Author: Charlie Garrett

Artwork by Douglas Kallerson

 

Judges 20:19-35
(No King in Israel, Part VIII)

(Typed 15 Jul 2024) A day before typing this sermon, an assassination attempt was made against President Trump. It was incredible to see how the media and those in the government portrayed this from the moment it occurred.

They, including Biden just days earlier, had been openly calling for a target to be placed on Trump. They had incited rage against him since before he was elected to office in 2016 and continued to do so right up until the day of the attempt, and they then blamed the right for inciting the hatred that caused it!

Many on the left, even after full evidence of the shooter and what he had done was seen by the public, said that the shooting was staged by President Trump.

There was no true call for harmony within the nation, even by Biden when he held an Oval Office address to call for harmony. Instead, he continued to blame Trump and those who support him, citing examples of recent political violence, all incited by the US government, as reasons why people need to reelect Biden and not the man who had just been shot in the ear.

Instead of an attitude of mourning and repentance towards God, the rabid left simply doubled down on their violent rhetoric and hatred towards the values of freedom and democracy.

Text Verse: “Now, therefore,” says the Lord,
“Turn to Me with all your heart,
With fasting, with weeping, and with mourning.” Joel 2:12

Because of the abundance of information heaped upon the reader, as well as how the Bible is laid out, an interesting point concerning Moses and Aaron can easily be overlooked in Judges.

In Judges 18:30, the grandson of Moses was a key figure in the surrounding narrative. We saw that he had completely departed from any hint of sound theology under the Law of Moses.

In this passage, Phinehas, the grandson of Aaron is a key figure in the narrative, and it is in his time as high priest that Israel has a major problem with morality. Israel also has a problem with properly seeking the Lord.

Although the text doesn’t explicitly say of Moses’ grandson Jonathan that he had crossed the Jordan into the land of promise, both of these men certainly did. During their lives, things had devolved so much that there was already a major problem with Israel’s interactions with the Lord.

In today’s passage, it will take a great loss of life before the people actually humble themselves and properly petition the Lord before engaging in battle against Benjamin. Today, it’s not sure how much loss, destruction, and disaster it will take for the violent and hate-filled left to turn from their ways, if they ever do, but they are the ones that will have to reap what they have sown.

Unfortunately, nations fall into judgment collectively. What happens to the left because of their lawlessness, murders, immorality, and violence will also happen to those who just want to live in peace, have prosperity, and hold to the sound Christian values that established our nation.

Unless the rapture happens, it seems that all in America are set to face troubled times as the days unfold. It just doesn’t seem that we are willing to humble ourselves before the glorious God who established us.

We are not at all unlike Israel. Such somber truths are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. The Ark of the Covenant of God (verses 19-25)

¹⁹ So the children of Israel rose in the morning and encamped against Gibeah.

vayaqumu v’ne Yisrael baboqer vayakhanu al hagivah – “And rise, sons Israel, in the morning, and encamp upon the Gibeah.” Verse 17 said that besides Benjamin, the number of fighting men of Israel was four hundred thousand. This appears to include the ten percent who went to get supplies. Thus, the entire force has gathered against Gibeah.

The leaders inquired of the Lord which tribe should go up first to battle. There is no reason to assume that meant only one tribe would go up, but that in the ranks, this tribe, meaning Judah, would go first ahead of the others.

As such, the entire array of Israel came upon the single city of Gibeah which would have been filled with Benjamites from other cities…

²⁰ And the men of Israel went out to battle against Benjamin,

vayetse ish Yisrael lamilkhamah im Binyamin – “And goes out, man Israel, to the war with Benjamin.” These words are not a repeat of verse 19. Rather, the men of Israel first sought the word of elohim. Upon receiving it, they then encamped around Gibeah. Now, they are actually deploying lines for the battle. After a day of battle, the men would need a camp to return to. Once encamped…

^{20 (con’t)} and the men of Israel put themselves in battle array to fight against them at Gibeah.

vayaarkhu itam ish Yisrael milkhamah el hagivah – “And arrange them, man Israel, war unto the Gibeah.” Now the men depart from their camp and actually arrange themselves according to battle lines. The first of these lines would be Judah, according to the word of the Lord.

With the battle lines drawn, there would probably be a call out to Benjamin to surrender or face battle against this massive force arrayed against them. Whatever transpired in words or through messengers, Benjamin chose war…

²¹ Then the children of Benjamin came out of Gibeah, and on that day cut down to the ground twenty-two thousand men of the Israelites.

vayetsu v’ne vinyamin min hagivah vayashkhithu b’Yisrael bayom hahu shnayim v’esrim eleph ish artsah – “And go out, sons Benjamin, from the Gibeah. And ruin in Israel, in the day, the it, two and twenty thousand man earthward.” It is an amazing rout of the forces arrayed against them.

There are twenty-six thousand men of Benjamin against four hundred thousand of Israel. This means that there was almost one man lost in Israel for each man of Benjamin who participated in the war. The words say nothing of how many of Benjamin may have fallen, but the number would be extremely low based on the coming verses.

As for the word translated as “cut down” or “ruin,” it is shakhath. It means something like “to go to ruin.” This probably means killed, but it could be a casualty that is no longer capable of fighting, even if he lives.

However, based on the use of the same word later in the narrative, the likely meaning is that these soldiers died in battle. It is an enormous cost for having come against the city without a suitable plan of attack.

As for the number 22,000, it is a factor of 2, 10, and 11. Two is the number of division or difference. Ten is the number of perfection of divine order where there is “nothing is wanting; that the number and order are perfect; that the whole cycle is complete” (Bullinger), and eleven is the number of disorder, disorganization, imperfection, and disintegration.

²² And the people, that is, the men of Israel, encouraged themselves and again formed the battle line at the place where they had put themselves in array on the first day.

vayithkhazeq ha’am ish Yisrael vayosiphu la’arokh milkhamah bamaqom asher arkhu sham bayom harishon – “And strengthens, the people, man Israel. And add to arrange war in the place where arranged there in the day, the first.” The words allow for a meaning that this is not necessarily the next day.

In other words, it doesn’t say “on the morrow.” Rather, it says that they have arranged as they were on the first day. Thus, it may be there was time to regather, go over their failures, prepare for another battle, and then set up lines as they previously had.

However, the term “the second day” in verse 24 has to be clarified. Would this mean the second day in a row or the second day of engaging the battle? It is hard to be dogmatic, but it does not appear that the term “the second day” means the day following the first.

At least one full day must have occurred between the battles. Thus, it could be one or more days between engagements. Regardless, they have reformed their lines, and they are now prepared to once again engage Benjamin. Either way, the determination of the Lord is sought prior to the second engagement…

²³ Then the children of Israel went up and wept before the Lord until evening, and asked counsel of the Lord,

vayaalu v’ne Yisrael vayivku liphne Yehovah ad ha’erev vayishalu b’Yehovah – “And ascend, sons Israel, and weep to faces Yehovah until the evening. And ask in Yehovah.” The weeping appears to be more than just for their loss, but may also be because of a misunderstanding of the initial words of the Lord. That will be seen in the next clause.

Of the words, there are at least a couple of possibilities. One is that they arrayed in formation and then went up to Bethel to seek the Lord, or the words could be parenthetical and what is next said determined that they should then array in battle. There is a progression of thought in regard to the previous visit to Bethel –

Vs. 18 – And ask in elohim.
Vs. 23 – And ask in Yehovah.

Despite the use of the word elohim of verse 18, the response there was from Yehovah. In their state of confused distress, Israel again petitions for divine instruction..

^{23 (con’t)} saying, “Shall I again draw near for battle against the children of my brother Benjamin?”

l’mor haosiph lagesheth lamilkhamah im b’ne vinyamin akhi – “to say, ‘Add to approach to the war with sons Benjamin my brother?’” The inclusion of the word akhi, my brother, may be one of questioning the rightness of their first engagement.

Did they misunderstand the Lord’s intent? To be sure that no mistake is made this time, they acknowledge again that Benjamin is the target and, more, that he is a brother in Israel. They had ascended to the battle against him by the word of Yehovah. Is it right to do so a second time?

