Judges 19
Notes
Transcript
What have we seen throughout Judges as a pattern or progression? The people of God have gone further and further from God.
Judges 19:1-20:11 – Gibeah’s Crime
Judges 19:1-20:11 – Gibeah’s Crime
Read entire chapter 1st then start notes:
Read entire chapter 1st then start notes:
This is an example of what happens without Christ and His Grace. Even with common grace and not saving grace, we have people living in such a depraved way that we are appalled by their actions. As a few of us discussed last week, When John says John 1:1 “In the beginning was the Word, and the Word was with God, and the Word was God.”
You could take some of those words back to original language and you would here some words you may recognize “In the beginning was the Log’os , and Log’os was with God, and Log’os was God.”
When we see this we also look at what Satan brings by his nature and it is chaos. It is sin with no reverence for the true God. It is spirituality but it is centered around us rather that God.
by means of the hypocrisy of liars seared in their own conscience as with a branding iron,
We can suppress our conscience to such an extent that it will not respond to sin.
We see this everyday around us as we see the conscience seared by the world as God is removed from the public spaces and right and wrong is determined by our own eyes. Our music, entertainment, education, and multiple other influences start this process. We look at our own schools and say they do not overtly teach anything against God, but lets look at Romans
Romans 1:21
For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened.
They did not give thanks to God even though we all know there is a God, we do not recognize him as God. This is claiming to be wise and becoming a fool and it is the beginning of depravity. The consequences of a depraved mind is confusion in our relationships and repeatedly we see sexual confusion and sexually depraved acts such as homosexuality, bestiality and what we would today call gender dysphoria.
A. The Levite and his concubine.
A. The Levite and his concubine.
1. (1) A Levite takes a concubine.
1. (1) A Levite takes a concubine.
Now it came about in those days, when there was no king in Israel, that there was a certain Levite staying in the remote part of the hill country of Ephraim, who took a concubine for himself from Bethlehem in Judah.
a. There was no king in Israel: This set the stage for the terrible story in the following chapters. No king in Israel meant more than the absence of a political monarch; it also meant that they refused to recognize God’s leadership over them.
a. There was no king in Israel: This set the stage for the terrible story in the following chapters. No king in Israel meant more than the absence of a political monarch; it also meant that they refused to recognize God’s leadership over them.
i. What unfolds in the rest of this chapter is so distasteful that the commentator F.B. Meyer recommended not reading it. Commenting on this first verse, he wrote: “It will be sufficient to ponder these words, which occur four times in the book, without reading further in this terrible chapter, which shows the depths of the depravity to which may sink apart from the grace of God.”
i. What unfolds in the rest of this chapter is so distasteful that the commentator F.B. Meyer recommended not reading it. Commenting on this first verse, he wrote: “It will be sufficient to ponder these words, which occur four times in the book, without reading further in this terrible chapter, which shows the depths of the depravity to which may sink apart from the grace of God.”
b. He took for himself a concubine: The Levite’s concubine was recognized as his legal partner, but she did not have the same status in the home or in society as a wife.
b. He took for himself a concubine: The Levite’s concubine was recognized as his legal partner, but she did not have the same status in the home or in society as a wife.
i. In this sense a concubine was a legal mistress. Many prominent men in the Old Testament had concubines. Examples include Abraham (Genesis 25:6), Jacob (Genesis 35:22), Caleb (1 Chronicles 2:46), Saul (2 Samuel 3:7), David (2 Samuel 5:13), Solomon (1 Kings 11:3 – 300 concubines), and Rehoboam (2 Chronicles 11:21). Significantly, we never see this kind of family life blessed by God.
i. In this sense a concubine was a legal mistress. Many prominent men in the Old Testament had concubines. Examples include Abraham (Genesis 25:6), Jacob (Genesis 35:22), Caleb (1 Chronicles 2:46), Saul (2 Samuel 3:7), David (2 Samuel 5:13), Solomon (1 Kings 11:3 – 300 concubines), and Rehoboam (2 Chronicles 11:21). Significantly, we never see this kind of family life blessed by God.
ii. The New Testament makes it clear that from the beginning God’s plan was one man and one woman to be one flesh forever (Matthew 19:4-6), and each man is to be a “one-woman man” (1 Timothy 3:2).
ii. The New Testament makes it clear that from the beginning God’s plan was one man and one woman to be one flesh forever (Matthew 19:4-6), and each man is to be a “one-woman man” (1 Timothy 3:2).
