Judges Sermons

Artwork by Douglas Kallerson.

Judges 21:20-25
No King in Israel, Part XI

(Typed 5 August 2024) While typing the Judges sermons, Sergio was also going through Judges and Ruth. One morning, he messaged me with the Mr. Exploding Head emoji and some great insights he pulled out of his personal study –

Judges ends with:
– Mourning for Benjamin, no wives/descendants
– Plan for survival: marry daughters of Shilo
– Last verse: “There was no king in Israel”

Book of Ruth:
– Naomi mourns loss of husbands/descendants
– Plan for survival with Boaz; Ruth births Obed
– Last verse: “and to Obed was born Jesse, and to Jesse, David.” — KING DAVID!

It is a marvelous pattern that exists between the two, and it was a nice catch that I have not seen elsewhere presented. It provides another of several reasons why Ruth, despite occurring during the time of the Judges, is maintained as its own book, separate from and placed after Judges.

God is slowly and methodically presenting us with the developing theme of redemption in Israel as it applies beyond their borders, even encompassing the entire world. In the book of Judges, it says that there was no king in Israel but everyone did what was right in his own eyes.

It would not make sense to put Ruth within the pages of Judges for that reason. In Israel, during the time of the judges, there was no king. In Israel after Christ departed, there has been no king. But a king was anticipated in Judges, and a King is anticipated in Israel’s future.

Everything is going forward, but we can look back in order to see what lies ahead. It is amazing what God has done for us in the pages of Scripture.

Text Verse: “O Israel, you have sinned from the days of Gibeah;
There they stood.
The battle in Gibeah against the children of iniquity
Did not overtake them.” Hosea 10:9

Hurricane Debby arrived while I was typing this sermon on August 5. Despite not being a big hurricane, Sarasota received an inordinate amount of rain. Our backyard was flooded from the high tides and our garage was flooded from the precipitation.

And more, it rained and stormed so much from midnight on that I got almost no sleep at all. In the morning, sermon typing began. When I finished typing, the rains had stopped and the garage was still full of water. Some things are just more important than others.

Today, we will close out the book of Judges. I personally would not have imagined the amount of intricate detail contained in the book when we started. The dispensational model of history is on full display, the rapture is alluded to a few times, and the consummation of all things is clearly seen in several of the stories. God has taken real events and real people’s lives from thousands of years ago and revealed to us truths using human history.

Some of those pictures are future to us now, including those found in the final chapter of Judges. The subject matter is Israel, but the idea of Israel makes no sense without her Messiah, their King. Yes, there is currently no king in Israel, even if Israel has a King. That is destined to change some wonderful day.

What an astonishing and marvelous thing God has presented to us through these types and pictures! Such great things 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. From the Whirlings (verses 20-25)

²⁰ Therefore they instructed the children of Benjamin,

The written Hebrew does not correspond to the oral reading: vaysav eth b’ne vinyamin – “And commands [sg.], sons Benjamin.” The written has the word “command” as spoken by one, “he commands.” The oral has it as spoken by all, “they command.” There is usually no reason to deviate from the written unless there is confusion on the part of the Jewish scribes.

The surrounding verses are all in the plural, so they make this plural as well. However, verse 20:28 noted that Phinehas was at Bethel. He, as the high priest, could very well be the final word on the matter. It said in verse 21:2 that the people came up to Bethel. The next verses indicated the people petitioned the Lord.

As such, there was the implicit understanding that this was all being done with the guidance of the Lord. Thus, it was likely that either the Lord directly, or Phinehas on behalf of the Lord, gave this command.

^{20 (con’t)} saying, “Go, lie in wait in the vineyards,

l’mor l’khu v’aravtem bak’ramiym – “to say, ‘Walk and lurk in the vineyards.’” The command was for these two hundred Benjamites to go to the area of Shiloh where the annual feast was and hide themselves in the vineyards. Whether this was a feast of Israel or a local feast only, these times of celebrations were when the vineyards were in full leaf. Thus, it would make it easy to hide without being noticed.

In Scripture, vineyards represent the cultural side of humanity. There are various vineyards that represent various cultures.

²¹ and watch; and just when the daughters of Shiloh come out to perform their dances,

There is a gender discord in the words. Also, as in verse 19, the name of the location is spelled without an “h” ending: urithem v’hineh im yetsu b’noth shilo lakhul bamkholoth – “And seen, and behold, if come [masc. pl.] daughters Shilo to whirl in the dances.” The word translated as “come” is masculine even though it refers to the dancing daughters.

The men hiding in the vineyards were to watch for women who whirled while dancing. The women were called the daughters of Shilo. This could mean they were only young women from that location, or if this was a pilgrim feast for the nation, it could extend to women from all over Israel who were staying there during the feast.

^{21 (con’t)} then come out from the vineyards, and every man catch a wife for himself from the daughters of Shiloh; then go to the land of Benjamin.

Each of the verbs in this clause are in the perfect aspect: vitsathem min hakramim vakhataphtem lakhem ish ishto mibnoth shilo vahalakhtem erets Binyamin – “and came from the vineyards, and seized to them man, his wife, from daughters Shilo. And walked land Benjamin.” The women were out dancing without male supervision, totally unsuspecting that there were so many men lying in wait.

Because of this, it could not be thought that the men of Israel gave their daughters to the men of Benjamin. Thus, they would be released from any penalty of the oath. The general scholarly opinion is that this is deceitful and inappropriate.

However, if it was the Lord or Phineas who authorized this plan in the previous verse, that argument does not hold up. It is probably the reason why the singular was written in the first place. The verbs being in the perfect aspect make this a done deal.

Also, there is a new word to Scripture here, only found elsewhere in Psalm 10:9, khataph. It signifies to clutch, thus, to seize as a prisoner. The men were instructed to grab a girl and not let go. From there, they were to escape with her to the land of Benjamin…

²² Then it shall be, when their fathers or their brothers come to us to complain,

Again, there are gender discords in the words: vahayah ki yavou avotham o akhehem larov elenu – “And is when come their [masc. pl.] fathers, or their [masc. pl.] brothers, to contend unto us.” Nothing is noted about the complaints of the mothers. It would be natural that the men or brothers would complain as well as the mothers. The women had been taken away by the men of Benjamin. But that appears to be the only reason why they might complain, as is seen in the next words…

^{22 (con’t)} that we will say to them, ‘Be kind to them for our sakes, because we did not take a wife for any of them in the war; for it is not as though you have given the women to them at this time, making yourselves guilty of your oath.’”

The words are very obscure and highly debated. Various manuscripts have modified them in an attempt to make sense. Also, depending on the reference, there appears to be another gender discord: v’amarnu alehem khanunu otham ki lo laqakhnu ish ishto bamilkhamah ki lo atem nathatem lahem kaeth tesamu – “and we said unto them, ‘Favor us, them [masc. pl.], for not we took man his wife in the war, for not you gave to them, according to the time trespassed.’”

The normal reading would be that the word “them” refers to the women, but it is again in the masculine, “Do us a favor concerning them.”

It could be referring to the men of Benjamin, but even then, the words remain complicated. Regardless, the complaint referred to is not that the daughters have been stolen away, and they miss them in the usual sense. The complaint is because the women have been given to Benjamin contrary to the oath, making the community guilty.

But this plan is not a violation of the vow for anyone whose daughter was seized. As such, there is no culpability on the part of the fathers or brothers. And yet, there has been a resolution to the dilemma of the wifeless men.

The words “according to the time trespassed” seem to mean that, at this time, there is no trespass on the part of these men of Israel. Having said that, the structure of the words is extremely unusual. So much so that Clarke leaves it up to the reader to decide what he prefers –

“It is an obscure sentence; and the reader, if not pleased with what is laid down, may endeavor to satisfy himself with others which he may find in different versions and commentators.” Adam Clarke

His words bear a sentiment I cannot agree with. We must work to determine meaning, not pick and choose.

²³ And the children of Benjamin did so; they took enough wives for their number from those who danced, whom they caught.

vayaasu khen b’ne vinyamin vayisu nashim l’misparam min hamkhol’loth asher gazalu – “And do thus, sons Benjamin. And lift women, to their number, from the whirlings whom they plucked.” The words are somewhat poetically forceful. The women were lifted. This gives the sense of them being in a group where each man of Benjamin sees the one he likes and lifts her out as his own.

There would have been two hundred snatched away according to the number of those in Benjamin still needing wives. They were taken “from the whirlings,” meaning those who came out to dance. And they were, gazal, plucked, a word often used to indicate being kidnapped, robbed, or seized away.

^{23 (con’t)} Then they went and returned to their inheritance, and they rebuilt the cities and dwelt in them.

vayelkhu vayashuvu el nakhalatam vayivnu eth hearim vayeshvu bahem – “And walk, and return unto their inheritance. And build the cities, and dwell in them.” It is a later description of what occurred, showing that this was compiled and recorded later, probably by Samuel. Benjamin retained his inheritance. As they grew in number, they would have expanded and continued to rebuild in the land given to them by the Lord.

²⁴ So the children of Israel departed from there at that time, every man to his tribe and family; they went out from there, every man to his inheritance.

vayith’halkhu misham b’ne Yisrael baeth ha’hi ish l’shivto ul’mishpakhto vayesu misham ish l’nakhalatho – “And walk, from there, sons Israel in the time, the it. Man to his tribe and to his family. And go from there, man to his inheritance.” The words end the formal narrative. Benjamin was spared and rescued. The matter of wives for them was settled, so the people of Israel departed and headed home.

The repetition provides its own emphasis concerning the situation:

*And walk (dispersing), from there (Shiloh), sons Israel (all men of all tribes) in the time, the it. Man to his tribe (Judah, for example) and to his family (within the tribe).
*And go from there, man to his inheritance (the land granted by the Lord and which was then divided accordingly).

Saying that each man went to his inheritance is a way of indicating that the tribal inheritances remained intact. Despite almost losing one tribe, the nation remained according to the set design of the Lord. And this occurred, despite the fact that…

²⁵ In those days there was no king in Israel;

The words are letter-for-letter identical to Judges 17:6: bayamim ha’hem ein melekh b’Yisrael – “In the days, the those, naught king in Israel.” Until there was a king, there was no king. To write that this was in the days when there was no king acknowledges that there was a king when the narrative is being presented.

The words imply that a king would rectify the situation. And this is just what the author (compiler or whatever) next presents…

*^25 (fin) everyone did what was right in his own eyes.

ish ha’yashar b’enav yaaseh – “Man the straight in his eyes does.” As there was no king in Israel, everyone saw his own path as the straight one, and then took it. Thus ends Chapter 21 and the book of Judges.

Be strong and of good courage; I am with you
Fear not and be not dismayed
Others may depart, but I am faithful and true
It is I who have all your debts paid

I will bring you into the inheritance
And there I will place you forever
Of Me failing, there is not a chance
Nothing can the bond between us sever

Be strong and of good courage, trust in Me
Fear not and be not dismayed; I am with you
The word I have spoken, so shall it be
I am the Lord your God, faithful and true

II. Pictures of Christ

Verse 1 noted that Israel (He Strives With God) had sworn an oath at Mizpah (Watchtower) that no one would give his daughter to Benjamin as a wife. In Chapter 20, Benjamin pictured those with a messianic hope, even if it was wrongly directed. Mizpah signifies the Lord is watching over the process of what transpires.

To not give a daughter signifies to cut off such a person because there is no one to continue his name. No wife means no continuance. But with the war over, the people have realized that there are those who are of Israel but who have no chance of continuation. Therefore the nation made a great ululation before the God, meaning the true God.

In Verse 3, one tribe in Israel was visited, meaning it was judged. It tells us that messianic law observers will receive their judgment in the tribulation period. Most will be cut off. Israel had come against their false doctrine in Chapter 20, leaving only six hundred.