^{23 (con’t)} And the Lord said, “Go up against him.”

vayomer Yehovah alu elav – “And says, Yehovah, ‘Ascend unto him.’” The divine response settles the matter. The rout of the first day was not in error, and the intention to reengage a second time is appropriate. Thus, without requesting any further instruction or explanation, it next says…

²⁴ So the children of Israel approached the children of Benjamin on the second day.

vayiqr’vu v’ne Yisrael el b’ne vinyamin ba’yom ha’sheni – “And approach, sons Israel, unto sons Benjamin in the day, the second.” As noted above, it seems that this means the second day of battle, but not necessarily the second day of all of the events being recorded.

Israel was encamped against Benjamin. They must again strap on their gear and array themselves for battle. Once so arrayed…

²⁵ And Benjamin went out against them from Gibeah on the second day, and cut down to the ground eighteen thousand more of the children of Israel;

vayetse vinyamin liqratham min hagivah bayom ha’sheni vayashkhithu vivne Yisrael od shmonath asar eleph ish artsah – “And goes out, Benjamin, to encounter them from the Gibeah in the day, the second. And ruin, sons Israel, again eight ten thousand man earthward.”

The same terminology is used as before. The men were ruined earthward, the most likely meaning of which is that these were not merely wounded casualties, but slain in battle. As for the number 18000, it is derived from two, nine, and ten, or three, six, and ten.

Two and ten have been defined. Three “stands for that which is solid, real, substantial, complete, and entire” (Bullinger). It is, thus, the number of divine completeness or perfection. Six is the number of man, especially fallen man. Nine is the number of finality or judgment.

^{25 (con’t)} all these drew the sword.

kal eleh shol’phe kharev – “All these drawing sword.” These words hearken back to verse 17 where it noted that the four hundred thousand of Israel were those who drew the sword. As a reminder, the word kherev, sword, is identical in spelling to Horeb, the mountain where the law was given, and thus, it stands for the Law of Moses.

The total number slain equals forty thousand. Thus, ten percent of the men gathered from Israel have been wiped out. Forty speaks of probation, trial, and chastisement. It is grace (5) leading to revival and renewal (8), or enlarged domain/extended rule (4 x 10).

Without the Lord Jesus in the war
There is no way the battle can be won
Without Him, man is rotten to the core
Because of all the things we’ve done

Adam brought us into a bad state
But we have heaped more upon ourselves
And yet, it is never too late
Glory awaits, like treasure rested upon heaven’s shelves

Our sin can be forever secreted away
If we just yield ourselves to Jesus
And then, on some glorious day
He will descend, and to Himself bring us

II. I Will Deliver Them Into Your Hand (verses 26-35)

²⁶ Then all the children of Israel, that is, all the people, went up and came to the house of God and wept.

Rather: vayaalu khal b’ne Yisrael v’khal ha’am vayavou beith el vayivku – “And ascend, all sons Israel and all the people, and come Bethel, and weep.” Rather than “house of God,” it is the location, Bethel, even if Bethel means House of God. That will be made clear in the next verse.

The second rout of Israel was enough to alert the people that they were not right with the Lord. There seems to be no other explanation. Thus, not only the male soldiers, but all of the people went up to Bethel and wept before the Lord…

^{26 (con’t)} They sat there before the Lord and fasted that day until evening;

vayeshvu sham liphne Yehovah vayatsumu bayom ha’hu ad ha’arev – “And sit there to faces Yehovah. And fast in the day, the it, until the evening.” Here is a new word, tsum. It signifies to not eat, and thus to fast. It comes from a primitive root signifying “to cover over.” As such, it is as if the people cover their mouths to purposefully not eat. For all we know, it could mean they actually covered their mouths as an open display of their fast.

Either way, the people sat and fasted throughout the day until the evening, which started the new day. During that time…

^{26 (con’t)} and they offered burnt offerings and peace offerings before the Lord.

vayaalu oloth ushlamim liphne Yehovah – “And ascend burnt offerings and peace offerings to faces Yehovah.” The burnt offerings are wholly burnt to Yehovah as a sign of complete submission or dedication to Him.

The peace offerings had a sacred portion removed for the Lord according to the written law and the rest was eaten by the people. Thus, these were probably eaten after ending the fast. As such, the burnt offerings are for restoration and the peace offerings were a sign of renewed fellowship based on that restoration.

²⁷ So the children of Israel inquired of the Lord

vayishalu v’ne Yisrael b’Yehovah – “And ask, sons Israel, in Yehovah.” These words say basically the same thing as verse 23. The sons of Israel “ask in Yehovah.” Therefore, one would expect that the circumstances of the request are the same. However, the words continue with a new thought…

^{27 (con’t)} (the ark of the covenant of God was there in those days,

v’sham aron b’rith ha’elohim bayamim ha’hem – “And there, ark covenant the God in the days, the those.” The ark has not been mentioned since Joshua 8:33, and this is the only time it is mentioned in Judges. And more, the exact phrase used here, aron b’rith ha’elohim, ark covenant the God, is first seen here. It will only be seen four times in Scripture (1 Samuel 4:4, 2 Samuel 15:24, & 1 Chronicles 16:6).

Like the NKJV, many translations bracket these words, implying they are parenthetical. As such, it would cover the entire narrative we have been following. However, it appears this is not the intent at all. If it was, why wasn’t this said in verse 18?

Rather, it seems to be explanatory of the current days. The people had been going to Bethel (House of God) to ask of God (or the Lord), but there was no ark there. Now, with the inclusion of all of the people of Israel, it appears that the ark, too, was carried from its tabernacle in Shiloh to Bethel. That seems more certain based on the next words…

²⁸ and Phinehas the son of Eleazar, the son of Aaron, stood before it in those days),

u-phinkhas ben Elazar ben aharon omed l’phanav bayamim ha’hem – “And Phinehas, son Eleazar, son Aaron, standing to His faces in the days, the those.” Phinehas has not been mentioned since the final chapter of Joshua. Naming him here definitively places the narrative earlier in the history of the judges. He is the priest ministering before the Lord at this time.

If the sons of Israel going into battle had been inquiring of the Lord through Phineas earlier in this narrative, we would have been told this previously. However, he is first mentioned now. As such, it appears the ark and Phinehas came up to Bethel with the people for the time of national mourning.

Phinehas means Mouth of Brass, and thus, Mouth of Judgment, because brass signifies judgment. Eleazer means Whom God Helps. Aaron means Very High. Now that the ark and the Lord’s high priest are there to be inquired of, they ask…

^{28 (con’t)} saying, “Shall I yet again go out to battle against the children of my brother Benjamin, or shall I cease?”

l’mor haosiph od latseth lamilkhamah im b’ne vinyamin akhi im ekhdal – “to say, ‘Add again to go out to the war with sons Benjamin, my brother, if cease?’” Now that the people are in a right standing with the Lord, the question is again asked. Israel collectively asks (Shall I) if he should go again to fight against his brother or if the matter should end…

^{28 (con’t)} And the Lord said, “Go up, for tomorrow I will deliver them into your hand.”

Rather, it is singular: vayomer Yehovah alu ki makhar etnenu b’yadkha – “And says, Yehovah, ‘Ascend, for tomorrow I will give him in your hand.’” This time, Israel is not only told to ascend against his brother but that he will prevail over him.

Saying “tomorrow” does not contradict the words “third day” of verse 30. The word means tomorrow, but it is a tomorrow that follows, not necessarily the following day. The battle began on the second day and continued on the tomorrow of the second day. With this, one can see the progression of thought –

Vs. 18 – “And arise and ascend Bethel, and ask in elohim. And say, sons Israel, ‘Who ascends, to us, in the beginning to the war with sons Benjamin?’ And says, Yehovah, ‘Judah in the beginning.’” (Only the soldiers ask of God in general, even if the Lord responds. They also, ask who should go first, not whether they should go or if they will have victory).

Vs. 22 – “And strengthens, the people, man Israel. And add to arrange war in the place where arranged there in the day, the first.” (They strengthen themselves apart from the Lord).

Vs. 23 – “And ascend, sons Israel, and weep to faces Yehovah until the evening. And ask in Yehovah, to say, ‘Add to approach to the war with sons Benjamin my brother?’ And says, Yehovah, ‘Ascend unto him.’” (Having already strengthened themselves, the soldiers ask of Yehovah, but without sacrifices or offerings. Also, they only ask if they should fight, not if they will have victory).