2. (2-4) The Levite reconciles with his concubine after she commits adultery.
2. (2-4) The Levite reconciles with his concubine after she commits adultery.
Judges 19:2–4 “But his concubine played the harlot against him, and she went away from him to her father’s house in Bethlehem in Judah, and was there for a period of four months. Then her husband arose and went after her to speak tenderly to her in order to bring her back, taking with him his servant and a pair of donkeys. So she brought him into her father’s house, and when the girl’s father saw him, he was glad to meet him. His father-in-law, the girl’s father, detained him; and he remained with him three days. So they ate and drank and lodged there.”
a. Went after her, to speak kindly to her and bring her back: Here the Levite was an example of how an offended spouse should act when there is adultery. Though she broke the bond between them, he worked hard to bring the relationship back together and succeeded.
a. Went after her, to speak kindly to her and bring her back: Here the Levite was an example of how an offended spouse should act when there is adultery. Though she broke the bond between them, he worked hard to bring the relationship back together and succeeded.
i. Jesus told us that divorce is never commanded when there is adultery (Matthew 19:8). If a partner in marriage is sinned against by adultery, they should still work to make the marriage survive and succeed, up to the best of their ability.
i. Jesus told us that divorce is never commanded when there is adultery (Matthew 19:8). If a partner in marriage is sinned against by adultery, they should still work to make the marriage survive and succeed, up to the best of their ability.
b. When the father of the young woman saw him, he was glad to meet him: Perhaps the father was glad to see the Levite and his daughter back together or perhaps the father was simply glad to have his daughter out of his house again.
b. When the father of the young woman saw him, he was glad to meet him: Perhaps the father was glad to see the Levite and his daughter back together or perhaps the father was simply glad to have his daughter out of his house again.
3. (5-10) The father of the concubine extends the visit with a traditionally generous show of hospitality.
3. (5-10) The father of the concubine extends the visit with a traditionally generous show of hospitality.
Now on the fourth day they got up early in the morning, and he prepared to go; and the girl’s father said to his son-in-law, “Sustain yourself with a piece of bread, and afterward you may go.” So both of them sat down and ate and drank together; and the girl’s father said to the man, “Please be willing to spend the night, and let your heart be merry.” Then the man arose to go, but his father-in-law urged him so that he spent the night there again. On the fifth day he arose to go early in the morning, and the girl’s father said, “Please sustain yourself, and wait until afternoon”; so both of them ate. When the man arose to go along with his concubine and servant, his father-in-law, the girl’s father, said to him, “Behold now, the day has drawn to a close; please spend the night. Lo, the day is coming to an end; spend the night here that your heart may be merry. Then tomorrow you may arise early for your journey so that you may go home.”
But the man was not willing to spend the night, so he arose and departed and came to a place opposite Jebus (that is, Jerusalem). And there were with him a pair of saddled donkeys; his concubine also was with him.
a. It came to pass on the fourth day: This portion explains why the Levite and his concubine were delayed in Bethlehem at the home of the concubine’s father. He intended to leave on the fourth day but was persuaded to stay one more night.
a. It came to pass on the fourth day: This portion explains why the Levite and his concubine were delayed in Bethlehem at the home of the concubine’s father. He intended to leave on the fourth day but was persuaded to stay one more night.
b. So they delayed until afternoon: This explains why they left late in the day instead of early in the morning, which would normally be a more sensible time to depart for a long journey.
b. So they delayed until afternoon: This explains why they left late in the day instead of early in the morning, which would normally be a more sensible time to depart for a long journey.
4. (11-15) Returning home, the Levite and the concubine decide to spend the night in Gibeah.
4. (11-15) Returning home, the Levite and the concubine decide to spend the night in Gibeah.