Six is the number of man, especially fallen man. Ten implies that nothing is wanting and the whole cycle is complete. In order to restore this tribe in Israel, two separate plans are devised. The first plan begins in verse 5, where it is asked who among the tribes did not come up to the battle against Benjamin. Anyone who didn’t had essentially aligned himself with Benjamin. Such were to be cut off.

Israel grieved for Benjamin because they had no future (verse 6). They had their inheritance, but without wives, there could be no continuance. Verse 7 also noted that they were a mere remnant from Benjamin.

To correct this, it was noted that no one had come up to Mizpah to the Lord from Jabesh Gilead. The meaning is Dry Perpetual Fountain. It was seen in Judges 11 that Gilead, without the article, speaks of Israel, the fountain.

To grasp the meaning, one must think of Israel as the means of providing the Fountain, regardless of whether individuals are included in its transmission or not (Ephesians 2:12). The Spirit is the Mode by which one is included.

Right now, Gentiles are brought into the commonwealth of Israel along with Jews. However, not all Jews nor all Gentiles receive it. Israel is Perpetual Fountain, not The Perpetual Fountain (meaning the Holy Spirit). The use or lack of use of the article tells us this.

Understanding this, Dry Perpetual Fountain would reflect those who have no means of providing the Fountain. There is no possible connection to the Spirit, and that individual is foreign to Israel. These are those who have rejected the Lord in the tribulation and took the mark of the beast. They are to be eliminated.

As such, verse 10 says that twelve thousand valiant men were sent to wipe them out. It is the number of perfection of government or governmental perfection. Ten implies that nothing is wanting, and the whole cycle is complete. It tells us that the millennial government is set and ready to be put in place. The thought is reflected in Matthew 25 –

“When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. ³² All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats.” Matthew 25:31, 32

Those who are to be killed will be slain with the mouth of the kherev, sword. That has consistently pictured the law given at Horeb. In this case, it is emblematic of Jesus, who fulfilled the law and whom they had rejected –

“And the rest were killed with the sword which proceeded from the mouth of Him who sat on the horse. And all the birds were filled with their flesh.” Revelation 19:21

Four hundred virgins are spared (40×10). It is derived in two ways, both of which match the tribulation and the beginning of the millennium –

“It is the product of 5 and 8, and points to the action of grace (5), leading to and ending in revival and renewal (8). This is certainly the case where forty relates to a period of evident probation. But where it relates to enlarged dominion, or to renewed or extended rule, then it does so in virtue of its factors 4 and 10, and in harmony with their signification.”

These virgins (implying purity) were brought to Shiloh (Tranquility) in the land of Canaan (Humbled). It signifies they have entered God’s rest, having been humbled before Him through the work of Christ.

With them at Shiloh, in verse 13, terms of peace were announced to Benjamin at the Rock of Rimmon. The Son of the Right Hand is accepted because of Christ and their new understanding of Him as the true Messiah. This is seen in the name Sela Rimmon – Lofty of the Mature Mind.

Verse 14 said these men came back and were given the women from Jabesh Gilead. That is explained in the words of Ezekiel 47 –

“‘Thus you shall divide this land among yourselves according to the tribes of Israel. ²² It shall be that you will divide it by lot as an inheritance for yourselves, and for the strangers who dwell among you and who bear children among you. They shall be to you as native-born among the children of Israel; they shall have an inheritance with you among the tribes of Israel. ²³ And it shall be that in whatever tribe the stranger dwells, there you shall give him his inheritance,’ says the Lord God.” Ezekiel 47:21-23

Those of the Dry Fountain are brought into a permanent and right relationship with Israel with full rights in the land. Despite this there is a lack of two hundred women, the number of Insufficiency. The number is never stated, but it is implied. As such, the insufficiency applies to these men of Israel.

Despite the insufficiency, a plan was formed, which was in the form of an adamant assertion that there would be no lack in Israel, even if daughters could not be given to these men. They could not do so based on the oath noted in verse 18 that any who gave their daughter to Benjamin would be cursed.

As such, verse 19 noted the coming feast in Shilo. In that verse and twice more in 21, the location is given without the hay (h) ending. Like Geba in Chapter 20, the change in spelling has meaning.

Hay is the fifth letter of the Aleph Beth, the number of grace. It also is used when referring to a connection to the Spirit. Its meaning is Look, Reveal, and Breath. Each is something connected with the Spirit. As such, it is a confirming note that there will be people born in the millennium who do not originally have the Spirit. In any age, one receives the Spirit through faith. There are several verses in the Old Testament that confirm this.

After noting Shilo, the narrator then took the unusual step of explaining its location. Everything about the name Shilo, like its name having no hay (h), demonstrates a lack of connection to God, “which from north-ward to Bethel from ascension-ward, the sun, to highway – the ascending – from Bethel Shechem-ward, and from south to Lebonah.”

Northward, tsaphonah signifies Concealed, thus “Concealed to the House of God.”

Ascension-ward [mizrakhah, from zarakh, to arise] the sun [shemesh] signifies the time prior to Jesus’ coming, thus the time of the law –

“But to you who fear My name
The Sun [shemesh] of Righteousness shall arise [zarakh]
With healing in His wings.” Malachi 4:2

Shechem means the neck between the shoulders. Thus, it literally means Shoulder or Back. But that comes from shakam, to start or rise early, and so it gives the sense of (Having a Sense of) Responsibility, as in Personal Interest. As seen elsewhere, it speaks of the personal interest and responsibility of those under the law.

The south, negev, signifies Parched. It speaks of the time before the giving of the Spirit.

Lebonah means White or Frankincense (which is white), but the word laven has consistently been used in Scripture to describe works, as in man’s works, because bricks turn white when they are fired, but bricks are the work of men’s hands.

The entire verse speaks of being separate from the grace that is finally revealed to Israel at the end of the tribulation period.

The words “Walk and lurk in the vineyards” speak of cultures. As has been seen many times before in Scripture, vineyards represent the cultural side of humanity. There are various vineyards that represent various cultures. As the Jewish culture of today is a group of many cultures gathered together, the words could not be more appropriate.

In verse 21, the gender discord was noted. Such a gender discord, however, was first seen in verse 12. Speaking of the four hundred virgins, it said –

“And bring them [masc. pl.] unto the camp, Shiloh, which in land Canaan.”

Next, in verse 21, it said –

“And seen, and behold, if come [masc. pl.] daughters Shilo to whirl in the dances.”

When the women are seen, verse 21 said that every man was to seize a wife for himself from the vineyards and go to the land of Benjamin. The verbs were in the perfect aspect. It is a done deal when that takes place.

In verse 22, the highly complicated words contained another gender discord. In the Hebrew, the words are obscure and so there are many texts that have diverted from them –

‘Favor us, them [masc. pl.], for not we took man his wife in the war, for not you gave to them, according to the time trespassed.’”

If looked at from the perspective of the end times, they become clear. The daughters were not taken by these men during the time when they were warring against the Lord through false belief. Nor were they given by those who did believe. “According to the time trespassed” describes the state of the men before Christ appeared and cleared up their faulty doctrine.

The gender discords are speaking of people groups. In the Bible, people groups are always referred to in the masculine, such as goyim, Gentiles, or anashim, peoples. It explains why those gender discords are listed. They are referring to those bodies or groups whom they represent.

In the first four hundred women of verse 12, the men were given the daughters of Jabesh Gilead, Dry Fountain, and thus Gentiles, as noted in Ezekiel 47 cited earlier. In the two hundred additional women, they are obtaining daughters from those born in the millennium from the regathered peoples of Israel.

One can see the true believers in Israel saying, “We vow to not intermarry with anyone who is not a believer in the Lord Jesus. Those who followed false messiahs would be excluded from this covenant. But here, we are presented with ways in which those who make it through the millennium will be able to continue even if such vows were made.

Verse 23 noted that the two hundred Benjamites went, returned to their inheritance, rebuilt the cities, and dwelt in them. It is an appropriate statement in general for after the tribulation. There will be an inheritance for those who survive the ordeal, and they will rebuild and dwell in their cities.

Verse 24 likewise said that all of the children of Israel returned to their inheritances. The two descriptors said –

And walk (dispersing), from there (Shiloh), sons Israel (all men of all tribes) in the time, the it. Man to his tribe (Judah, for example) and to his family (within the tribe).

And go from there, man to his inheritance (the land granted by the Lord, which was then divided accordingly).

This provides the reason for the reexplanation of the tribal inheritances detailed in Ezekiel 48, which refers to the millennial dispensation.

Finally, verse 25 ended with the same thought that ended Judges 17:6, “In the days, the those, naught king in Israel. Man the straight in his eyes does.”

These two verses are bookends that anticipate the time when Israel would reject Jesus as their King even until the end of the tribulation period. That is clearly depicted in their own proclamation to Pilate on the day Christ was crucified –

“When Pilate therefore heard that saying, he brought Jesus out and sat down in the judgment seat in a place that is called The Pavement, but in Hebrew, Gabbatha. ¹⁴ Now it was the Preparation Day of the Passover, and about the sixth hour. And he said to the Jews, ‘Behold your King!’
¹⁵ But they cried out, “Away with Him, away with Him! Crucify Him!’
Pilate said to them, ‘Shall I crucify your King?’
The chief priests answered, ‘We have no king but Caesar!’
¹⁶ Then he delivered Him to them to be crucified. Then they took Jesus and led Him away.” John 19:13-16

During all this time, Israel has done whatever it wanted. They rejected Moses from the beginning, paying mere lip service to the word of the Lord given through him. Then they rejected the One that Moses clearly wrote about, both explicitly and implicitly.

Further, the Law of Moses continues on in the writings that follow his time of service. In Judges alone, there have been an incredible number of pictures of Jesus, His work, the redemptive plan He laid out, etc.

It would be presumptuous to assume that all of the pictures I have presented in Judges have been interpreted correctly, but it is clear from the overall context of the Bible what is being presented, that the details – even if some were wrongly interpreted – are swallowed up in the surety of the overall pictures.

Among the pictures have been wonderful insights into core doctrines of Scripture, such as the deity of Christ, salvation by grace alone, seeking justification through works of the law only separate us further from God, dispensationalism, and so forth.

Along with those, many other useful doctrines have been presented to clear up the muddy waters of bad theology. There were several references to the rapture that solidified the surety of that teaching. Further, the timing of the rapture, being pre-tribulation, is clarified.

The fact that Israel of the past is the same group of people we see in the world today is also confirmed, demonstrating to us that the church has not replaced it, but is an extension of it. Gentiles are grafted into the commonwealth of Israel, but they remain Gentiles just as Jews remain Jews.

These and so many other points of doctrine have been carefully detailed in these ancient, difficult, and picturesque stories that have excited the minds of believers for thousands of years. In the order of biblical books, Ruth comes next. That has already been analyzed, and so soon we will begin 1 Samuel.

First, though, we will take a short diversion and head to a new book (or two) for a few weeks to see what is detailed elsewhere. No matter where we are in the Bible, however, we are sure to come across interesting secrets, find hidden treasures, and above all, see the Person of Jesus Christ being presented to us in a vast array of ways.

Everything about this word is centered on Him and what He has done and continues to do for His people. Let us never fail to pick up the Bible daily and search out its marvelous contents, looking for Him as we do.

I look for you, my Precious Lord
But then again, I lose my sight.
And even though I might get lost
I know you never leave my side.

I look for you in my every-days,
In so many moments, so many times.
I know that You are always there,
Yet, I can’t see You with my eyes.

To hear You, Lord it’s not an easy task.
My ears might never hear your voice.
But I know, Lord, that You are here,
Right inside my very soul.