Finally, in verse 28 the entire nation comes before the Lord with the “ark of the covenant of the God” along with the high priest, fasts until evening, and offers burnt offerings and sacrifices. Now, the Lord tells them to ascend, and that in doing so, they will prevail. Therefore…

²⁹ Then Israel set men in ambush all around Gibeah.

vayasem Yisrael orvim el hagivah saviv – “And sets, Israel, ambushings unto the Gibeah around.” The strategy of the battle is similar to Joshua’s battle against Ai in Joshua 8. First, those who lie in wait around the city are placed. This was done in advance in order to ensure they were unseen and, thus, prepared for what comes next…

³⁰ And the children of Israel went up against the children of Benjamin on the third day, and put themselves in battle array against Gibeah as at the other times.

vayaalu v’ne Yisrael el b’ne vinyamin bayom hashlishi vayaarkhu el hagivah k’paam b’paam – “And ascend, sons Israel, unto sons Benjamin in the day, the third. And arrange unto the Gibeah according to beat, in beat.” Gibeah is a city on a hill. Thus, Israel must ascend against it. Once arrayed as before, they would have announced their intentions…

³¹ So the children of Benjamin went out against the people, and were drawn away from the city.

vayetsu v’ne vinyamin liqrath ha’am hant’qu min ha’ir – “And went, sons Benjamin, to meet the people – drawn away from the city.” As with the battle of Ai, the inhabitants had prevailed previously. Therefore, they felt confident to go out and leave the city undefended. In this case, it had happened twice, certainly bolstering their confidence greatly. And more…

^{31 (con’t)} They began to strike down and kill some of the people, as at the other times,

vayakhelu l’hakoth meha’am khalalim k’paam b’paam – “And begin to strike from the people, pierced according to beat, in beat.” The idiom is rightly translated as “at the other times.” The “in beat” is the current event. The “according to beat” is what has occurred in the past. Benjamin is striking the enemy, certainly intensifying their excitement to pursue…

^{31 (con’t)} in the highways (one of which goes up to Bethel and the other to Gibeah) and in the field, about thirty men of Israel.

Rather: bamshiloth asher akhath olah beith el v’akhath givathah ba’sadeh kishloshim ish b’Yisrael – “in the highways which one ascending Bethel and one Gibeah-ward, in the field, according to thirty man in Israel.” It is debated what “Gibeah-ward in the field” means, but that is what it says.

They would not be fleeing toward Gibeah which is where they are drawing the inhabitants from, and so some think it is a daughter city known as Gibeah ‘In the Field.’ That sounds plausible. Whatever the meaning, Benjamin prevailed against Israel to the tune of thirty pierced in the highways…

³² And the children of Benjamin said, “They are defeated before us, as at first.”

vayomru b’ne vinyamin nigaphim hem l’panenu k’barishonah – “And say, sons Benjamin, ‘Struck, they, to our faces according to in the first.’” Benjamin, having initial success as before, proclaimed victory almost from the outset. However, the next words have the verb in the perfect tense with a couple of cohortatives to boot…

^{32 (con’t)} But the children of Israel said, “Let us flee and draw them away from the city to the highways.”

uvne Yisrael amru nanusah unthaqnuhu min ha’ir el hamsiloth – “And sons Israel said, ‘We shall flee, and we shall draw him from the city unto the highways.” This clause precedes the previous clause and even the previous verse chronologically, but in order to build the narrative up to the fevered pitch, it is logically placed here.

The verb is in the perfect aspect. It is what was said. That is followed by the details – “Here is the plan. This is what we are going to do.” It worked and Benjamin was drawn away from the city into the highways…

³³ So all the men of Israel rose from their place and put themselves in battle array at Baal Tamar.

v’khol ish Yisrael qamu mimqomo vayaarkhu b’vaal tamar – “And all man Israel rose from his place and array in Baal Tamar.” The diversionary force accomplished its mission of pulling the troops away from the city. Having drawn them into the predetermined location, the rest of the men of Israel arrayed at that spot, Baal Tamar.

The name Baal Tamar means Lord (or Master) of Palm. However, the palm is a symbol of uprightness, meaning righteousness. Thus, without directly saying it, the name means Lord (Master) of Uprightness or Lord (Master) of Righteousness.

^{33 (con’t)} Then Israel’s men in ambush burst forth from their position in the plain of Geba.

The words are debated: v’orev Yisrael megiakh mimqomo mimareh gava – “and ambushing Israel gushes from his place from nudity Geba.” The word, as pointed by the Masoretes, is maareh, a word found only here in Scripture. It means nudity or a naked place, coming from arah, to be naked or bare. As such, some call it a meadow.

Some say the pointing is rong and it should read mearah – a cave. It is spelled the same but pointed differently. As such, the Israelites sprang from the cave of Geba. Considering there are thousands of men all in spots of ambush, that doesn’t seem likely. Others amend it to read “from the west.”

What seems best is to apply the word to the state of Gibeah because that is what applies to the situation. They were hiding in ambush. Once Benjamin was seduced into being drawn from the city, the city stood naked. It is the nudity of the city that calls out for them to act.

As in verse 10, the name is spelled differently –

Gibeah – גִּבְעָה
Geba – גֶּבַע

The fifth letter, hey, is missing. However, the meaning of the name remains unchanged.

³⁴ And ten thousand select men from all Israel came against Gibeah,

vayavou mineged lagivah asereth alaphim ish bakhur mikal Yisrael – “And come from front to the Gibeah ten thousands man, selected from all Israel.” Here we have the total number of those in ambush, ten thousand. It is a factor of ten which has already been described.

These men have come “from front to the Gibeah.” In other words, they are now facing Gibeah as a force, ready to go in and destroy it. These words seem to confirm the analysis of the previous verse, that “the nudity” of Geba is referring to it being exposed –

Vs. 33 – “…from nudity Geba.”
Vs. 34 – “…from front to the Gibeah.”

Both uses of from are being used in relation to the city.

^{34 (con’t)} and the battle was fierce. But the Benjamites did not know that disaster was upon them.

Rather: v’hamilkhamah kabedah v’hem lo yedu ki nogath alehem haraah – “And the war weighted, and they not knew that touching upon them the evil.” The meaning of weighted is heavy or burdensome. The battle was pressing upon them, crushing them. As such…

³⁵ The Lord defeated Benjamin before Israel.

vayigoph Yehovah eth Binyamin liphne Yisrael – “And strikes, Yehovah, Benjamin to faces Israel.” The words credit the battle to Yehovah. He assured the victory before the battle began, and thus He knew the outcome, directing it according to His plans and purposes.

^{35 (con’t)} And the children of Israel destroyed that day twenty-five thousand one hundred Benjamites;

vayashkhitu v’ne Yisrael b’vinyamin bayom ha’hu esrim v’khamishah eleph u-meah ish – “And ruins, sons Israel, in Benjamin in the day, the it, twenty and five thousand and hundred man.” Up to this point, the narrative of this final day of battle has been given as an overall summary of what transpired.

From verses 36-45 the narrative will repeat the battle, giving a more detailed record of what transpired. This is a common way of conveying things in Scripture, as seen from early Genesis. Once an overall summary is given, the reexplanation informs the reader of further details.

The number given here does not match the total stated in verse 46. Nor do the numbers that have been provided match what has been presented concerning Benjamin and the final tally of the size of Benjamin. An explanation of those things will be given next week. For now, the number is stated and it doesn’t provide any typological hints. However, of the total, we next read…

*^{35 (fin)} all these drew the sword.

kal eleh sholeph kharev – “All these drawing sword.” This leaves us with two possibilities based on verse 15. It said a total of twenty-six thousand who drew the sword along with seven hundred select men from Gibeah. From this total, verse 16 said seven hundred could also sling with stones.

Therefore, either none of the slingers were killed, or – more likely – the slingers also carried a sword for the battle. This appears to be the case based on how the numbers are recorded in verses 15 and 16. They are included in those who carried the sword.

This ends the verses for today. More minute details of this final day of battle will be seen next week. As for what we looked into today, it was refreshing to see Israel, as a nation, consider their state before the Lord and humble themselves before trying to weed out the wickedness of just one of their tribes.

