Juízes 21
David Guzik · Citado em PreceptAustin
Juízes 21
Guzik - 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. (Enduring Word Commentary Series) David Jackman - The society of the end of Judges is uncomfortably akin to that of this twilight era of our Western world. The advertising media tempt us to even greater and easier credit facilities until couples end up hopelessly in debt and under strain. The interest rates suddenly rise and whole family units break up under the pressure. The successful young professional is assumed to belong to the company, body and soul, to ditch his private morality in the interests of corporate success, to work all hours to the neglect of his wife and children, with the result that the marriage breaks up, the family disintegrates, and he burns out. Illustrations abound throughout our increasingly godless society, and we do our young people no service if we do not expose the roots of the problem and nerve them to live lives that are distinctively different in an increasingly alien society. Pietistic withdrawal and superspiritual platitudes will not do! If ever things are going to change it will be through those who know that there is a King, the Lord Jesus Christ. Like salt and light, they need to penetrate the godless, hopeless world, as they get stuck into its problems, at every level of society. We can see it in the classic issues such as abortion and euthanasia; but we are often like Israel, failing to see how compromised we are in the ordinary, everyday issues. And that is where it matters most! Perhaps more than any others we Western Christians need to learn the meaning of Christ’s warning: “No servant can serve two masters … You cannot serve God and mammon” (Luke 16:13, emphasis added). (See context in The Preacher's Commentary,) Sworn (take an oath)(07650) shaba from sheba = seven) to swear, to take an oath, to make or swear an oath, swearing to someone, thus putting oneself under obligation to someone. "In general, shābaʿ is employed in mainly these contexts: covenant making, where the parties involved made vows, oaths or promises to one another (Deut. 4:31; 1 Sa 20:42); oath taking, which was a serious transaction in Israel and involved a person's taking upon himself (and possibly others) a curse if that person did not carry out his oath faithfully; vow making, which was solemn and not to be broken (cf. Nu 30:2)." (CBL) VOW [ISBE] - vou (nedher; euche; 'iccar, found only in Nu 30:6,8,10 and translated horismos, by the Septuagint: A vow could be positive (nedher) and included all promises to perform certain things for, or bring certain offerings to, God, in return for certain benefits which were hoped for at His hand (Gen 28:20-22, Jacob; Lev 27:2,8; Nu 30; Jdg 11:30, Jephthah; 1 Sam 1:11, Hannah; 2 Sam 15:8, Absalom; Jon 1:16, vows of heathen); or negative ('iccar), and included promises by which a person bound himself or herself to abstain from certain things (Nu 30:3). Nowhere in the Old Testament do we find the making of vows regarded as a religious duty (Dt 23:22), but the fulfilling of a vow was considered as a sacred and binding duty (Dt 23:21-23; Jdg 11:35; Eccl 5:4; compare Ps 22:25; 66:13; 76:11; 116:18). A vow was as binding as an oath (see OATH) and therefore to be kept to the letter; and it was not to be lightly made (Prov 20:25). A father could veto a daughter's vow, and a husband a wife's. If a husband did not veto a wife's vow, and then caused her to break it, the sin was his and not hers (Nu 30, passim). It seems that vows were considered binding only when actually uttered (Dt 23:23). Persons, including one's self, animals, land and other possessions, could be vowed, but all these could be redeemed with money (see JEPHTHAH), which money was to be estimated by the priest, except in the case of a clean animal. In the case of land, houses and unclean animals a fifth part of the estimated value was to be added to make up the redemption money. In the case of land the sum was greater or smaller as the coming year of Jubilee was far off or near (Lev 27, passim). Nothing which was by nature holy could be made the object of a vow, e.g. firstlings, tithes, etc. (Lev 27:26,28,30); and, on the other hand, an abomination, e.g. the hire of a prostitute, could not be made the object of a vow (Dt 23:18). In Mal 1:14 the offering of what was of less value than what had been vowed is vigorously condemned. In the New Testament Jesus refers to vows only to condemn the abuse of them (Mt 15:4-6; Mk 7:10-13; compare Talmud, Nedharim, and see CORBAN). In Acts 18:18 (compare Acts 21:23,24) Paul desires to show his Jewish brethren that he is willing to keep the forms of Jewish piety so long as they do not clash with his Christian conscience (compare 1 Cor 9:21). For the vow of the Nazirite, see NAZIRITE. Paul Levertoff A C Gaebelein Summary…CHAPTER 21 The Repentance About Benjamin 1. Sorrow of the people and Jabesh-Gilead smitten (Jdg 21:1-15) 2. The restoration of Benjamin (Jdg 21:16-25) A tribe of the nation was almost entirely exterminated. Then the oath they had made not to give their daughters to wife to the Benjamites left assured the complete extinction of the tribe. The dreadful work they had done dawned suddenly upon them and weeping before Jehovah they said, "Why is this come to pass in Israel that there should be today one tribe lacking in Israel ?" The answer surely was, it came to pass on account of their departure from God and their sins. Thus people ask when they behold the scenes of bloodshed and war, as we see in our times, why is this? and are even ready to blame God, instead of thinking of sin and its curse. Then once more they acted themselves and committed another deed of violence. Jabesh-Gilead is destroyed; only four hundred virgins are saved. These were given to the Benjamites. But what hypocrisy they showed in having a feast of Jehovah and commanding the Benjamites to steal the daughters of Shiloh ! Failure and decline is written in this book. God's faithfulness towards His people whom He loves is not less prominent. "This is Israel , the people of God: infirm and wavering where good is to be accomplished; quick and decisive where patience and forbearance would become them; tolerant of what is only of themselves; scrupulously keeping an insane oath, yet managing to evade it by a jesuitry that deceives no one. Such is the people of God, and such is Christendom today; and such it has been. Let us search our hearts as we read the record,--not given as a record without purpose in it. How solemn is the repetition at the end of what has been the text of these closing chapters: 'In those days there was no king in Israel : every man did what was right in his own eyes'" (Numerical Bible). Judges 21:2 So the people came to Bethel and sat there before God until evening, and lifted up their voices and wept bitterly. came to Bethel- Jdg 21:12 Jdg 20:18,23,26 Jos 18:1 lifted - Jdg 2:4 Ge 27:38 1Sa 30:4 Judges 21 Resources - Multiple Sermons and Commentaries Related Passages: Judges 20:18 Now the sons of Israel arose, went up to Bethel, and inquired of God and said, “Who shall go up first for us to battle against the sons of Benjamin?” Then the LORD said, “Judah shall go up first.” Judges 20:23 The sons of Israel went up and wept before the LORD until evening, and inquired of the LORD, saying, “Shall we again draw near for battle against the sons of my brother Benjamin?” And the LORD said, “Go up against him.” Judges 20:26 Then all the sons of Israel and all the people went up and came to Bethel and wept; thus they remained there before the LORD and fasted that day until evening. And they offered burnt offerings and peace offerings before the LORD. A BROKEN NATION So the people came to Bethel: The first trip to Bethel in Judges 20 was about going to war against Benjamin and now they gather to lament what they have done to Benjamin! The two oaths sworn at Mizpah (Jdg 21:1, 5, cp Jdg 20:8) were intended to stop the evil committed by the Benjamites from contaminating the whole nation and to ensure full participation by the other tribes in the punitive action that was required. But the excessive slaughter of Jdg 20:48 had now produced an unexpected result of making the tribe of Benjamin an "endangered species" so to speak. And sat there before God until evening, and lifted up their voices and wept bitterly - Once more they find themselves weeping as a result of hasty action carried out apart from seeking God's will (ALWAYS A RECIPE FOR DISASTER!) Earlier the Israelites wept because they were defeated by the Benjamites (Jdg 20:23, 26+). Now they have defeated Benjamin and they weep because they have nearly annihilated one of the tribes. Israel grieved because it appeared that their foolish oath would result in Benjamin disappearance. Judges 21:3 And they said, "Why, O LORD, God of Israel, has this come about in Israel, so that one tribe should be missing today in Israel?" Why, O LORD: De 29:24 Jos 7:7-9 Ps 74:1 80:12 Pr 19:3 Isa 63:17 Jer 12:1 Judges 21 Resources - Multiple Sermons and Commentaries Related Passages: Joshua 7:7-9+ Joshua said, “Alas, O Lord GOD, why did You ever bring this people over the Jordan, only to deliver us into the hand of the Amorites, to destroy us? If only we had been willing to dwell beyond the Jordan! 8 “O Lord, what can I say since Israel has turned their back before their enemies? 9 “For the Canaanites and all the inhabitants of the land will hear of it, and they will surround us and cut off our name from the earth. And what will You do for Your great name?” Judges 6:13+ Then Gideon said to him, “O my lord, if the LORD is with us, why then has all this happened to us? And where are all His miracles which our fathers told us about, saying, ‘Did not the LORD bring us up from Egypt?’ But now the LORD has abandoned us and given us into the hand of Midian.” WHY GOD? And they said, "Why, O LORD, God of Israel, has this come about in Israel, so that one tribe should be missing today in Israel - They sound a lot like Joshua (see above) after the horrible defeat at Ai. As with Gideon (see above), no answer was given. Yet the book’s larger context gives the clear answer that Israel had sinned and continued to sin in horrible ways. The more immediate answer is because you sons of Israel overreacted and went too far in extracting punishment from Benjamin. THOUGHT- There is a powerful lesson in this debacle for all of God's people... Uninstructed zeal, even in the cause of righteousness, often goes beyond its proper limits, and does harm rather than good. -- G Campbell Morgan Gary Inrig remarks that "Typically, somehow God is portrayed as being to blame for their dilemma: “O Lord, the God of Israel, why has this happened to Israel? Why should one tribe be missing from Israel today?” It was rather late to be turning to God, and this was hardly a prayer of repentance. The implication is that the Lord should have prevented this state of affairs. It is typical of sinful humans to insist on having things their own way and then to blame God when they don’t like the results. (Borrow Hearts of Iron, Feet of Clay) Guzik - 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. (Ibid) So that one tribe should be missing today in Israel - Notice their focus -- There is here no mourning for sin, no humbling because of national transgression, no return to the LORD. Accordingly no word from the LORD comes to them. They act wholly in self-will (v10). Contrast the prayer of Daniel at the end of the 70 years of exile in Babylon - read Da 9:3-13. Keil and Delitzsch - 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. (Judges 21 Commentary) G Campbell