I look for You in Your Word.
I look for You in my heart,
And I know Jesus through the cross,
Through transformation of my life.

So help me, Lord, to comprehend;
that to see You, Lord
is to know your grace.
That to hear You, Lord
is to know Your Word,
and through the faith
Is to be Yours.

So help me Jesus
to hear your voice,
not with my ears
but with my soul.

Help me to see
not with my eyes
but with your Spirit
inside my heart.

Izabela Bednara

Closing Verse: “Then say to them, ‘Thus says the Lord God: Surely I will take the children of Israel from among the nations, wherever they have gone, and will gather them from every side and bring them into their own land; ²² and I will make them one nation in the land, on the mountains of Israel; and one king shall be king over them all; they shall no longer be two nations, nor shall they ever be divided into two kingdoms again.” Ezekiel 37:21, 22

Next Week: Malachi 1:1-3 What a picture the Lord did draw… (Jacob and Esau) (1^st Malachi 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 XI

Therefore they instructed the children of Benjamin, saying
“Go, lie in wait in the vineyards for your chances
And watch; and just when the daughters of Shiloh
Come out to perform their dances

Then come out from the vineyards
And every man catch a wife for himself (we know you’re all-in)
From the daughters of Shiloh
Then go to the land of Benjamin

Then it shall be, when their fathers or their brothers
Come to us to complain, that we will say to them, for shor
‘Be kind to them for our sakes
Because we did not take a wife for any of them in the war

For it is not as though you have given
The women to them at this time
Making yourselves guilty of your oath
Thus, things will be fine

And the children of Benjamin did so
They took enough wives for their number
From those who danced, whom they caught
They acted and did not slumber

Then they went and returned to their inheritance
And they rebuilt the cities and dwelt in them
———-living out their second chance

So the children of Israel departed from there at that time
Every man to his tribe and family
They went out from there
Every man to his inheritance and his own territory

In those days there was no king in Israel
Everyone did what was right in his own eyes
———-so the word does tell

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 Lord God, thank you for this wonderful book
Judges! What a marvel to have studied it
Into every detail possible we took a look
And to You our thanks and praise we now submit!

Hallelujah to Christ our Lord!
Hallelujah for Judges, a marvelous part of Your superior word!

Hallelujah and Amen!
Indeed, Hallelujah and Amen…

 

²⁰ Therefore they instructed the children of Benjamin, saying, “Go, lie in wait in the vineyards, ²¹ and watch; and just when the daughters of Shiloh come out to perform their dances, then come out from the vineyards, and every man catch a wife for himself from the daughters of Shiloh; then go to the land of Benjamin. ²² Then it shall be, when their fathers or their brothers come to us to complain, that we will say to them, ‘Be kind to them for our sakes, because we did not take a wife for any of them in the war; for it is not as though you have given the women to them at this time, making yourselves guilty of your oath.’ ”

²³ And the children of Benjamin did so; they took enough wives for their number from those who danced, whom they caught. Then they went and returned to their inheritance, and they rebuilt the cities and dwelt in them. ²⁴ So the children of Israel departed from there at that time, every man to his tribe and family; they went out from there, every man to his inheritance.

²⁵ In those days there was no king in Israel; everyone did what was right in his own eyes.

 

 

 

 

 

 

 

 

 

 

 

 

 

Artwork by Douglas Kallerson

 

Judges 21:1-19
No King in Israel, Part X

(Typed 29 Jul 2024) The narrative in Judges 21 brings in a point of doctrine that seems to escape a surprisingly large portion of the church. It is such a critical point to understand, that in misunderstanding the precept, it has brought in some of the nuttiest thinking imaginable to various denominations, sects, and cults.

Benjamin has been reduced from a number of 26,700 fighting men, plus women, children, and the aged, to only 600 men. So, does the tribe of Benjamin still exist after the battle? It would be hard to find a single person who would say, “No, Benjamin no longer exists.”

Until those 600 died, Benjamin would still be a tribe. But what if the number was only 120? Would Benjamin still exist? Again, the answer is affirmative. But what if there were only 17, 8, or 2? The answer would remain the same. Even if only one man of Benjamin survived, the tribe would still be considered a tribe.

This is understood in the world today. A couple of times in my life, I have heard of someone thought to be the last remaining person of a particular tribe of people, like the Eskimos, for example. When that person dies, that particular tribe dies out. Until then, the tribe remains.

Text Verse: “…though I also might have confidence in the flesh. If anyone else thinks he may have confidence in the flesh, I more so: ⁵ circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; ⁶ concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless.” Philippians 3:4-6

The apostle Paul was of the tribe of Benjamin. So, applying the logic, did the tribe of Benjamin exist at the time of Paul? Obviously! Even if Paul was the only Benjamite left (which he wasn’t), the tribe would still exist until he died.

In Luke 2:36, a woman of Asher, Anna, the daughter of Phanuel, is named. Thus, Asher remained. In fact, after the exile of the ten northern tribes of Israel by Sennacherib, King of Assyria, members of almost every tribe in Israel are mentioned. In other words, even though the majority of the tribe was exiled and their land inheritance was lost, there were still people from those tribes residing in the southern area of Judah.

That fact continued on through the time of the apostles. In Acts 26:7, Paul said, “To this promise our twelve tribes, earnestly serving God night and day, hope to attain. For this hope’s sake, King Agrippa, I am accused by the Jews.” Likewise, the book of James is written to “the twelve tribes which are scattered abroad.”

Despite the exile, there were no “lost tribes.” And yet, denominations, sects, and cults within the supposed Christian church claim that they comprise the gathered lost tribes of Israel. This is true of British Israelism, the Worldwide Church of God, the Mormons, Jehovah’s Witnesses (in one respect), and others.

They all claim something that they are not, and they base it on a faulty understanding of Scripture. Benjamin did not die out at the time of Judges, despite what took place in Judges 20. And none of the tribes of Israel died out at the exile of the ten northern tribes.

They continued on through the time of Jesus and the apostles, and they are being regathered to the land of Israel today. A good life lesson for the church would be to stop co-opting things belonging to Israel to which it has no right.

If one wonders why there is so much disunity in the church today, it is because people fail to read the Bible, and even when they do, they take much of it out of its proper context. Do not do this! Great and reliable truths such as this 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. What Shall We Do? (verses 1-7)

Chapter 20 ended with the total defeat of the army of Benjamin and the complete destruction of the tribe and all its people. The only exception was noted in the final verses, saying –

“But six hundred men turned and fled toward the wilderness to the rock of Rimmon, and they stayed at the rock of Rimmon for four months. ⁴⁸ And the men of Israel turned back against the children of Benjamin, and struck them down with the edge of the sword—from every city, men and beasts, all who were found. They also set fire to all the cities they came to.” Judges 20:47, 48

With that remembered, we now enter into the contents of the final chapter of the book of Judges…

Now the men of Israel had sworn an oath at Mizpah, saying,

v’ish Yisrael nishba bamitspah l’mor – “And man, Israel, sworn in the Mizpah, to say.” In this chapter, it is apparent that there are two oaths that had previously been made by the congregation at Mizpah but which had not been recorded. These oaths form the underlying structure of what will be recorded throughout the chapter. The first of these two oaths is noted next…

^{1 (con’t)} “None of us shall give his daughter to Benjamin as a wife.”

ish mimenu lo yiten bito l’binyamin l’ishah – “Man from us not gives his daughter to Benjamin to wife.” The oath was fortunately not one of kharem, the total devotion of the tribe to God. If that were the case, the six hundred at the Rock of Rimmon would have been hunted down and killed as well.

However, the people made an oath that Benjamin was cut off from marriage rights among the tribes of Israel, at least at this time. Of this practice, John Lange provides an explanation –

“They abrogated the connubium (the right of intermarriage) with the tribe. They determined to treat Benjamin as a heathen people, or as heathen nations, in the absence of special treaties (ἐπιγαμία [epigamia]), were accustomed to look upon each other. There were instances of heathen tribes who did not at all intermix. Such cases were found among Germanic tribes also, until Christianity had fully conquered them. It was the church that brought East-Goths and West-Goths, Anglo-Saxons and Britons, Franks and Romans, to look upon each other as tribes of one Israel. Very great, therefore, must have been the indignation of the collective Israel, when they thus, as it were, cast Benjamin out of their marriage covenant.”

The oath was made, and it could not be taken back. As such, it has left Israel with a problem because they had killed all of the women and children of Benjamin. This left these six hundred men without any ability to continue the existence of the tribe beyond themselves.

Israel means He Strives with God. The Mizpah means The Watchtower. Benjamin means Son of the Right Hand.

² Then the people came to the house of God, and remained there before God till evening. They lifted up their voices and wept bitterly,

vayavo ha’am beith el vayeshvu sham ad ha’erev liphne ha’elohim vayisu qolam vayivku b’khi gadol – “And comes, the people, Bethel. And sit there until the evening to faces the God. And lift their voice and weep, ululation whopping.” Here, it says, “the people.” Thus, it is inclusive of soldiers, men, women, and children.

The people came out collectively to Bethel and spent the entire day there before the God, meaning the One True God, among those who are in a right relationship with Him. Of this, the meaning is that the ark was still there after the battle as it was in Judges 20:27. This time before the Lord was one of mourning and sadness.

First, the verb is bakah, to weep. That is enhanced by the next word, the noun b’khi, a weeping. Such a weeping, when it involves an entire congregation, has a lot of noise and emotion. Thus, the word ululation fits perfectly. It has a particular onomatopoetic quality that matches the Mideastern weeping expressed here: ululululululu. Along with this ululating, there are deep searchings of heart and questions to God…

³ and said, “O Lord God of Israel, why has this come to pass in Israel,

Rather: vayomru lamah Yehovah elohe Yisrael hay’thah zoth b’Yisrael – “And say, ‘Why, Yehovah God Israel, came this in Israel?’” Of these words, Adam Clarke incorrectly says –

“This was a very impertinent question. They knew well enough how it came to pass. It was right that the men of Gibeah should be punished, and it was right that they who vindicated them should share in that punishment; but they carried their revenge too far, they endeavored to exterminate both man and beast.” Adam Clarke

However, they did exactly as the law stipulated. They eradicated the evil from Israel. There was nothing unjust in their actions and there was nothing rude in the question. The Lord directed the battles, He oversaw the events, and He knew what the outcome would be. The question isn’t why the battle took place or came out as it did. Instead, the question involves national integrity…

^{3 (con’t)} that today there should be one tribe missing in Israel?”

The words are a sloppy paraphrase: l’hipaqed hayom miYisrael sheveth ekhad – “To visit the day from Israel tribe one?” The word is paqad, to visit. It is one of the most widely applied words in the Bible and each instance has to be considered from the context to understand the word’s signification.

In this case, the visitation means in judgment leading to near eradication. It cannot mean “one tribe missing in Israel” because the one tribe still exists, even if in a completely degraded and seemingly hopeless, cut-off state. Benjamin was visited, and the concern is that he will check out of the tribal enumeration at some point in the future.

The triple repetition of the name Israel in this one verse stresses the matter in a unique and forceful way that reveals the utter astonishment and confusion in the minds of the people. They were a unified whole, being the twelve sons of Israel. But more than that, this unity was under the headship of the Lord.

The covenant cut with them, and the promises made to them were of a national nature, inclusive of all the tribes. If Benjamin were to be lost entirely, how would that affect the covenant promises and their national identity? This is what is on their minds.