The world needs fewer finger-pointers and more people willing to recognize that we all have faults and we all stand against God in our hearts and souls. There is no point in trying to excise evil from the land by those whose own inclinations are already evil.

Instead, only after we come to the Lord for cleansing can we identify what else needs to be cleaned up. Just imagine a nation without the Lord trying to do what is right. The day before I typed this sermon, I read an article where North Korea executed 30 teens for watching South Korean TV shows.

Imagine that! One of the most wicked nations on the planet trying to police its own affairs by executing children. People and nations may make right decisions to conduct their affairs, but without God, it is simply grading on a curve.

With God, there is no curve. There is right and wrong. Until we are right with Him, we cannot actually know what is truly right and wrong. We just live and judge in shades of gray. That which makes the difference is Jesus. He takes us from the proverbial black to white in the eyes of God.

However, even after that, unless we learn what God expects of us through His word, we are still dealing with our own personal views on what is right and wrong. We continue to judge based on shades of gray. Therefore, let us do the right thing by first coming to Jesus and being purified.

From there, we can purify our minds through a study and right application of His word. May we do this to the glory of God, who loves us enough to have sent Jesus to make this possible.

Closing Verse: “And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.” Romans 12:2

Next Week: Judges 20:36-48 An amazing story to tell, line by line… (No King in Israel, Part IX) (56^th Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

(No King in Israel, Part VIII)

So the children of Israel rose in the morning and encamped
———-against Gibeah
And the men of Israel went out to battle against Benjamin
And the men of Israel put themselves in battle array
To fight against them at Gibeah, hoping they would be done in

Then the children of Benjamin came out of Gibeah
And on that day cut down to the ground
Twenty-two thousand men of the Israelites
Their brothers they did pound

And the people, that is, the men of Israel
Encouraged themselves and again formed the battle line
At the place where they had put themselves
In array on the first day, to fight a second time

Then the children of Israel went up and wept before the LORD
———-until evening
And asked counsel of the LORD, saying
“Shall I again draw near for battle against the children of
———-my brother Benjamin?”
And the LORD said, “Go up against him, so He was relaying

So the children of Israel approached the children of Benjamin on
———-the second day
And Benjamin went out against them from Gibeah
———-on the second day
And cut down to the ground eighteen thousand more of
———-the children of Israel
All these drew the sword who perished in the fray

Then all the children of Israel, that is, all the people
Went up and came to the house of God and wept
They sat there before the LORD
And fasted that day until evening, a time of mourning was kept

And they offered burnt offerings and peace offerings
Before the LORD on that day, such were their ways
So the children of Israel inquired of the LORD
(The ark of the covenant of God was there in those days)

And Phinehas the son of Eleazar, the son of Aaron
Stood before it in those days, he did not surcease
Saying, “Shall I yet again go out to battle
Against the children of my brother Benjamin, or shall I cease?”

And the LORD said, “Go up, please understand
For tomorrow I will deliver them into your hand

Then Israel set men in ambush all around Gibeah
And the children of Israel went up against (for their crimes)
The children of Benjamin on the third day
And put themselves in battle array against Gibeah
———-as at the other times

So the children of Benjamin went out against the people
And were drawn away from the city
They began to strike down and kill some of the people
As at the other times, showing no pity

In the highways (one of which goes up to Bethel and the other
———-to Gibeah)
And in the field, about thirty men of Israel
And the children of Benjamin said
“They are defeated before us, as at first, thing are going well!

But the children of Israel said
“Let us flee and draw them away from the city to the highways
So all the men of Israel rose from their place
And put themselves in battle array at Baal Tamar for this phase

Then Israel’s men in ambush burst forth
From their position in the plain of Geba, ready to pierce
And ten thousand select men from all Israel
Came against Gibeah, and the battle was fierce

But the Benjamites did not know that disaster was upon them
Benjamin was defeated before Israel by the LORD
And the children of Israel destroyed that day
Twenty-five thousand one hundred Benjamites; all these
———-drew the sword

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

¹⁹ So the children of Israel rose in the morning and encamped against Gibeah. ²⁰ And the men of Israel went out to battle against Benjamin, and the men of Israel put themselves in battle array to fight against them at Gibeah. ²¹ Then the children of Benjamin came out of Gibeah, and on that day cut down to the ground twenty-two thousand men of the Israelites. ²² And the people, that is, the men of Israel, encouraged themselves and again formed the battle line at the place where they had put themselves in array on the first day. ²³ Then the children of Israel went up and wept before the Lord until evening, and asked counsel of the Lord, saying, “Shall I again draw near for battle against the children of my brother Benjamin?”

And the Lord said, “Go up against him.”

²⁴ So the children of Israel approached the children of Benjamin on the second day. ²⁵ And Benjamin went out against them from Gibeah on the second day, and cut down to the ground eighteen thousand more of the children of Israel; all these drew the sword.

²⁶ Then all the children of Israel, that is, all the people, went up and came to the house of God and wept. They sat there before the Lord and fasted that day until evening; and they offered burnt offerings and peace offerings before the Lord. ²⁷ So the children of Israel inquired of the Lord (the ark of the covenant of God was there in those days, ²⁸ and Phinehas the son of Eleazar, the son of Aaron, stood before it in those days), saying, “Shall I yet again go out to battle against the children of my brother Benjamin, or shall I cease?”

And the Lord said, “Go up, for tomorrow I will deliver them into your hand.”

²⁹ Then Israel set men in ambush all around Gibeah. ³⁰ And the children of Israel went up against the children of Benjamin on the third day, and put themselves in battle array against Gibeah as at the other times. ³¹ So the children of Benjamin went out against the people, and were drawn away from the city. They began to strike down and kill some of the people, as at the other times, in the highways (one of which goes up to Bethel and the other to Gibeah) and in the field, about thirty men of Israel. ³² And the children of Benjamin said, “They are defeated before us, as at first.”

But the children of Israel said, “Let us flee and draw them away from the city to the highways.” ³³ So all the men of Israel rose from their place and put themselves in battle array at Baal Tamar. Then Israel’s men in ambush burst forth from their position in the plain of Geba. ³⁴ And ten thousand select men from all Israel came against Gibeah, and the battle was fierce. But the Benjamites did not know that disaster was upon them. ³⁵ The Lord defeated Benjamin before Israel. And the children of Israel destroyed that day twenty-five thousand one hundred Benjamites; all these drew the sword.

 

Artwork by Douglas Kallerson.

Judges 20:1-18
(No King in Israel, Part VII)

(Typed 8 Jul 2024) In the passage today, Benjamin will be presented with the choice to give up the sons of worthlessness that led to the Levite’s concubine being dismembered and sent throughout Israel. As you know, they were not willing to do so.

Israel cannot allow this to stand. Thus, preparations for war are made. As we have seen throughout Judges to this point, the physical trials and battles presented have typologically anticipated real spiritual events that have taken place or will take place.

The world is often at war, but the true war that all people face is a spiritual one. This then extends to families and family members, political parties and politicians, churches and congregants, and so forth.

Anyone who can’t see the spiritual implications of the moral wars we are facing right now simply doesn’t want to see them. The very existence of the United States is dependent on whether we will stand against the unholy tide of perversion being thrust upon us or not.

The same is true with denominations and churches. Many have completely capitulated to the moral perversion they were originally set up to fight against. Thus, they are Christian in name only with no actual connection to Christ Jesus.

If leaven is introduced into bread, it will spread throughout the whole lump. If sin is allowed into a Christian entity, the entire body will eventually yield to sin. Walk into a church in most major denominations, and you will see sin is either on the rise or has fully taken over. They are becoming or have become lifeless bodies without Christ and are set for a sad end.

Text Verse: “For what have I to do with judging those also who are outside? Do you not judge those who are inside? ¹³ But those who are outside God judges. Therefore ‘put away from yourselves the evil person.’” 1 Corinthians 5:12, 13

Paul warned the churches about what was coming. He did so concerning direct sin, such as in 1 Corinthians 5, and also about sin and wickedness in general as well. He warns against the inclinations of the heart. He explains the remedy for immorality and wickedness, and he implores his audience to hold fast to the word of God, never yielding to the temptations of this world.