Juízes 21
Guzik - 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. 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. Gary Inrig - Rather than admit they had made a sinful and willful vow, they hit an ingenious, but extremely cruel, solution. First, they discovered that the remote northern area of Jabesh-Gilead had not been represented at the muster at Mizpah. They did not seek to find out why. Arguing that this meant that the citizens of Jabesh-Gilead fell under the vow of death to all who did not join against Gibeah, they sent an army of twelve thousand to kill everyone in the region—everyone, that is, except unmarried girls. They would solve the problem of having killed nearly an entire tribe of their fellow Israelites by killing more Israelites! That perverted logic provided them with four hundred wives for the Benjamites. Once again, women were treated like commodities to solve the problems created by men. (Borrow Hearts of Iron, Feet of Clay) Treasury of Scripture Knowledge - 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. Arthur Cundall - 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." (Borrow Judges & Ruth: Tyndale Old Testament Commentary) Keil and Delitzsch - 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 (v. 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. אֹותָם (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 Josh. 21:2; 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. (Judges 21 Commentary) Judges 21:11 "And this is the thing that you shall do: you shall utterly destroy every man and every woman who has lain with a man." every man: Nu 31:17,18 De 2:34 Judges 21 Resources - Multiple Sermons and Commentaries ISRAEL UTTER DESTROYS ITS OWN BRETHREN And this is the thing that you shall do: you shall utterly destroy (charam) every man and every woman who has lain with a man - The phrase utterly destroy is found 14 times in the Book of Joshua in regard to the conquest of the Canaanites and signifies something "under the ban" or totally given to destruction as a sign that it is totally devoted to God. All of those uses of utterly destroy (charam) were directed to a pagan idol worshipping people, and not to one of the 12 tribes of Israel! Indeed, there is no hint whatsoever that God supported the bloodbath that took place at Jabesh Gilead. Sadly, once again we see the sons of Israel were doing what was right in their own eyes, even though it was wrong in God's eyes! Even though delinquency on some occasions was not punished during the days of the Judges (Jdg 5:15-17), the sons of Israel reasoned that the horrible nature of the crime coupled with Benjamin's refusal to turn over the criminals, caused Israel to take an oath that those who did not come to fight "shall surely be put to death.” (Jdg 21:5) Note the phrase every woman who has lain with a man implies they are not to destroy the virgins (as we see in the next verse). So much for utterly destroy because they had to harvest some virgins to reverse the horrible effects of their over zealous revenge against Benjamin. Utterly destroy (destroy completely, devote)(02763) charam to destroy, to doom, to devote. This word is most commonly associated with the Israelites destroying the Canaanites upon their entry into the Promised Land (Deut. 7:2; Josh. 11:20). Surrendering something irrevocably to God = devoting to service of God, excluding it from use or abuse of man &/or putting it under a ban for utter destruction. [Dt 7:2, 20:17 - see note below] Usually haram meant a ban for utter destruction, compulsory dedication of thing impeding or resisting God's work which is considered to be accursed before God. Thus the basic idea = setting something aside strictly for God's use. Whatever was set aside was considered most holy by God & could not be sold or redeemed by any substitutionary measure. Once invoked it was absolutely compulsory. Here is the utter destruction Israel should have done... Deuteronomy 7:2+ and when the LORD your God delivers them before you and you defeat them, then you shall utterly destroy them. You shall make no covenant with them and show no favor to them. Deuteronomy 13:15+ you shall surely strike the inhabitants of that city with the edge of the sword, utterly destroying it and all that is in it and its cattle with the edge of the sword. Utterly destroy - 47x in the OT - annihilate(1), covet(1), destroy them utterly(1), destroy utterly(1), destroyed them utterly(1), destroying(1), destroying them completely(2), destruction(2), devote(2), forfeited(1), set apart(1), sets apart(1), utterly destroy(11), utterly destroyed(22), utterly destroying(3). Exod. 22:20; Lev. 27:28; Lev. 27:29; Num. 21:2; Num. 21:3; Deut. 2:34; Deut. 3:6; Deut. 7:2; Deut. 13:15; Deut. 20:17; Jos. 2:10; Jos. 6:18; Jos. 6:21; Jos. 8:26; Jos. 10:1; Jos. 10:28; Jos. 10:35; Jos. 10:37; Jos. 10:39; Jos. 10:40; Jos. 11:11; Jos. 11:12; Jos. 11:20; Jos. 11:21; Jdg. 1:17; Jdg. 21:11; 1 Sam. 15:3; 1 Sam. 15:8; 1 Sam. 15:9; 1 Sam. 15:15; 1 Sam. 15:18; 1 Sam. 15:20; 1 Ki. 9:21; 2 Ki. 19:11; 1 Chr. 4:41; 2 Chr. 20:23; 2 Chr. 32:14; Ezr. 10:8; Isa. 11:15; Isa. 34:2; Isa. 37:11; Jer. 25:9; Jer. 50:21; Jer. 50:26; Jer. 51:3; Dan. 11:44; Mic. 4:13 Judges 21:12 And they found among the inhabitants of Jabesh-gilead 400 young virgins who had not known a man by lying with him; and they brought them to the camp at Shiloh, which is in the land of Canaan. virgins: Jdg 20:18,23 Jos 18:1 Ps 78:60 Jer 7:12 Judges 21 Resources - Multiple Sermons and Commentaries JABESH-GILEAD VIRGINS SPARED And they found among the inhabitants of Jabesh-gilead 400 young virgins (bethulah) who had not known a man by lying with him; and they brought them to the camp at Shiloh (map), which is in the land of Canaan - A solution is found 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 (Nu 31:17, 18). Apparently the sons of Israel considered that precedent as sufficient to support the distinction made between a wife and a virgin in Jabesh-Gilead. They further reasoned that they were keeping their vow because the Jabesh-Gilead fathers were not present when the sons of Israel made the vow not to marry Benjamites. The fact that the sons of Israel gleaned only 400 virgins for 600 men would certainly suggest that their action was not in the will of the Lord, even though He allowed it. Shiloh (map), which figures prominently in this chapter (cf. Jdg 21:19-21), was the place where the tabernacle was located (cf. Jdg 18:31) and was about 9 miles north of Bethel and the rock of Rimmon where the 600 sons of Benjamin had taken refuge. Shiloh afforded a temporary refuge where the captive girls could mourn the loss of their loved ones. This entire story is permeated with human tragedy on many fronts! But that is what happen when you do what is right in your own eyes! Virgins (01330) bethulah is a feminine noun meaning virgin, a mature young woman that has never had sexual intercourse, and under the authority and protection of the father (translated as such 49x and once as maiden in the NAS). Judges 21:12 describes "400 young virgins who had not known a man by lying with him." So while the meaning of bethulah is unquestionably a virgin, that is not always the case for in Joel 1:8 we read "Wail like a virgin girded with sackcloth for the bridegroom of her youth," which suggests the bethulah is mourning for her husband. Bethulah also refers to cities or countries that are personified as females (Isa. 37:22; 47:1; Jer. 18:13; 31:4, 21; Amos 5:2). Swanson adds that bethulah also means "young women, i.e., a class of young female, though the class may be virgins, the focus is on the youth group (Dt 32:25; Ps 148:12; Jer 31:13; Am 8:13)." Swanson adds that a third meaning of bethulah is "dear one, one cared for, loved one, formally, virgin daughter, a young woman who is loved by the father, with the associated meaning of being pure, innocent, and under the protection and care of the father (2Ki 19:21; Isa 23:12; 37:22, 22; 47:1, 1; Jer 46:11; La 1:15; 2:10, 13)." SHILOH [ISBE] - (The most usual form is shiloh, but it appears 8 times as shilo, and 3 times as Shilow; Selo, Selom): A town in the lot of Ephraim where Israel assembled under Joshua at the close of the war of conquest (Josh 18:1). Here territory was allotted to the seven tribes who had not yet received their portions. A commission was sent out to "describe the land into seven portions"; this having been done, the inheritances were assigned by lot. Here also were assigned to the Levites their cities in the territories of the various tribes (Joshua 18 through 21). From Shiloh Reuben and Gad departed for their homes East of the Jordan; and here the tribes gathered for war against these two, having misunderstood their building of the great altar in the Jordan valley (Joshua 22). From Jdg 18:31 we learn