The Lord had covenanted with the twelve tribes at Sinai in Exodus 24. Later in Leviticus 26, He affirmed that they would be kept as a people, noting that even in the distant future, He would be their God –

“But for their sake I will remember the covenant of their ancestors, whom I brought out of the land of Egypt in the sight of the nations, that I might be their God:
I am the Lord.” Leviticus 26:45

The sorrow and confusion among the people would be great. How could the words of the covenant be true if Benjamin was set to perish? Therefore, the people come before the Lord in hope of a resolution…

⁴ So it was, on the next morning, that the people rose early and built an altar there, and offered burnt offerings and peace offerings.

vayhi mimakhorath vayashkimu ha’am vayivnu sham mizbeakh vayaalu oloth ushlamim – “And is, from morrow, and arose early the people, and build there altar, and ascend burnt offerings and peace offerings.” These words show, with all certainty, that the translation of some versions as house of God instead of Bethel is incorrect.

If Israel had appeared before the house of God in Shiloh, they would not need to build an altar. Rather, the ark had been brought to Bethel (meaning House of God) while the rest of the tabernacle remained at Shiloh. Therefore, the people built an altar according to the Law of the Altar found in Exodus 20:24-26.

Once it was built, then the offerings could be presented. The burnt offerings are those 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.

As such, the burnt offerings are for restoration from sin, and the peace offerings are a sign of renewed fellowship based on that restoration. After these were offered in the presence of the Lord, the second oath that had been made but was not previously recorded is detailed…

⁵ The children of Israel said, “Who is there among all the tribes of Israel who did not come up with the assembly to the Lord?”

vayomru b’ne Yisrael mi asher lo alah vaqahal mikal shivte Yisrael el Yehovah – “And say, sons Israel, ‘Who which not ascended in the assembly from all tribes Israel unto Yehovah.’” A head count was taken in order for Israel to fulfill an oath that was previously made. This timing of this assembly had to have been at the time of Judges 20:1-3. That is the only time that Mizpah is mentioned in the narrative until this chapter. But that is what is next referred to…

^{5 (con’t)} For they had made a great oath concerning anyone who had not come up to the Lord at Mizpah, saying, “He shall surely be put to death.”

ki hashvuah ha’g’dolah hay’thah laasher lo alah el Yehovah hamitspah l’mor moth yumath – “For the oath, the whopping, made to which not ascended unto Yehovah the Mizpah to say, ‘Dying shall die.” When the assembly was called, it was a matter of national concern. Benjamin had to be dealt with. Any who did not come up would thus be considered as allying with Benjamin. Therefore, as was done to Benjamin was to be done to them.

That vow was put on hold while the matter of Benjamin was dealt with. One can see that verse 5 follows chronologically after verses 6 & 7, but it is placed here to reveal the genesis of the process that would lead to the restoration of the tribe of Benjamin. As such, verses 6 & 7 should be considered parenthetical. One can see this if verses 5 & 6 are reversed –

⁴ So it was, on the next morning, that the people rose early and built an altar there, and offered burnt offerings and peace offerings.  ⁶ And the children of Israel grieved for Benjamin their brother, and said, “One tribe is cut off from Israel today. ⁷ What shall we do for wives for those who remain, seeing we have sworn by the Lord that we will not give them our daughters as wives?” ⁵ The children of Israel said, “Who is there among all the tribes of Israel who did not come up with the assembly to the Lord?” For they had made a great oath concerning anyone who had not come up to the Lord at Mizpah, saying, “He shall surely be put to death.” ⁸ And they said, “What one is there from the tribes of Israel who did not come up to Mizpah to the Lord?” And, in fact, no one had come to the camp from Jabesh Gilead to the assembly.

⁶ And the children of Israel grieved for Benjamin their brother,

vayinakhamu b’ne Yisrael el Binyamin akhiv – “And sigh, sons Israel, unto Benjamin his brother.” The word nakham is variously translated in this verse as repent, lament, grieve, felt sorry, etc. It comes from a primitive root signifying to sigh, as when one breathes heavily. One can see the people with their heads down, worn out from their ululating and simply sighing in anguish. It appears as if there is no hope for Benjamin, and thus, they continue with mournful words…

^{6 (con’t)} and said, “One tribe is cut off from Israel today.

vayomru hayom shevet ekhad miYisrael – “And say, ‘Hewn, the day, tribe one from Israel.’” The words show that the earlier translation of the NKJV that the tribe was missing is incorrect. The tribe exists, but it is hewn away from Israel, cut off from any discernible future because of their weakened state and the oath concerning wives…

⁷ What shall we do for wives for those who remain, seeing we have sworn by the Lord that we will not give them our daughters as wives?”

mah naaseh lahem lanotarim l’nashim vaanakhnu nishbanu b’Yehovah l’bilti teth lahem mibnotenu l’nashim – “What do to them, to the remainings, to wives? And we sworn in Yehovah to exception give to them from our daughters to wives.” Benjamin exists, but only as “the remainings.” They are a shadowy remnant of the tribe. And with the oath sworn “in Yehovah,” those who gathered could not go back on their word. And more, this was “to exception.”

It was a united and universal proclamation that their daughters were not to be given to Benjamin as wives. However, as it is said, necessity is the mother of invention. There is a need, and a lightbulb of inspiration comes on in the minds of the people. It is where verse 5 logically follows chronologically –

“The children of Israel said, “Who is there among all the tribes of Israel who did not come up with the assembly to the Lord?” For they had made a great oath concerning anyone who had not come up to the Lord at Mizpah, saying, “He shall surely be put to death.”

Four hundred young virgins for six hundred men
It ain’t enough to give to all
So, you’ll need to plan again
Before you have that six hundred couple wedding ball

But it will come about for sure
Because there is no lack in the Lord’s plan
Trust in Him, He has the cure
To take care of every man

The Lord is faithful, and it will come to pass
And a good end will be the result
For every man, a lovely lass
Because His plan is without fault

II. Four Hundred Young Virgins (verses 8-14)

⁸ And they said, “What one is there from the tribes of Israel who did not come up to Mizpah to the Lord?” And, in fact, no one had come to the camp from Jabesh Gilead to the assembly.

vayomru mi ekhad mishivte Yisrael asher lo alah el Yehovah hamitspah v’hineh lo ba ish el hamakhaneh miyavesh gilad el haqahal – “And say, ‘Who one from tribes Israel, which no ascended unto Yehovah the Mizpah.’ And behold! No came man unto the camp from Jabesh Gilead unto the assembly.”

Two stones can be overturned at one time. The people have made an oath that anyone who didn’t come up to the assembly was to be put to death. However, this was not a kherem, or total devotion to the Lord. If it was, it would include the entire family along with all of their possessions. Rather, it was a call for the fighting men to assemble, as is evidenced in Judges 20.

And more, as these men didn’t come out, they did not participate in the oath concerning the giving of daughters. As such, they will relinquish their lives while implicitly giving their daughters.

The name Jabesh (Yavesh) comes from the verb yavesh, to be dry, dried up, or withered. It is used in the drying up of a river, land, bones, etc. It is also used of the withering of grass. Thus, Jabesh Gilead means something like Dry (Drying) Perpetual Fountain or Withered (Withering) Perpetual Fountain. Its location is east of the Jordan in the tribal allotment of Manasseh.

⁹ For when the people were counted, indeed, not one of the inhabitants of Jabesh Gilead was there.

vayithpaqed ha’am v’hineh ein sham ish miyovoshve yavesh gilad – “And visits the people. And Behold! Naught there man from inhabitings Jabesh Gilead.” To visit here means to review them for a full census as you would when counting an army. In this action, they found that, sure enough, Jabesh Gilead failed to come up and prepare for the battle against Benjamin.

As such, it is as if they had allied with Benjamin against Israel. This will become a part of the solution to the dilemma faced by the collective nation…

¹⁰ So the congregation sent out there twelve thousand of their most valiant men,

vayishl’khu sham ha’edah shnem asar eleph ish mibne hekhayil – “And send there, the congregation, two ten thousand man from sons the valor.” The Latin Vulgate says ten thousand. This was probably to avoid a difficulty based on the assumption that there were one thousand drawn off from each tribe.

If so, with Levi and Benjamin excluded, it would leave ten or eleven tribes depending on whether Joseph was reckoned as one or if Ephraim and Manasseh were counted separately. But nothing is said of a set number from each tribe. It appears that they simply mustered twelve thousand out of the whole for the battle ahead.

The number is derived from twelve, perfection of government or governmental perfection, and ten, completeness of order where the whole cycle is complete.

^{10 (con’t)} and commanded them, saying, “Go and strike the inhabitants of Jabesh Gilead with the edge of the sword, including the women and children.

vaytsavu otham l’mor l’khu v’hikithem eth yoshve yavesh gilad l’pi kherev v’hanashim v’hataph – “And command them, to say, ‘Walk and struck inhabitings Jabesh Gilead to mouth sword, and the woman, and the children.’” There was to be a complete eradication of those in the city by the kherev, or sword. However, one exception is to be made, which is implicitly stated next…

¹¹ And this is the thing that you shall do: You shall utterly destroy every male, and every woman who has known a man intimately.”

v’zeh hadavar asher taasu kal zakhar v’khal ishah yodaath mishkav zakhar takharimu – “And this the word which doing: All male and all woman knowing bed male – anathematize.” Because of what happened with Midian before entering Canaan, there was no need for the explicit command to retain the living females. This is the same generation that heard the words of Moses –

“And Moses said to them: ‘Have you kept all the women alive? ¹⁶ Look, these women caused the children of Israel, through the counsel of Balaam, to trespass against the Lord in the incident of Peor, and there was a plague among the congregation of the Lord. ¹⁷ Now therefore, kill every male among the little ones, and kill every woman who has known a man intimately. ¹⁸ But keep alive for yourselves all the young girls who have not known a man intimately.’” Numbers 31:15-20

The kherem, or anathematized, of the inhabitants was similar to an offering to the Lord. The virgins are to be excepted so they can be presented as an offering to Benjamin, a tribe of the Lord’s people…

¹² So they found among the inhabitants of Jabesh Gilead four hundred young virgins who had not known a man intimately;

vayimtsu miyovoshve yavesh gilad arba meoth naarah v’thulah asher lo yad’ah ish l’mishkav zakhar – “And find, from inhabitings Jabesh Gilead, four hundred damsel, virgin, who not known man to bed male.” The number of dead is unimportant to the narrative and so it is excluded. However, the number of virgins is significant and is thus given.

It is a derivative of four, the number of creation and the world (and city) number, and ten which was just explained. It is also a derivative of forty and ten. Forty is described by Bullinger –

“It is the product of 5 and 8, and points to the action of grace (5), leading to and ending in revival and renewal (8). This is certainly the case where forty relates to a period of evident probation. But where it relates to enlarged dominion, or to renewed or extended rule, then it does so in virtue of its factors 4 and 10, and in harmony with their signification.”

^{12 (con’t)} and they brought them to the camp at Shiloh, which is in the land of Canaan.

If this is referring to the virgins, as seems natural, there is a gender discord because the pronoun is masculine: vayaviu otham el hamakhaneh Shiloh asher b’erets k’naan – “And bring them [masc. pl.] unto the camp, Shiloh, which in land Canaan.” That this is referring to the virgins is more definitively supported by the words of verse 22, which will be seen when we get there.

The main camp of Israel is in Shiloh. With the war ending, that is where Phineas and the ark would return. The girls would be brought there until they were given in marriage to one of the Benjamites.

Shiloh means Tranquility. Canaan signifies Humbled, Humiliated, or even Subdued.

¹³ Then the whole congregation sent word to the children of Benjamin who were at the rock of Rimmon, and announced peace to them.

vayishl’khu kal ha’edah vaydabru el b’ne vinyamin asher b’sela rimon vayiqr’u lahem shalom – “And send, all the congregation, and word unto sons Benjamin who in Sela Rimmon. And call to them, ‘Peace!’” This means that the representative elders of each tribe went as a delegation to meet Benjamin, or a messenger went, carrying the words of approval from all the elders.