And his words aren’t just “judgmental Paul being Paul.” Rather, he repeats and expands on what the Bible has warned against all along, including the words of Jesus. The unbalanced “Jesus of love without consequences” proclaimed in churches today is not found in Scripture.

Israel will prepare for war because the tribe of Benjamin is unprepared to purge wickedness from his own house. When Jesus returns for His church at the rapture, He will for those who have accepted Him by faith. When Jesus returns after that, it will be to purge wickedness from the world.

We all have choices to make. In the passage today, Benjamin will make a choice that will be costly. For now, let us get into it. Sobering lessons are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Machination and Foolishness (verses 1-11)

Chapter 19 ended with these words –

“When he entered his house he took a knife, laid hold of his concubine, and divided her into twelve pieces, limb by limb, and sent her throughout all the territory of Israel. ³⁰ And so it was that all who saw it said, ‘No such deed has been done or seen from the day that the children of Israel came up from the land of Egypt until this day. Consider it, confer, and speak up!’” Judges 19:29, 30

With the terrible evidence of the misdeeds of Benjamin reported throughout Israel, the narrative of Chapter 20 begins with…

So all the children of Israel came out,

The NKJV jumbles the clauses: vayetse kal b’ne Yisrael vatiqahel ha’edah k’ish ekhad – “And come all sons Israel, and assemble the congregation according to man one.” The meaning here is that all of the men of the households, and in particular, the men of war have assembled, as will be seen in the coming verses.

Also, two words are used that have similar meanings. The first is qahal, to assemble. That is the verb form of the noun qahal, an assembly. The other is edah, a congregation. That is derived from yaad, to appoint.

The words are used almost synonymously in the Pentateuch, but there is a subtle difference that necessitates care in how the words are translated and considered. In this case, they have assembled as a congregation…

^{1 (con’t)} from Dan to Beersheba,

l’midan v’ad b’er sheva– “to from Dan and until Beersheba.” This is the first of seven times this phrase is used in the Old Testament. It will be used twice in reverse in the Chronicles, saying, “from Beersheba to Dan.” It signifies the entirety of the land and people of Israel within the borders of Canaan. Dan is the northernmost point of reference, while Beersheba is the southernmost.

This may indicate that the migration of Dan, as recorded in Judges 18, may have already occurred chronologically, or it may mean that the author, who is probably Samuel, may have used it based on his time compiling the narrative. Either way, it is used to speak of Israel within Canaan in an all-encompassing way.

^{1 (con’t)} as well as from the land of Gilead, and the congregation gathered together as one man before the Lord at Mizpah.

v’erets ha’gilad el Yehovah ha’mitspah – “and land the Gilead unto Yehovah the Mizpah.” The term land the Gilead is used in reference to the two-and-a-half tribes east of the Jordan. Thus, the assembled congregation now refers to the entirety of Israel, minus the tribe of Benjamin. They have united together unto the Lord at the Mizpah.

This is a different Mizpah than was seen in the Jephthah narrative in Judges 11. It is believed to be a location from which Jerusalem is visible. It is likely the same location ascribed to Judah in Joshua 15:38 and Benjamin in Joshua 18:26. Thus, it is a border city.

The meaning of “unto the Lord” is debated. Does it mean the ark was brought there? Does it refer to the use of the Urim and Thummim? Or is it simply that as a congregation, they are gathered, acknowledging the Lord as their Head?

Verse 27 will place the ark at Bethel, but this doesn’t mean it was not brought to the Mizpah for this gathering, but if it was, it would be a giant omission in the text. Regardless, these men have gathered to discuss what happened and to decide on what to do to rectify the situation.

Israel means He Strives With God. Dan means Judge. Beersheba means both Well of Seven and Well of Oath. The Gilead means The Perpetual Fountain. The Mizpah means The Watchtower.

² And the leaders of all the people, all the tribes of Israel,

vayithyatsvu pinoth kal ha’am kol shivte Yisrael – “And station, corners all the people, all tribes Yisrael.” Here is a word being used in a new way, pinnah. It signifies a corner. As a corner provides strength, support, and stability to a wall or a side of something, so is the leader of a group of people. Thus, the word is used to describe Christ –

“The stone which the builders rejected
Has become the chief cornerstone [pinnah].
²³ This was the Lord’s doing;
It is marvelous in our eyes.” Psalm 118:22, 23

These corner supports from all of Israel’s tribes stand to hear the details and render a decision concerning the matter at hand.

^{2 (con’t)} presented themselves in the assembly of the people of God, four hundred thousand foot soldiers who drew the sword.

The way the sentence reads, the words are difficult because it seems like the corners are defined by the number being mentioned: biqhal am ha’elohim arba meoth eleph ish ragli sholeph kharev – “in assembly people the God: four hundreds thousand man afoot, drawing sword.”

The words say, “the God.” Thus, it refers to those who are in a right standing with God. This assembly has come together as the people of the God, meaning Yehovah, to prepare for war. The number defines the entire assembly, not the corners within the assembly.

“And station, corners all the people, all tribes Yisrael, in assembly people the God: four hundreds thousand man afoot, drawing sword.”

Although translations are all over the place, this appears to be the intent of the words. Otherwise, the “corners” would be referring to all four hundred thousand. If so, it would mean that each is the “corner” of his own home, which is unlikely. The only other option is to add words or rearrange things within the verse.

Of the number of men, Cambridge says, as if they were there filming the whole encounter, “The number 400,000 is obviously exaggerated.” Rather, a short study will show the number is perfectly in line with what would be expected at this time.

The number is derived from four and ten, four being the number of material completeness, the world number, and the city number. Ten signifies “Completeness of order, marking the entire round of anything… It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete” (Bullinger).

³ (Now the children of Benjamin heard that the children of Israel had gone up to Mizpah.)

vayishmu b’ne Binyamin ki alu b’ne Yisrael ha’mitspah – “And hear, sons Benjamin, for arisen sons Israel the Mizpah.” Most scholars agree that this means Benjamin was summoned to the meeting but willfully avoided coming. If that was so, why wouldn’t the text simply say that?

Rather, it appears that they were purposefully not summoned because a decision had to be made, which would then be presented to them. The gathering of Israel is strategically positioned in a location on the border of Benjamin. As such, the note that Benjamin heard they had gone up to the Mizpah would be a result of the choice of the assembly’s location.

Benjamin means Son of the Right Hand. Whether they were invited to this gathering or not, once gathered, it next says…

^{3 (con’t)} Then the children of Israel said, “Tell us, how did this wicked deed happen?”

vayomru b’ne Yisrael daberu eikhah nihy’tah ha’raah hazoth – “And say, sons Israel, ‘Speak how the wicked, the this?’” The address is in the plural, and so it either means the Levite and his servant (who isn’t mentioned) or something like, “Any of you who knows what’s going on, speak up.” Next, it says…

⁴ So the Levite, the husband of the woman who was murdered, answered and said, “My concubine and I went into Gibeah, which belongs to Benjamin, to spend the night.

vayaan ha’ish ha’Levi ish ha’ishah ha’nirtskhah vayomar ha’givatha asher l’binyamin bathi ani uphilagshi lalun – “And answers, the man, the Levite, husband the woman, the murdered, and says, ‘The Gibeah-ward which to Benjamin went, I and my concubine, to lodge.’” Saying “husband” must be inferred. It simply says, “man.”

However, in the previous chapter, it noted that he was the affinity of the old man in Bethlehem. Thus, it is a relationship through marriage. However, despite being a husband, she is clearly also called his concubine.

As noted in Chapter 19, the word is pilegesh. It is supposed by some to be a compound of the word palag, to split or divide, and nagash, to draw near or approach. If so, it would mean that the man divided his attention between his wife and his concubine. She is technically a wife but without the rights of a full wife.

Gibeah means Hill. It is etymologically connected to the word Gabbatha. Together they were traveling toward Gibeah from Bethlehem, intending to lodge there. Though unstated, the implication is that they did arrive and lodge. That is evidenced from the next words…

⁵ And the men of Gibeah rose against me, and surrounded the house at night because of me.

vayaqumu alay baale ha’givah vayasobu alay eth ha’bayith lay’lah – “And arise upon me, masters the Gibeah, and surround upon me the house night.” Without giving all the details of being taken in, tended to, enjoying the evening, and so forth, he goes directly to the evil of the event that was requested in verse 3.

The baale, masters or lords, of Gibeah arose upon him. The meaning is on account of him. They wanted to violate him. In using the term masters, he appears to be implying that it is the leaders of the city. If so, whether he means this literally or not isn’t said, but the implication is that they were either the ones who came against him or they were accountable as if it were so.

^{5 (con’t)} They intended to kill me, but instead they ravished my concubine so that she died.

oti dimu laharog v’eth pilagshi inu vatamoth – “Me intended to kill, and my concubine abased, and died.” He doesn’t give all the facts, but the substance is essentially correct.

Though nothing was said of killing him, they wanted to know him carnally. He would have refused, and they would have either raped him and killed him or simply killed him. Anything less is unlikely. Instead of getting the chance, they took out their intentions on his concubine, leading to her death. Because of this…

⁶ So I took hold of my concubine, cut her in pieces, and sent her throughout all the territory of the inheritance of Israel,

Rather: vaokhez b’philagshi vaanatkheha vaashalkheha b’khal s’deh nakhalath Yisrael – “And grasp in my concubine, and divide her and send her in all field, inheritance Israel.”

The concubine was dead. As such, to alert all of Israel to what occurred, he divided her up and sent her out. In the previous chapter, it said g’vul, border. Now it says s’deh, field. All of the field, meaning the inheritance where Israel is, had received a tangible portion of what took place…

^{6 (con’t)} because they committed lewdness and outrage in Israel.

ki asu zimah unvalah b’Yisrael – “for did machination and foolishness in Israel.” The word is zimah. Rather than lewdness, which may describe the act depending on the situation, it means a plan, especially a bad one. The word comes from zamam, to consider, purpose, devise, etc. As such, it is a machination.

In other words, this was with purposeful intent, not just some impulsive event in a moment of indiscretion. As such, a decision about what should be done in response is needed…

⁷ Look! All of you are children of Israel; give your advice and counsel here and now!”

hineh khulakhem b’ne Yisrael havu lakhem davar v’etsah halom – “Behold! All you sons Israel, give to you word and counsel hither.” The word “are” is inserted by many translations. Thus, it would give the sense of, “Because you are this, therefore do this.” But that is unnecessary. Rather, he is making an appeal, “Hey, you all, render a decision.” That seems apparent from the next verse…

⁸ So all the people arose as one man, saying,

vayaqam kal ha’am k’ish ekhad l’mor – “And arise all the people according to man one, to say,” The call was made for a unified decision. That is exactly what transpires…

^{8 (con’t)} “None of us will go to his tent, nor will any turn back to his house;

lo nelekh ish l’aholo v’lo nasur ish l’beito – “Not walks man to his tent and not veers man to his house.” The entire congregation arises and speaks in unison. Tent and house are to be taken synonymously for one’s residence. It is a poetic way of saying that everyone felt the same, regardless of his profession, location, or abode. They will remain as they are until this matter is resolved…

⁹ but now this is the thing which we will do to Gibeah: We will go up against it by lot.

Despite translations which complicate these words in one way or another, the words are simple, direct, and emphatic: v’atah zeh ha’davar asher naaseh lagivah aleha b’goral – “And now, this the word which do to the Gibeah, “Upon her in lot!” The men of Gibeah have committed great wickedness and they must be held to account. This is perfectly understood and agreed upon.

Therefore, they will let the Lord decide who will engage the battle against them. Despite this being contextually obvious from the coming verses, some scholars imply that this is incompatible with going to Benjamin in verse 13 and telling them to deliver the inhabitants of Gibeah.

But the battle is not against Benjamin yet. It is only against Gibeah. The Lord, through the lot, will determine who is to go up against Gibeah if Benjamin refuses to give them up.

Others say that using the lot means “to divide its territory when conquered” (Ellicott, et al). This cannot be the meaning. By law, the inheritance of one tribe was never to be transferred from one tribe to another. Rather, this is simply a call to have the Lord determine who will come against the city for destruction.

Though under a different context, this is essentially what is referred to in Deuteronomy –

“If you hear someone in one of your cities, which the Lord your God gives you to dwell in, saying, ¹³ ‘Corrupt men have gone out from among you and enticed the inhabitants of their city, saying, “Let us go and serve other gods”’ —which you have not known— ¹⁴ then you shall inquire, search out, and ask diligently. And if it is indeed true and certain that such an abomination was committed among you, ¹⁵ you shall surely strike the inhabitants of that city with the edge of the sword, utterly destroying it, all that is in it and its livestock—with the edge of the sword. ¹⁶ And you shall gather all its plunder into the middle of the street, and completely burn with fire the city and all its plunder, for the Lord your God. It shall be a heap forever; it shall not be built again. ¹⁷ So none of the accursed things shall remain in your hand, that the Lord may turn from the fierceness of His anger and show you mercy, have compassion on you and multiply you, just as He swore to your fathers, ¹⁸ because you have listened to the voice of the Lord your God, to keep all His commandments which I command you today, to do what is right in the eyes of the Lord your God.” Deuteronomy 13:12-18

Though Gibeah is not under a total and permanent ban and will be reinhabited, the city is to be judged for its wickedness. The Lord determines who will be the executors of that judgment.

¹⁰ We will take ten men out of every hundred throughout all the tribes of Israel, a hundred out of every thousand, and a thousand out of every ten thousand,

v’laqakhnu asarah anashim lameah l’khol shivte Yisrael u-meah la’eleph v’eleph larvavah – “And took ten men to the hundred to all tribes Israel, and hundred to the thousand, and thousand to the myriad.” These words are given in anticipation of battle.

The people had gathered to decide what to do about a matter. They had not gathered to engage in warfare. Therefore, before taking that course of action, they had to have supplies. As such, the entire congregation would except for ten percent, meaning forty thousand, of them…

^{10 (con’t)} to make provisions for the people, that when they come to Gibeah in Benjamin, they may repay all the vileness that they have done in Israel.”

laqakhath tsedah laam laasoth l’voam l’geva Binyamin k’khal hanvalah asher asah b’Yisrael – “To take provision to the people to do to their coming to Geba Benjamin according to all the foolishness which done in Israel.” The ten percent who are drawn off are to obtain provisions and provide them to whoever is chosen by lot to engage in the battle.

Provisions are especially needed if the city has to be besieged, something that could take an extended period. As for the name of the city, it is now spelled differently –

Gibeah – גִּבְעָה
Geba – גֶּבַע

The fifth letter, hey, is missing. However, the meaning of the name, Hill, remains unchanged. With the supplies gathered, it next says…

 ¹¹ So all the men of Israel were gathered against the city, united together as one man.

vayeaseph kal ish Yisrael el ha’ir k’ish ekhad khaverim – “And gathered all man Israel unto the city according to man one –comrades.” Only with the provisions for battle secured does it say this, as evidenced from verse 17, which again cites the number as four hundred thousand. True to their word, none returned home but stayed where they were, preparing for battle.

In these words is a new adjective, khaver. It signifies an associate, coming from the verb khavar, to be joined together. Using this word is intended to show that they are not just warriors ready for battle, but they are united in fraternal bonds over an issue that directly affects them all. Because these are fighting men, translating the word as comrades more appropriately conveys the sense.

One can get the feel of the word from Ezekiel 37 –

“As for you, son of man, take a stick for yourself and write on it: ‘For Judah and for the children of Israel, his companions [khaver].’ Then take another stick and write on it, ‘For Joseph, the stick of Ephraim, and for all the house of Israel, his companions [khaver].’ ¹⁷ Then join them one to another for yourself into one stick, and they will become one in your hand.
¹⁸ “And when the children of your people speak to you, saying, ‘Will you not show us what you mean by these?’— ¹⁹ say to them, ‘Thus says the Lord God: “Surely I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel, his companions [khaver]; and I will join them with it, with the stick of Judah, and make them one stick, and they will be one in My hand.”’ ²⁰ And the sticks on which you write will be in your hand before their eyes.” Ezekiel 37:16-20

None of us will return to his tent
Nor will any go back to his house
Until our energy is spent
This raging fire to douse

If we don’t quench it now
Things will get thoroughly out of hand
And so we must adamantly avow
That we will comply with the Lord’s demand

We must purge the sin from us
And live for the Lord all of our days
Let us walk in a manner pleasing to Jesus
And not let sin set our lives ablaze

II. Slinging the Stone (verses 12-18)

¹² Then the tribes of Israel sent men through all the tribe of Benjamin, saying, “What is this wickedness that has occurred among you?

The word “Then” may not be correct: vayishlekhu shivte Yisrael anashim b’khal shivte Binyamin lemor mah haraah hazoth asher niyethah bakhem – “And sends, tribes Israel, men in all tribes Benjamin, to say, ‘What the evil, the this, which done in you?’”

It may be that these words were sent out when those who went out for supplies were sent out. Otherwise, it seems like there would be an unnecessary waste of time while people sat around waiting for a reply. Regardless, the offer of peace between the tribes is made in this manner.

As for the plural “tribes of Benjamin,” this is not without precedence. In Numbers 4:18, it says, “Do not cut off the tribe [shevet] of the families of the Kohathites from among the Levites.” The Kohathites were a family within the tribe of Levi, but they are called a tribe in that verse.

There are two general words for tribe, mateh and shevet. The meanings are very similar, but mateh looks more to the genealogical side of the tribe whereas shevet looks more to the political side. Thus, the use of shevet makes sense. The political entities within the overall tribe are inquired of.

¹³ Now therefore, deliver up the men, the perverted men who are in Gibeah,”

v’atah t’nu eth ha’anashim b’ne v’liyaal asher bagivah unmithem “And now, give the men, sons worthlessness, who in the Gibeah. And we will put them to death.” The petition acknowledges the sovereignty of Benjamin as a people and in relation to their tribal inheritance.

Thus, it is appropriate to go to all tribes within the tribe to make this appeal. The onus for relinquishing the worthless men of Gibeah falls on the entire tribe. The petition is made so…

^{13 (con’t)} that we may put them to death and remove the evil from Israel!”

There is no article before “evil”: unvaarah raah miyisrael – “and we will consume evil from Israel.” A state of evil exists which cannot be tolerated. For the tribes of Benjamin to turn down the petition for its removal would be to take the side of evil. As such, it would be an acceptance of war against Israel in defense of the indefensible.

^{13 (con’t)} But the children of Benjamin would not listen to the voice of their brethren, the children of Israel.

Rather: v’lo avu Binyamin lishmoa b’qol akhehem b’ne Yisrael – “And no willed, Benjamin, to hear in voice their brothers, sons Israel.” The word “sons” (of Benjamin) is inserted into the verbal reading of the Hebrew, but that is an unwarranted addition. The tribal name, Benjamin, stands for the tribes of Benjamin. They have collectively stood against Israel.

And more, it says that this was avah, willingly. There was a purposeful rejection of the offer of peace. Benjamin sided with evil and thus they have assumed the state of being evil. It is an intolerable state for Israel to accept. Benjamin knew this…

¹⁴ Instead, the children of Benjamin gathered together from their cities to Gibeah, to go to battle against the children of Israel.

vayeasphu v’ne vinyamin min hearim ha’givathah latseth lamilkhamah im b’ne Yisrael – “And gather, sons Benjamin, from the cities the Gibeah-ward to go to war with sons Israel.” The words are not intended to mean there were none who dwelt outside of cities. Rather, the cities stand for the area in which they exist, just as they do today. All of those in Benjamin who were able to fight came forward and headed toward Gibeah for battle.

¹⁵ And from their cities at that time the children of Benjamin numbered twenty-six thousand men who drew the sword,

vayithpaqdu v’ne vinyamin bayom ha’hu mehearim esrim v’shishah eleph ish sholeph kharev – “And visited, sons Benjamin, in the day, the it, from the cities twenty and six thousand man drawing sword.” The word paqad means to visit, but that has many connotations. In this case, it would be to number or muster.

The repetition of the phrase “from the cities,” is probably noted to highlight the close affiliation and affection with their brothers in the Gibeah. Cities are places where peoples and ideas coalesce and unite in thought, direction, and purpose. The other cities of Benjamin are united with their brothers in these ways.

As for the number 26,000, its basic units are two, ten, and thirteen. Ten has been explained. Two is the number of division or difference. As for thirteen, Bullinger says that “every occurrence of the number thirteen, and likewise of every multiple of it, stamps that with which it stands in connection with rebellion, apostacy, defection, corruption, disintegration, revolution, or some kindred idea.”

^{15 (con’t)} besides the inhabitants of Gibeah, who numbered seven hundred select men.

The verb is reflexive: l’vad miyoshve hagivah hithpaqdu sh’va meoth ish bakhur – “to separation from dwellings the Gibeah – visited themselves seven hundred man, selected.” The meaning of l’vad, to separation, is besides or apart from. There are an additional seven hundred men from the Gibeah who appointed themselves to participate in the battle as well. Seven is the number of spiritual perfection.

The term bakhur, selected, signifies choice. Those of Gibeah, despite being sexual deviants, were apparently good in battle.

¹⁶ Among all this people were seven hundred select men who were left-handed; every one could sling a stone at a hair’s breadth and not miss.

mikol ha’am hazeh sh’vah meoth ish bakhur iter yad y’mino kal zeh qolea ba’even el hasaarah v’lo yakhati – “From all the people, the this, seven hundreds man, selected, shut hand his right. All this, slinging the stone unto the hair, and no miss.” Because the same number was used in the previous verse, many scholars and some translations unite the men of both verses, saying it is the same group.

This is convenient, but it hardly could be the case. It would then mean that every person from Gibeah was left-handed. But more, the Hebrew doesn’t bear it out. It says, “from all the people.” It would be a pointless thing to say this if it was intended to mean the entire seven hundred from Gibeah.

Rather, there are seven hundred select men from Gibeah and there are seven hundred select lefties from all of Benjamin. This means there are the 26k of the other cities in Benjamin who draw the sword. There are seven hundred from Gibeah added to the total who are choice men. From this total, there are seven hundred who are also capable of slinging the stone.

In this verse are a few words of note. The first is iter, an adjective meaning shut up, and thus impeded. It is used for the second and last time in Scripture. The other use described Ehud of Judges 3.

It either means each is 1) defective in his right hand, 2) lefthanded (this being an idiomatic expression), or 3) that he is ambidextrous. It is probably an idiom, but it may mean ambidextrous. It is unlikely that seven hundred men of Benjamin had defective right hands.

Therefore, it may be an ironic trait common in Benjamin, Son of the Right Hand, to have lefthanded or ambidextrous offspring. Or it may be that they purposefully worked to improve their left hands as a play on their name – “Hey, there is Lefty, the Son of the Right Hand.”

The next word is new, qala’. It signifies to sling. It also means to carve as if in a singular motion or into light forms. The third word, saarah, signifies a hair. It is derived from se’ar, hair, but this word speaks of it in and individual manner.

The meaning is clear. These men could sling lefthanded and hit a target as if it was a single hair. As hair in the Bible signifies an awareness, especially of sin, a single hair would most likely speak of acute awareness.

That is an interesting lead-in to the words v’lo yakhati, and no miss. The word khata, to miss, also means to sin, as in when one misses the mark. This is a common connotation of the word and it answers to the Greek hamartia which has the same dual meaning. It is “sin, forfeiture because missing the mark” (HELPS Word Studies).

¹⁷ Now besides Benjamin, the men of Israel numbered four hundred thousand men who drew the sword; all of these were men of war.

Again, as in verse 15, the verb is reflexive: v’ish Yisrael hithpaqdu l’bad mibinyamin arba meoth eleph ish sholeph kharev kal zeh ish milkhamah – “And man, Israel, visited themselves, to exception from Benjamin, four hundreds thousand man drawing sword. All this man war.” Apart from Benjamin, there were 400k of Israel who mustered themselves, all drawing the kherev, sword, like the 26k from Benjamin.

¹⁸ Then the children of Israel arose and went up to the house of God to inquire of God. They said, “Which of us shall go up first to battle against the children of Benjamin?”

Rather: vayaqumu vayaalu beith el vayishalu belohim vayomru b’ne Yisrael mi yaaleh lanu batkhilah lamilkhamah im b’ne vinyamin – “And arise and ascend Bethel, and ask in elohim. And say, sons Israel, ‘Who ascend, to us, in the beginning to the war with sons Benjamin?’” Some translations say “the house of God” instead of Bethel.