When they were near Jebus, the day was almost gone; and the servant said to his master, “Please come, and let us turn aside into this city of the Jebusites and spend the night in it.” However, his master said to him, “We will not turn aside into the city of foreigners who are not of the sons of Israel; but we will go on as far as Gibeah.” He said to his servant, “Come and let us approach one of these places; and we will spend the night in Gibeah or Ramah.” So they passed along and went their way, and the sun set on them near Gibeah which belongs to Benjamin. They turned aside there in order to enter and lodge in Gibeah. When they entered, they sat down in the open square of the city, for no one took them into his house to spend the night.
a. We will not turn aside here into a city of foreigners: The Levite and his concubine considered a pagan town too dangerous. They therefore went on to Gibeah, a city of Israel, because they thought they would be safer there.
a. We will not turn aside here into a city of foreigners: The Levite and his concubine considered a pagan town too dangerous. They therefore went on to Gibeah, a city of Israel, because they thought they would be safer there.
b. No one would take them into his house to spend the night: The Levite and his concubine found no hospitality in Gibeah. This reflects poorly on the people of Gibeah because God commanded such hospitality among the people of God (Leviticus 19:33-34, Leviticus 25:35, Matthew 25:35, Hebrews 13:2). There is something wrong when there is no such hospitality among God’s people.
b. No one would take them into his house to spend the night: The Levite and his concubine found no hospitality in Gibeah. This reflects poorly on the people of Gibeah because God commanded such hospitality among the people of God (Leviticus 19:33-34, Leviticus 25:35, Matthew 25:35, Hebrews 13:2). There is something wrong when there is no such hospitality among God’s people.
5. (16-21) Finally, a fellow Ephraimite finds them and extends hospitality.
5. (16-21) Finally, a fellow Ephraimite finds them and extends hospitality.
Then behold, an old man was coming out of the field from his work at evening. Now the man was from the hill country of Ephraim, and he was staying in Gibeah, but the men of the place were Benjamites. And he lifted up his eyes and saw the traveler in the open square of the city; and the old man said, “Where are you going, and where do you come from?” He said to him, “We are passing from Bethlehem in Judah to the remote part of the hill country of Ephraim, for I am from there, and I went to Bethlehem in Judah. But I am now going to my house, and no man will take me into his house. Yet there is both straw and fodder for our donkeys, and also bread and wine for me, your maidservant, and the young man who is with your servants; there is no lack of anything.” The old man said, “Peace to you. Only let me take care of all your needs; however, do not spend the night in the open square.” So he took him into his house and gave the donkeys fodder, and they washed their feet and ate and drank.
a. Who also was from the mountains of Ephraim: The only person to extend hospitality to the Levite and his concubine was a man from their own region. None of the native people of Gibeah cared for the strangers in their midst.
a. Who also was from the mountains of Ephraim: The only person to extend hospitality to the Levite and his concubine was a man from their own region. None of the native people of Gibeah cared for the strangers in their midst.
b. Now I am going to the house of the LORD: We remember that the house of the LORD was not at Jerusalem, but at Shiloh (Judges 18:31).
B. The crime of Gibeah.
b. Now I am going to the house of the LORD: We remember that the house of the LORD was not at Jerusalem, but at Shiloh (Judges 18:31).
B. The crime of Gibeah.
1. (22) Their perverted demand.
1. (22) Their perverted demand.
While they were celebrating, behold, the men of the city, certain worthless fellows, surrounded the house, pounding the door; and they spoke to the owner of the house, the old man, saying, “Bring out the man who came into your house that we may have relations with him.”
a. Surrounded the house and beat on the door: The verb form of the term beat on the door indicates that there was an increasingly loud pounding on the door. This was in no way a polite or casual request.
a. Surrounded the house and beat on the door: The verb form of the term beat on the door indicates that there was an increasingly loud pounding on the door. This was in no way a polite or casual request.
b. Bring out the man who came to your house, that we may know him carnally: Their request was the same made by the homosexuals who surrounded the house of Lot in Sodom (Genesis 19:5). The picture is clear: During the time of the Judges, Israel was as bad as Sodom and Gomorrah.
b. Bring out the man who came to your house, that we may know him carnally: Their request was the same made by the homosexuals who surrounded the house of Lot in Sodom (Genesis 19:5). The picture is clear: During the time of the Judges, Israel was as bad as Sodom and Gomorrah.