The time of warfare is over and a guarantee of Shalom, Peace, is granted to the remnant of the tribe.

Rimmon means Pomegranate. But the pomegranate symbolizes harvest-ready fruit, so it can further mean Mature Mind or Harvest Ready. The type of rock is a sela, or craggy rock. That word comes from a root signifying to be lofty.

¹⁴ So Benjamin came back at that time, and they gave them the women whom they had saved alive of the women of Jabesh Gilead;

vayashav Binyamin baeth hahi vayitnu lahem hanashim asher khiyu minshei yavesh gilad – “And returns, Benjamin, in the time, the it. And give, to them, the women who lived from women Jabesh Gilead.” The offer of peace would not be considered a ruse. If Israel wanted four hundred from Benjamin dead, they would have simply sent the army and wiped them out.

Rather, it was understood as a binding offer of peace. As a bonus for the process of reconciliation, the damsels kept at Shiloh would be presented to the men. From this, it would be understood that a full state of harmony between the tribes was reestablished…

^{14 (con’t)} and yet they had not found enough for them.

The words are intentionally sparse to highlight the lack: v’lo matsu lahem ken – “And not found to them thus.” Despite having obtained four hundred virgins, they realized they had not found enough wives for all six hundred of the men of Benjamin. As such, there is a lack that will leave two hundred unmarried, so there needs to be another way of obtaining wives for those still without. In the short term…

No tribe will be rubbed out of Israel
The Lord has covenanted with them forever
And of the faithfulness of the Lord, we can tell
Because He will never fail – no, not ever

The Lord’s promises are sure and true
They can be relied upon without any doubt
When they apply personally to me or you
Trust them, you are dealing with the Lord’s clout

When He says that you are saved
Why would you ever question it is so?
The road to glory He has paved
Through faith in Christ, that’s all you need to know

III. A Yearly Festival of the Lord (verses 15-19)

¹⁵ And the people grieved for Benjamin, because the Lord had made a void in the tribes of Israel.

Rather: v’haam nikham l’vinyamin ki asah Yehovah perets b’shivte Yisrael – “And the people sighed to Benjamin. For made, Yehovah, breach in tribes Israel.” One can see the people, once they realized that there were more men of Benjamin than available women they had gathered for them, looking in the eyes of the other two hundred, looking away, and sighing.

It is not so much a void in Israel, but a breach. It is as if a dam has cracked, and a certain amount of one of the tribes is being lost downstream. Even if the dam can be repaired, the lost water cannot be retrieved. This is the thought on the minds of the people.

¹⁶ Then the elders of the congregation said, “What shall we do for wives for those who remain, since the women of Benjamin have been destroyed?”

This is probably not a question at all, but an assertion: vayomru ziqne ha’edah mah naaseh lanotarim l’nashim ki nishm’dah mibinyamin ishah – “And say, elders the congregation, ‘What do to the remainings to wives, for destroyed from Benjamin women.’” There is a conundrum. It is apparent that they had promised wives to the men in their offer of peace. However, the supply did not meet the demand.

As such, they state where women can be obtained from and how it will be done. All the women of Benjamin were dead, and the virgins of Jabesh Gilead, the only group who did not show up as mandated, were insufficient. It appears impossible, but a solution is available…

¹⁷ And they said, “There must be an inheritance for the survivors of Benjamin, that a tribe may not be destroyed from Israel.

The words are difficult and widely debated: vayomru y’rushath p’leitah l’vinyamin v’lo yimakheh shevet miyisrael – “And say, ‘Possession deliverance to Benjamin. And not rubbed tribe from Israel.’” No matter how they are translated, they require insertions or an explanation to be understood.

The words could be as the NKJV indicates, an adamant assertion that there must be more women or the tribe will perish. But this would assume that they honestly believe the tribe could be lost over two hundred men lacking wives. That seems unlikely.

Ellicott and Keil tie the possession to the land itself, “i.e., the tribe-land of Benjamin shall remain an independent possession for the Benjaminites who have escaped the massacre, so that a tribe may not be destroyed out of Israel” (Keil). Thus, they needed to find wives for the men. But that has nothing to do with the context.

And more, the land was given by the Lord to Benjamin. The other tribes of Israel had no right to withhold it or grant it. Cambridge naturally says the text is corrupt, which is their default setting.

Rather than this being an adamant assertion that there must be more women or the tribe will perish, it seems more likely that this is an adamant assurance by the leaders that the tribe will not be rubbed out. “There will be women (a possession) for those of Benjamin who were delivered (a deliverance), and no tribe will be rubbed from Israel. Stop weeping!”

Lange agrees with this, and it makes the most sense based on simple logic, the progression of thought, and the minimally provided Hebrew. Understanding this, it next says…

¹⁸ However, we cannot give them wives from our daughters,

The conjunction is simply “and,” but “however” would rightly explain the thought based on the emphatic “we” that follows: v’anakhnu lo nukhal latheth lahem nashim mibnothnu – “And we, not able to give to them wives from our daughters.’”

The congregation has vowed that they will not give women to Benjamin. This was understood and cannot be violated. Anyone who gave a daughter to a Benjamite would face the consequences. This was said to confirm the oath and ensure the vow’s validity. The reason for it is again reiterated and expanded upon…

^{18 (con’t)} for the children of Israel have sworn an oath, saying, ‘Cursed be the one who gives a wife to Benjamin.’”

ki nishbu v’ne Yisrael l’mor arur nothen ishah l’vinyamin – “For sworn, sons Israel, to say, ‘Cursed giving wife to Benjamin.” All in the congregation made an oath. The details were specific. Anyone giving a wife to Benjamin would be in violation of the oath, and a curse would be upon such a person. Despite this…

¹⁹ Then they said, “In fact, there is a yearly feast of the Lord in Shiloh,

The name of the location here and verse 21 is spelled without an “h” ending: vayomru hineh khag Yehovah b’shilo miyamim yamimah – “And say, “Behold! Feast Yehovah in Shilo from days, days-ward.” This confirms the thought that the previous words were an adamant assertion to alleviate the woes of those who were mourning. In other words, “Stop weeping! We have a plan, and here are the details. It is true that nobody can give away a daughter to Benjamin, but that is not necessary to repair this breach.”

The term “from days” is rightly paraphrased as “yearly.” There were three annual feasts. The next one was coming in the days ahead (days-ward), and a solution to the problem rested there. The ingenious cunning of the plan will be laid out with intricate detail…

*^{19 (fin)} which is north of Bethel, on the east side of the highway that goes up from Bethel to Shechem, and south of Lebonah.”

asher mitsphonah l’beith el mizr’khah ha’shemesh limsilah ha’olah mibeith el sh’khmah u-minegev lilvonah – “which from north-ward to Bethel from ascension-ward, the sun, to highway – the ascending – from Bethel Shechem-ward, and from south to Lebonah.’” Of the words, Ellicott rightly says, “This elaborate description of the site of Shiloh, a place which is so often mentioned elsewhere without any addition, is extremely curious.”

Some scholars say the words are a gloss. Others say the elders were being very precise so that Benjamin would know exactly where Shiloh was, but that makes no sense at all. If this is where the annual pilgrim feasts were, everyone would know exactly where Shiloh was.

Instead, it appears that these words are an explanatory parenthesis by the author, not a description by the elders. The location of the Ark of the Covenant had changed by the time Samuel (if he is the chronicler) compiled the narrative. Therefore, he is describing, under inspiration, the layout of the land for the reader.

Tsaphonah means northward, coming from tsaphon, north. North is the hidden direction in the northern hemisphere, where the sun moves toward or away from it, depending on the time of year. Thus, the word signifies Concealed.

Mizrakhah signifies eastward, coming from zarakh, to rise or come forth.

Shechem means the neck between the shoulders. Thus, it literally means Shoulder or Back. But that comes from shakam, to start or rise early, so it gives the sense of (Having a Sense of) Responsibility, as in Personal Interest.

The south, negev, signifies Parched.

Lebonah is found only here in Scripture. It comes from the verb laven, to be white and to make bricks. Thus, it literally means White or Frankincense (which is white), but the word laven has consistently been used in Scripture to describe works, as in man’s works, because bricks turn white when they are fired, but bricks are the work of men’s hands.

That is the end of our review today. We covered a lot of verses and a great deal of information, but it is time to stop and finish both the chapter and the book of Judges next week. A key lesson that can be discovered in so many commentaries on verses like these is that the Bible is to be taken literally and in its proper context.

We are not to appropriate things from Scripture or apply them to ourselves if we do not know what the subject matter is dealing with.

Obviously, in typology, we may find useful applications in our lives. Despite this, in a clear reading of the Bible, we can easily see that the church has not replaced Israel, and those in the church are not “spiritual Israel” or the ten (supposedly) lost tribes of Israel.

And more, we need more than our subjective opinion that the text has been manipulated, added to, or is missing something. Unless there is objective evidence of this, we should never make such claims. Just because we don’t understand what is going on doesn’t mean the content is in question.

It may just mean we have no idea what is being conveyed for one of various reasons. Next week, we will go over the typology of the chapter. When we do, if the typology matches the narrative, then all of the commentaries that say the text is in question are wrong.

Rather, we should give the word the benefit of the doubt, trusting that it is reliable. Only with valid evidence that there is a question should we then search out that avenue. Let us hold fast to the word and cherish it as the most valuable treasure, because it is!

Closing Verse: “Bless God in the congregations,
The Lord, from the fountain of Israel.
²⁷ There is little Benjamin, their leader,
The princes of Judah and their company,
The princes of Zebulun and the princes of Naphtali.” Psalm 68:26, 27

Next Week: Judges 21:20-25 What a great story it has been to tell, like a slice of heaven… (No King in Israel, Part XI) (58^th and Final 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 X

Now the men of Israel
Had sworn an oath at Mizpah, saying during this time of strife
“None of us shall give his daughter
To Benjamin as a wife

Then the people came to the house of God
And remained before God till evening there
They lifted up their voices and wept bitterly
And said, “O LORD God of Israel” in their prayer

Why has this in Israel come to pass? Do tell
That today there should be one tribe missing in Israel?

So it was, on the next morning
That the people rose early to make their profferings
And built an altar there
And offered burnt offerings and peace offerings

The children of Israel said
“Who is there among all the tribes of Israel, speak the word
Who did not come up
With the assembly to the LORD?

For they had made a great oath concerning anyone
Who had not come up, speaking their shibboleth
To the LORD at Mizpah, saying
“He shall surely be put to death

And the children of Israel
Grieved for Benjamin their brother
And said, “One tribe is cut off from Israel today
As a son taken from his mother

What shall we do for wives
For those who remain, who kept their lives
Seeing we have sworn by the LORD
That we will not give them our daughters as wives?

And they said, “What one is there
From the tribes of Israel
Who did not come up to Mizpah to the LORD?
Speak up! Do tell!

And, in fact, no one had come (and they should be trembly!)
To the camp from Jabesh Gilead to the assembly

For when the people were counted during this affair
Indeed, not one of the inhabitants of Jabesh Gilead was there

So the congregation sent out there twelve thousand
Of their most valiant men, and commanded them, saying
“Go and strike the inhabitants of Jabesh Gilead
With the edge of the sword, including the women and children
———-so they were relaying

And this is the thing that you shall do:
You shall utterly destroy every male
And every woman who has known a man intimately
Yes, every such female

So they found among the inhabitants of Jabesh Gilead
Four hundred young virgins who had not known a man intimately
And they brought them to the camp at Shiloh
Which is in the land of Canaan, north of the Salt Sea

Then the whole congregation sent word
To the children of Benjamin
Who were at the rock of Rimmon
And announced peace to them

So Benjamin came back at that time
And they gave them the women whom they had saved alive
Of the women of Jabesh Gilead
And yet they had not found enough for them
———- (Still missing 40 x 5)

And the people grieved for Benjamin for a spell
Because the LORD had made a void in the tribes of Israel

Then the elders of the congregation said
“What shall we do for wives to be deployed
For those who remain
Since the women of Benjamin have been destroyed?

And they said
“There must be an inheritance, so we tell
For the survivors of Benjamin
That a tribe may not be destroyed from Israel

However, we cannot give them wives from our daughters
For the children of Israel (to their chagrin)
Have sworn an oath, saying
‘Cursed be the one who gives a wife to Benjamin

Then they said, “In fact, there is a yearly feast of the LORD
In Shiloh, which is north of Bethel, oorah!
On the east side of the highway that goes up
From Bethel to Shechem, and south of Lebonah

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…

 

 

 

 

Now the men of Israel had sworn an oath at Mizpah, saying, “None of us shall give his daughter to Benjamin as a wife.” ² Then the people came to the house of God, and remained there before God till evening. They lifted up their voices and wept bitterly, ³ and said, “O Lord God of Israel, why has this come to pass in Israel, that today there should be one tribe missing in Israel?”

⁴ So it was, on the next morning, that the people rose early and built an altar there, and offered burnt offerings and peace offerings. ⁵ The children of Israel said, “Who is there among all the tribes of Israel who did not come up with the assembly to the Lord?” For they had made a great oath concerning anyone who had not come up to the Lord at Mizpah, saying, “He shall surely be put to death.” ⁶ And the children of Israel grieved for Benjamin their brother, and said, “One tribe is cut off from Israel today. ⁷ What shall we do for wives for those who remain, seeing we have sworn by the Lord that we will not give them our daughters as wives?”

⁸ And they said, “What one is there from the tribes of Israel who did not come up to Mizpah to the Lord?” And, in fact, no one had come to the camp from Jabesh Gilead to the assembly. ⁹ For when the people were counted, indeed, not one of the inhabitants of Jabesh Gilead was there. ¹⁰ So the congregation sent out there twelve thousand of their most valiant men, and commanded them, saying, “Go and strike the inhabitants of Jabesh Gilead with the edge of the sword, including the women and children. ¹¹ And this is the thing that you shall do: You shall utterly destroy every male, and every woman who has known a man intimately.” ¹² So they found among the inhabitants of Jabesh Gilead four hundred young virgins who had not known a man intimately; and they brought them to the camp at Shiloh, which is in the land of Canaan.

¹³ Then the whole congregation sent word to the children of Benjamin who were at the rock of Rimmon, and announced peace to them. ¹⁴ So Benjamin came back at that time, and they gave them the women whom they had saved alive of the women of Jabesh Gilead; and yet they had not found enough for them.

¹⁵ And the people grieved for Benjamin, because the Lord had made a void in the tribes of Israel.

¹⁶ Then the elders of the congregation said, “What shall we do for wives for those who remain, since the women of Benjamin have been destroyed?” ¹⁷ And they said, “There must be an inheritance for the survivors of Benjamin, that a tribe may not be destroyed from Israel. ¹⁸ However, we cannot give them wives from our daughters, for the children of Israel have sworn an oath, saying, ‘Cursed be the one who gives a wife to Benjamin.’ ” ¹⁹ Then they said, “In fact, there is a yearly feast of the Lord in Shiloh, which is north of Bethel, on the east side of the highway that goes up from Bethel to Shechem, and south of Lebonah.”

 

 

 

Artwork by Douglas Kallerson.

Judges 20:36-48
(No King in Israel, Part IX)

(Typed 22 Jul 2024) The 21^st of July was a marvelous day, long and tiring, but all Sundays are. I start at 3:30 am, and there is something to do right through 6 pm. There is no such thing as a 20-minute break, except here at church before the sermon, and that usually involves me taking care of something or someone.

Needless to say, at 6:10 pm, I was quite happy to shut down the computer and say, “Time for a shower, dinner, and then I can sleep.” Unfortunately, at 6:12 pm, Hideko walked up and asked why there was a puddle under Grandpa’s car.

I had no idea what she was talking about, but when I walked out, I saw the whole driveway was flooded there. When I moved his car, the bricks were bulging up like Mr. Creosote. That meant digging up the driveway at 6:30 pm to try and stop an obviously huge water leak.

If I just left it alone, we’d have a one or two-thousand-dollar water bill and possibly no water for the entire night. I had work to do. No shower, no food, no sleep…

Text Verse: “O Israel, you have sinned from the days of Gibeah;
There they stood.
The battle in Gibeah against the children of iniquity
Did not overtake them.” Hosea 10:9

The battle of Gibeah will deal with works. That will be seen as we continue through the verses and explain the typology. There are some works we must do, such as fixing the water line. It could not be fixed Sunday night, so we had no water. I got a temporary fix on it Monday morning, interrupting sermon typing. But at least it got done.

The entire driveway, from the road to the house needed to be dug up to replace the copper line that was now over 50 years old and which needed to be replaced. Then the entire parking lot of paver bricks needed to be re-laid, but that would be contracted out.

It will be a lot of hard, hot, tiring work, and it will be expensive. But it is nothing compared to what Jesus did. He did all the work necessary for man to be saved. All of it. To say otherwise is to essentially slap God in the face.

We cannot earn our way to heaven, and we cannot outdo what Jesus has done. To attempt to do so will result in condemnation. People who think they are meriting God’s favor through the law are deluded. They have rejected Jesus and bear the spirit of antichrist.

Such truths as this 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 Rock of Rimmon (verses 36-48)

These verses reexplain the battle described in verses 30 to 35, providing more detail than previously.

³⁶ So the children of Benjamin saw that they were defeated.

vayiru v’ne vinyamin ki nigaphu – “And see, sons Benjamin, that struck.” There are two possibilities as to who “they” is referring to. The first is Benjamin, seeing that they have been defeated before Israel based on verse 35, which said, “And strikes, Yehovah, Benjamin to faces Israel.”

The second, correct, view is that this is speaking of the men of Israel being struck before Benjamin as stated in verse 32, “And say, sons Benjamin, ‘Struck, they, to our faces according to in the first.’”

Israel feigned defeat as in the previous days of fighting. This has Benjamin confident. They are being lulled into a sense of their own overwhelming superiority to make a bad decision that will cost them the battle…

^{36 (con’)} The men of Israel had given ground to the Benjamites, because they relied on the men in ambush whom they had set against Gibeah.

vayitnu ish Yisrael maqom l’vinyamin ki batkhu el ha’orev asher samu el hagivah – “And give man Israel place to Benjaman, for trusted unto the ambushing who set unto the Gibeah.” The men of Israel pretended that they were once again being beaten by Benjamin. As such, they retreated. This would draw Benjamin away from the city and expose it to those lying in ambush…

³⁷ And the men in ambush quickly rushed upon Gibeah; the men in ambush spread out and struck the whole city with the edge of the sword.

v’ha’orev hekhishu vayiphsh’tu el hagivah vayimsokh ha’orev vayak eth kal ha’ir l’pi kharev – “And the ambushing hastened and deploy unto the Gibeah, and draws the ambushing and strikes all the city to mouth sword.” With Benjamin successfully drawn away from the city, the city is left in a state of nudity, as indicated in verse 33, which said, “and ambushing Israel gushes from his place from nudity Geba.” Those set in ambush rushed into the city.

Some think the word mashak, draw, means they drew a blast on the trumpet to alert all of those ambushing to take the city. The word was used like that in Joshua 6:5. This is incorrect. That would alert Benjamin of the attack.

Rather, the words “and draws the ambushing” mean that those set in the ambush extended themselves, being drawn out, in order to surround and attack the city. This is how the word was used in Judges 4:6, 7. Once the city was sufficiently surrounded, those with access would rush through the gates and begin the job of killing everyone inside with the mouth of the kherev (חרב), sword.

³⁸ Now the appointed signal between the men of Israel and the men in ambush was that they would make a great cloud of smoke rise up from the city,

A paraphrase is needed. A direct translation is almost unintelligible. And more, the construction causes all kinds of speculation on what is being said: v’ha’moed hayah l’ish Yisrael im ha’orev herev [or kherev] l’haalotham masath he’ashan min ha’ir – “And the appointment was, to man Israel with the ambushing, increase [or sword] to their ascending, ascension the smoke from the city.”

The words, “And the appointment was, to man Israel with the ambushing” refer to what was preset by both parties, meaning the main force of Israel and those set in ambush. They agreed upon the sign. It is the next words, translated as “increase to their ascending,” that are so complicated – הֶ֕רֶב לְהַעֲלֹותָ֛ם.

The first word, herev, has several problems that are quite complicated. The word itself is spelled hay, resh, beith. It is believed to be from ravah, to be or become great. One opinion is that it is an apocopated (shortened by omitting one or more sounds at the end) form of an imperative, mixing the direct with the indirect.

Another opinion is that it is an apocopated infinitive. A third is that it is an incorrect repetition of the preceding word as they are similarly spelled –

הָאֹרֵ֑ב / הארב
הֶ֕רֶב / הרב

A third possibility is that it is simply a gloss (an annotation, a footnote, an explanation, a comment or commentary, etc.). A fourth possibility is that the spelling is actually kheth, resh, beith. The hay and the kheth are almost identical, ה or ח.

This would then change the meaning to “sword to their ascending.” This is supported by some Hebrew manuscripts and one Greek manuscript. Each explanation has its detractors and its own pros and cons.

³⁹ whereupon the men of Israel would turn in battle.

vayahaphokh ish Yisrael bamilkhamah – “And turns, man Israel, in the war.” The forces of Israel, who had retreated as if they were beaten again by Benjamin, have seen the signal of the smoke ascending. With that, they turn in order to face those chasing them.

^{39 (con’t)} Now Benjamin had begun to strike and kill about thirty of the men of Israel. For they said, “Surely they are defeated before us, as in the first battle.”

u-vinyamin hekhel l’hakoth khalalim b’ish Yisrael kishloshim ish ki amru akh nigoph nigaph hu l’phanenu kamilkhamah harishonah – “And Benjamin began to strike pierced in man Israel, according to thirty man. For said, ‘Surely, striking struck he to our faces according to the war the first.” This conveys new information, explaining how the defeat of Benjamin took place.

Benjamin was chasing Israel who was fleeing as if they were losing. While chasing them, thirty men of Israel fell. Benjamin thought things were going just as in the previous battles, which encouraged them to continue the chase, knowing they would be victorious.

Bullinger says, “THIRTY being 3 x 10, denotes in a higher degree the perfection of Divine order, as marking the right moment.”

⁴⁰ But when the cloud began to rise from the city in a column of smoke, the Benjamites looked behind them, and there was the whole city going up in smoke to heaven.

v’hamaseth hekhelah laaloth min ha’ir amud ashan vayiphen Binyamin akaharav v’hineh alah kh’lil ha’ir ha’shamaymah – “And the ascension began to ascend from the city, column smoke. And turns, Benjamin, behind him. And behold! Ascended whole the city the heaven-ward.” The city was overrun. Once everyone inside was killed, Israel set it on fire. The smoke was the signal for the army of Israel, who is currently pretending to retreat from Benjamin.