that in the period of the Judges the house of God was in Shiloh; but when the sanctuary was moved thither from Gilgal there is no indication. The maids of Shiloh were captured by the Benjamites on the occasion of a feast, while dancing in the vineyards; this having been planned by the other tribes to provide the Benjamites with wives without involving themselves in responsibility (21:21 ff). While the house of the Lord remained here it was a place of pilgrimage (1 Sam 1:3). To Shiloh Samuel was brought and consecrated to God's service (1 Sam 1:24). The sanctuary was presided over by Eli and his wicked sons; and through Samuel the doom of their house was announced. The capture of the ark by the Philistines, the fall of Hophni and Phinehas, and the death of the aged priest and his daughter-in-law followed with startling rapidity (1 Sam 3; 4). The sanctuary in Shiloh is called a "temple" (1 Sam 1:9; 3:3) with doorpost and doors (1 Sam 1:9; 3:15). It was therefore a more durable structure than the old tent. See TABERNACLE; TEMPLE. It would appear to have been destroyed, probably by the Philistines; and we find the priests of Eli's house at Nob, where they were massacred at Saul's order (1 Sam 22:11 ff). The disaster that befell Shiloh, while we have no record of its actual occurrence, made a deep impression on the popular mind, so that the prophets could use it as an effective illustration (Ps 78:60; Jer 7:12:14; 26:6). Here the blind old prophet Ahijah was appealed to in vain by Jeroboam's wife on behalf of her son (1 Ki 14:2,4), and it was still occupied in Jeremiah's time (Jer 41:5). The position of Shiloh is indicated in Jdg 21:19, as "on the north of Beth-el, on the east side of the highway that goeth up from Beth-el to Shechem, and on the south of Lebonah." This is very explicit, and points definitely to Seilun, a ruined site on a hill at the Northeast of a little plain, about 9 miles North of Beitin (Bethel), and 3 miles Southeast of Khan el-Lubban (Lebonah), to the East of the highway to Shechem (Nablus). The path to Seilun leaves the main road at Sinjil, going eastward to Turmus `Aya, then northward across the plain. A deep valley runs to the North of the site, cutting it off from the adjoining hills, in the sides of which are rock-hewn tombs. A good spring rises higher up the valley. There are now no vineyards in the district; but indications of their ancient culture are found in the terraced slopes around. The ruins on the hill are of comparatively modern buildings. At the foot of the hill is a mosque which is going quickly to ruin. A little distance to the Southeast is a building which seems to have been a synagogue. It is called by the natives Jami` el-`Arba`in, "mosque of the Forty." There are many cisterns. Just over the crest of the hill to the North, on a terrace, there is cut in the rock a rough quadrangle 400 ft. by 80 ft. in dimensions. This may have been the site of "the house of the Lord" which was in Shiloh. W. Ewing Judges 21:13 Then the whole congregation sent word and spoke to the sons of Benjamin who were at the rock of Rimmon, and proclaimed peace to them. Rimmon: Jdg 20:47 Jos 15:32 proclaimed peace De 20:10 Isa 57:19 Lu 10:5 Eph 2:17 Judges 21 Resources - Multiple Sermons and Commentaries PEACE TREATY WITH REMNANT AT RIMMON Then the whole congregation sent word and spoke to the sons of Benjamin who were at the rock of Rimmon, and proclaimed peace to them - Literally = "called peace to them." (cf Dt 20:10) uses same idiom. Judges 21:14 And Benjamin returned at that time, and they gave them the women whom they had kept alive from the women of Jabesh-gilead; yet they were not enough for them. Jdg 21:12 Jdg 20:47 1Co 7:2 Judges 21 Resources - Multiple Sermons and Commentaries BENJAMINITES RETURN FROM RIMMON And Benjamin returned at that time, and they gave them the women whom they had kept alive from the women of Jabesh-gilead; yet they were not enough for them - One is a bit surprised that the Benjaminite remnant was so trusting of the other 11 tribes. The offer of women clearly sweetened the deal! Judges 21:15 And the people were sorry for Benjamin because the LORD had made a breach in the tribes of Israel. were sorry: Jdg 21:6,17 a breach: 1Ch 13:11 15:13 Isa 30:13 58:12 Judges 21 Resources - Multiple Sermons and Commentaries And the people were sorry (naham/nacham; Lxx - parakaleo) for Benjamin because the LORD had made a breach (perets) in the tribes of Israel - Were sorry (NET = regretted, ESV = had compassion) refers in the present context to the emotional pain caused by the Lord's judgment. In Genesis 6 God was sorry that he had created man. In 1 Samuel 15 He regrets that he had made Saul king. In both cases this regret prompts God to seek to reverse His prior actions by eliminating the source of his regret. Jdg. 21:15 differs in that the Israelites are pained over a prior action, but it is God's, not their own. Nevertheless, this passage is similar to the others in that the Israelites seek to ameliorate the situation by undoing the effect of this prior action. LORD had made a breach (perets) figuratively refers to God's judgment upon the Benjaminites accomplished through battle (Jdg. 20:35). Benjamin's near extinction left a gaping hole in the Israelite tribal structure, much like a breach in a wall. God permitted the breach but clearly He did not want extinction of Benjamin. This would have been the perfect time for the sons of Israel to humble themselves and seek the LORD's solution to the problem they had created. The "solution" that seemed right in their eyes only netted 400 virgins! Their solution would not achieve the needed 600 virgins so they would have to resort to "Plan B" which seemed right in their own eyes! THOUGHT - What is very confusing to me is that Israel actually built an altar (Jdg 21:4) on which they made offerings, but the text is silent on why they did not seek God's counsel, e.g., through Phinehas (Jdg 20:28+). This is further testimony to the root problem - there was no King in Israel. While there were times they called out to Him, those were only during times of severe, often lengthy oppression. Are we not often like Israel when faced with a dilemma that seems to have no easy human solution? NET NOTE - Heb "had made a gaping hole in." The narrator uses imagery that compares Israel to a wall that has been breached. Breach (06556)(perets from parats = to break through) means a gap, a break, a bursting forth, a breach. Literally refers to a breach in a wall (1Ki 11:27; Isaiah 58:12; Amos 9:11; Neh. 6:1) or breaking of a dike (2Sa 5:20; 1Chr 13:11) Figuratively refers to a man who would stand in the gap or breach (Ezek 13:4, Ezek 22:30, Ps 106:23) or an outburst of the Lord's anger (2Sa 6:8). Gilbrant - The Hebrew noun perets means "breach" or "gap," and it is a derivative of the verbal root pārats (HED #6805), which is defined as "to breach" or "to break out." Most commonly, a breach in a wall is indicated, specifically in the wall surrounding Jerusalem (1 Ki. 11:27; Neh. 6:1; Ps. 144:14; Isa. 58:12; Amos 9:11). Perez was one of the twin sons (along with Zerah) born of the unwitting incestuous union of Tamar and her father-in-law Judah (Gen. 38). Perez was the father of Hezron and Hamul (Gen. 46:12; Num. 26:21; 1 Chr. 2:4f) and the ancestor of the Perezites (Num. 26:20). Perez's name means "a bursting forth" or "a breach" and refers to the abnormally violent birth of Perez and his brother Zerah by their mother Tamar. One twin stuck his hand out of the womb first and the midwife tied a scarlet cord around his wrist in order to identify him (Gen. 38:28). But he withdrew his hand and the other twin came out first, causing the midwife to exclaim, "How have you broken forth?" (v. 29); thus, the name Perez. The clan of Perez delighted in its numerous and prosperous descendants illustrated by the blessing the women of Bethlehem bestowed upon Boaz and Ruth by stating, "Let your house be like the house of Pharez, whom Tamar bare unto Judah, of the seed which the Lord shall give you of this young woman" (Ruth 4:12). The descendants of Perez enjoyed prominence among the other clans of Judah and maintained important positions within the community. For example, Jashobeam, son of Zabdiel and descendant of Perez, was one of David's twelve military generals who served one month each year (1 Chr. 27:2f). Following the exile, some of the Perezites lived in Jerusalem (1 Chr. 9:4), including 468 "able men" and Zerubbabel, son of Shealtiel, who was commissioned by Haggai and Zechariah to rebuild the Temple. The ancestral lines of David (Ruth 4:18-22) and Jesus (Matt. 1:13; Luke 3:33) are both traced back through Perez. (Complete Biblical Library) Perets - 19x in 18v - breach(10), breaches(3), breakthrough(2), gap(1), mishap(1), outburst*(2). Gen. 38:29; Jdg. 21:15; 2 Sam. 5:20; 2 Sam. 6:8; 1 Ki. 11:27; 1 Chr. 13:11; 1 Chr. 14:11; Neh. 6:1; Job 16:14; Job 30:14; Ps. 106:23; Ps. 144:14; Isa. 30:13; Isa. 58:12; Ezek. 13:5; Ezek. 22:30; Amos 4:3; Amos 9:11 Judges 21:16 Then the elders of the congregation said, "What shall we do for wives for those who are left, since the women are destroyed out of Benjamin?" MORE HUMAN REASONING Then the elders of the congregation said, "What shall we do for wives for those who are left, since the women are destroyed out of Benjamin?" - This is amazing. They still have not ask God. They are saying what shall WE DO, not what would or could God do! Judges 21:17 And they said, "There must be an inheritance for the survivors of Benjamin, that a tribe may not be blotted out from Israel. inheritance: Nu 26:55 Nu 36:7 Judges 21 Resources - Multiple Sermons and Commentaries THE WIFE OATH DILEMMA CONTINUES And they said, "There must be an inheritance for the survivors of Benjamin, that a tribe may not be blotted out from Israel - Where this strong national loyalty/drive came from is not clear, but ultimately one has to believe Yahweh placed this on their hearts. His glory is at stake if one of the 12 tribes did not survive. Judges 21:18 "But we cannot give them wives of our daughters." For the sons of Israel had sworn, saying, "Cursed is he who gives a wife to Benjamin." Judges 21 Resources - Multiple Sermons and Commentaries Related Passages: Judges 11:35 (JEPHTHAH'S FOOLISH VOW) When he saw her, he tore his clothes and said, “Alas, my daughter! You have brought me very low, and you are among those who trouble me; for I have given my word to the LORD, and I cannot take it back.” Judges 21:1 Now the men of Israel had sworn in Mizpah, saying, “None of us shall give his daughter to Benjamin in marriage.” Judges 21:7 “What shall we do for wives for those who are left, since we have sworn by the LORD not to give them any of our daughters in marriage?” REPEAT OF THEIR RIDICULOUS VOW But we cannot give them wives of our daughters." For the sons of Israel had sworn, saying, "Cursed is he who gives a wife to Benjamin - For the 3rd time (see above) reference is made to the oath that forbade the giving of daughters to Benjamin. In the absence of wives, the breach seemed irreparable. Rather than go through the "charade" in the next few verses, it would have been better for Israel to have confessed their sin of making a foolish oath, and done what was right instead of trying to make two wrongs equal a right. The less consideration is used before the making of a vow, the more, commonly, there is need of afterwards for the keeping of it. Judges 21:19 So they said, "Behold, there is a feast of the LORD from year to year in Shiloh, which is on the north side of Bethel, on the east side of the highway that goes up from Bethel to Shechem, and on the south side of Lebonah." feast: Ex 23:14-16 Lev 23:2,4,6,10,34 Nu 10:10 28:16,26 29:12 De 16:1,10,13 Ps 81:3 Joh 5:1 7:2 Judges 21 Resources - Multiple Sermons and Commentaries SECOND SOLUTION RELATED TO THE ANNUAL FEAST Their dilemma was how could the sons of Israel provide 200 more wives without breaking their oath to give wives to the Benjaminites. It almost sounds like a riddle, but sadly was true to life riddle! So they said, "Behold (hinneh), there is a feast of the LORD from year to year in Shiloh, which is on the north side of Bethel, on the east side of the highway that goes up from Bethel to Shechem, and on the south side of Lebonah Not sure which feast but likely Tabernacles as vineyards (Jdg 21:20) are mentioned and the grape harvest comes in August and September. One of the purposes of the fall Tabernacles Feast was to rejoice over the summer fruit that had been gathered. Samuel's parents traveled annually to Shiloh to worship the Lord (1Sa 1:3). Others believe the Passover is intended, for the dancing could imitate the celebrating of Miriam and the women of Israel after the Exodus (cf. Ex 15:20, 21). One other consideration is that this was a feast Israel had devised (they watched the Canaanites celebrate with feasts). One cannot be dogmatic. Three times a year every Israelite male was required to appear before the Lord at the central sanctuary (Ex 23:14-19; 34:23) Three times in a year all your males shall appear before the LORD your God in the place which He chooses, at the Feast of Unleavened Bread and at the Feast of Weeks and at the Feast of Booths (Tabernacles) and they shall not appear before the LORD empty-handed. Every man shall give as he is able, according to the blessing of the LORD your God which He has given you. (Dt 16:16,.17). Keil and Delitzsch - 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 (Ex. 15:20). The minute description of the situation of Shiloh, viz., “to the north of Bethel, on the east of the road which rises from Bethel to Shechem, and on the south of Lebonah”), 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. (Judges 21 Commentary) Judges 21:20 And they commanded the sons of Benjamin, saying, "Go and lie in wait in the vineyards, Judges 21 Resources - Multiple Sermons and Commentaries AMBUSHED BENJAMINITES SET AMBUSH TO KIDNAP WIVES And they commanded the sons of Benjamin, saying, "Go and lie in wait in the vineyards - Ironically, the men of Benjamin were told to set an ambush for the girls, the same technique used by the sons of Israel against the Benjamites at Gibeah (Jdg 20:37+). The strategy worked, and each man obtained his wife. What's wrong with their human plan, especially if it "worked"? Is there not some bizarre/tragic irony here? The reason the sons of Israel are in this quagmire is because of a Levite's concubine, a woman who was forcibly taken by other men who were Benjaminites. And now they devise a plan to encourage these same Benjaminites (can we even exclude a few surviving "worthless fellows" in this 600?) to kidnap women who would then in effect be raped! This is utter nonsense, but is exactly what happens when a people have gone off the rail and begin to do what they think is right in their sinful eyes! Judges 21:21 and watch; and behold, if the daughters of Shiloh come out to take part in the dances, then you shall come out of the vineyards and each of you shall catch his wife from the daughters of Shiloh, and go to the land of Benjamin. dances: Jdg 11:34 Ex 15:20 1Sa 18:6 2Sa 6:14,21 Ps 149:3 150:4 Ec 3:4 Jer 31:13 Mt 10:17 Lu 17:25 Judges 21 Resources - Multiple Sermons and Commentaries "SAVE THE LAST DANCE FOR ME" And watch; and behold (hinneh), if the daughters of Shiloh come out to take part in the dances, then you shall come out of the vineyards and each of you shall catch his wife from the daughters of Shiloh, and go to the land of Benjamin - This is an interesting conditional clause ("if...then"). Judges 21:22 "And it shall come about, when their fathers or their brothers come to complain to us, that we shall say to them, 'Give them to us voluntarily, because we did not take for each man of Benjamin a wife in battle, nor did you give them to them, else you would now be guilty.'" Give them to us voluntarily - Philemon 1:9-12 each man: Jdg 21:14 Ge 1:27 7:13 Mk 10:6-8 1Co 7:2 nor did you give them to them: Jdg 21:1,7,18 Pr 20:25 Judges 21 Resources - Multiple Sermons and Commentaries RATIONALE FOR KIDNAPPING The sons of Israel knew that there would be complaints from these virgins fathers and brothers, so they had to devise a reasonable explanation that would seem right in everyone's eyes! And it shall come about, when their fathers or their brothers come to complain to us, that we shall say to them, 'Give them to us voluntarily, because we did not take for each man of Benjamin a wife in battle, nor did you give them to them, else you would now be guilty It was customary for the brothers of a girl who had been abducted to demand satisfaction (see Ge 34:7-31; 2Sa 13:20-38). It was therefore important that the elders anticipate this response and be prepared to get cooperation from the girls' families. Also the fact that the Benjamites stole the maidens (the parents did not give them away) absolved the parents from the curse against giving their daughters to Benjamin if they broke the oath! While their arguments may have been less than convincing (as a father of 2 daughters, I would have hardly been consoled!), but the leaders of Israel prevented the relatives from retaliating against the Benjamites (cf. Jdg 18:22-26). David Jackman - The casuistry of the argument in verse 22 is truly appalling. When the people of Shiloh complained of the abduction of their daughters, they were to be informed that this kept their oath intact. Nothing could have been further from the truth. In fact, it was a backdoor way of giving their daughters to the Benjamites, by setting up the whole charade and assuring the men of Benjamin that no action would be taken against them. This was to answer injustice with injustice. The point being made, that must be applied to our contemporary situation, is that once God, whose righteous character is the only source and guarantee of truth and justice, is neglected, then such fine-sounding moral concepts are inevitably reduced to hollow verbiage. In the words of Jean-Paul Sartre, “Finite man is meaningless without an infinite reference point.” The existentialist philosophy and the history of nations in the twenty-first century surely confirms this age-old message of the Book of Judges. Even the most advanced technological societies are covered with only the thinnest veneer of civilization when once the Christian foundations are eroded away (ED: AS HAS HAPPENED IN AMERICA 2022!). As the Duke of Wellington once remarked, the problem is that if you educate devils all you get is clever devils. (See context in The Preacher's Commentary) Judges 21:23 And the sons of Benjamin did so, and took wives according to their number from those who danced, whom they carried away. And they went and returned to their inheritance, and rebuilt the cities and lived in them. Judges 21 Resources - Multiple Sermons and Commentaries SEIZURE OF WIVES SATISFIES DEFICIT And the sons of Benjamin did so, and took wives according to their number from those who danced, whom they carried away. And they went and returned to their inheritance, and rebuilt the cities and lived in them. How different is this act [which the sons of Israel gave approval to] from the men of Gibeah taking the concubine and raping her? To be sure they are not identical but there is a touch of bitter irony in this unusual ending to this horrid saga in Israel. Matthew
Juízes 21
Guzik - This kind of moral, political, social, and spiritual chaos could only reign were there was no recognized king over Israel - and where people had forgotten about God as their King. The only standard left was the standard of "if it feels good, do it" - much like America at the close of the twentieth century Judges closes with the reflection by the author on the absence of strong leadership and the lack of spiritual discernment (Heb5:14) that had led to the near total disintegration of Israel’s uniqueness as a nation. The tragic comment of the inspired historian who wrote the book of Judges notes that a nation unified under Moses, and miraculously victorious under Joshua, had now fallen into sin, defeat, and disunity. Thus, the book of Judges gives us a picture of the tragic results of sinful compromise with an ungodly world. Fortunately, the appendix of the book of Ruth indicates that God was still at work among His people, even during this dark hour. A ray of hope was about to dawn through which God’s Man, the Son of Man, would come to rule His people. THE BIBLE contains the mind of God, the state of man, the way of salvation, the doom of sinners, and the happiness of believers. Its doctrines are holy, its precepts are binding, its stories are true, and its decisions are immutable. Read it to be wise, believe it to be safe, and practice it to be holy. It contains light to direct you, food to support you, and comfort to cheer you. It is the traveler's map, the pilgrim's staff, the pilot's compass, the soldier's sword, and the Christian's charter. Here Paradise is restored, Heaven opened, and the gates of hell disclosed. CHRIST is its grand subject, our good the design, and the glory of God its end. It should fill the memory, rule the heart, and guide the feet. Read it slowly, frequently, and prayerfully. It is a mine of wealth, a paradise of glory, and a river of pleasure. It involves the highest responsibility, will reward the greatest labor, and will condemn all who trifle with its sacred contents. Here in this 21ST century the heads of state would do well to study the Book of Judges. Back in 1928, when the depression first began, a brief editorial appeared in the staid Wall Street Journal, which went something like this: What America needs today is not Government controls, industrial expansion, or a bumper corn crop; America needs to return to the day when grandpa took the team out of the field in the early afternoon on Wednesday in order to hitch them to the old spring wagon into which grandma put all of the children after she washed their faces shining clean; and they drove off to prayer meeting in the little white church at the crossroads underneath the oak trees, where everyone believed the Bible, trusted Christ, and loved one another. Thomas Brooks writes that… There are four times wherein a hypocrite may express a great readiness and forwardness to religious duties: (1.) First, When he is under terrors and distress of conscience. Oh, now for a little ease, a little rest, a little quiet, a little comfort—what won't the hypocrite do! etc. (2.) Secondly, When he is under sore and heavy afflictions. Hosea 5:15, "In their affliction they will seek me early." Isaiah 26:16, "Lord, they came to you in their distress; when you disciplined them." Psalm 78:34, "When he slew them—then they sought him." It is a reproach to some: No plague—no prayer; no punishment—no prayer, etc. So Pharaoh and Ahab, etc. (3.) Thirdly, When religion is in fashion, when it is a credit to be a professor, and when profession is the highway to profit and preferment. In the warm summer of prosperity, when there is no hazard, no danger, no loss to be a Christian, who then so forward in religious duties as the hypocrite? But when the sun of persecution is up—then he falls away, Mat. 13:5-6. (4.) Fourthly, When others' presence, counsel, and examples have an influence upon them. Oh, now they keep religious duties! Joash did that which was right in the sight of the Lord—all the days of Jehoiada the priest. But when Jehoiada was dead, Joash serves groves and idols, and turns a deaf ear to those prophets who testified against him, and gives Zechariah his passport out of the world for speaking against his evil manners, and the wicked courses of his princes and people, 2Chr. 24:2, 17-23. While the good judges lived, the Israelites kept close to the service of God: Judges 2:7, "And the people served the Lord throughout the lifetime of Joshua and the leaders who outlived him—those who had seen all the great things the Lord had done for Israel." But when the good judges were dead, the Israelites did what was right in their own eyes: every man's lust was his law, Judges 17:6, and Judges 21:25. While Moses was present, there was no talking of a golden calf—but no sooner was his back turned, that the Israelites make a golden calf, and worship it when it was finished! Ex 32:1-9, etc. (A Cabinet of Choice Jewels) Gary Inrig gives us an illustration of the danger of a "Judges 21:25 approach" to life writing about a terrible airline accident that occurred in the Canary Islands in April of 1977. At the small airport at Tenerife (Read Wikipedia description including a simulated picture of the two airliners just before collision) two 747's collided killing hundreds: The airport was crowded because the main airport at Las Palmas had been closed due to a bombing. As a result, the 747's had to taxi on the runway rather than on the taxiway. It was a foggy day, and the two pilots could not see one another, but, for some inexplicable reason, the Dutch pilot began his takeoff without clearance from the control tower. Obviously, he thought he was doing the right thing (cp Jdg 21:25), but he was not. The other plane was in the way, and he was unable to avoid it. As a result, 575 people died (Ed: 583 in the Wikipedia article). Every pilot is taught one very basic lesson at the beginning of his training. In an air traffic control zone you do not do what seems best in your eyes. You do what the control tower tells you to do. That is always true, but it is especially true when the visibility is bad. The reason is of course very simple. The controller knows things that you do not know. He has better information and a better perspective to guide a pilot safely to his destination. To act on your own causes disasters. This principle of aviation is also an important principle of life. We live at a time when a thick moral fog has settled upon our society. The old moral landmarks have been obliterated, and no one seems to know the difference between right and wrong. Ethically and morally, the visibility is nil, and people are groping for anything that will help them find their directions. It is very tempting at such a time to fly by the seat of your pants, living by your own standards, doing whatever is right in your own eyes. This epitomizes the book of Judges and especially the last 2 chapters. The other alternative is to be guided by Someone Who can see what we cannot see and who knows what we do not know. The great promise of God's Word is that if we commit ourselves to doing what is right in God's eyes, we will be directed safely through the moral fog. The Lord is not a controller Who makes mistakes. He is the omniscient, loving Father Who wants only the best for His children. (Borrow Hearts of Iron, Feet of Clay) Jdg 21:25 The Owner's Manual Read: Psalm 119:1-8 | Bible in a Year: Jeremiah 51-52; Hebrews 9 Oh, that my ways were directed to keep Your statutes! —Psalm 119:5 The Bible is much like the owner’s manual of a car. If the driver doesn’t service his automobile according to the instructions in the little book in the glove compartment, he’s going to run into trouble. But if he carefully follows that guide, he should enjoy many trouble-free miles. J. I. Packer changes the analogy but makes the same point. In his book Knowing Man, he says, “Keep the law, and in thus serving God you find freedom and delight, because human nature is programmed for fulfillment through obedience.” We don’t know what circumstances motivated the author of Psalm 119. No doubt he was keenly aware of the consequences of disobedience, but I believe he saw the positive side as well. He knew that the statutes and precepts of God held the key to a full and happy life. We are living in a time when people everywhere are doing what is right in their own eyes (Jdg 21:25). Life has become cheapened, debased, and joyless. What’s needed is a return to the moral standards of Scripture. Blessed book, God's Living Book, Through its pages help me look; May I behold from day to day New light to guide me in the way. —McClelland Your life will run smoother if you go by "The Book." Free To Do What's Right Read: Judges 2:11-23 In those days there was no king in Israel; everyone did what was right in his own eyes. —Judges 17:6 What confusion! I had never seen anything like it. On the road from the Leonardo da Vinci Airport to downtown Rome was an intersection where cars had converged from every direction. Each driver was inching his way forward. Horns were blaring. Passions were flaring. No stoplights or traffic cops were there to bring order to this chaos of cars. But there was one positive note: No one was breaking the law—there was no law! Back in the days before Israel had a king, a similar situation prevailed. Although they had God’s law, people ignored it and did what was right in their own eyes (Jud. 17:6). What a bitter price they paid for such freedom! The book of Judges tells of their disobedience, which resulted in oppression by pagan neighbors. Still today, many people, and even some professing Christians, ignore God’s clear revelation of Himself in His Word. They think they are free to form their own ideas of what God is like and what He expects. Strongly influenced by a godless culture, they live at the center of their own little world and walk in their own ways. That creates moral and spiritual confusion. Christ came to give us liberty By dying in our place; Now with new freedom we are bound To share His love and grace. —DJD Freedom doesn't give us the right to do what we please, but to do what pleases God. Which Wisdom? Read: James 3:13-18 | Bible in a Year: Isaiah 59-61; 2 Thessalonians 3 The wisdom that is from above is first pure, then peaceable, gentle, willing to yield. —James 3:17 Is it wise to be bitterly envious of other people’s possessions, talents, or good looks? Is it wise to be selfishly ambitious—and then brag about what your ambition brings you? A passage in the Bible actually seems to call such attitudes wise. James used the word wisdom to describe “bitter envy and self-seeking” (3:14-15). That’s surprising, because we normally equate wisdom with something good. But James used the word in a specific context. The source of this wisdom, he pointed out, is evil. It doesn’t come “from above, but is earthly, sensual, demonic.” It is the wisdom that leads to immoral decisions about how life should be lived. This kind of “wisdom” is all around us. Bitter envy and selfish ambition threaten many of our institutions and destroy relationships. Society pays the price for this twisted thinking at all levels, for it always leads to “confusion and every evil thing” (v.16). The wisdom from above flies in the face Of what the world holds in death's embrace; Willing