2. (23-26) The wickedness and perversion of the men of Gibeah.
2. (23-26) The wickedness and perversion of the men of Gibeah.
Then the man, the owner of the house, went out to them and said to them, “No, my fellows, please do not act so wickedly; since this man has come into my house, do not commit this act of folly. Here is my virgin daughter and his concubine. Please let me bring them out that you may ravish them and do to them whatever you wish. But do not commit such an act of folly against this man.” But the men would not listen to him. So the man seized his concubine and brought her out to them; and they raped her and abused her all night until morning, then let her go at the approach of dawn. As the day began to dawn, the woman came and fell down at the doorway of the man’s house where her master was, until full daylight.
a. The man took his concubine and brought her out to them: Though the perverted men of Gibeah were clearly guilty, so were the Levite and the host of the home. They clearly should have been willing to sacrifice themselves before their daughters and companions.
a. The man took his concubine and brought her out to them: Though the perverted men of Gibeah were clearly guilty, so were the Levite and the host of the home. They clearly should have been willing to sacrifice themselves before their daughters and companions.
i. Each person in this sordid drama was guilty, except of course for the concubine herself.
i. Each person in this sordid drama was guilty, except of course for the concubine herself.
The wicked men of Gibeah who were more like men of Sodom and Gomorrah than men of Israel.
They were then used as a warning throughout the ages as their depravity knew no ends.
They have gone deep in depravity
As in the days of Gibeah;
He will remember their iniquity,
He will punish their sins.
This type of action is used as warning and judgment throughout the bible.
When they have finished their testimony, the beast that comes up out of the abyss will make war with them, and overcome them and kill them. And their dead bodies will lie in the street of the great city which mystically is called Sodom and Egypt, where also their Lord was crucified. Those from the peoples and tribes and tongues and nations will look at their dead bodies for three and a half days, and will not permit their dead bodies to be laid in a tomb. And those who dwell on the earth will rejoice over them and celebrate; and they will send gifts to one another, because these two prophets tormented those who dwell on the earth.
The master of the house who was willing to sacrifice his own daughter.
The Levite who cared nothing for his concubine.
b. And they knew her and abused her: When describing the full meaning of the original Hebrew, Adam Clarke, due to modesty, did not translate the meaning into English. He left it in Latin so only the learned could understand the full implications of the wickedness and perversion of the men of Gibeah.
b. And they knew her and abused her: When describing the full meaning of the original Hebrew, Adam Clarke, due to modesty, did not translate the meaning into English. He left it in Latin so only the learned could understand the full implications of the wickedness and perversion of the men of Gibeah.
i. “One can easily see why the concubine had left her husband in the first place. She was virtually sacrificed to save his skin as the men sexually abused her all night.” (Wolf)
i. “One can easily see why the concubine had left her husband in the first place. She was virtually sacrificed to save his skin as the men sexually abused her all night.” (Wolf)
ii. Clarke on Gibeah’s sinful men: “Rascals and miscreants of the deepest dye; worse than brutes, being a compound of beast and devil inseparably blended.”
ii. Clarke on Gibeah’s sinful men: “Rascals and miscreants of the deepest dye; worse than brutes, being a compound of beast and devil inseparably blended.”
iii. Centuries later, Israel still remembered this crime at Gibeah, and used it as an example of wickedness. They are deeply corrupted, as in the days of Gibeah (Hosea 9:9); O Israel, you have sinned from the days of Gibeah (Hosea 10:9).
iii. Centuries later, Israel still remembered this crime at Gibeah, and used it as an example of wickedness. They are deeply corrupted, as in the days of Gibeah (Hosea 9:9); O Israel, you have sinned from the days of Gibeah (Hosea 10:9).
3. (27-30) The Levite discovers his dead concubine and issues a call for national judgment.
3. (27-30) The Levite discovers his dead concubine and issues a call for national judgment.