This is incorrect as there is no article to justify this. Rather, they went up to Bethel to inquire of God there. This is more certain because it says in verse 27 that the ark of the covenant was there in those days. It would be superfluous to say this if the ark was at the house of God in Shiloh, especially because Shiloh is never mentioned.

The people, whether a delegation or the entire army, went to Bethel and asked God who was to go up to the war. This explains the lot mentioned in verse 9. They would have someone cast the lot before the Lord in order to seek His will. In doing so, the divine response is given…

*^{18 (fin)} The Lord said, “Judah first!”

vayomer Yehovah Yehuda batkhilah – “And says, Yehovah, ‘Judah in the beginning.’” The words form a pun. Judah means Praise. The Lord is saying that Praise is to go first. Nothing is said of victory or defeat. The people asked the question and the Lord gave His response.

That is the end of our verses today. We are left in suspense as to what lies ahead concerning the engagement which is sure to take place. But we can see that Benjamin has placed his tribal priority over his duty to the nation and the Lord.

This is something not uncommon in politics and the church. In politics, we are all aware of staunch conservatives who have a family member who turns out to be a morally questionable adult. Instead of holding firm to their convictions, they suddenly begin to support more liberal views on a particular issue.

In the church, people waffle on issues when they touch close to home or with people in their families, in their church, and so forth. Instead of standing up for what is morally right, they modify their doctrine. Entire church denominations have taken this path.

For most, it happens slowly and the individual or congregants simply go along with the subtle changes going on around them. Over time, however, the difference in the person, church, seminary, denomination, etc. is completely contrary to its beginning.

Each of us needs to be settled in our morals, sound in our doctrine, and unwilling to tolerate that which the Lord finds intolerable. Unless we do this, disaster lies ahead. For those who take the right stand, there may be problems as well.

When there is a battle ahead, people will usually not come out unscathed, but it is far better to suffer loss for the sake of the Lord than to suffer temporary supposed gain in this world and have to face the Lord on unhappy terms in eternity.

Israel took a stand in today’s passage and a battle against their own kin lies ahead, but that is far preferable than allowing the infection to fester. Let us remember this. The most unloving thing we can do is to tolerate sin in those we love.

When people in today’s world use catch phrases like “love wins,” they have no idea what they are talking about. The kind of love they are attempting to defend, like Benjamin and the Gibeonites, will only lead to a bad end.

But there is a remedy for the sin problem: Jesus. Without Him in the mix, things will not go well. But when He is properly included in every decision, life will be pleasing to God. Let us remember this and be people of faith who live out our faith faithfully.

Closing Verse: “Do not be deceived: ‘Evil company corrupts good habits.’ ³⁴ Awake to righteousness, and do not sin; for some do not have the knowledge of God. I speak this to your shame.” 1 Corinthians 15:33, 34

Next Week: Judges 20:19-35 This story is so swell, ain’t it great? (No King in Israel, Part VIII) (55^th Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

(No King in Israel, Part VII)

So all the children of Israel came out
From Dan to Beersheba, as well as from the land of Gilead
And the congregation gathered together as one man
Before the LORD at Mizpah, because of the news so sad

And the leaders of all the people
All the tribes of Israel with one accord
Presented themselves in the assembly of the people of God
Four hundred thousand foot soldiers who drew the sword

(Now the children of Benjamin heard
That the children of Israel had up to Mizpah gone)
Then the children of Israel said
“Tell us, how did this wicked deed happen? What is going on?

So the Levite, the husband of the woman who was murdered
Answered and said about the plight
“My concubine and I went into Gibeah
Which belongs to Benjamin, to spend the night

And the men of Gibeah rose against me
And surrounded the house at night because of me
They intended to kill me
But instead they ravished my concubine so that she died, sadly

So I took hold of my concubine, cut her in pieces
And sent her throughout all the territory (so to you I tell)
Of the Israel’s inheritance
Because they committed lewdness and outrage in Israel

Look! All of you are children of Israel
Give your advice and counsel here and now – please tell!

So all the people arose as one man, saying
“None of us will go to his tent, so we are relaying

Nor will any turn back to his house
But now this is the thing (this is our plot)
Which we will do to Gibeah:
We will go up against it by lot

We will take ten men out of every hundred throughout
———-all the tribes of Israel
A hundred out of every thousand from ‘neath the steeple
And a thousand out of every ten thousand
To make provisions for the people

That when they come to Gibeah in Benjamin as well
They may repay all the vileness that they have done in Israel

So all the men of Israel were gathered according to the plan
Against the city, united together as one man

Then the tribes of Israel sent men
Through all the tribe of Benjamin, saying
“What is this wickedness that has occurred among you?
A price for this you will be paying

Now therefore, deliver up the men, the perverted men who
———-are in Gibeah
That we may put them to death and remove the evil from Israel!”
But the children of Benjamin would not listen
To the voice of their brethren, the children of Israel as they did tell

Instead, the children of Benjamin gathered together
From their cities to Gibeah
To go to battle against the children of Israel
Maybe shouting out a big oorah

And from their cities at that time
The children of Benjamin numbered twenty-six thousand men
Who drew the sword, besides the inhabitants of Gibeah
Who numbered seven hundred select men, that is seventy times ten

Among all this people were seven hundred select men
Who were left-handed, slinging like this…
Every one could sling a stone
At a hair’s breadth and not miss

Now besides Benjamin
The men of Israel numbered four hundred thousand men, a big
———-number for shor
Those who drew the sword
All of these were men of war

Then the children of Israel arose
And went up to the house of God to inquire of God to be versed
They said, “Which of us shall go up first to battle
Against the children of Benjamin?” The LORD said, “Judah first!”

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

So all the children of Israel came out, from Dan to Beersheba, as well as from the land of Gilead, and the congregation gathered together as one man before the Lord at Mizpah. ² And the leaders of all the people, all the tribes of Israel, presented themselves in the assembly of the people of God, four hundred thousand foot soldiers who drew the sword. ³ (Now the children of Benjamin heard that the children of Israel had gone up to Mizpah.)

Then the children of Israel said, “Tell us, how did this wicked deed happen?”

⁴ So the Levite, the husband of the woman who was murdered, answered and said, “My concubine and I went into Gibeah, which belongs to Benjamin, to spend the night. ⁵ And the men of Gibeah rose against me, and surrounded the house at night because of me. They intended to kill me, but instead they ravished my concubine so that she died. ⁶ So I took hold of my concubine, cut her in pieces, and sent her throughout all the territory of the inheritance of Israel, because they committed lewdness and outrage in Israel. ⁷ Look! All of you are children of Israel; give your advice and counsel here and now!”

⁸ So all the people arose as one man, saying, “None of us will go to his tent, nor will any turn back to his house; ⁹ but now this is the thing which we will do to Gibeah: We will go up against it by lot. ¹⁰ We will take ten men out of every hundred throughout all the tribes of Israel, a hundred out of every thousand, and a thousand out of every ten thousand, to make provisions for the people, that when they come to Gibeah in Benjamin, they may repay all the vileness that they have done in Israel.” ¹¹ So all the men of Israel were gathered against the city, united together as one man.

¹² Then the tribes of Israel sent men through all the tribe of Benjamin, saying, “What is this wickedness that has occurred among you? ¹³ Now therefore, deliver up the men, the perverted men who are in Gibeah, that we may put them to death and remove the evil from Israel!” But the children of Benjamin would not listen to the voice of their brethren, the children of Israel. ¹⁴ Instead, the children of Benjamin gathered together from their cities to Gibeah, to go to battle against the children of Israel. ¹⁵ And from their cities at that time the children of Benjamin numbered twenty-six thousand men who drew the sword, besides the inhabitants of Gibeah, who numbered seven hundred select men. ¹⁶ Among all this people were seven hundred select men who were left-handed; every one could sling a stone at a hair’s breadth and not miss. ¹⁷ Now besides Benjamin, the men of Israel numbered four hundred thousand men who drew the sword; all of these were men of war.

¹⁸ Then the children of Israel arose and went up to the house of God to inquire of God. They said, “Which of us shall go up first to battle against the children of Benjamin?”

The Lord said, “Judah first!”