to yield, yet resolutely pure And peaceable, God's wisdom will endure. —Gustafson There is a way that seems right to a man, but its end is the way of death. —Proverbs 16:25 Fruits of recovery - Judges 21 Henri Rossi The restoration of Israel had as a result the absolute refusal of any connection with the evil. "Now the men of Israel had sworn in Mizpeh, saying there shall not any of us give his daughter unto Benjamin to wife" (Jdg 21:1). Let us remember that, in a day of ruin, when souls, under the action of grace, recover their first love for the Lord, they never become more tolerant of evil. The closer our communion is with God the more does it separate us from evil, but the affections of the saints' hearts towards their brethren are not blunted by this separation, as we see here. For the third time the people went up to the house of God, for this place having been found again, became indispensable to them. Defeat first drove them on that road, victory led them on to it again. "And they abode there till even before God." On the previous visit, "they wept and sat there before Jehovah;" on this occasion, the first thing was to abide there. "When thou saidst, seek ye my face; my heart said unto thee, Thy face Jehovah will I seek" (Ps. 27:8). It is our happiness, amid the evil and the sorrow of the present day, to seek the face of the Lord and abide till even before Him. Tears then flowed and such tears!" They lifted up their voices and wept sore." For the first time feeling all the bitterness they said: "O Jehovah, God of Israel, why is it come to pass in Israel, that there should be to‑day one tribe lacking in Israel?" They did not say: The evil is put away, we are at length in quietness and tranquillity. The bitterness was in proportion to their recovery of their affections for Jehovah and for their brethren. The breach had been made, one tribe was wanting; it was like the body suffering from the loss of a limb. Israel's God had been dishonoured, the God before whose eyes, in His tabernacle, was the golden table with the twelve loaves of shew bread thereon. Israel no longer thought of their own dishonour as they had before their humiliation, for the tears of bitterness were shed before Jehovah; and it was when the unity seemed hopelessly lost, that its realization was made good in the hearts of the people, which, in the eyes of Jehovah was more true unity than the semblance of it by the people in a state of declension in the beginningof Judges 20. The earliest rays of the morning found Israel at work building an altar. The people might say, with the Psalmist: "Early will I seek Thee." Humiliation and ruin did not hinder worship. What grace that there remained an altar to Jehovah amid such a state of things! Three things preceded this worship and led up to it - resolute separation from all evil, getting back into the presence of God, the ruin deeply felt and acknowledged. It was there that they offered burnt offerings and peace offerings; then that the heart entered into what the sacrifice of Christ was for God, and the portion God has given us with Him in it. All these blessings recovered in the path of humiliation, were the starting point for the judgment of Jabesh‑Gilead. The inhabitants of that place had not come up to Jehovah to Mizpeh. That was indifference to the judgment of the evil by which God had been dishonoured in Israel's midst, and it was at the same time contempt for the unity of the people established by God, and which had been confirmed in such a striking way by the attitude of the eleven humbled tribes. The people of Jabesh‑Gilead had doubtless said, that it was no concern of theirs. How frequently do we hear such expressions in our days! Their state was even worse than that of the evil‑doer. For such a refusal, there was no mercy; but before, the execution of the judgment, Israel delighted to contemplate mercy. "And the children of Israel repented them for Benjamin their brother, and said, there is one tribe cut off from Israel this day. How shall we do for wives for them that remain, seeing that we have sworn by Jehovah that we will not give them of our daughters to wives?" (Jdg 21:6, 7) Moreover, the judgment was but the exercise of this mercy, for the cutting off of Jabesh‑Gilead was with a view to the restoration of Benjamin. Such was the way that Israel came out of that long and painful conflict. Happy indeed are they who learn from such circumstances, and know how to combine perfect hatred of evil, with unmingled love for their brethren. The four hundred young virgins of Jabesh‑Gilead were given for wives to the poor remnant of Benjamin. But that did not suffice; the wound must be completely bound up. Love was ingenious in finding the remedy and suggested to Israel a way of helping their brethren without disowning their obligations toward God, or lowering the standard of separation from evil. Israel allowed themselves to be plundered at Shiloh (Jdg 21:17, 18, 19, 20, 21), as it were under the eyes of Jehovah. Exchanging the victor's place for that of the vanquished, they permitted their brother, so sorely tried by the discipline, to have the last word. "And it shall be," they said, "when their fathers or their brethren come unto us to complain, that we will say unto them, Be favourable unto them for our sakes, because we reserved not to each man his wife in the war" (Jdg 21:22). Israel did not say: They reserved not, but "we reserved not." What delicacy and tenderness did those words evince, and how different from those recorded in Jdg 20:12. "What wickedness is this that is done among you?" Israel no longer separated their cause from that of their brethren and the unity of the people, formed by God Himself, recovered its due place of importance in the eyes of the faithful in those sorrowful days of declension. God grant that such may be the case with us, my brethren! If men, if Christians even, lightly esteem the divine unity of the church, or, when forced to avow that it is outwardly gone, seek to substitute for it a miserable daubing with untempered mortar and content themselves with an appearance of unity which does not deceive even those upholding it; if, in a word, men form alliances between their various sects, proving the very ruin they seek to justify; - let us turn away from such things, humbling ourselves on account of the ruin of the church (looked at on the side of human responsibility) without conforming to it; boldly proclaiming that "there is one body and one Spirit," "endeavouring to keep the unity of the Spirit in the bond of peace" (Ep 4:3, 4-note), refusing all fellowship with the moral and religious evil of the day, "and above all these things putting on love, which is the bond of perfectness" (Col. 3:14-note). Such is the instruction contained in the book of Judges, which closes with the solemn repetition of that which characterized the evil days. "In those days there was no king in Israel, every man did that which was right in his own eyes" (Jdg 21:25). God did not change that deplorable state of things; He simply states the fact; but He led His own away from the confused light of conscience, which while it judged never guided them; and brought them back to the pure light of His own infallible word which was able to conduct them, to build them up, and to give them an inheritance among all them which are sanctified (cf. Acts 20:32). "To the law and to the testimony," this is our safeguard in a day of ruin! (Isaiah 8:20). TWO FOOLISH OATHS AND FOOLISH ACTIONS (vv. 1-14) L M Grant…God had not told Israel to totally destroy Benjamin, including women and children, but Israel had done this except for the 600 men hiding in the Rock Rimmon. Now they realize that a tribe of Israel is on the verge of extinction. Why did they not think of this before? But they had virtually decreed that Benjamin should be extinct by the fact that they swore an oath to the effect that no woman of Israel must be given as a wife to a Benjamite (Jdg 21:1). Now Israel comes together at Mizpah in bitter weeping to inquire of God why a thing like this had occurred that there should be one tribe missing In Israel (Jdg 21:1, 2). But God was not to be blamed for this. They were to blame. They were to blame for their cruelty in exceeding the punishment of Benjamin beyond what was right, and now also to blame for the oath that they would not allow a woman of Israel to marry a Benjamite. It was they who put themselves in this sad predicament. The next morning the people built an altar and offered burnt offerings and peace offerings, perhaps remembering that when they offered these two kinds of offerings before, that this had resulted in their victory over Benjamin. But they did not enquire of God as to what to do. Instead they relied on their own religious reasoning. For they had made another unscriptural vow that any Israelites who did not come to help in the judgment of Benjamin were to be put to death. Deuteronomy 20:8 tells us that when Israel went to battle, those who were fearful and faint hearted were to be excused from warfare. If so, how could Israel demand death for those who did not come out to fight? But they evidently thought this a very religious thing to do. Israel inquired as to others of the nation who did not come to the battle, and found that no one from Jabesh Gilead had responded (Jdg 21:5, 6, 7, 8). And again the people were guilty of heartless cruelty against their own brethren. 12,000 men were sent to Jabesh Gilead with instructions to utterly destroy every male and all women and children except those women who were virgins (Jdg 21:10, 11). Did they consider the women and children as wicked people because the men did not go out to fight? They brought back as captives 400 virgins from Jabesh Gilead (Jdg 21:12). Then they became guilty of breaking the oath they had made to the effect that no Israelite women could be given to the Benjamites. For they sent to the 600 men of Benjamin at the Rock Rimmon, announcing peace to them (v. Jdg 21:13), and gave them the 400 virgins of Israel they had captured from Jabesh Gilead! (Jdg 21:14). Thus, though they had made a very religious, binding oath, they found means of rationalizing their way around the oath to ease their consciences. They added to this heartless cruelty against Jabesh Gilead the dishonesty of hypocritical deceit in breaking their oath. But 400 women were not enough for the 600 men. The people felt sorry for Benjamin's predicament and rightly wanted to see Benjamin restored as a tribe (Jdg 21:15). But instead of seeking God's guidance as to this, they again resorted to their own reasoning. The elders consulted together, reminding themselves that they had sworn an oath against giving any woman of Israel to the Benjamites. But they had just given 400 of Israel's women to Benjamin!