When her master arose in the morning and opened the doors of the house and went out to go on his way, then behold, his concubine was lying at the doorway of the house with her hands on the threshold. He said to her, “Get up and let us go,” but there was no answer. Then he placed her on the donkey; and the man arose and went to his home. When he entered his house, he took a knife and laid hold of his concubine and cut her in twelve pieces, limb by limb, and sent her throughout the territory of Israel. All who saw it said, “Nothing like this has ever happened or been seen from the day when the sons of Israel came up from the land of Egypt to this day. Consider it, take counsel and speak up!”
a. Get up and let us be going: This is a painfully clear demonstration of the heartlessness of the Levite towards his concubine.
a. Get up and let us be going: This is a painfully clear demonstration of the heartlessness of the Levite towards his concubine.
b. Divided her into twelve pieces, limb by limb, and sent her throughout all the territory of Israel: This was an obviously grotesque way to deliver a message, but the method worked. It was tragic that the Levite did not show this kind of concern for righteousness earlier.
b. Divided her into twelve pieces, limb by limb, and sent her throughout all the territory of Israel: This was an obviously grotesque way to deliver a message, but the method worked. It was tragic that the Levite did not show this kind of concern for righteousness earlier.
JUDGES 20 – ISRAEL’S WAR WITH BENJAMIN AND GIBEAH
JUDGES 20 – ISRAEL’S WAR WITH BENJAMIN AND GIBEAH
A. The nation gathers to judge Gibeah.
A. The nation gathers to judge Gibeah.
1. (1-2) The nation gathers at the Levite’s request.
1. (1-2) The nation gathers at the Levite’s request.
Then all the sons of Israel from Dan to Beersheba, including the land of Gilead, came out, and the congregation assembled as one man to the Lord at Mizpah. The chiefs of all the people, even of all the tribes of Israel, took their stand in the assembly of the people of God, 400,000 foot soldiers who drew the sword.
a. So all the children of Israel came out: It was a positive sign to see Israel gather for such a reason. This showed that they were willing to deal with the problem of sin in their midst.
a. So all the children of Israel came out: It was a positive sign to see Israel gather for such a reason. This showed that they were willing to deal with the problem of sin in their midst.
i. “A great moral passion flamed out. Underneath all the degeneracy was a true stratum of religious conviction, which in the presence of the iniquity of the men of Gibeah sprang to life and action.” (Morgan)
i. “A great moral passion flamed out. Underneath all the degeneracy was a true stratum of religious conviction, which in the presence of the iniquity of the men of Gibeah sprang to life and action.” (Morgan)
ii. It seems that the crime of Gibeah shocked the conscience of Israel. Today it seems that the crime at Gibeah would be material for tabloid news, cable television, daytime talk shows, and talk radio – more than a national call to righteousness and repentance.
ii. It seems that the crime of Gibeah shocked the conscience of Israel. Today it seems that the crime at Gibeah would be material for tabloid news, cable television, daytime talk shows, and talk radio – more than a national call to righteousness and repentance.
b. The leaders of all the people, all the tribes of Israel, presented themselves: Deuteronomy 13:12-18 instructed Israel how to deal with such abominations among them. It said they must first test the truth of the accusations. If the charges were true, they must then utterly destroy those who committed such an abomination.
b. The leaders of all the people, all the tribes of Israel, presented themselves: Deuteronomy 13:12-18 instructed Israel how to deal with such abominations among them. It said they must first test the truth of the accusations. If the charges were true, they must then utterly destroy those who committed such an abomination.
2. (3-7) The Levite describes the abuse and murder of his concubine.
2. (3-7) The Levite describes the abuse and murder of his concubine.
(Now the sons of Benjamin heard that the sons of Israel had gone up to Mizpah.) And the sons of Israel said, “Tell us, how did this wickedness take place?” So the Levite, the husband of the woman who was murdered, answered and said, “I came with my concubine to spend the night at Gibeah which belongs to Benjamin. But the men of Gibeah rose up against me and surrounded the house at night because of me. They intended to kill me; instead, they ravished my concubine so that she died. And I took hold of my concubine and cut her in pieces and sent her throughout the land of Israel’s inheritance; for they have committed a lewd and disgraceful act in Israel. Behold, all you sons of Israel, give your advice and counsel here.”
a. Tell us, how did this wicked deed happen: The children of Israel wanted to know, so they could do something about this outrage.
a. Tell us, how did this wicked deed happen: The children of Israel wanted to know, so they could do something about this outrage.
b. They intended to kill me, but instead ravished my concubine: The Levite spun the story to his own advantage. What he said was true, but he didn’t mention the cruel and callous way he abandoned his concubine to the mob.
b. They intended to kill me, but instead ravished my concubine: The Levite spun the story to his own advantage. What he said was true, but he didn’t mention the cruel and callous way he abandoned his concubine to the mob.
