengers to them, to call them, and desire them to come to them:

that were in the rock Rimmon; the six hundred men who had hid themselves in a cave in it, of which the people of Israel were informed:

and to call peaceably unto them; to proclaim peace to them, and assure them of it, and to let them know that they had no ill design against them, that they might come safely to them, and would be kindly received and protected by them.

Gill: Jdg 21:14

And Benjamin came again at that time,.... The six hundred Benjaminites returned with the messengers at the same time to the people of Israel, putting confidence in the assurances they had given them of peace and safety:

and they gave them wives which they had saved alive of the women of Jabeshgilead; in doing which they supposed they had not violated their oath, since though they had sworn that they would not give their own daughters, they had not sworn they would not give the daughters of others; and besides, as the men of Jabeshgilead were not at Mizpeh when the oaths were made, they had taken none, and so their daughters might be given in marriage to the Benjaminites, notwithstanding that oath:

and yet so they sufficed them not; there were not wives enough for them all; for they were six hundred men, whereas the daughters of the inhabitants of Jabeshgilead were but four hundred, so that there were two hundred more wanting. Abarbinel interprets the word we render "so" in a different manner, by "right", as in Num 27:7 and gives the sense thus, that it was not a point of justice and judgment to do this to the daughters of Jabeshgilead, namely, to save and give them in marriage; but they did this because the people repented for Benjamin, as follows.

Gill: Jdg 21:15

And the people repented them for Benjamin,.... That they had destroyed all their women, and that they had saved no more of the daughters of Jabeshgilead, not a sufficient number to be wives to the Benjaminites:

because the Lord had made a breach in the tribes of Israel; by almost destroying one of them; for though this was done by the Israelites, yet by the permission and according to the will of God, and through his overruling providence.

Gill: Jdg 21:16

Then the elders of the congregation said.... This being the case, that there were not wives enough for them, they were obliged to consult again, and consider of another expedient to provide for them; and this motion came from the elders of the people, not only in years, but in office:

how shall we do for wives for them that remain: the other two hundred, who had none:

seeing the women are destroyed out of Benjamin? and so no wives to be had there; and as for the Israelites which came to Mizpeh, who were of all the tribes of Israel, they had solemnly sworn that they would not give any of their daughters to them, and therefore it was a very difficult thing to provide wives for them.

Gill: Jdg 21:17

And they said, there must be an inheritance for them that be escaped Benjamin,.... The escaped are the six hundred men in the rock Rimmon; four hundred of them were supplied with wives, the other two wanted; and as there was an inheritance divided by lot to the tribe of Benjamin, to that tribe and to that only it belonged, and they must have it and no other; it now of right devolved on these six hundred men, and them only, and therefore provision must be made to increase their number, that they may occupy the inheritance they have a right to, rebuild their cities, till their land, cultivate their vineyards and oliveyards, and enjoy all the advantages of their possessions:

that a tribe be not destroyed out of Israel; but the full number of the tribes be preserved, and their inheritances belonging to them, according to the predictions of Jacob and Moses, and the assignment of them by lot unto them by Joshua.

Gill: Jdg 21:18

Howbeit, we may not give them wives of our daughters,.... Though their case was so very necessitous and desperate:

for the children of Israel have sworn, saying, cursed be he that giveth a wife to Benjamin, Jdg 21:1 and therefore without the violation of their oath could not give any of their daughters in marriage to them: wherefore some other way must be devised to help them.

Commentary -- Verse Notes / Footnotes

NET Notes: Jdg 21:2

¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

² tn Heb “and they lifted up their voice[s] and wept with great weeping.” Both the cognate accusative בְּכִי (bekhi, “weeping”) and the attributive adjective גָדוֹל (gadol, “great”) emphasize their degree of sorrow.

NET Notes: Jdg 21:3

¹ tn Heb “one.”

NET Notes: Jdg 21:4

¹ tn Or “peace offerings.”

NET Notes: Jdg 21:5

¹ tn Heb “A great oath there was concerning the one who did not go up before the Lord at Mizpah, saying, ‘He must surely be put to death.’”

NET Notes: Jdg 21:6

¹ tn Or “felt sorry for.”

² tn Heb “cut off one.”

NET Notes: Jdg 21:7

¹ tn Heb “What should we do for them, for the remaining ones, concerning wives?”

NET Notes: Jdg 21:8

¹ tn Heb “Look, no one had come to the camp from Jabesh Gilead to the assembly.”

NET Notes: Jdg 21:9

¹ tn Or “when the people were mustered.”

² tn Heb “and look.”

NET Notes: Jdg 21:10

¹ tn Heb “men, sons of strength.”

² tn Heb “there.”

³ tn Heb “the edge of the sword.”

NET Notes: Jdg 21:11

¹ tn Heb “And this is the thing that you will do.”

² tn Heb “every woman who is familiar with the bed of a male.”

³ tc Some Greek witnesses (notably Codex Vaticanus [B]) add the words, “‘But the virgins you should keep alive.’ And they did so.” These additional words, which probably represent the original Hebrew text, can be retroverted: וְאֶת־הַבְּתוּלוֹת תְּחַיּוּ וַיַּעֲשׂוּ כֵן (ve’et-habbÿtulot tÿkhayyu vayya’asu khen). It is likely that a scribe’s eye jumped from the vav (ו) on וְאֶת (vÿ’et) to the initial vav of v. 11, accidentally leaving out the intervening letters. The present translation is based on this reconstruction.

NET Notes: Jdg 21:12

¹ tn Heb “who had not known a man with respect to the bed of a male.”

NET Notes: Jdg 21:13

¹ tn Heb “And all the assembly sent and spoke to the sons of Benjamin who were at the cliff of Rimmon and they proclaimed to them peace.”

NET Notes: Jdg 21:14

¹ tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.

² tn Heb “but they did not find for them enough.”

NET Notes: Jdg 21:15

¹ tn Or “felt sorry for.”

² tn Heb “had made a gaping hole in.” The narrator uses imagery that compares Israel to a wall that has been breached.

NET Notes: Jdg 21:16

¹ tn Or “elders.”

² tn Heb “What should we do for the remaining ones concerning wives?”

NET Notes: Jdg 21:17

¹ tn The Hebrew text has “and they said” at the beginning of the verse. For stylistic reasons the translation treats v. 17 as a continuation of the remarks of the leaders in v. 16.

² tn Heb “An inheritance for the remnant belonging to Benjamin, and a tribe from Israel will not be wiped away.” The first statement lacks a verb. Some prefer to emend the text to read, “How can an inheritance remain for the remnant of Benjamin?”

NET Notes: Jdg 21:18

¹ tn Heb “But we are not able to give to them wives from our daughters.”

² tn Heb “is cursed.”

Geneva Bible: Jdg 21:1

Now the men of Israel had ^{( a )} sworn in Mizpeh, saying, There shall not any of us give his daughter unto Benjamin to wife.

^{( a )} This was a rash oath, and not from judgment: for they later broke it, showing secretly the means to marry certain of their daughters.

Geneva Bible: Jdg 21:4

And it came to pass on the morrow, that the people rose early, and built there an ^{( b )} altar, and offered burnt offerings and peace offerings.

^{( b )} According to their custom, when they would consult the Lord.

Geneva Bible: Jdg 21:6

And the children of Israel ^{( c )} repented them for Benjamin their brother, and said, There is one tribe cut off from Israel this day.

^{( c )} Or, were sorry that they had destroyed their brethren, as it appears in (Jdg 21:15).

Geneva Bible: Jdg 21:8

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

^{( d )} Condemning them as lovers of evil, who would not punish it.

Geneva Bible: Jdg 21:13

And the whole congregation ^{( e )} sent [some] to speak to the children of Benjamin that [were] in the rock Rimmon, and to call peaceably unto them.

^{( e )} That is, about four months after the punishment, (Jdg 20:47).

Geneva Bible: Jdg 21:14

And Benjamin came again at that time; and they gave them wives which they had saved alive of the women of Jabeshgilead: and yet ^{( f )} so they sufficed them not.

^{( f )} For they were short two hundred.

Geneva Bible: Jdg 21:17

And they said, [There must be] ^{( g )} an inheritance for them that be escaped of Benjamin, that a tribe be not destroyed out of Israel.

^{( g )} Benjamin must be preserved to have the twelfth portion in the inheritance of Jacob.

Commentary -- Verse Range Notes

TSK Synopsis: Jdg 21:1-25

1 The people bewail the desolation of Benjamin.

8 By the destruction of Jabesh-gilead they provide them four hundred wives.

16 They advise the remainder to surprise the virgins that danced at Shiloh.

MHCC: Jdg 21:1-25

Israel lamented for the Benjamites, and were perplexed by the oath they had taken, not to give their daughters to them in marriage. Men are more zealous to support their own authority than that of God. They would have acted better if they had repented of their rash oaths, brought sin-offerings, and sought forgiveness in the appointed way, rather than attempt to avoid the guilt of perjury by actions quite as wrong. That men can advise others to acts of treachery or violence, out of a sense of duty, forms a strong proof of the blindness of the human mind when left to itself, and of the fatal effects of a conscience under ignorance and error.

Matthew Henry: Jdg 21:1-15

We may observe in these verses,

I. The ardent zeal which the Israelites had expressed against the wickedness of the men of Gibeah, as it was countenanced by the tribe of Benjamin. Occasion is here given to mention two instances of their zeal on this occasion, which we did not meet with before: - 1. While the general convention of the states was gathering together, and was waiting for a full house before they would proceed, they bound themselves with the great execration, which they called the Cherum , utterly to destroy all those cities that should not send in their representatives and their quota of men upon this occasion, or had sentenced those to that curse who should thus refuse (Jdg 21:5); for they would look upon such refusers as having no indignation at the crime committed, no concern for the securing of the nation from God's judgments by the administration of justice, nor any regard to the authority of a common consent, by which they were summoned to meet. 2. When they had met and heard the cause they made another solemn oath that none of all the thousands of Israel then present, nor any of those whom they represented (not intending to bind their posterity), should, if they could help it, marry a daughter to a Benjamite, Jdg 21:1. This was made an article of the war, not with any design to extirpate the tribe, but because in general they would treat those who were then actors and abettors of this villany in all respects as they treated the devoted nations of Canaan, whom they were not only obliged to destroy, but with whom they were forbidden to marry; and because, in particular, they judged those unworthy to match with a daughter of Israel that had been so very barbarous and abusive to one of the tender sex, than which nothing could be done more base and villainous, nor a more certain indication given of a mind perfectly lost to all honour and virtue. We may suppose that the Levite's sending the mangled pieces of his wife'[s body to the several tribes helped very much to inspire them with all this fury, and much more than a bare narrative of the fact, though ever so well attested, would have done, so much does the eye affect the heart.

II. The deep concern which the Israelites did express for the destruction of the tribe of Benjamin when it was accomplished. Observe,

1. The tide of their anger at Benjamin's crime did not run so high and so strong before but the tide of their grief for Benjamin's destruction ran as high and as strong after: They repented for Benjamin their brother, Jdg 21:6, Jdg 21:15. They did not repent of their zeal against the sin; there is a holy indignation against sin, the fruit of godly sorrow, which is to salvation, not to be repented of, 2Co 7:10, 2Co 7:11. But they repented of the sad consequences of what they had done, that they had carried the matter further than was either just or necessary. It would have been enough to destroy all they found in arms; they needed not to have cut off the husbandmen and shepherds, the women and children. Note, (1.) There may be over-doing in well-doing. Great care must be taken in the government of our zeal, lest that which seemed supernatural in its causes prove unnatural in its effects. That is no good divinity which swallows up humanity. Many a war is ill ended which was well begun. (2.) Even necessary justice is to be done with compassion. God does not punish with delight, nor should men. (3.) Strong passions make work for repentance. What we say and do in a heat our calmer thoughts commonly wish undone again. (4.) In a civil war (according to the usage of the Romans) no victories ought to be celebrated with triumphs, because, which soever side gets, the community loses, as here there is a tribe cut off from Israel. What the better is the body for one member's crushing another? Now,

2. How did they express their concern? (1.) By their grief for the breach that was made. They came to the house of God, for thither they brought all their doubts, all their counsels, all their cares, and all their sorrows. There was to be heard on this occasion, not the voice of joy and praise, but only that of lamentation, and mourning, and woe: They lifted up their voices and wept sore (Jdg 21:2), not so much for the 40,000 whom they had lost (these would not be so much missed out of eleven tribes), but for the entire destruction of one whole tribe; for this was the complaint they poured out before God (Jdg 21:3): There is one tribe lacking. God had taken care of every tribe; their number twelve was that which they were known by; every tribe had his station appointed in the camp, and his stone in the high priest's breast-plate; every tribe had his blessing both from Jacob and Moses; and it would be an intolerable reproach to them if they should drop any out of this illustrious jury, and lose one out of twelve, especially Benjamin, the youngest, who was particularly dear to Jacob their common ancestor, and whom all the rest ought to have been in a particular manner tender of. Benjamin is not; what then will become of Jacob? Benjamin is become a Benoni, the son of the right hand a son of sorrow! In this trouble they built an altar, not in competition, but in communion with the appointed altar at the door of the tabernacle, which was not large enough to contain all the sacrifices they designed; for they offered burnt offerings and peace offerings, to give thanks for their victory, yet to atone for their own folly in the pursuit of it, and to implore the divine favour in their present strait. Every thing that grieves us should bring us to God. (2.) By their amicable treaty with the poor distressed refugees that were hidden in the rock Rimmon, to whom they sent an act of indemnity, assuring them, upon the public faith, that they would now no longer treat them as enemies, but receive them as brethren, Jdg 21:13. The falling out of friends should thus be the renewing of friendship. Even those that have sinned, if at length they repent, must be forgiven and comforted, 2Co 2:7. (3.) By the care they took to provide wives for them, that their tribe might be built up again, and the ruins of it repaired. Had the men of Israel sought themselves, they would have been secretly pleased with the extinguishing of the families of Benjamin, because then the land allotted to them would escheat to the rest of the tribes, ob defectum sanguinis - for want of heirs, and be easily seized for want of occupants; but those have not the spirit of Israelites who aim to raise themselves upon the ruins of their neighbours. They were so far from any design of this kind that all heads were at work to find out ways and means for the rebuilding of this tribe. All the women and children of Benjamin were slain: they had sworn not to marry their daughters to any of them; it was against the divine law that they should match with the Canaanites; to oblige them to that would be, in effect, to bid them go and serve other gods. What must they do then for wives for them? While the poor distressed Benjamites that were hidden in the rock feared their brethren were contriving to ruin them, they were at the same time upon a project to prefer them; and it was this: - [1.] There was a piece of necessary justice to be done upon the city of Jabesh-Gilead, which belonged to the tribe of Gad, on the other side Jordan. It was found upon looking over the muster-roll (which was taken, Jdg 20:2) that none appeared from that city upon the general summons (Jdg 21:8, Jdg 21:9), and it was then resolved, before it appeared who were absent, that whatever city of Israel should be guilty of such a contempt of the public authority and interest that city should be an anathema; Jabesh-Gilead lies under that severe sentence, which might by no means be dispensed with. Those that had spared the Canaanites in many places, who were devoted to destruction by the divine command, could not find in their hearts to spare their brethren that were devoted by their own curse. Why did they not now send men to root the Jebusites out of Jerusalem, to avoid whom the poor Levite had been forced to go to Gibeah? Jdg 19:11, Jdg 19:12. Men are commonly more zealous to support their own authority than God's. A detachment is therefore sent of 12,000 men, to execute the sentence upon Jabesh-Gilead. Having found that when the whole body of the army went against Gibeah the people were thought too many for God to deliver them into their hands, on this expedition they sent but a few, Jdg 21:10. Their commission is to put all to the sword, men, women, and children (Jdg 21:11), according to that law (Lev 27:29), Whatsoever is devoted of men, by those that have power to do it, shall surely be put to death. [2.] An expedient is hence formed for providing the Benjamites with wives. When Moses sent the same number of men to avenge the Lord on Midian, the same orders were given as here, that all married women should be slain with their husbands, as one with them, but that the virgins should be saved alive, Num 31:17, Num 31:18. That precedent was sufficient to support the distinction here made between a wife and a virgin, Jdg 21:11, Jdg 21:12. 400 virgins that were marriageable were found in Jabesh-Gilead, and these were married to so many of the surviving Benjamites, Jdg 21:14. Their fathers were not present when the vow was made not to marry with Benjamites, so that they were not under any colour of obligation by it: and besides, being a prey taken in war, they were at the disposal of the conquerors. Perhaps the alliance now contracted between Benjamin and Jabesh-Gilead made Saul, who was a Benjamite, the more concerned for that place (1Sa 11:4), though then inhabited by new families.

Matthew Henry: Jdg 21:16-25

We have here the method that was taken to provide the 200 Benjamites that remained with wives. And, though the tribe was reduced to a small number, they were only in care to provide each man with one wife, not with more under pretence of multiplying them the faster. They may not bestow their daughters upon them, but to save their oath, and yet marry some of their daughters to them, they put them into a way of taking them by surprise, and marrying them, which should be ratified by their parents' consent, ex post facto - afterwards. The less consideration is used before the making of a vow, the more, commonly, there is need of afterwards for the keeping of it.

I. That which gave an opportunity for the doing of this was a public ball at Shiloh, in the fields, at which all the young ladies of that city and the parts adjacent that were so disposed met to dance, in honour of a feast of the Lord then observed, probably the feast of tabernacles (Jdg 21:19), for that feast (bishop Patrick says) was the only season wherein the Jewish virgins were allowed to dance, and that not so much for their own recreation as to express their holy joy, as David when he danced before the ark, otherwise the present melancholy posture of public affairs would have made dancing unseasonable, as Isa 22:12, Isa 22:13. The dancing was very modest and chaste. It was not mixed dancing; no men danced with these daughters of Shiloh, nor did any married women so far forget their gravity as to join with them. However their dancing thus in public made them an easy prey to those that had a design upon them, whence bishop Hall observes that the ambushes of evil spirits carry away many souls from dancing to a fearful desolation.

II. The elders of Israel gave authority to the Benjamites to do this, to lie in wait in the vineyards which surrounded the green they used to dance on, and, when they were in the midst of their sport, to come upon them, and catch every man a wife for himself, and carry them straight away to their own country, Jdg 21:20, Jdg 21:21. They knew that none of their own daughters would be there, so that the parents of these virgins could not be said to give them, for they knew nothing of the matter. A sorry salvo is better than none, to save the breaking of an oath: it were much better to be cautious in making vows, that there be not occasion afterwards, as there was here, to say before the angel that it was an error. Here was a very preposterous way of match-making, when both the mutual affection of the young people and the consent of the parents must be presumed to come after; the case was extraordinary, and may by no means be drawn into a precedent. Over hasty marriages often occasion a leisurely repentance; and what comfort can be expected from a match made either by force or fraud? The virgins of Jabesh-Gilead were taken out of the midst of blood and slaughter, but these of Shiloh out of the midst of mirth and joy; the former had reason to be thankful that they had their lives for a prey, and the latter, it is to be hoped, had no cause to complain, after a while, when they found themselves matched, not to men of broken and desperate fortunes, as they seemed to be, who were lately fetched out of a cave, but to men of the best and largest estates in the nation, as they must needs be when the lot of the whole tribe of Benjamin, which consisted of 45,600 men (Num 26:41), came to be divided again among 600, who had all by survivorship.

III. They undertook to pacify the fathers of these young women. As to the infringement of their paternal authority, they would easily forgive it when they considered to what fair estates their daughters were matched and what mothers in Israel they were likely to be; but the oath they were bound by, not to give their daughters to Benjamites, might perhaps stick with some of them, whose consciences were tender, yet, as to that, this might satisfy them: - 1. That the necessity was urgent (Jdg 21:22): We reserved not to each man his wife, owning now that they did ill to destroy all the women, and desiring to atone for their too rigorous construction of their vow to destroy them by the most favourable construction of their vow not to match with them. "And therefore for our sakes, who were too severe, let them keep what they have got."For, 2. In strictness it was not a breach of their vow; they had sworn not to give them their daughters, but they had not sworn to fetch them back if they were forcibly taken, so that if there was any fault the elders must be responsible, not the parents. And Quod fieri non debuit, factum valet - That which ought not to have been done is yet valid when it is done. The thing was done, and is ratified only by connivance, according to the law, Num 30:4.

Lastly, In the close of all we have, 1. The settling of the tribe of Benjamin again. The few that remained returned to the inheritance of that tribe, Jdg 21:23. And soon after from among them sprang Ehud, who was famous in his generation, the second judge of Israel, Jdg 3:15. 2. The disbanding and dispersing of the army of Israel, Jdg 21:24. They did not set up for a standing army, nor pretend to make any alterations or establishments in the government; but when the affair was over for which they were called together, they quietly departed in God's peace, every man to his family. Public services must not make us think ourselves above our own private affairs and the duty of providing for our own house. 3. A repetition of the cause of these confusions, Jdg 21:25. Though God was their King, every man would be his own master, as if there was no king. Blessed be God for magistracy.

Keil-Delitzsch: Jdg 21:1-14

The proposal to find wives for the six hundred Benjaminites who remained was exposed to this difficulty, that the congregation had sworn at Mizpeh (as is supplemented in Jdg 21:1 to the account in Jdg 20:1-9) that no one should give his daughter to a Benjaminite as a wife.

Jdg 21:2-4

After the termination of the war, the people, i.e., the people who had assembled together for the war (see Jdg 21:9), went again to Bethel (see at Jdg 20:18, Jdg 20:26), to weep there for a day before God at the serious loss which the war had brought upon the congregation. Then they uttered this lamentation: " Why, O Lord God of Israel, is this come to pass in Israel, that a tribe is missing to-day from Israel? "This lamentation involved the wish that God might show them the way to avert the threatened destruction of the missing tribe, and build up the six hundred who remained. To give a practical expression to this wish, they built an altar the next morning, and offered burnt-offerings and supplicatory offerings upon it (see at Jdg 20:26), knowing as they did that their proposal would not succeed without reconciliation to the Lord, and a return to the fellowship of His grace. There is something apparently strange in the erection of an altar at Bethel, since sacrifices had already been offered there during the war itself (Jdg 20:26), and this could not have taken place without an altar. Why it was erected again, or another one built, is a question which cannot be answered with any certainty. It is possible, however, that the first was not large enough for the number of sacrifices that had to be offered now.

Jdg 21:5-8

The congregation then resolved upon a plan, through the execution of which a number of virgins were secured for the Benjaminites. They determined that they would carry out the great oath, which had been uttered when the national assembly was called against such as did not appear, upon that one of the tribes of Israel which had not come to the meeting of the congregation at Mizpeh. The deliberations upon this point were opened (Jdg 21:5) with the question, " Who is he who did not come up to the meeting of all the tribes of Israel, to Jehovah? "In explanation of this question, it is observed at Jdg 21:5, " For the great oath was uttered upon him that came not up to Jehovah to Mizpeh: he shall be put to death. "We learn from this supplementary remark, that when important meetings of the congregation were called, all the members were bound by an oath to appear. The meeting at Mizpeh is the one mentioned in Jdg 20:1. The "great oath"consisted in the threat of death in the case of any that were disobedient. To this explanation of the question in Jdg 20:5 , the further explanation is added in Jdg 21:6, Jdg 21:7, that the Israelites felt compassion for Benjamin, and wished to avert its entire destruction by procuring wives for such as remained. The word ויּנּחמוּ in Jdg 21:6 is attached to the explanatory clause in Jdg 21:5 , and is to be rendered as a pluperfect: " And the children of Israel had shown themselves compassionate towards their brother Benjamin, and said, A tribe is cut off from Israel to-day; what shall we do to them, to those that remain with regard to wives, as we have sworn? "etc. (compare Jdg 21:1). The two thoughts, - (1) the oath that those who had not come to Mizpeh should be punished with death ( Jdg 21:5 ), and (2) anxiety for the preservation of this tribe which sprang from compassion towards Benjamin, and was shown in their endeavour to provide such as remained with wives, without violating the oath that none of them would give them their own daughters as wives, - formed the two factors which determined the course to be adopted by the congregation. After the statement of these two circumstances, the question of Jdg 21:5 , " Who is the one (only one) of the tribes of Israel which, "etc., is resumed and answered: " Behold, there came no one into the camp from Jabesh in Gilead, into the assembly. " שׁבטי is used in Jdg 21:8, Jdg 21:5, in a more general sense, as denoting not merely the tribes as such, but the several subdivisions of the tribes.

Jdg 21:9

In order, however, to confirm the correctness of this answer, which might possibly have been founded upon a superficial and erroneous observation, the whole of the (assembled) people were mustered, and not one of the inhabitants of Jabesh was found there (in the national assembly at Bethel). The situation of Jabesh in Gilead has not yet been ascertained. This town was closely besieged by the Ammonite Nahash , and was relieved by Saul (1Sa 11:1.), on which account the inhabitants afterwards showed themselves grateful to Saul (1Sa 31:8.). Josephus calls Jabesh the metropolis of Gilead (Ant. vi. 5, 1). According to the Onom . ( s. v. Jabis ), it was six Roman miles from Pella, upon the top of a mountain towards Gerasa. Robinson (Bibl. Res. p. 320) supposes it to be the ruins of ed Deir in the Wady Jabes .

Jdg 21:10-12

To punish this unlawful conduct, the congregation sent 12,000 brave fighting men against Jabesh, with orders to smite the inhabitants of the town with the edge of the sword, together with their wives, and children, but also with the more precise instructions (Jdg 21:11), "to ban all the men, and women who had known the lying with man"(i.e., to slay them as exposed to death, which implied, on the other hand, that virgins who had not lain with any man should be spared). The fighting men found 400 such virgins in Jabesh, and brought them to the camp at Shiloh in the land of Canaan. אותם (Jdg 21:12) refers to the virgins, the masculine being used as the more common genus in the place of the feminine. Shiloh , with the additional clause "in the land of Canaan,"which was occasioned by the antithesis Jabesh in Gilead , as in Jos 21:2; Jos 22:9, was the usual meeting-place of the congregation, on account of its being the seat of the tabernacle. The representatives of the congregation had moved thither, after the deliberations concerning Jabesh, which were still connected with the war against Benjamin, were concluded.

Jdg 21:13-14

The congregation then sent to call the Benjaminites, who had taken refuge upon the rock Rimmon, and gave them as wives, when they returned (sc., into their own possessions), the 400 virgins of Jabesh who had been preserved alive. " But so they sufficed them not "( כּן , so, i.e., in their existing number, 400: Bertheau ). In this remark there is an allusion to what follows.

Keil-Delitzsch: Jdg 21:15-16

Of the six hundred Benjaminites who had escaped, there still remained two hundred to be provided with wives. To these the congregation gave permission to take wives by force at a festival at Shiloh. The account of this is once more introduced, with a description of the anxiety felt by the congregation for the continuance of the tribe of Benjamin. Jdg 21:15, Jdg 21:16, and Jdg 21:18 are only a repetition of Jdg 21:6 and Jdg 21:7, with a slight change of expression. The " breach ( perez ) in the tribes of Israel "had arisen from the almost complete extermination of Benjamin. " For out of Benjamin is (every) woman destroyed ,"viz., by the ruthless slaughter of the whole of the people of that tribe (Jdg 20:48). Consequently the Benjaminites who were still unmarried could not find any wives in their own tribe. The fact that four hundred of the Benjaminites who remained were already provided with wives is not noticed here, because it has been stated just before, and of course none of them could give up their own wives to others.

Keil-Delitzsch: Jdg 21:17-19

Still Benjamin must be preserved as a tribe. The elders therefore said, " Possession of the saved shall be for Benjamin, "i.e., the tribe-land of Benjamin shall remain an independent possession for the Benjaminites who have escaped the massacre, so that a tribe may not be destroyed out of Israel. It was necessary therefore, that they should take steps to help the remaining Benjaminites to wives. The other tribes could not give them their daughters, on account of the oath which has already been mentioned in Jdg 21:1 and Jdg 21:7 and is repeated here (Jdg 21:18). Consequently there was hardly any other course open, than to let the Benjaminites seize upon wives for themselves. And the elders lent them a helping hand by offering them this advice, that at the next yearly festival at Shiloh, at which the daughters of Shiloh carried on dances in the open air (outside the town), they should seize upon wives for themselves from among these daughters, and promising them that when the thing was accomplished they would adjust it peaceably (Jdg 21:19-22). The " feast of Jehovah, "which the Israelites kept from year to year, was one of the three great annual festivals, probably one which lasted seven days, either the passover or the feast of tabernacles-most likely the former, as the dances of the daughters of Shiloh were apparently an imitation of the dances of the Israelitish women at the Red Sea under the superintendence of Miriam (Exo 15:20). The minute description of the situation of Shiloh (Jdg 21:19), viz., "to the north of Bethel, on the east of the road which rises from Bethel to Shechem, and on the south of Lebonah "(the present village of Lubban , on the north-west of Seilun: see Rob . Pal. iii. p. 89), serves to throw light upon the scene which follows, i.e., to show how the situation of Shiloh was peculiarly fitted for the carrying out of the advice given to the Benjaminites; since, as soon as they had issued from their hiding-places in the vineyards at Shiloh, and seized upon the dancing virgins, they could easily escape into their own land by the neighbouring high-road which led from Bethel to Shechem, without being arrested by the citizens of Shiloh.

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 21:1-25

3. The preservation of Benjamin ch. 21

In chapter 20 Israel tried desperately to destroy the tribe of Benjamin.³⁶⁷ In chapter 21 she tried just as hard to deliver this tribe from the extinction that her own excessive vengeance threatened to accomplish. The anarchy of God's people complicated the problems that her apostasy had initiated. The moral degeneracy of chapter 19 proceeded from political disorganization in chapter 20 to social disintegration in chapter 21.

"Interpreting biblical narrative can be like trying to figure out someone who has a dry sense of humor. The person may give no visible indication that he intends humor, so that you have to divine it as best you can. Judges 21 is noncommittal like that. The writer reports but hardly critiques, so that we are left asking how we are to take the story."³⁶⁸

The way to determine the rightness or wrongness of Israel's actions is to compare them with God's revealed will in the Mosaic Law.

Constable: Jdg 21:1-4

The plight of the Benjamites 21:1-4

The "wife oath" that the Israelites had taken at Mizpah (20:8-11) may have had some connection with God's commands concerning Israel's treatment of the Canaanites (Lev. 7:1-3). Israel was to destroy these enemies utterly and not intermarry with them. However this was how Israel was to deal with Canaanites, not her own brethren. Obviously the remaining Benjamites needed wives and children to perpetuate the tribe.

The civil war had left only 600 Benjamite warriors alive (20:47). The population of this endangered tribe was so small now that it could easily have become extinct. Returning to Bethel and the ark, the victorious Israelites reflected on the situation they had created (v. 2). The thrill of victory turned to the agony of defeat as they realized the consequences of their actions. The dilemma that their "wife oath" (v. 1) and their sorrow (v. 2) posed is the subject of this chapter. How could they resolve these two things?

The Israelites' initial reaction was to blame God for the situation (v. 3). The real reason for it was their failure to seek and follow God's will earlier (cf. 20:8-11).

Then they sought the Lord more seriously (v. 4). It seems strange that the Israelites built an altar at Bethel since they had recently offered sacrifices on the one before the tabernacle there (20:26). Perhaps they rebuilt or enlarged the altar at Bethel, or they may have built another one.

Constable: Jdg 21:5-15

Israel's first insufficient solution: a previous oath 21:5-15

Verses 5-7 stress the sorrow and the dilemma the Israelites felt because of the Benjamites' situation. The "great oath" (v. 5) seems to have been that any Israelites who did not participate in the nation's battles against her enemies should suffer God's punishment (cf. Num. 32:20-33).

Verses 8-9 record the Israelites' solution to their dilemma having asked themselves, "What shall we do?" (v. 7; cf. v. 16). They should have confessed their mistake in making the "wife vow" and asked for God's solution (cf. 20:8-11). Jabesh-Gilead ("well-drained soil of Gilead") was about 48 miles northeast of Shiloh on the east side of the Jordan River.

Next, the Israelites commanded 12,000 assailants to attack the uncooperative Israelite town (vv. 10-11). This was another sinful plan born out of self-will and vengeance.

"The action [against Jabesh-gilead] appears cruel in the extreme to the modern reader, but the virtual sacredness of the bond linking the several tribes into the amphictyony must be appreciated, and the sin of Jabesh-gilead seen in its light."³⁶⁹

This oppressive action provided only 400 women for the 600 remaining Benjamites, an insufficient number (vv. 12-14). The failure of the plan confirms that it was not God's will, though He permitted it.

This section closes with the people's response to the continuing problem due to the failure of the plan (v. 15). The Lord had made a breach or gap in the ranks of the Israelites in the sense that He permitted it to happen. However, He would not permit the annihilation of Benjamin in view of His promises concerning the future of Israel.

Constable: Jdg 21:16-24

Israel's second sufficient solution: a technical loophole 21:16-24

The writer constructed this section parallel to the previous one (vv. 5-15) to highlight the dilemma Israel continued to face.³⁷⁰ About 200 Benjamites still needed wives. Verses 16-18 repeat the dilemma that the Israelites' "wife oath" had created (v. 1).

The elders of Israel proposed a second plan (v. 19; cf. vv. 8-9). It would give the Benjamites wives without causing the Israelites to break the letter of their "wife vow," though it violated a more basic law. The problem with this plan was that it required the forcible kidnapping and raping of 200 women from Shiloh. Undoubtedly if the elders had sought the Lord's counsel He would have given them a better plan. There is no evidence in the text that they did so.

The annual feast of Yahweh was probably the Passover ". . . as the dances of the daughters of Shiloh was apparently an imitation of the dances of the Israelitish women at the Red Sea under the superintendency of Miriam (Ex. xv. 20)."³⁷¹ Another possibility is that this was the Feast of Tabernacles ". . . in the time of the vintage-harvest."³⁷² A third option is that it was a festival of the Israelites' own making.³⁷³

Verses 20-22 record the Israelites' command to the assailants (cf. vv. 10-11). The fathers and brothers of the women would complain because of the treatment these women would receive and because these men would not receive doweries from their sons-in-law as was customary. The Israelites also expected these fathers and brothers to find some consolation in the fact that they had not technically broken the "wife oath."

This second provision of wives proved to be sufficient for the Benjamites (v. 23; cf. vv. 12-14) even though the plan involved the violation of basic human rights.

With this resolution of the problem the Israelites returned to their homes (v. 24; cf. v. 15).

"There is a certain rightness and a certain wrongness about what Israel does. They justifiably requite Jabesh-gilead with unjustifiable severity (vv. 5, 10). They stand consistently upon their wife-oath (vv. 7, 16-18) but trample happily upon the rights of the Shiloh girls and their families (vv. 19-22). It is a mix of consistency and confusion. . . .

"The ambivalence pervading chapter 21 simply fits the pattern of incongruities throughout the story from the beginning of chapter 19."³⁷⁴

"Through Moses Yahweh had warned that if the Israelites stoop to behaving like Canaanites, then they can expect the same fate (Deut 8:19-20). The narrator never declares so outrightly, but the present account, coming as it does at the end of the book affirms the total Canaanization of the tribe of Benjamin and the Israelites' falsely based sympathy for their brothers."³⁷⁵

Guzik: Jdg 21:1-25

Judges 21 - Wives for the Remnant of Benjamin

A. A foolish oath.

1. (1) At Mizpah, a curse is laid on anyone who gives their daughter as wives for the tribe of Benjamin.

Now the men of Israel had sworn an oath at Mizpah, saying, "None of us shall give his daughter to Benjamin as a wife."

a. None of us shall give his daughter to Benjamin: Considering their anger against Benjamin, this probably seemed like the right thing to do. But this foolish oath had unforeseen consequences. Justice not only brings punishment to evildoers, but it also guards against punishment that is too harsh.

2. (2-3) Israel realizes that a whole tribe is in danger of extinction.

Then the people came to the house of God, and remained there before God till evening. They lifted up their voices and wept bitterly, and said, "O LORD God of Israel, why has this come to pass in Israel, that today there should be one tribe missing in Israel?"

a. Why has this come to pass in Israel, that today there should be one tribe missing in Israel? They cried out to God, almost as if it was His responsibility that the tribe of Benjamin was on the edge of extinction. The question, "Why has this come to pass?" was easily answered: Because of the excessive vengeance of the tribes of Israel against the tribe of Benjamin.

b. One tribe missing: Down to almost only 400 men - and those unable to marry - the tribe of Benjamin was almost extinct.

B. Solutions to the problem of the foolish oath.

1. (4-15) Destroying the city of Jabesh Gilead and taking their young women.

So it was, on the next morning, that the people rose early and built an altar there, and offered burnt offerings and peace offerings. The children of Israel said, "Who is there among all the tribes of Israel who did not come up with the assembly to the LORD?" For they had made a great oath concerning anyone who had not come up to the LORD at Mizpah, saying, "He shall surely be put to death." And the children of Israel grieved for Benjamin their brother, and said, "One tribe is cut off from Israel today. What shall we do for wives for those who remain, seeing we have sworn by the LORD that we will not give them our daughters as wives?" And they said, "What one is there from the tribes of Israel who did not come up to Mizpah to the LORD?" And, in fact, no one had come to the camp from Jabesh Gilead to the assembly. For when the people were counted, indeed, not one of the inhabitants of Jabesh Gilead was there. So the congregation sent out there twelve thousand of their most valiant men, and commanded them, saying, "Go and strike the inhabitants of Jabesh Gilead with the edge of the sword, including the women and children. And this is the thing that you shall do: You shall utterly destroy every male, and every woman who has known a man intimately." So they found among the inhabitants of Jabesh Gilead four hundred young virgins who had not known a man intimately; and they brought them to the camp at Shiloh, which is in the land of Canaan. Then the whole congregation sent word to the children of Benjamin who were at the rock of Rimmon, and announced peace to them. So Benjamin came back at that time, and they gave them the women whom they had saved alive of the women of Jabesh Gilead; and yet they had not found enough for them. And the people grieved for Benjamin, because the LORD had made a void in the tribes of Israel.

a. Who is there among all the tribes of Israel who did not come up with the assembly to the LORD? . . . He shall surely be put to death: Here again Israel did something that seemed right at the time, but was actually a horror. They decided to slaughter a whole city of Israel, a city that refused to join with Israel in the fight against Benjamin.

i. This is doing one bad thing to make up for another. Israel instead should have repented of their foolish oath made at Mizpah, and they should have agreed to give their daughters as wives to the men of the tribe of Benjamin, renouncing the foolish vow of Judges 21:1.

b. They found among the inhabitants of Jabesh Gilead four hundred young virgins: In the slaughter of Jabesh Gilead, they killed all but 400 young virgins. Still, this was not enough: yet they had not found enough for them.

2. (16-24) A ploy to give the Benjaminites an opportunity to take wives.

Then the elders of the congregation said, "What shall we do for wives for those who remain, since the women of Benjamin have been destroyed?" And they said, "There must be an inheritance for the survivors of Benjamin, that a tribe may not be destroyed from Israel. However, we cannot give them wives from our daughters, for the children of Israel have sworn an oath, saying, 'Cursed be the one who gives a wife to Benjamin.'" Then they said, "In fact, there is a yearly feast of the LORD in Shiloh, which is north of Bethel, on the east side of the highway that goes up from Bethel to Shechem, and south of Lebonah." Therefore they instructed the children of Benjamin, saying, "Go, lie in wait in the vineyards, and watch; and just when the daughters of Shiloh come out to perform their dances, then come out from the vineyards, and every man catch a wife for himself from the daughters of Shiloh; then go to the land of Benjamin. Then it shall be, when their fathers or their brothers come to us to complain, that we will say to them, 'Be kind to them for our sakes, because we did not take a wife for any of them in the war; for it is not as though you have given the women to them at this time, making yourselves guilty of your oath.'" And the children of Benjamin did so; they took enough wives for their number from those who danced, whom they caught. Then they went and returned to their inheritance, and they rebuilt the cities and dwelt in them. So the children of Israel departed from there at that time, every man to his tribe and family; they went out from there, every man to his inheritance.

a. Every man catch a wife for himself from the daughters of Shiloh: They answered the problem of wives for the remaining Benjaminites by creating a little drama where the Benjaminites were allowed to "kidnap" women (who were not doubt willing), so that the marriages could be arranged without "official" approval.

b. Rather than go through this charade, they should have simply confessed their sin of making a foolish oath and done the right thing instead of trying to make two wrongs equal a right.

c. Then they went and returned to their inheritance, and they rebuilt the cities and dwelt in them: In this, the tribe of Benjamin was sufficiently restored to provide Israel with its first king (Saul).

3. (25) The summary observation of the times of Israel.

In those days there was no king in Israel; everyone did what was right in his own eyes.

a. There was no king in Israel: This kind of moral, political, social, and spiritual chaos could only happen where there was no recognized king over Israel - and where people forgot about God as their King.

b. Everyone did what was right in his own eyes: Generally, the 400-year period of the Judges was marked by this radical individualism. They rejected the standard of God's word and accepted the individual standard of what was right in their own eyes.

i. This is certainly the spirit of our age. We can think of this reflected in advertising slogans from our generation, within recent memory: Nothing is taboo . . . Break all the rules . . . To know no boundaries . . . Relax: No rules here . . . Peel off inhibitions. Find your own road . . . We are all hedonists and want to do what feels good. That's what makes us human . . . Living without boundaries . . . Just do it. The message is the same: "You make your own rules. You answer to no one. You are the one that matters. Your universe revolves around you."

ii. But the way of right in his own eyes ends in ruin. Proverbs 14:12 says it like this: There is a way that seems right to a man, but its end is the way of death. When man follows his own instincts and inclinations, it leads to ruin. We must follow God's way, not our own.

© 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 21 (Chapter Introduction)

Overview

Jdg 21:1, The people bewail the desolation of Benjamin; Jdg 21:8, By the destruction of Jabesh-gilead they provide them four hundred wives; Jdg 21:16, They advise the remainder to surprise the virgins that danced at Shiloh.

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 21 (Chapter Introduction)

CHAPTER 21

The people bewail the desolation of Benjamin, Jud 21:1-7 . The inhabitants of Jabesh-gilead, for not coming up to this battle, are all destroyed, excepting four hundred damsels, whom the Israelites bestow for wives on the remaining Benjamites, Jud 21:8-15 . They advise the rest to seize on the dancing maidens at the feast in Shiloh; and to carry away as many as they had need of Jud 21:16-21 . The answer wherewith they should pacify their relations, Jud 21:22 .

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 21 (Chapter Introduction)

The Israelites lament for the Benjamites.

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 21 (Chapter Introduction)

The ruins of the tribe of Benjamin we read of in the foregoing chapter; now here we have, I. The lamentation which Israel made over these ruins (Jdg 21:1-4, Jdg 21:6, Jdg 21:15). II. The provision they made for the repair of them out of the 600 men that escaped, for whom they procured wives, 1. Of the virgins of Jabesh-Gilead, when they destroyed that city for not sending its forces to the general rendezvous (Jdg 21:5, Jdg 21:7-14). 2. Of the daughters of Shiloh (Jdg 21:16-25). And so this melancholy story concludes.

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

Bibliography

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_____. "Will the Real Gideon Please Stand Up? Narrative Style and Intention in Judges 6-9." Journal of the Evangelical Theological Society 40:3 (September 1997):353-66.

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_____. "The Centre Cannot Hold: Thematic and Textual Instabilities in Judges." Catholic Biblical Quarterly 52 (July 1990):410-31.

_____. "The Theological Dimension of the Samson Saga." Vetus Testamentum 33:1 (1983):30-45.

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_____. "The Theology of the Framework of Judges." Vetus Testamentum 36:4 (October 1986):385-96.

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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 21 (Chapter Introduction)

INTRODUCTION TO JUDGES 21

This chapter relates how that when the Israelites calmed down, and seriously to reflect on what had passed, they were sore grieved, and much lamented the case of Benjamin, and were particularly concerned what they should do for wives for those few men that remained, that the tribe might be built up again, Jdg 21:1 and for these they provided wives, partly out of Jabeshgilead, the inhabitants of which came not up to the convention at Mizpeh, and therefore they smote them, men, women, and children, only reserved four hundred virgins, whom they gave to the men of Benjamin, Jdg 21:8, and partly from among the daughters of Shiloh, taken at a yearly feast there, the taking of whom was connived at, the other number not being sufficient, Jdg 21:16-25.