-- though they had killed their parents to do so. Could they not have done anything different than they did? Yes, they could, and ought to have confessed before God and the people that their oath was totally wrong. Only their own pride stood in the way, just as was true in King Herod's oath to the daughter of Herodias, whom he promised to give her whatever she asked and she asked for the head of John the Baptist (Mt.14:7, 8, 9). Herod's pride concerning his oath did not permit him to confess the oath was wrong. So the elders of Israel, to save face, resorted again to a hypocritical action. How sad it is that we may easily resort to subterfuge to save our outward reputation! There was only one way in which the elders of Israel could honorably escape from the snare into which their own folly had brought them. This was simply to acknowledge before God that the vow they had made to not allow any woman of Israel to marry a Benjamite was foolish and wrong, and therefore to seek the Lord's gracious release from the vow. But to them this was out of the question. They said very piously that they could not break their vow (though they had already hypocritically broken it); but it occurred to them that they might be able to furnish the Benjamites with wives in another way than by actually presenting the wives to Benjamin. Since there a yearly feast to the Lord in Shiloh (v. 19), they told the men of Benjamin to hide in the vineyards near the place of the feast; then when the young virgins of Shiloh came out to perform their dances, to run out and catch wives for themselves and return quickly to their own land (Jdg 21:21). Of course, even suggesting such a thing was breaking the oath they had made Israel to swear. Why had they made such an oath? Was it not because they considered the young virgins would be contaminated if they were given to Benjamites? But by having the Benjamites hide and then catch wives for themselves, they were outwardly putting the blame on the Benjamites for stealing the women, while the blame was plainly theirs for suggesting it. Their oath forbad the Benjamites from having wives from Israel, but they themselves encouraged the Benjamites to come and steal women as wives. But more than this, the elders told the men of Benjamin that if the fathers or brothers of these young virgins came to complain to the elders, the elders would persuade them to be lenient toward Benjamin because Israel had not left wives for them in the war, and that it was not as though they were breaking their oath since the Benjamites had captured the women (Jdg 21:22). The elders did not even consider that it was they themselves who had deceitfully broken the oath! Certainly God does not approve of such hypocrisy, yet by this means Benjamin was able to revive as a tribe and rebuild their cities (Jdg 21:23). However, the population of the tribe was greatly reduced, due to both their own foolish defense of men guilty of gross evil and to the heartless excess of judgment against them on the part of Israel. How solemn a warning to us is all this. On the one hand it warns us against daring protect evil when it is present, and on the other hand going to unnecessary lengths to punish evil. It appears that after a man had been put away from the Corinthian assembly for morally sinful practice (1Co 5:1ff), the Corinthians were not properly concerned as to his restoration, so that Paul had to tell them, "This punishment which was inflicted by the majority, is sufficient for such a man, so that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow" (2Co 2:6). Thus we see that in the Church of God too there is danger of such things, just as in Israel. The Book of Judges ends with the same words given in Chapter 17:6, where the introduction of idolatry is reported in the case of Micah. Because there was no king in Israel, Micah considered he could do what was right in his own eyes. There was no authority to challenge him for insulting God by idolatry. Worse than this, the worship of idols was introduced into the whole tribe of Dan (Jdg. 18:30, 31), with no challenge whatever from the other tribes. Similarly, in the case of moral wickedness and the unscriptural way in which it was handled, Jdg 21:25 makes the significant comment, "In those day there was no king in Israel; everyone did what was right in his own eyes." Would Israel's problems be solved if they had a king? Israel thought so when they demanded of Samuel that they should have a king, like all the nations (1Sa 8:4, 5). Samuel protested since he told them God was their king, but they were insistent, so God allowed them to have a king -- a man who was head and shoulders taller than other men in Israel, but he failed miserably and the whole history of Israel in the time of the kings proved this hope to be futile. Some kings were relatively good, others were very bad and involved Israel in sin and idolatry. Some were strong enough to rescue the two tribes (Judah and Benjamin) from excesses of idolatry and restore some worship of God, but eventually all collapsed, both among the ten tribes and the two tribes, and Israel has been without a king since then. Only when the Lord Jesus, the King of kings and Lord of lords, takes His place in sovereign authority will Israel find a settled, lasting peace. For believers today, though having no earthly king, we are infinitely blessed by having the Spirit of God dwelling in the Church, the body of Christ, providing guidance, strength and blessing for all His own. Our true authority comes from heaven, where the Lord Jesus is seated at the right hand of God, and those who are willingly submissive to the authority of the Lord Jesus do not need any authority of men on earth by which to be guided. Not that we are to do what is right in our own eyes, but by grace we are enabled to do what is right in the eyes of the Lord. THE BENJAMITES’ WICKEDNESS Charles Simeon's Sermon on Judges 21:25Jdg. 21:25. In those days there was no king in Israel: every man did that which was right in his own eyes. SUCH is the depravity of human nature, that man is always prone to depart from God; and departures once begun, extend rapidly through individuals, communities, and kingdoms: the departure of a few righteous persons, like the removal of a dam, soon opens a way for iniquity to inundate a whole country. During the life of Joshua and his co-adjutors in the government, the Israelites retained a good measure of piety: but no sooner were they called to their eternal rest, than impiety began to deluge the land. The transactions recorded respecting the Danites in the 17th and 18th chapters, and of the Benjamites in the three last chapters, though placed after the history of the Judges, all took place whilst Phinehas, the son of Eleazar, was high-priest; and consequently, very soon after the death of Joshua, and before any Judge in Israel had been raised up: and it is repeatedly noticed in all those chapters, that these overflowings of ungodliness were occasioned by the want of those salutary restraints, which a wise and righteous governor would have imposed upon the people. This is particularly specified in our text; from whence we are very forcibly led to shew, I. The obligations we owe to Civil Government— Where there is no government, all manner of iniquities will prevail— [This is most remarkably illustrated in the history before us. The idolatry of the Danites is ascribed to that. The ease with which the inhabitants of Laish fell a prey to a small handful of invaders, was owing to the dissoluteness of its inhabitants, and a total want of magistrates to enforce some salutary laws. The whole account also of the Levite and his concubine, as connected with the horrid wickedness of the Benjamites, and the extensive miseries consequent upon it, are all referred to the same cause, a want of a civil governor, who should exercise a watchful care over the people, and impose such restraints as should keep them within the bounds of decency and order. To appreciate these evils aright, the three last chapters should be attentively perused: the unheard-of wickedness of the Benjamites; the determination of the whole tribe of Benjamin to protect the offenders; the civil war arising from it; the repeated defeats of the tribe of Judah; the ultimate destruction of the whole tribe of Benjamin, men, women, and children, with the exception of six hundred men who had fled from the field of battle; the demolition of all their cities; the destruction also of the whole population of Jabesh Gilead, except four hundred virgins, who were preserved in order to prevent the utter extinction of the tribe of Benjamin; these and other miseries all arose out of this single circumstance, a want of a regular government sufficiently strong to prevent or punish the violations of the laws. There is one circumstance in this history which seems unaccountable; namely, That when the eleven tribes were united against Benjamin solely for the purpose of demanding justice against the perpetrators of that enormous wickedness, and when Judah led the battle by divine appointment, no less than forty thousand of that tribe should be slain by Benjamin in two battles, whilst the impious Benjamites suffered no loss at all. But God intended by this to punish the supineness of all the tribes, who had neglected to espouse his cause against the idolatrous Danites. They had united as one man, when the interests of society demanded their interposition; but they had taken no steps to vindicate God’s honour against the introduction of idolatry, though God had expressly required in his law their most determined interference in his behalf. On this account God first made use of the Benjamites to punish them, and then delivered the Benjamites into their hands, that justice should be executed on them also. But whatever was God’s design in these desolating judgments, they must still be all referred to that cause which we have already noticed. If any further illustration of the point be wanted, we need only behold the evils which are perpetrated even in the best regulated governments, in defiance of the laws; and then we shall see what evils would obtain, if all the restraints of law and justice were withdrawn — — —] But a vigilant and energetic magistracy stems the torrent of iniquity— [Where a good government is, there are known and established laws, to which the highest, as well as the lowest in the state, are amenable. Our persons, our property, yea even our reputation, are secured from injury; or, if any injure them, the law affords us suitable redress. If any sons of Belial will break through the restraints which the law has imposed upon them, no sooner are they convicted of the crime, than they pay the penalty with the loss of their liberties or lives. Hence every man feels himself secure: the weak fears not the invasion of his rights any more than the strong; but all sit under their own vine and fig-tree, none making them afraid. This security we are apt to overlook: but we can never in reality be too thankful for it. If we were to estimate our state according to truth, we should all consider ourselves like Daniel in the lions’ den: the lions have not lost their nature; but they feel a restraint, which, though invisible, operates for our preservation: if that were once withdrawn, we should then, like Daniel’s persecutors, soon become a prey to the violent and oppressive.] But the subject may justly lead us also to consider, II. The obligations we owe to the Gospel of Christ— The restraints of Civil Government are external only, and have respect chiefly to the welfare of society: they cannot reach to the thoughts or dispositions of the heart. Hence Ungodly men do precisely what they please— [They keep within the regulations of human laws, so far at least as to avoid a criminal prosecution; but they will indulge their lusts in ways which come not within the cognizance of the civil magistrate, and will live altogether “without God in the world.” All indeed do not run to the same excess of riot; but all will equally “do what is right in their own eyes.” All mark out a line for themselves: some give themselves a greater latitude; and some are circumscribed within narrower bounds; but all lay down to themselves certain rules, to which they annex the idea of propriety: and if a minister of the Most High God stand forth to testify against their ways as evil, they will find an host to vindicate their cause, and to inflict the deadliest wounds also on those who dare to assault them in the name of God. The language of their hearts is, “Who is Lord over us?” In vain do we endeavour to convince them of their errors; they are determined to think themselves right: to be “right in their own eyes” is with them a perfect vindication of their conduct: they will not come “to the word and the testimony” of Scripture; that is a test to which they will not submit: and, if only they are free from gross and open sin, they despise the sword of the Spirit, and defy the sharpest arrows that are taken from his quiver. What we here speak is as applicable to the most righteous among them, as to the most unrighteous. Solomon tells us that “there is a generation that is pure in their own eyes, who are not washed from their filthiness.” Their standard of duty, be it what it may, is of their own making: and they follow the laws of God no further than will consist with the regulations which they have formed for themselves — — —] But the Gospel produces in them a most blessed change— [This establishes a King in Israel: it represents the Lord Jesus Christ as the Redeemer and the Lord of all; and erects his throne in the hearts of men — — — The Gospel rectifies the views also, of all that receive it. His law, and not our own vain conceits, becomes now the rule of judgment: the smallest deviation from that, whether by excess or defect, is regarded as evil, and nothing is approved any further than it agrees with that perfect standard — — — We may also add, It regulates the conduct. Those who receive the Gospel aright, instantly give themselves up to the Lord Jesus Christ, accounting his service to be perfect freedom, and desiring to live no longer to themselves, but “unto Him that died for them and rose again.” — — — Of course, we must not be understood to say that these effects are produced equally in all, or in any to their full extent. Men are still corrupt creatures, even the best of men; and consequently they will, like brands out of a fire, still bear the mark of the fire, though the flame be extinguished: but still they differ as widely from the unconverted world, as those who live under a well-regulated government do from the most licentious savages: they are thankful for the restraints under which they live; and are ready to die in defence of that King whom they venerate, and that law which they account it their highest privilege to obey. In civilized society, men are happy in being secured from external violence; but, under the Gospel, they are happy in being secured from the assaults of Satan, and from the corruptions of their own hearts.] From this subject we would take occasion to recommend, 1. A self-diffident spirit— [By nothing are the delusions of men more strengthened than by a confidence in their own wisdom and judgment. No reasons will weigh in opposition to the conceits of self-opinionated men; nor will an appeal to the Scriptures themselves be allowed to be of any force. Hence men perish in their errors, till it becomes too late to rectify them. How happy would it be if men would distrust their own judgment; and if, when they see how thousands of their neighbours err, they would admit the possibility of error in themselves I God has given us an unerring standard of truth: to that let us refer all our pre-conceived opinions; and remember, that, “if we walk not according to that rule, there is no light in us.”] 2. A cautious judgment— [Persons are apt to form their judgment on very inadequate grounds. Any one who should have seen the two defeats of Judah, would be ready to conclude, that the cause for which victory had decided, was the right: but we are not to judge from events: righteousness is not always triumphant in this world: it may be oppressed; and the supporters of it may be trodden under foot: but there is a time when God will vindicate his own cause, and evince the equity of all his dispensations. The unalterable word of God must be our only rule of judgment in every thing: if we suffer in following that, let us not doubt the goodness of our cause, but betake ourselves to fasting and prayer, and, above all, to that great Sacrifice which was once offered for sin. Then, though suffering, we shall reap good to our souls; and, though vanquished now, we shall surely triumph at last.] 3. An unreserved submission to the King of Israel— [This is true happiness: this once attained, no enemy can hurt us, no occurrence can disturb our peace. “I will keep him in perfect peace whose mind is stayed on me, because he trusteth in me.” O that we were all brought to surrender up ourselves unfeignedly to him! Whether we will submit to him or not, “God has set him as his King upon his holy hill of Zion;” and “He will reign, till all his enemies be put under his feet.” “Kiss the Son then, lest he be angry, and ye perish from the way:” and “let every imagination that is contrary to his will be cast down, and every thought be brought into captivity to the obedience of Christ.”] JUDGES 21 RETURNING HOME F B Meyer It is gratifying to find that after the stormy outburst of the previous chapter, there came a return of tender feeling, like rain after claps of thunder. Human tears, as they well forth for others, evidence underlying fountains in the strongest natures, and the existence of those tender feelings of compassion without which the race could not exist. Judges 21:1-7 Israel's lamentation for Benjamin. -- Those that act in haste repent at leisure. Already there were symptoms that a sweeter and purer spirit was about to rise up in Israel. This yearning after a lost tribe (Judges 21:6) indicated that a flame of love was beginning to burn amid the steam and smoke of the newly-kindled fire; and if only there be love there is a point of contact at which God can reveal Himself to men, for he who loves his brother will presently come on to know God who is Love, and the tears shed over Benjamin are similar in nature to those shed on the Mount of Olives, when He beheld the city and wept over it. Judges 21:9-14 The sack of Jabesh-Gilead. -- It would have been better to turn their attention to the Canaanites still in the land (Judges 19:11-12). But we are all more disposed to criticize our brethren, than to join forces with them against a common foe. Judges 21:15-23 The scheme at the dances at Shiloh. -- What an indescribable admixture there is here of a recognized religious worship, and its desecration, keeping avow in outward form, while violating its tenor and spirit. We cannot admire the method adopted by Israel to preserve Benjamin from extinction. As in so many other cases, a vow made rashly in a moment of excitement would have been better honored in the breach than in the observance. One star at least shone in the black night; truth began to be revered, and they would not go back from their solemn pledge and vow. The morals of the people were evidently lamentably low, but the whole of their course of action is probably to be explained by the fact that they looked upon this war as having been an act of righteousness. There was an air of satisfaction in the return of the people to their homes (Judges 21:24). But we need to correct our self-estimate by the balances of eternity. As, in those days there could not be settled prosperity or peace till the true King came, so it is now in the kingdom of our hearts. (F. B. Meyer. CHOICE NOTES ON JOSHUA THROUGH 2 KINGS)