With the city on fire, Benjamin saw it. The realization of their error would have completely horrified them. But more…

⁴¹ And when the men of Israel turned back, the men of Benjamin panicked, for they saw that disaster had come upon them.

v’ish Yisrael haphakh vayibahel ish Binyamin ki raah ki nag’ah alav ha’raah – “And man Israel turned. And shuddered man Benjamin, for saw that touched upon him the evil.” Benjamin is facing the entire army of Israel who has assumed the initiative. Gibeon is being consumed by fire, meaning Benjamin’s families and homes. They cannot retreat there, and Israel is coming full upon them. Thus, they shudder in fear of what they have to face…

⁴² Therefore they turned their backs before the men of Israel in the direction of the wilderness;

vayiphnu liphne ish Yisrael el derekh ha’midbar – “And turn to faces man Israel unto road the wilderness.” The men of Benjamin were facing Israel. Thus, they turned their faces away and fled on the road to the wilderness in an attempt to save themselves…

^{42 (con’t)} but the battle overtook them, and whoever came out of the cities they destroyed in their midst.

Rather: v’ha’milkhamah hidbiqathu vaasher mehearim mashkhithim otho b’thokho – “And the war impinged him. And who from the cities, ruined (pl.) him in his midst.” Translations that make the singulars into plurals do so, trying to explain the difficulties, but they only make things worse.

The words “in his midst” are either referring to Benjamin or the wilderness (meaning “in its midst”). If it refers to the wilderness, then everything in between is a circumstantial clause. If it refers to Benjamin, then “who from the cities” would probably mean those of the cities of Benjamin who fled from the cities were destroyed along with the soldiers of Benjamin.

As there is more than one city of Benjamin, and because only Gibeah is said to be burned, the latter seems likely because it would then explain Chapter 21, where there are no women of Benjamin left.

The masculine “him” would be all-encompassing, speaking of the aged, the youth too young to fight, and the women. Anyone who fled the cities was killed along with the warriors of Benjamin.

⁴³ They surrounded the Benjamites, chased them,

The words are obscure and complicated: kitru eth Binyamin hirdiphuhu m’nukhah – “Enclosed Benjamin. Pursued his rest.”

There is a new word, kathar. It signifies to enclose as if in surrounding or besieging. Benjamin is completely hemmed in. As for the word menukhah, it is a noun signifying rest or a resting place. It seems to mean that Benjamin has no place of rest. As soon as he thinks he can stop and rest, Israel is right there to destroy him.

Because of the complicated nature of the words, some translations just say “from Nukhah” which would be the name of a place meaning Rest.

^{43 (con’t)} and easily trampled them down as far as the front of Gibeah toward the east.

hidrikhuhu ad nokhakh hagivah mimizrakh shamesh – “Tread him until front the Gibeah from ascension sun.” Israel chased Benjamin from the point where they had been pursued until they turned back, becoming the pursuers. This continued until they were just in front of the now burned-out city of Gibeah. This pursuit was from east to west. Of those in this pursuit…

⁴⁴ And eighteen thousand men of Benjamin fell; all these were men of valor.

vayiplu mibinyamin shmoneh asar eleph ish eth kal eleh anshe khayil – “And falls, from Benjamin, eight ten thousand man. All these men valor.” The number 18 was explained in the previous sermon.

⁴⁵ Then they turned and fled toward the wilderness to the rock of Rimmon;

vayiphnu vayanusu hamidbarah el selah ha’rimmon – “And turn, and flee the wilderness-ward, unto Rock the Rimmon.” This refers to the remaining men of Benjamin who have not yet been killed. Upon coming to the east side of Gibeah and realizing there was no haven left where they could retreat, they turned and fled in the direction of the wilderness as far as Rock the Rimmon.

The name Rimmon means Pomegranate. But the pomegranate symbolizes harvest-ready fruit, and so it can further mean Mature Mind or Harvest Ready. The type of rock is a sela, or craggy rock. That comes from a root signifying to be lofty.

^{45 (con’t)} and they cut down five thousand of them on the highways. Then they pursued them relentlessly up to Gidom, and killed two thousand of them.

vayol’luhu bamsiloth khameshet alaphim ish vayadbiqu akharav ad gidom vayaku mimenu alpayim ish – “And he gleans in the highways five thousands man. And impinge after him until Gidom. And strike from him two thousand man.” The meaning of glean is that the army was already picked through like in a harvest. Anything left is then gleaned, or picked clean, one berry or stalk at a time.

Of those not killed on the way to Gibeah and who were in flight towards the wilderness, five thousand more were killed. Once in the area of Gidom, two thousand more were killed. The name Gidom is derived from the account. It signifies Cut Off or Exterminated, coming from gada, to hew down or cut off. Benjamin had been cut off at this location.

Five thousand is a multiple of five, grace, and ten, completeness of order where “nothing is wanting; that the number and order are perfect; that the whole cycle is complete” (Bullinger).

⁴⁶ So all who fell of Benjamin that day were twenty-five thousand men who drew the sword; all these were men of valor.

vayhi khal ha’nophlim mibinyamin esrim vakhamishah eleph ish sholeph kherev bayom ha’hu eth kal eleh anshe khayil – “And is all the falling from Benjamin twenty and five thousand man drawing sword in the day, the it. All these men valor.” The number matches: 18+5+2 = 25. The number is a multiple of fives and ten. This is a record of only those killed on the third day of battle. The more precise number on this day was stated in verse 35, 25,100.

⁴⁷ But six hundred men turned and fled toward the wilderness to the rock of Rimmon, and they stayed at the rock of Rimmon for four months.

vayiphnu vayanusu hamidbarah el sela ha’rimmon shesh meoth ish vayeshvu b’sela Rimmon arbaah khodashim – “And turn, and flee the wilderness-ward unto Rock the Rimmon six hundreds man. And sit in Rock Rimmon four months.” There are only six hundred male soldiers of Benjamin who survived. They fled as far as the rock, and that is where they remained.

The number is derived from six, the number of man, especially fallen man, and tens. Four is the number of material creation, the world number, and especially the city number.

The numbers now total 25,700 because of the number in verse 35. But Judges 20:15 said there were 26,700 total. Of course people complain about this, adjust the text, claim whoever recorded the narrative was a doof, etc. However, it is simple to explain. In the previous two battles, it would be unthinkable that tens of thousands of Israel died in each engagement, but none of Benjamin died.

As such, the additional 1000 are a rounded figure who certainly perished during those conflicts. There being less than one thousand on the two days, the numbers were not recorded to indicate the superlative nature of the rout of Israel by Benjamin.

⁴⁸ And the men of Israel turned back against the children of Benjamin, and struck them down with the edge of the sword—from every city, men and beasts, all who were found.

Rather: v’ish Yisrael shavu el b’ne vinyamin vayakum l’pi kherev meir m’thom ad b’hemah ad kal hanimtsa – “And man Israel turned unto sons Benjamin, and struck them to mouth sword from city, completion until beast until all the found.” The words mean that the men of the army of Israel turned back to destroy any remaining survivors in Benjamin, killing them all. This was in every city, and it included every beast and every person that breathed. No memory of Benjamin beyond the six hundred at Rock the Rimmon remained.

*^{48 (fin)} They also set fire to all the cities they came to.

gam kal hearim hanimtsaoth shilkhu ba’esh – “Also, all the cities, the found, sent in the fire.” With the people dead in each city, they then proceeded to burn them down. It speaks of utter destruction. With that, the narrative is complete.

Benjamin reaped the rewards of their wickedness, and Israel seemingly has a void in her tribes because of it. The final chapter of the book of Judges will detail how that void is dealt with. The entire narrative is a sad indictment of human sin and man’s failure to deal with it properly.

There is an inheritance that is coming to us
And it has already been granted: the deal is done
We have received the promise because of Jesus
It is based on His work alone – that of God’s own Son

There is no need to worry if we will enter glory
It is guaranteed because we believed what was told to us
We heard the word of faith, the gospel story
And we believed on the glorious name of Jesus

The inheritance is given to all who are sanctified
It has been granted because of what God has done
It has come through the blood of Jesus, He who died
And who rose again! In Him the victory is won

II. Explaining the Typology

The chapter is long and filled with an enormous amount of detail. To explain every verse in detail would take three full sermons. But we can get the picture through broad brushstrokes of what is being presented.

The first thing to remember is that the concubine of the Levite was divided and sent out to all Israel. She pictured the apostate church of the church age. She was violated by the Benjamites of Gibeah and died at the threshold of the house. It was a picture of her missing the rapture.

The Benjamites picture those with a false Jesus and a false gospel. They had super no bueno relations with the false church and eventually brought about her demise. The false church not raptured testifies to Israel.

Verse 1 noted that all of Israel, from Dan to Beersheba, came out to determine the matter. It speaks of the totality of Israel. If this is after the rapture, then it is inclusive of the tribulation period. If so, then Dan, Judge, represents the time of the rapture, something hinted at by James 5:9 where he says the Judge stands at the door.

Beersheba refers to the seven years of the tribulation initiated by the antichrist as was the case in the story of Genesis 26. This also includes those from the Gilead, The Perpetual Fountain, east of the Jordan. That represents the giving of the Spirit to Israel at the end of the tribulation.

The congregation has gathered at Mizpah, the Watchtower, to decide how to respond. The Lord is monitoring the events of Israel. The congregation includes the corners of the tribes, meaning the main supports, their leaders.

The number of those gathered is four hundred thousand. It is the world number and the number of completion where the whole cycle is complete. The totality of Israel in a final decision is thus the intent. Verse 3 noted that the sons of Benjamin heard about the gathering.

Benjamin represents the messianics of Israel. It is the ideology that a Messiah is coming. Those of Gibeah say that the Messiah is Jesus, but they believe in a false Jesus. Hence, they had relations with the false church. They are law observers who failed to trust in the grace of Christ. The cut-up concubine proves that the false church was not raptured, and these people, aligned with them, were not true believers as well.

In verse 8, the proposal is to destroy Gibeah, who has done these things. The agreement included casting the lot (verse 9) to decide who would go first. This shows that Israel does not have the Spirit to make decisions. Instead, they consult lots for guidance this way. Despite that, it does say the Lord responded. As it says in the Proverb, the Lord directs such things –

“The lot is cast into the lap,
But its every decision is from the Lord.” Proverbs 16:33

Verse 10 notes that Gibeah had done foolishness in Israel. They were morally corrupt. As noted, Gibeah is etymologically connected to the word Gabbatha. It has consistently pictured this. However, verse 10 and verse 33 record the name as Geba, not Gibeah.

Geba is missing the hay suffix. The letter is the fifth letter of the Aleph Beth, the number of grace. It also is used when referring to a connection to the Spirit. Its meaning is Look, Reveal, and Breath. Each is something connected with the Spirit. As such, it is a note that these people, though claiming the crucified Jesus, have claimed a false Jesus and have no connection to the Spirit.

Israel comes against this false doctrine, even if they don’t yet know what is right. In order to do so, they go to Benjamin telling them to give up the sons of worthlessness of Gibeah. Benjamin, the messianics, refuse.

To stop and explain, Israel is looking for a messiah. The problem is that whether they accept a false Jesus of works or another messiah, they are not looking for the true Messiah who has already come. This is the pickle that these people are in.

Thus, Benjamin, at this time, is reflective of the spirit of messiah, even if it is the false Messiah. The nation as a whole, whether messianic or not, is not looking for the Jesus of grace at this point. This story is given to show the resolution of that.

In their refusal, Benjamin musters 26000 soldiers. The meaning of the numbers indicates first a division, that of messianic thinking. Next, of rebellion, apostasy, defection, corruption, etc., that of doctrine. Also, completion of the whole cycle where the division and apostasy will end.

It also noted 700 choice men. These are mentioned separately in order to not mar the meaning of the number 26,000. Seven is spiritual perfection, ten is the completion of the cycle. It is a note that when the cycle is complete, spiritual perfection will be realized.

Out of this total number, there are noted 700 left-handed (actually shut up in the right hand) who could sling a stone at a hair and not miss. The description speaks of someone who is so law-observant that they never miss the mark in sinning. They weed out every sin. But it is still law-observance, and it fails to address inherited sin and the forgiveness of sin through Christ.

This is included to show that even the most meticulous messianic, who also observes every point of the law without fail, still stands opposed to grace and thus to the truth of God in Christ.

Verse 18 had the sons of Israel, meaning the soldiers, go to inquire of elohim, God in general, at Bethel (House of God). It is a general appeal to God that anyone, anywhere might do. Despite that, it says the Lord responded that Judah was to go first, meaning Praise is to go first. Unfortunately, one cannot praise God unless he praises Him through Jesus.

In going up, 22,000 of Israel died. There is division in their thinking, there is disorder, disorganization, and imperfection in their actions, and it carries through until the whole cycle is complete.

In their failure, they strengthen themselves. This is a note of self-trust. The Lord is not yet included in their every action. After this, they went up and wept before the Lord. Hooray, they are now acknowledging the Lord.

But it is the Lord in general, the same Lord they have consistently forsaken since Sinai, and the Lord they failed to recognize at His incarnation. The weeping is for their own loss, not for the Lord. They ask Him if they should go up against their brother again or not.

They acknowledge the brotherly affiliation, even if there is a point of strife between them. The answer from the Lord is to go up. No promises are made in the process. On this second day, 18,000 are killed. The number 18,000 is derived from two, nine, and ten, or three, six, and ten.

No matter which way eighteen is divided, there is the sense that man is not under the Lord but under transgression (2) and thus under judgment (9), and that it is for a divinely perfect period of time (3) where he remains fallen and destitute of God (6). That is seen in the words of Paul –

“But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, ⁵ to redeem those who were under the law, that we might receive the adoption as sons.” Galatians 4:4, 5

This state will be resolved when the whole cycle is complete (10). Verse 17 said, “all these drawing the sword.” The sword, kherev, has consistently pictured Mt. Horeb, the mount of the law. They were law observers who died under law. There is defeat from the messianics because of a failure to trust in Jesus.

Next, “all Israel” went up. The writing is on the wall. The messianics are wrong, but Israel under the law is just as wrong. And so they all go up to Bethel (House of God – think of the temple) and weep before the Lord, fasting till evening, and offering burnt offerings and peace offerings.

But this time, there is a new note. They inquire of the Lord, “And there, ark covenant the God in the days, the those.” This anticipates Israel acknowledging Jesus, the true Ark of the covenant of “the” God. The article always expresses those who are in a right relationship with Him or contrasts those who are not in a right relationship with Him. In this case, they now are.

It also noted the presence of Phinehas (Mouth of Judgement) the son of Eleazar (Whom God Helps), the son of Aaron (Very High). Each name anticipates Jesus, the true High Priest. He speaks the Judgment of God, He is the Help of God for His people –

“But I am poor and needy;
Make haste to me, O God!
You are my help [ezri] and my deliverer;
O Lord, do not delay.” Psalm 70:5

Jesus is the Son of the Most High (Luke 8:28). In finally consulting God through Him, the promise is made that God will deliver Benjamin into Israel’s hand. Verses 29-35 detailed the battle that would be conducted by setting an ambush.

Verse 31 had the unusual words “Gibeah-ward in the field.” The field is representative of the world (Matthew 13:38). The false doctrine of law observant messianics will be rooted out and wiped out.

Also, Israel arrayed in Baal Tamar, Lord of Righteousness, which pictures them standing on the merits of Christ and not their own righteousness. At that time, those ambushing are able to come against the nudity (the unprotected state) of Geba – the false belief in a Jesus inclusive of works, lacking grace and the Spirit.

From verse 36 through 46, the battle was reexplained in greater detail. Without going through every detail, verse 37 noted that all in the city were struck with the mouth of the sword. They died by the law observance they clung to.

Verse 38 had the unusual words, “And the appointment was, to man Israel with the ambushing, increase [or sword] to their ascending, ascension the smoke from the city.” As various texts read differently, it shows the confusion of the words. It would make no sense from the context to say a “sword” was ascending unless one understands that it is picturing the elimination of law observance.

Works of the law are completely burned up through acknowledging the grace of God in Christ. Only His works are sufficient to please God in the process of salvation. The ascension of the law in flames is what prompts Israel to turn and defeat the enemy.

Thirty of Israel were said to be struck down before this occurred. In other words, that moment was “the right moment,” marking “the perfection of Divine order.” The city that stood opposed to God was destroyed in fire.

Israel enclosed Benjamin and pursued his rest (verse 43). It is a nice touch. They were completely hemmed in and found no rest. Hebrews 4:3 says, “we who have believed do enter that rest.” Those who trust in self are not believers in the true Jesus. Rather, they follow a false Jesus.

Also, in verse 43, it noted they were trodden “until front the Gibeah from ascension sun [(mizrakh, from zarakh) sun (shemesh)].” It is a perfect description of Christ from His coming (zarakh) until His cross (represented by Gibeah) –

“But to you who fear My name
The Sun [shemesh] of Righteousness shall arise [zarakh]
With healing in His wings.” Malachi 4:2

Faith in the Messiah will destroy the doctrines of the false messianics. The number of those who fell in verse 44 is 18,000, a number which fits perfectly. In verse 45, those remaining soldiers of Benjamin fled toward Rock the Rimmon.

That signifies Lofty of the Mature Mind and will be fully explained in Chapter 21. On the way to Rock the Rimmon, it noted that 5,000 were gleaned. Five is the number of grace. One might think, “Where is grace in that?” But gleaning implies a thorough going over. In this case, some will be spared. So even if there is slaying, there is grace in the process.

From Rock the Rimmon, 2,000 were pursued to Gidom (Cut Off). It is the final number of the battle, and it signifies that this is the end of the destruction. The division and difference (2) are ended, and the whole cycle is complete (10).

In verse 46, the final tally for the third day is recorded, 25,000. Again, a number of grace mixed with completion. Despite the destruction, there is grace in the preservation at the end of the cycle. That is seen in the number noted in verse 47, six hundred.

These men will be used to re-establish the tribe of Benjamin in the next chapter. They are men who will enter into a new economy with a new direction. Despite that, verse 48 closes with a note that everyone and everything else of Benjamin and its cities was destroyed and burned in the fire.

It speaks of the complete removal of all the false messianic beliefs found in Israel. There is one Messiah, and He has come. And in His coming, He ended the law. Adherence to the law is no longer what God expects.

Rather, He wants His people to understand and accept the grace He has given in the coming of Jesus Christ. Nothing else will do and all else will be destroyed. This is what is being conveyed to us in Judges 20.

Yes, there is a real tribulation period coming on the world. It will involve real battles and a great loss of life on earth, but there is a spiritual battle that God is focusing on above all else. All worldly battles are simply an extension of failing to submit in the spiritual realm.

Out of curiosity, I counted the number of times that Israel is mentioned in this chapter. The total is 42. It is the number associated with the antichrist. Although this is speculation, it is reasonable to assume that God is giving us a hint.

Until Israel gets to the end of the tribulation period, they will still be under the law. Even those messianics who claim to know Jesus but still teach law observance are of the spirit of antichrist.

I have explained this before, but this is a good reminder: If you say you must do deeds of the law to be right with God, you are essentially denying the deity of Christ. If Christ is God, and if God fulfilled the law (in His humanity, meaning Jesus Christ), then to say that you must observe the law testifies that you do not believe Jesus is truly God.

It is the spirit of antichrist. How many ways God has shown us this is almost astonishing. And yet, more stories keep coming up with the exact same result in the typology. Judges is a book about judging. God judges us based on what we do. And the one thing He wants us to “do” is to believe in His Son. Nothing else will do.

Come to Jesus and be saved. Everything else leads to a bad end.

Closing Verse: “Then they said to Him, ‘What shall we do, that we may work the works of God?’
²⁹ Jesus answered and said to them, ‘This is the work of God, that you believe in Him whom He sent.’” John 6:28, 29

Next Week: Judges 21:1-19 For Jay, this is uncharted territory, as he knows well – yes and amen… (No King in Israel, Part X) (57^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 IX)

So the children of Benjamin saw that they were defeated
The men of Israel had given ground to the Benjamites
Because they relied on the men in ambush
Whom they had set against Gibeah like noble knights

And the men in ambush quickly rushed upon Gibeah
The men in ambush spread out and struck
The whole city with the edge of the sword
Benjamin was out of luck

Now the appointed signal between the men of Israel
And the men in ambush was that they would make
A great cloud of smoke rise up from the city
Whereupon the men of Israel would turn in battle and
———-strong action they would take

Now Benjamin had begun to strike and kill
About thirty of the men of Israel
For they said, “Surely they are defeated before us
As in the first battle, so the signs seemed to tell

But when the cloud began to rise from the city
In a column of smoke, this was no joke
The Benjamites looked behind them
And there was the whole city going up to heaven in smoke

And when the men of Israel turned back
The men of Benjamin panicked, things were not swell
For they saw that disaster had come upon them
Therefore they turned their backs before the men of Israel

In the direction of the wilderness
But the battle overtook them, so it didst
And whoever came out of the cities
They destroyed in their midst

They surrounded the Benjamites, chased them, and easily
———-trampled them down
As far as the front of Gibeah toward the east
And eighteen thousand men of Benjamin fell
All these were men of valor from the greatest to the least

Then they turned and fled toward the wilderness
To the rock of RimmonAnd they cut down five thousand of them on the highways
Then they pursued them relentlessly up to Gidom

And killed two thousand of them
So all who fell of Benjamin that day
Were twenty-five thousand men who drew the sword
All these were men of valor, but with their lives they did pay

But six hundred men turned and fled
Toward the wilderness to the rock of Rimmon
And they stayed at the rock of Rimmon
For four months all alone

And the men of Israel turned back against the children of Benjamin
And struck them down with the edge of the sword
———-running them through
From every city, men and beasts, all who were found
They also set fire to all the cities they came to

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…

 

 

 

 

 

 

 

 

 

 

 

 

³⁶ So the children of Benjamin saw that they were defeated. The men of Israel had given ground to the Benjamites, because they relied on the men in ambush whom they had set against Gibeah. ³⁷ And the men in ambush quickly rushed upon Gibeah; the men in ambush spread out and struck the whole city with the edge of the sword. ³⁸ Now the appointed signal between the men of Israel and the men in ambush was that they would make a great cloud of smoke rise up from the city, ³⁹ whereupon the men of Israel would turn in battle. Now Benjamin had begun to strike and kill about thirty of the men of Israel. For they said, “Surely they are defeated before us, as in the first battle.” ⁴⁰ But when the cloud began to rise from the city in a column of smoke, the Benjamites looked behind them, and there was the whole city going up in smoke to heaven. ⁴¹ And when the men of Israel turned back, the men of Benjamin panicked, for they saw that disaster had come upon them. ⁴² Therefore they turned their backs before the men of Israel in the direction of the wilderness; but the battle overtook them, and whoever came out of the cities they destroyed in their midst. ⁴³ They surrounded the Benjamites, chased them, and easily trampled them down as far as the front of Gibeah toward the east. ⁴⁴ And eighteen thousand men of Benjamin fell; all these were men of valor. ⁴⁵ Then they turned and fled toward the wilderness to the rock of Rimmon; and they cut down five thousand of them on the highways. Then they pursued them relentlessly up to Gidom, and killed two thousand of them. ⁴⁶ So all who fell of Benjamin that day were twenty-five thousand men who drew the sword; all these were men of valor.

⁴⁷ But six hundred men turned and fled toward the wilderness to the rock of Rimmon, and they stayed at the rock of Rimmon for four months. ⁴⁸ And the men of Israel turned back against the children of Benjamin, and struck them down with the edge of the sword—from every city, men and beasts, all who were found. They also set fire to all the cities they came to.

 

 

 

 

 

 

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!”