3. (8-11) Preparations for war made.
3. (8-11) Preparations for war made.
Then all the people arose as one man, saying, “Not one of us will go to his tent, nor will any of us return to his house. But now this is the thing which we will do to Gibeah; we will go up against it by lot. And we will take 10 men out of 100 throughout the tribes of Israel, and 100 out of 1,000, and 1,000 out of 10,000 to supply food for the people, that when they come to Gibeah of Benjamin, they may punish them for all the disgraceful acts that they have committed in Israel.” Thus all the men of Israel were gathered against the city, united as one man.
a. So all the people arose as one man: This was an encouraging response in a very dark time. They came together in unity and decided to bring justice to the people of Gibeah.
a. So all the people arose as one man: This was an encouraging response in a very dark time. They came together in unity and decided to bring justice to the people of Gibeah.
b. They may repay all the vileness that they have done in Israel: This was extreme, but a valid and proper fulfillment of God’s command to Israel Deuteronomy 13:12-18.
b. They may repay all the vileness that they have done in Israel: This was extreme, but a valid and proper fulfillment of God’s command to Israel Deuteronomy 13:12-18.
4. (12-17) Benjamin’s help sought and not given.
4. (12-17) Benjamin’s help sought and not given.
Then the tribes of Israel sent men through the entire tribe of Benjamin, saying, “What is this wickedness that has taken place among you? Now then, deliver up the men, the worthless fellows in Gibeah, that we may put them to death and remove this wickedness from Israel.” But the sons of Benjamin would not listen to the voice of their brothers, the sons of Israel. The sons of Benjamin gathered from the cities to Gibeah, to go out to battle against the sons of Israel. From the cities on that day the sons of Benjamin were numbered, 26,000 men who draw the sword, besides the inhabitants of Gibeah who were numbered, 700 choice men. Out of all these people 700 choice men were left-handed; each one could sling a stone at a hair and not miss.
Then the men of Israel besides Benjamin were numbered, 400,000 men who draw the sword; all these were men of war.
a. But the children of Benjamin would not listen to the voice of their brethren: The other tribes of Israel did the right thing in asking the tribe of Benjamin to deliver up the men who committed this crime. They sought to justly resolve the crisis without full war. But the tribe of Benjamin committed a great sin by putting loyalty to their tribe before obedience to God’s Law.
a. But the children of Benjamin would not listen to the voice of their brethren: The other tribes of Israel did the right thing in asking the tribe of Benjamin to deliver up the men who committed this crime. They sought to justly resolve the crisis without full war. But the tribe of Benjamin committed a great sin by putting loyalty to their tribe before obedience to God’s Law.
i. Modern followers of God can make the same mistake today when they put the interests of their own nation before the interests of the Kingdom of God. It is important for Christians to remember that they are citizens of the Kingdom of God first (Philippians 3:20).
i. Modern followers of God can make the same mistake today when they put the interests of their own nation before the interests of the Kingdom of God. It is important for Christians to remember that they are citizens of the Kingdom of God first (Philippians 3:20).
b. Seven hundred select men who were left-handed; every one could sling a stone at a hair’s breadth and not miss: The tribe of Benjamin not only failed to support the just cause of the other tribes, they actively resisted the other tribes with an assembled army. The army included this division of seven hundred select men.
b. Seven hundred select men who were left-handed; every one could sling a stone at a hair’s breadth and not miss: The tribe of Benjamin not only failed to support the just cause of the other tribes, they actively resisted the other tribes with an assembled army. The army included this division of seven hundred select men.
i. And not miss: The Hebrew word translated miss is literally sin. This illustrates the principle that the word “sin” literally means to “miss the mark” – whether you are off by an inch or a yard.
i. And not miss: The Hebrew word translated miss is literally sin. This illustrates the principle that the word “sin” literally means to “miss the mark” – whether you are off by an inch or a yard.
c. Besides Benjamin, the men of Israel numbered four hundred thousand men: The tribes of Israel prepared for a small civil war against the tribe of Benjamin. Israel was right in believing that the greatest good was not unity. Unity apart from justice and truth is unity not worth having.
B. The battle against Benjamin and Gibeah.
c. Besides Benjamin, the men of Israel numbered four hundred thousand men: The tribes of Israel prepared for a small civil war against the tribe of Benjamin. Israel was right in believing that the greatest good was not unity. Unity apart from justice and truth is unity not worth having.
B. The battle against Benjamin and Gibeah.
1. (18-21) The first day of battle – Israel is defeated before Benjamin.
1. (18-21) The first day of battle – Israel is defeated before Benjamin.
Now the sons of Israel arose, went up to Bethel, and inquired of God and said, “Who shall go up first for us to battle against the sons of Benjamin?” Then the Lord said, “Judah shall go up first.”
So the sons of Israel arose in the morning and camped against Gibeah. The men of Israel went out to battle against Benjamin, and the men of Israel arrayed for battle against them at Gibeah. Then the sons of Benjamin came out of Gibeah and felled to the ground on that day 22,000 men of Israel.
a. Went up to the house of God to inquire of God: In the first battle, Israel sought the LORD – yet they were defeated. We can speculate that though they inquired of God, they still trusted in the might of their army and in the goodness of their cause, but not in the LORD.
a. Went up to the house of God to inquire of God: In the first battle, Israel sought the LORD – yet they were defeated. We can speculate that though they inquired of God, they still trusted in the might of their army and in the goodness of their cause, but not in the LORD.
b. The children of Benjamin came out of Gibeah, and on that day cut down to the ground twenty-two thousand men of the Israelites: This was a staggering, severe loss in the first battle of this small civil war. After this first day of battle it seemed that single tribe of Benjamin might successfully resist the other tribes of Israel.
b. The children of Benjamin came out of Gibeah, and on that day cut down to the ground twenty-two thousand men of the Israelites: This was a staggering, severe loss in the first battle of this small civil war. After this first day of battle it seemed that single tribe of Benjamin might successfully resist the other tribes of Israel.
i. Perhaps there was something wrong in the way that Israel sought the Lord before this battle; or, it is also just as likely that this was simply part of God’s plan to discipline and correct His disobedient nation.
i. Perhaps there was something wrong in the way that Israel sought the Lord before this battle; or, it is also just as likely that this was simply part of God’s plan to discipline and correct His disobedient nation.
ii. The American President, Abraham Lincoln, in his second inaugural address, spoke on this very theme in relation to the American Civil War:
ii. The American President, Abraham Lincoln, in his second inaugural address, spoke on this very theme in relation to the American Civil War:
Fondly do we hope, fervently do we pray, that this mighty scourge of war may speedily pass away. Yet, if God wills that it continue until all the wealth piled by the bondsman’s two hundred and fifty years of unrequited toil shall be sunk, and until every drop of blood drawn with the lash shall be paid by another drawn with the sword, as was said three thousand years ago, so still it must be said “the judgments of the Lord are true and righteous altogether.” (1865)
iii. Perhaps, something of the same dynamic was at work with Israel at this time – God correcting a disobedient nation through the tragic loss of 22,000 soldiers of Israel.
iii. Perhaps, something of the same dynamic was at work with Israel at this time – God correcting a disobedient nation through the tragic loss of 22,000 soldiers of Israel.
2. (22-23) Israel seeks God after the first defeat.
2. (22-23) Israel seeks God after the first defeat.
But the people, the men of Israel, encouraged themselves and arrayed for battle again in the place where they had arrayed themselves the first day. The sons of Israel went up and wept before the Lord until evening, and inquired of the Lord, saying, “Shall we again draw near for battle against the sons of my brother Benjamin?” And the Lord said, “Go up against him.”
a. The men of Israel, encouraged themselves and again formed the battle line: This was a wonderful reaction in the midst of such a dark event. These soldiers did not lose hope; like David in 1 Samuel 30:6, they strengthened themselves in the LORD and moved forward.
a. The men of Israel, encouraged themselves and again formed the battle line: This was a wonderful reaction in the midst of such a dark event. These soldiers did not lose hope; like David in 1 Samuel 30:6, they strengthened themselves in the LORD and moved forward.
b. Then the children of Israel went up and wept before the LORD until evening: To their credit, the children of Israel did not stop seeking the LORD after the first disaster in battle. They properly humbled themselves before God and sought Him regarding the next battle.
b. Then the children of Israel went up and wept before the LORD until evening: To their credit, the children of Israel did not stop seeking the LORD after the first disaster in battle. They properly humbled themselves before God and sought Him regarding the next battle.
3. (24-25) On the second day of battle Israel is defeated before Benjamin again.
3. (24-25) On the second day of battle Israel is defeated before Benjamin again.
Then the sons of Israel came against the sons of Benjamin the second day. Benjamin went out against them from Gibeah the second day and felled to the ground again 18,000 men of the sons of Israel; all these drew the sword.
a. So the children of Israel approached the children of Benjamin on the second day: This would not be an easy or a quick war. After a first day of heavy losses, they children of Israel were willing to keep fighting.
a. So the children of Israel approached the children of Benjamin on the second day: This would not be an easy or a quick war. After a first day of heavy losses, they children of Israel were willing to keep fighting.
b. Cut down to the ground eighteen thousand more of the children of Israel: The loss on the second day of battle was also severe. This shows that even though the tribes of Israel sought the LORD and fought in a just cause, it was still a very difficult struggle. There was a great cost for them to pay in doing what was right.
b. Cut down to the ground eighteen thousand more of the children of Israel: The loss on the second day of battle was also severe. This shows that even though the tribes of Israel sought the LORD and fought in a just cause, it was still a very difficult struggle. There was a great cost for them to pay in doing what was right.
4. (26-28) Israel repents before God after the second defeat.
4. (26-28) Israel repents before God after the second defeat.
Then all the sons of Israel and all the people went up and came to Bethel and wept; thus they remained there before the Lord and fasted that day until evening. And they offered burnt offerings and peace offerings before the Lord. The sons of Israel inquired of the Lord (for the ark of the covenant of God was there in those days, and Phinehas the son of Eleazar, Aaron’s son, stood before it to minister in those days), saying, “Shall I yet again go out to battle against the sons of my brother Benjamin, or shall I cease?” And the Lord said, “Go up, for tomorrow I will deliver them into your hand.”
a. Went up and came to the house of God and wept. They sat there before the LORD and fasted that day until evening: God allowed the two days of defeat for the purpose of bringing Israel low. They needed to be humbled, and these days of defeat compelled them to humble themselves.
a. Went up and came to the house of God and wept. They sat there before the LORD and fasted that day until evening: God allowed the two days of defeat for the purpose of bringing Israel low. They needed to be humbled, and these days of defeat compelled them to humble themselves.
i. God used this to humble the whole nation. They had to understand that the horror of the crime at Gibeah was not merely the result of the sin of one group of men, or one city, or even one tribe. The whole nation had to be humbled because they first thought that the sin problem was only in Benjamin. Israel had to see that that nation as a whole had a sin problem.
i. God used this to humble the whole nation. They had to understand that the horror of the crime at Gibeah was not merely the result of the sin of one group of men, or one city, or even one tribe. The whole nation had to be humbled because they first thought that the sin problem was only in Benjamin. Israel had to see that that nation as a whole had a sin problem.
ii. After the first failure, Israel was sorry and wept. But it was only after the second failure that they put their repentance into action by fasting and made a sacrifice for sins. Sorrow and weeping are not enough if they are not matched by real repentance and taking care of the sin problem through sacrifice – the sacrifice of the cross.
ii. After the first failure, Israel was sorry and wept. But it was only after the second failure that they put their repentance into action by fasting and made a sacrifice for sins. Sorrow and weeping are not enough if they are not matched by real repentance and taking care of the sin problem through sacrifice – the sacrifice of the cross.
iii. Part of their demonstration of humility was in fasting. In 1827, Adam Clarke wrote about fasting: “At present it is but little used; a strong proof that self-denial is wearing out of fashion.” