Judges 21:8-15 sits inside this longer paragraph.
4On the next day, the people rose early and built an altar there, and offered burnt offerings and peace offerings. 5The children of Israel said, “Who is there among all the tribes of Israel who didn’t come up in the assembly to Yahweh?” For they had made a great oath concerning him who didn’t come up to Yahweh to Mizpah, saying, “He shall surely be put to death.” 6The children of Israel grieved for Benjamin their brother, and said, “There is one tribe cut off from Israel today. 7How shall we provide wives for those who remain, since we have sworn by Yahweh that we will not give them of our daughters to wives?” 8They said, “What one is there of the tribes of Israel who didn’t come up to Yahweh to Mizpah?” Behold, no one came from Jabesh Gilead to the camp to the assembly. 9For when the people were counted, behold, there were none of the inhabitants of Jabesh Gilead there. 10The congregation sent twelve thousand of the most valiant men there, and commanded them, saying, “Go and strike the inhabitants of Jabesh Gilead with the edge of the sword, with the women and the little ones. 11This is the thing that you shall do: you shall utterly destroy every male, and every woman who has lain with a man.” 12They found among the inhabitants of Jabesh Gilead four hundred young virgins who had not known man by lying with him; and they brought them to the camp to Shiloh, which is in the land of Canaan.
13The whole congregation sent and spoke to the children of Benjamin who were in the rock of Rimmon, and proclaimed peace to them. 14Benjamin returned at that time; and they gave them the women whom they had saved alive of the women of Jabesh Gilead. There still weren’t enough for them. 15The people grieved for Benjamin, because Yahweh had made a breach in the tribes of Israel. 16Then the elders of the congregation said, “How shall we provide wives for those who remain, since the women are destroyed out of Benjamin?” 17They said, “There must be an inheritance for those who are escaped of Benjamin, that a tribe not be blotted out from Israel. 18However, we may not give them wives of our daughters, for the children of Israel had sworn, saying, ‘Cursed is he who gives a wife to Benjamin.’ ” 19They said, “Behold, there is a feast of Yahweh from year to year in Shiloh, which is on the north of Bethel, on the east side of the highway that goes up from Bethel to Shechem, and on the south of Lebonah.” 20They commanded the children of Benjamin, saying, “Go and lie in wait in the vineyards, 21and see, and behold, if the daughters of Shiloh come out to dance in the dances, then come out of the vineyards, and each man catch his wife of the daughters of Shiloh, and go to the land of Benjamin. 22It shall be, when their fathers or their brothers come to complain to us, that we will say to them, ‘Grant them graciously to us, because we didn’t take for each man his wife in battle, neither did you give them to them; otherwise you would now be guilty.’ ”
Geneva Bible translators 1599 · Public Domain On vv8, 10, 13, 14 Condemning them to be favors of vice, which would…
Condemning them to be favors of vice, which would not put their hand to punish it.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–15 Jdg 21:8 And they said, What one [is there]…
Jdg 21:8 And they said, What one [is there] of the tribes of Israel that came not up to Mizpeh to the LORD? And, behold, there came none to the camp from Jabeshgilead to the assembly.
Ver. 8. There came none to the camp from Jabeshgilead.] They came not up to help the Lord, as Jdg 5:23; they contributed nothing toward the just punishment of those sons of Belial, and therefore seemed to like well of their wickedness. These inhabitants of Jabeshgilead lay far out beyond Jordan, toward the Lake of Gennesaret, and therefore, haply, held themselves less concerned. There is none so wise as the sluggard, {Pro 26:16} for self-love teacheth him a great many excuses, which he thinks will go for wisdom, because by them he thinks to sleep in a whole skin. But in fine his cunning deceiveth him, and he smoketh for it.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv8, 10, 11, 12, 14, 15 A city in Gilead, and in the tribe of…
A city in Gilead, and in the tribe of Manasseh; of which see 1Sa 11:1,3,9, &c.; 1Sa 31:11, &c.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv8–15 And they said, what one is there of the…
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.
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(a) Theatrum Terrae S. p. 90. (b) De loc. Heb. fol. 88. K. & fol. 93. L.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v15 The Lord, &c. - The Benjamites were the only…
The Lord, &c. - 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8, 13, 14 Verse 8. There came none to the camp from…
Verse 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv11, 12, 15 Jdg 21:11. Ye shall utterly destroy every male, &c.…
Jdg 21:11. Ye shall utterly destroy every male, &c. — Strange infatuation of the human mind! That they should imagine the Divine Majesty would be more honoured and pleased by an action quite contrary to, and abhorrent from, his essential nature and attributes, than if they had implored his pardon for a rash oath, and honoured him by not keeping it! Would to God that this had been the only time that the human race have thought to honour God by acts which are the most hateful to him! The cruel havocs made by religious persecution in different ages and countries have, alas! too fully witnessed how far the mind of man is capable of erring in this respect! O shocking blindness and infatuation! that men should think that the God of love, he who is love itself, can be pleased or honoured by acts of the most barbarous cruelty!
As Jabesh-gilead was beyond Jordan, and at a great distance, it is probable the inhabitants thereof had not heard of the vow which the Israelites had made. “But if they had been guilty of neglect and disaffection to the common cause,” as Mr. Scott argues, “they had not assisted the Benjamites: and yet when the people were lamenting the desolations of that tribe, they proceeded to treat those who were far less criminal with equal rigour!”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv8, 10, 11, 12 Jabesh-Galead - Is here mentioned for the first time.…
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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv8, 10, 11, 13, 15 Jabes was between Pella and Gerasa, upon a mountain,…
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)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v15 A second expedient to supply the Benjamites with wives:…
A second expedient to supply the Benjamites with wives: they are instructed to carry off the maidens in attendance at one of the feasts held periodically in Shiloh
Jdg_21:15-25
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15And the people repented them for Benjamin, because that the Lord [Jehovah] 16had made a breach in the tribes of Israel. Then [And] the elders of the congregation said, How shall we do for wives for them that remain, seeing the women are destroyed out of Benjamin? 17And they said, There must be an inheritance for them 18that be escaped of Benjamin,4 that a tribe be not destroyed out of Israel. Howbeit, we may not give them wives of our daughters: for the children [sons] of Israel have sworn, saying, Cursed be he that giveth a wife to Benjamin. 19Then they said, Behold, there is a feast of the Lord [Jehovah] in Shiloh yearly [,] in a place [omit: in a place] which [namely, Shiloh] is on the north side of Beth-el, on the east side of the highway that goeth up from Beth-el to Shechem, and on the south of 20Lebonah. Therefore, they commanded the children [sons] of Benjamin, saying, Go, and lie in wait in the vineyards; 21And see, and behold, if [when] the daughters of Shiloh come out to dance in dances, then come ye out of the vineyards, and catch you every man his wife of the daughters of Shiloh, and go to the land of Benjamin. 22And it shall be, when their fathers or their brethren come unto us to complain contend], that we will say unto them, Be favourable unto them for our sakes Give us them kindly]: because we reserved [took] not to [omit: to] each man his wife in the war;5 for ye did not give unto them at this time,6 that ye should be guilty. 23And the children [sons] of Benjamin did so, and took them wives, according to their number, of them that danced, whom they caught: and they went and returned unto their inheritance, and repaired the cities, and dwelt in them. 24And the children [sons] of Israel departed thence at that time, every man to his tribe and to his family, and they went out from thence every man to his inheritance. 25In those days there was no king in Israel: every man did that which was right in his own eyes.
TEXTUAL AND GRAMMATICAL
[1 Jdg_21:17.—ירֻששַּׁת שִּׂלֵיטָה סְב יָמִן. Dr. Cassel renders: “A portion of escape yet remains for Benjamin,” i.e., a means of delivering the tribe from extinction. This agrees well with the context, but is expressed somewhat singularly. Keil: “ ‘Possession of the saved shall be for Benjamin,’ i.e., the territory of the tribe of Benjamin shall continue to be a separate possession for those Benjamites who have escaped the general slaughter.” But this is not only incongruous with the context, but puts a meaning into the words which, as they stand, they cannot have. It seems to me that the better interpretation is as follows: In Jdg_21:15, the people lament that a tribe is broken off. Thereupon the elders meet for consultation. It is agreed that the only thing needed to avert the catastrophe, lamented by the people as if it had already taken place, is a supply of wives. “There is a possession of escaped to Benjamin,” say the elders (Jdg_21:17), “and a tribe will not be destroyed out of Israel” (as the people lament). “We, it is true, cannot give them our daughters (Jdg_21:18), but behold there is a feast in Shiloh” (Jdg_21:19).—Tr.]
[2 Jdg_21:22.—בַּמִּלְחָמָה. Our author translates: als Kriegsbeute, i.e., as captives of war, cf. the exegetical remarks below. It seems better to refer the word to “the war” against Jabesh-Gilead.—Tr.]
[3 Jdg_21:22.—בָּעת תֶּאְשָׁמוּ. The word בָּעֵת, rendered “at this time” by the E. V., belongs to the last clause of the verse. The two clauses together are well rendered by Dr. Cassel: “for you have not given them to them, in which case (בָּעֵת) you would be guilty.” He adds in a foot-note: “בָּעֵת as in Jdg_13:23; ‘in which case he would not have caused us to hear things like these.’ ” Bertheau refers also to Num_23:23.—Tr.]
EXEGETICAL AND DOCTRINAL.
Jdg_21:15 ff. The fact that the number of maidens obtained at Jabesh-Gilead proved insufficient, furnishes the occasion of another consultation, instituted by the “elders of the congregation” (Jdg_21:16), in order not to let the tribe of Benjamin die out. Finally, they hit on one last piece of deliverance (יְרֻשֵּׁת פְּלֵיטָה) that is yet left them: they conclude to point out to the Benjamites a method by which they may seize for themselves those wives, which Israel, by reason of its oath, cannot give them. The inhabitants of Jabesh, likewise, did not give their daughters; they were forcibly taken from them, and turned over as booty to the sons of Benjamin.
Shiloh was the scene of a periodically recurring feast, at which the maidens assembled from all regions, and executed dances in certain fixed places. For the sake of these places, and to enable the Benjamites to reach the proper locality without exciting particular attention, an exact description of the situation of Shiloh7 is added.8 For that it is not gone into for the sake of Shiloh itself, is evident from the fact that such descriptions are not elsewhere customary. The Benjamites are told of the vine-hills that enclose the dancing-places. There they are to wait, concealed in the thickets, until the maidens come forth; when they are to rush upon them, seize each a wife, and return with them, along the well-known roads, southward over Rimmon, to their territory, now again peaceably held by them. The Benjamites appear to have directed attention to the consequences of such an exploit, and the ill-will of fathers and brothers likely to be engendered by it. But the elders of the congregation quiet their apprehensions, and say:—
Jdg_21:22 ff.. When their fathers or their brethren come unto us to contend. Verse 22 also has experienced the most singular expositions. The Syriac and Arabic versions have substituted לָקְחוּ for לָקִחְנוּ, wherein Studer proposes to follow them. Others, as Bertheau, deem it necessary to leave out the words בַּמּלְחָמָה …. כִּי לֹא. Keil thinks that the words express the sense of the Benjamites, as if they had uttered them. And yet the matter is clear. The Benjamites, having recent experience of the consequences of lawlessness, are apprehensive of new troubles, in consequence of the proposed seizure. The elders quiet their fears, and say: No doubt, the fathers or brothers will come and contend warmly; and with us, for it will be manifest that we have given the occasion. Without this, you, the tribe of Benjamin, would not now have dared to do this thing. They will reproach us with having brought them under the curse of having violated their oath, inasmuch as you have obtained their daughters. Then shall we say to them (the fathers): Be quiet and gentle; give the maidens kindly to us. You know that we did not take them in war, as booty, as for instance, at Jabesh. We have indeed allowed them to be taken (for which no grudge is to be held against Benjamin); but in peace, not for injury: and as you did not give them, no guilt attaches to you. What else could we do to provide wives for Benjamin, without involving ourselves in the curse of a broken oath? We therefore allowed your daughters to be seized, but not as captives of war. Your daughters have gone to them involuntarily; and no curse can come on you, since you did not give them to them. The emphasis of the sentence lies on this very word לָקחְנוּ. Since we permitted them to be taken, there can be no thought of disgrace and war, or of insult. Therefore, do not contend; for why should there be contention where there is no war. The “elders” will ask forgiveness for themselves, on the ground that they meant it well with the seizure (לא כַּמִּלְחָמָה), not in war; and fathers and brothers, whose wrath against Benjamin has now subsided, will all be satisfied, as soon as they are convinced that what has been done does not render them liable to the curse which lights on oath-breakers. For the oath that had been taken was latterly the chief hindrance in the way of reconciliation with Benjamin.
The Benjamites, thus encouraged, and made to feel secure against bad consequences, actually execute the proposed exploit, and with the wives thus won return happy to their renovated inheritance. Roman history, it is well known, has a celebrated occurrence of a similar nature in the rape of the Sabine women. A few analogous features are undoubtedly observable therein. The tribes of Italy refuse to enter into marriage treaties with the Romans; and the latter feared the destruction of their scarcely founded state. The Sabine rape occurred in the fourth month of Rome (Plutarch, Romulus, 14); and four months Benjamin had been sitting in the rock Rimmon. Benjamin received only maidens (Jdg_21:12; Jdg_21:21); and only maidens likewise did the Romans seize (Plut. l. c.; Schwegler, Röm. Gesch. i. 478). It was also a feast for which the Sabine women appeared in Rome, albeit not as active participants. In Israel, it has been thoughtfully conjectured, the dancing maidens perhaps celebrated the memory of Miriam’s festive chorus of timbrel-striking maidens, when Israel had safely passed through the Red Sea. The Romans celebrated the consualia on the anniversary of the rape of the Sabine maidens, and conceived the observance sacred to the sea-god. In like manner, the animal that symbolized Mars, the god whom Romulus chiefly served at Rome, was the wolf, whom also his worshippers did not disgrace. Benjamin is compared with a wolf, and the word חָטַף, used of the seizure of the virgins (Jdg_21:21), is afterwards applied as characterizing the wolf9
Schwegler (Röm. Gesch. i. 469) declares that the rape of the Sabines is a myth, sprung from the conception of marriage as a robbery.10 But it is precisely in this story that the seizure of women is contrasted, as a thing improper in itself, with the regular marriages of the other tribes. The idea of the narrative is rather to show the impossibility of maintaining laws prohibiting intermarriage between different tribes. It contained the lesson that the marriage connections of men overleap the historical divisions of tribes and families, and that just as the ship converts the separating sea into an highway of fellowship (Neptunus Equestris, for the sea is a steed), so connubium, the practice of intermarriage, is the commingling of different tribes. Consualia are, therefore, conjugalia; Consus is Conjux; the veiling and concealment connected with his festivals, corresponds to the concealment of the married (nubere, connubium), and the sacrifice of a mule corresponded to the wish, that although the union was one of heterogeneous elements, analogous to that from which the animal sprang, it might nevertheless not be marked by the barrenness of which he was a symbol.
But all this is yet more clearly taught by Benjamin’s seizure of the maidens of Shiloh. Israel is the type of an organic nationality with different tribes. Should it attempt to abolish the practice of intermarriage, the result must be, either the forcible taking of women, or the death of a member of the living whole. In peace the Benjamites regain what they had lost in war. An ambuscade almost annihilated them: by an ambuscade they now win new life. Then Israel lay breathing forth wrath, in desolate wadys, in order to inflict barrenness: now, Benjamin lies among fertile vine-hills, in order to procure a blessing. It is frightful to think of Benjamin dissolving in flames, and his women and maidens falling by the inexorable sword; so that it must be acknowledged a grateful change when we can picture to ourselves the Benjamites hurrying away with their kidnapped prizes. But the seeming act of war was yet not without its terrors and tears, as suddenly the timbrels ceased to sound, and daughters screamed, and mothers wept. It was an image of war sufficient of itself to mark the horribleness of civil war. The narrative is given for the purpose of pointing out into what irregularities a people naturally falls when it lacks the organic unity of one general regimen. It closes with the words, which might form the superscription of the entire Book: “There was no king in Israel, and every man could do what seemed right in his own eyes.”
Concluding Note.—The time in which the occurrence at Gibeah and the events that grew out of it took place, it is not difficult to ascertain. Everything points back to the time in which the memories and traditions of Israel’s military fellowship under Joshua were yet living and fresh. It is the period concerning which it is said, Jos_24:31, and Jdg_2:7 : “And the people served Jehovah all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of Jehovah, which he did for Israel.”
It is also evident from the narrative that God was still zealously served. Counsel was sought from the Urim and Thummim. The people wept and fasted before God. They brought burnt-sacrifices and peace-offerings. Of idolatry, there is not a trace. Union with heathen women is held inconceivable. All Israel still feels itself under a military organization such as obtained under Moses and Joshua. In all probability, no great length of time had elapsed since military operations for the conquest of the land had come to a stand-still. From Jdg_1:22-26, it may be seen what great importance was attached to the conquest of Bethel. When the house of Joseph, in whose territory Shiloh and the estate of the high-priest lay (Jos_24:33), went up against Bethel, “Jehovah was with them.” It is probable that from that time until into the days of the events that have just been related, the ark of the covenant was at Bethel, and that that place was the centre of military actions. The ark must, however, have been removed before the end of the Benjamite war; for when peace is restored, it is found in Shiloh. Its stay at Bethel cannot have been long, for there is there no permanent altar (Jdg_21:4). The maidens of Jabesh, also, are not brought to Bethel, but to Shiloh (Jdg_21:12). The exodus from Egypt is still in living remembrance (Jdg_19:30). Just as after the death of Joshua, the order was, “Judah first” (Jdg_1:1), so it is now (Jdg_20:18). Nothing is visible as yet of the partial efforts of single tribes. All this is most clearly deducible from the fact that Phinehas, the son of Eleazar, and the grandson of Aaron, stands at the head of the sanctuary (Jdg_20:28). He was yet one of those who had seen the great works of Jehovah. Eleazar, his father, had died after Joshua. Until he himself died, Israel’s religious condition was doubtless such as is described in Jdg_2:7. Moreover, his name and character suggest the inference that the events just treated of, are immediately connected with the preceding great age. It was Phinehas whose moral zeal incited him to slay the sinning Israelite in the territory of Moab, for which act he was praised as having “turned away the wrath of God” (Num_25:7-12). To him, therefore, the moral indignation of Israel over the criminal outrage of Benjamin, is doubtless to be especially attributed. He had been selected by Moses to accompany a hostile expedition against Midian by which Israel had been seduced into heathen practices (Num_31:6). This expedition numbered twelve thousand men,—one thousand from each tribe. The expedition against Jabesh-Gilead was organized in a similar manner. If this type of priestly zeal for faith and purity of morals stood at the head of Israel, the whole war against Benjamin, at least so far as its motives are concerned, becomes plain. Before this, a similar war against the two and a half transjordanic tribes had almost occurred. These tribes, as we are told in Joshua 22, had built themselves an altar: the sons of Israel this side the Jordan thought that it was intended for idolatrous purposes. They came together in Shiloh, and resolved to proceed against the supposed apostates. But first an embassy was sent, at whose head Phinehas again stood (Jdg_21:13). The address which he made to them is altogether in the spirit of the action determined on against Benjamin.
But it is precisely this last named occurrence that enables us to characterize yet more narrowly the catastrophe related in chaps, 20 and 21, and to comprehend the design with which it stands, not at the beginning, but at the close of the Book, and alongside of the history of Micah. It is not stated that a solemn embassy, like that in Jos_22:19 ff., was sent to Benjamin, to set his sin before him in the spirit of kindness. Everything is indeed done according to the forms of the law and under priestly instruction, but with such assured consciousness of power, and with such carnal fanaticism, that the zeal is not pleasing, and is finally attended by lamentable consequences. The moral motive of the war against Benjamin is certainly to be praised; but the blind rage in victory is of the flesh. The crime of Benjamin was horrible; but the unity, determination, and perseverance which Israel manifests against this tribe, end in a fanaticism which at last forgot that the war was waged only because Benjamin was a brother, and that he was treated worse than national enemies had ever been. This is the lesson which the narrator designs to teach by placing this narrative at the close of his Book. He censures what his narrative contained, for both at its beginning and at its close he says: “there was no king in those days.”
In the next place, he furnishes an opportunity to compare the tribes of Dan and Benjamin with each other, in their characters, their deeds, and their fortunes. Both were preëminently warlike. But this valor, to what did they turn it? Why was not Dan as bold against the Philistines as against peaceful Laish? or why did not Benjamin turn his martial spirit against Jebus, a place of such importance to him? Dan founds an idolatrous worship in order not to lose his tribe-consciousness; and Benjamin defends a crime by way of resenting the interference of other tribes. Dan’s offense, however, is justly deemed more heinous than that of Benjamin; for it committed a spiritual sin against the Spirit of the eternal God, while Benjamin protected a terrible, indeed, but yet only fleshly crime. The difference shows itself also in the consequences. It is true that both Benjamin and Dan lose their proper importance. The cities and territories of both are taken by Judah. But the hero who comes out of Dan, Samson, is none of theirs who practice idolatry in the north. His fame did not redound to their honor. But out of Benjamin arose, after this, more than one glorious deliverer. When he was yet but a remnant, Ehud rose up in the midst of him to be a deliverer. Saul and Jonathan—the first king and his royal son—were Benjamites.
This being so, the narrator allows the reproach to fall on Israel of having acted so differently with respect to Dan and Benjamin. In the face of deeds like those of Micah and Dan, it remained inactive, neither warned nor took any other measure, although the sins were mortal in their nature; whereas it nearly destroyed Benjamin. And even before these occurrences in Benjamin, where was this united strength, when, in disregard of the law, heathen people, as the prophet tells them in Judges 2, were left to pursue their own modes of life and idol service?
It was this that drew the punishment after it. Had the external unity been in possession of its earlier internal strength, not only would the victory over Benjamin have been gained more quickly, but the servitude under foreign foes would not have come so soon. The observance of external forms, the customary prayer, the usual routine of worship in war and peace, are of no avail, unless animated by living faith.
Israel felt that one tribe was lacking to protect its eastern flank on the Jordan, when Moab invaded the country. True, it was a Benjamite, Ehud, who delivered the country from the tyrant, but it was only by the help of Ephraim (Jdg_3:27) that he gained the complete victory. His own tribe were too few in numbers. Even Saul was still conscious that he came from the smallest tribe of Israel (1Sa_9:21), although under him Israel already felt that “there was a king in the land.”
HOMILETICAL AND PRACTICAL11
The Book closes with two highly significant narratives. In connection with what has gone before, they demonstrate the insufficiency of the existing national organization. Even under the great heroes, national unity, in the full sense of the word, did no longer exist. Deborah complains of the indifference of the tribes to the common weal. Gideon experiences the envy of Ephraim, which under Jephthah breaks out into bloody hostility. Samson stood alone, whom his own people themselves propose to hand over to the enemy. The Judgeship affords no guaranty of national unity. With this, there is wanting also concentrated discipline against sin. Sin, therefore, can do what it will. There is a lack of authority. Hence, the Book of Judges forms the introduction to the Books of the Kings. Both concluding narratives show what the consequences are when the law loses its force, when faith grows weak, when apostasy breaks loose, and subjective arbitrariness asserts itself. The first sketches more particularly the decay of nationality, as exhibited in the arbitrariness of the individual; the second, the discords that result from the passionate procedures of the whole nation. The arbitrariness revealed by the first, concerns spiritual matters; that by the second, is fleshly in its nature. The first shows that against the service of God anything may be done with impunity: the second, that for fleshly sins blood is made to flow in streams. In both cases, indeed, sin punishes itself; but it broke forth, because every one did what he would. Moral decay always shows itself first in the priestly order. In both narratives, the frivolity of a Levite is a principal cause of the lamentable results that ensue. This opens the way to subjective arbitrariness of every kind, which superstition uses to its own advantage. Micah builds a private sanctuary, and under priestly forms sets up idolatry. He was punished for his sin, by being made to experience the thing he had done. He committed a robbery on the spirit of Israelitish law, and he was robbed, by Dan, of all he had applied to this purpose. As he had done, so it was done to him. The arbitrariness which he had exercised, was pleasing to others also. The priest who had sold himself to him, departed when he found a better buyer. The insubordination allowed the individual, because there was no one vested with general authority, permitted also a tribe to leave its appointed territory. One tribe (Dan), strong enough to rob the weaker, but with not enough spirit to win the land assigned it from the Philistines, removes into a distant region, and destroys a peaceable city. Robbery and murder are followed by permanent idolatry under the priestly charge of a descendant of Moses.
From all this we may see what the consequences would be were Christianity to become wholly inactive in the state. Persons, who deem themselves virtuous, suppose that the religion of a living God is by no means absolutely necessary for social life. But as soon as religion falls into decay, and before its influence ceases altogether, the moral supports of society fall to pieces. When the ministers of the Word begin to regard good positions more than truth, ruin is at hand. Venality is followed by its evil consequences, although he who is ready to sell himself know enough of the language of the day to conceal it. A Christian must serve no idols. The more surely, therefore, is it a sign of decay, when he makes a business of serving superstition.
Starke: The creature is to be applied for God’s honor, but not in honoring him. Arbitrariness in parts, leads to arbitrariness in the whole. If the foundation-stone, piety, be removed, then the tribes, like stones of a building, fall apart. The fear of God is the beginning of all wisdom, and also the protector of all peace.
On Chaps. 19–21.—When the command of God is no longer in the heart, priests become carnal, and their flocks lawless. As the Levite runs after a concubine, so the people of Gibeah seek the indulgence of bestial lusts. Who will imitate the morals of a master, who rejects God’s sacred command. If in Gibeah the law of Jehovah is dishonored with impunity, how can it be expected that they will show obedience toward their brethren? Israel is indignant at the sins of Benjamin, but does it turn away from its own? Virtuous indignation is not difficult, but careful self-examination is more necessary. The rod may undertake to maintain supremacy, but only truth can succeed in doing it. Civil war arises not from political, but from moral dangers. The love of peace will begin as soon as self-righteousness ceases. Seb. Schmidt observes: “The best way of conciliating an enemy is to do him good.” But kind deeds towards an enemy spring only from love, which is a daughter of repentance. The severest judges of morals often know least of this love. Love is most needed when it becomes necessary to punish. Israel began to grieve bitterly when Benjamin was almost destroyed. Men recognize only when too late, what the root was in the beginning. Lewdness strangles compassion. Carnal zeal consumes considerateness. Self-righteousness irritates the minds of men. Only at the altar of God, through the pious priest, does peace come into being.
Gerlach: In all this it becomes manifest what Israel might have been and continued to be, if it had clung faithfully to the Lord and his commandments, and had preserved its covenant with the Lord, and by that very means its national purity, unimpaired.—The same: The people, drawing near to God in the presentation of expiatory burnt offerings, sought in these offerings to remove the breach between the holiness of the Lord and their own sinfulness; and in the sacred meals that followed the offering, to obtain the assurance of the assistance of divine grace as they went forth into the holy war.
Only where the gospel is heard and followed, is there peace. For that reason, the Lord, our Saviour, says to all his disciples: Peace be with you!
Footnotes:
[4][Jdg_21:17.—ירֻששַּׁת שִּׂלֵיטָה סְב יָמִן. Dr. Cassel renders: “A portion of escape yet remains for Benjamin,” i.e., a means of delivering the tribe from extinction. This agrees well with the context, but is expressed somewhat singularly. Keil: “ ‘Possession of the saved shall be for Benjamin,’ i.e., the territory of the tribe of Benjamin shall continue to be a separate possession for those Benjamites who have escaped the general slaughter.” But this is not only incongruous with the context, but puts a meaning into the words which, as they stand, they cannot have. It seems to me that the better interpretation is as follows: In Jdg_21:15, the people lament that a tribe is broken off. Thereupon the elders meet for consultation. It is agreed that the only thing needed to avert the catastrophe, lamented by the people as if it had already taken place, is a supply of wives. “There is a possession of escaped to Benjamin,” say the elders (Jdg_21:17), “and a tribe will not be destroyed out of Israel” (as the people lament). “We, it is true, cannot give them our daughters (Jdg_21:18), but behold there is a feast in Shiloh” (Jdg_21:19).—Tr.]
[5][Jdg_21:22.—בַּמִּלְחָמָה. Our author translates: als Kriegsbeute, i.e., as captives of war, cf. the exegetical remarks below. It seems better to refer the word to “the war” against Jabesh-Gilead.—Tr.]
[6][Jdg_21:22.—בָּעת תֶּאְשָׁמוּ. The word בָּעֵת, rendered “at this time” by the E. V., belongs to the last clause of the verse. The two clauses together are well rendered by Dr. Cassel: “for you have not given them to them, in which case (בָּעֵת) you would be guilty.” He adds in a foot-note: “בָּעֵת as in Jdg_13:23; ‘in which case he would not have caused us to hear things like these.’ ” Bertheau refers also to Num_23:23.—Tr.]
[7]The description may still be recognized, since Robinson seems to have discovered Shiloh in Seilun, and Lebonah in Lubban. The description of Shiloh as “Shiloh which is in the land of Canaan” (Jdg_21:12), is more peculiar. This was only the full name of the place, cf. Jos_21:2; Jos_22:9, where it is named in the same way. Cf. Lugdunum Batavorum.
[8][Better Keil: “The exact description of the situation of Shiloh serves to show that it was peculiarly adapted for the execution of the advice given to the Benjamites, who after seizing the maidens, could easily escape into their territory by the highway leading from Bethel to Shechem, with out being apprehended by the citizens of Shiloh.”—Tr.]
[9]Cf. the Targum on Eze_22:27, and my Gold. Thron. Salomonis. p. 164.
[10]The usages, also, of which he makes mention, as, for instance the Spartan, have a different meaning. The mother must be robbed of her child because she loves it. The narrative in question exhibits the necessity of robbery because the stranger does not meet with love.
[11][The following “Homiletical and Practical” paragraphs are based on the whole of “Part Third” of the Book, from chap. 17 to 21 inclusive. As will be seen, it was impracticable to place them under the several parts of the text to which they refer, according to the plan pursued in the other parts of the volume (cf. the note on p. 19).—Tr.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v8 there came none to the camp from Jabesh-gilead to…
there came none to the camp from Jabesh-gilead to the assembly--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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv8, 10, 12, 13 8. Came none… from Jabesh-gilead — This was the…
8. Came none… from Jabesh-gilead — This was the chief city of the mountainous land of Gilead on the east of the Jordan, and its name is still preserved in the valley in which it was situated — Wady Yabis. Its exact site has not been positively ascertained, but there remains hardly a doubt that it was identical with the modern ruin ed-Deir, which lies on a hill on the south side of the wady Yabis, some six or seven miles east of the Jordan. “The name ed-Deir,” says Dr. Robinson. “is often given to ruins of which the Arabs can make nothing else; while the existence of columns, and the position upon the road from Beisan to Jerash, are circumstances of great weight. The distance too, of six miles from Pella, as specified by Eusebius and Jerome, seems entirely applicable to ed-Deir.” The fact that none came from this city to fight against Benjamin has led some writers, with reason, to suspect that a secret alliance existed between this city and Benjamin.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv8–15 8. Jabesh-gilead] This ancient city, Jabesh of G., is…
8. Jabesh-gilead] This ancient city, Jabesh of G., is only mentioned again in connexion with the history of Saul, 1Sa_11:1 ff; 1Sa_31:11 ff., 2Sa_2:5 f., Jdg_21:12 f. The name survives in the Wâdi el-Jâbis, about half way between the Yarmuk and the W. Zerḳâ (Jabbok); the city probably lay in the upper part of the valley where it reaches the highlands of Gilead, a nights march from Beth-shean (= Bçsân) across the Jordan, 1Sa_31:12. It has been suggested that this narrative of the war against Jabesh was dictated by Judaean animosity against Saul1[64]; but it is clear that the narrative dates from a period later than that of the kingdom of Judah. At the same time we cannot deny that the writer, in singling out Jabesh for punishment, may have remembered its ancient loyalty to Saul (so Moore).
[64] So recently, Kittel, Gesch. des Volkes Israel2 (1909), p. 23.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv8–15 (8) There came none to the camp from Jabesh-gilead.—Jabesh-Gilead,…
(8) There came none to the camp from Jabesh-gilead.—Jabesh-Gilead, which Josephus calls the metropolis of Gilead (Antt. vi. 5, § 1), is probably to be identified with the ruins now called El-Deir in the Wady Yabes (Robinson, 3:319). It was six miles from Pella, on the top of a hill which lies on the road from Pella to Gerasa. For some reason with which we are unacquainted, there seems to have been a bond of intense sympathy between the inhabitants of this town and Benjamin. If their abstinence from the assembly of vengeance was not due to this, we must suppose that the sort of companionship in misery caused by these wild events itself created a sense of union between these communities, for it is the peril of Jabesh which first arouses King Saul to action (1 Samuel 11). and in memory of the deliverance which he effected the men of Jabesh alone save the bodies of Saul and Jonathan from the indignity of rotting on the wall of Bethshan (1Sa_31:11), which gained them the blessing of David (2Sa_2:5-6). We see from these later incidents that Jabesh recovered from the extermination now inflicted on its inhabitants.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv10, 12, 13, 14 Vers. 10, 11. Ye shall utterly destroy, etc. Devote…
Vers. 10, 11. Ye shall utterly destroy, etc. Devote to destruction, as a herem, an accursed thing. They followed in the severity of the punishment the precedent of the destruction of the Midianites, (see Num_31:17) and even in the numbers sent to destroy them a thousand from every. (Num_31:5) Revolting to our feelings as such wholesale massacres are, including women and children, it must be remembered in mitigation that the hereto was the solemn devotion of a thing or person to destruction under the sanction of an oath. Of the valiantest. The sons of valour simply means valiant men. (2Sa_13:28 2Sa_17:10)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v15 Wives for the Remaining Benjamites from the Daughters of…
Wives for the Remaining Benjamites from the Daughters of Shiloh
v. 15. And the people repented them, they were again filled with anxious care, for Benjamin, because that the Lord had made a breach in the tribes of Israel, since this one tribe had been almost exterminated.
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v. 16. Then the elders of the congregation said, in discussing other possibilities of securing wives for the remaining Benjamites, How shall we do for wives for them that remain, seeing the women are destroyed out of Benjamin? So far as the members of their tribe were concerned, there were no women for them.
v. 17. And they said, There must be an inheritance for them that be escaped of Benjamin, ways and means had to be found to that end, that a tribe be not destroyed out of Israel.
v. 18. Howbeit we may not give them wives of our daughters; for the children of Israel have sworn, saying, Cursed be he that giveth a wife to Benjamin.
v. 19. Then they said, as an expedient was finally suggested to them, Behold, there is a feast of the Lord in Shiloh yearly, year after year,in a place which is on the north side of Bethel, on the east side of the highway that goeth up from Bethel to Shechem and on the south of Lebonah, this detailed description being added for the sake of the Benjamites, who might thus reach the designated locality without attracting attention.
v. 20. Therefore they commanded the children of Benjamin, saying, Go and lie in wait in the vineyards;
v. 21. and see, and, behold, if the daughters of Shiloh come out to dance in dances, at the designated time, probably the festival of the Passover, then come ye out of the vineyards, and catch you every man his wife of the daughters of Shiloh, the virgin which he intended to make his wife, and go to the land of Benjamin.
v. 22. And it shall be, when their fathers or their brethren come unto us to complain, to make this robbery of the virgins a court case, that we will say unto them, Be favorable unto them for our sakes, because we reserved not to each man his wife in the war; for ye did not give unto them at this time, that ye should be guilty. This has been transcribed as follows: "Be quiet and gentle; give the maidens kindly to us. You know that we did not take them in war, as booty, as, for instance, at Jabesh. We have indeed allowed them to betaken (for which no grudge is to be held against Benjamin); but in peace, not for injury; and as you did not give them, no guilt attaches to you. " (Lange. )
v. 23. And the children of Benjamin did so, and took them wives, according to their number, of them that danced, whom they caught, a total of two hundred virgins; and they went and returned unto their inheritance, and repaired the cities, which had been burned down, and dwelt in them.
v. 24. And the children of Israel, all those who had been engaged in the campaign of punishment against Benjamin, departed thence at that time, every man to his tribe and to his family, and they went out from thence every man to his inheritance.
v. 25. In those days there was no king in Israel; every man did that which was right in his own eyes, a notice once more inserted by the author, in order to intimate that such things would probably not have happened if there had been a strong central government dispensing justice in the entire nation. Just as the congregation of Israel accepted the remaining Benjamites after they had been punished and acknowledged their wrong, so a Christian congregation will remit the sins of the penitent sinners when they apply for readmission to the Lord’s assembly.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv8, 11, 13 Jabesh Gilead
Jabesh Gilead
This is the name of a city. (See: How to Translate Names)
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people were set out in an orderly manner
"people that were assembled at Mizpah were accounted for"
none of the inhabitants of Jabesh Gilead were there
This refers back to the earlier assembly at Mizpah. The full meaning of this statement can be made clear. AT: "none of the inhabitants of Jabesh Gilead had been present at Mizpah" (See: Assumed Knowledge and Implicit Information)
twelve thousand
"12,000" (See: Numbers)
strike the inhabitants of Jabesh Gilead with the edge of the sword, including the women and children
The next verse will add an exception to this general instruction.
strike ... with the edge of the sword
"kill ... with their swords"
translationWords
tribe
Israel
Yahweh
Mizpah
Gilead
assembly
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.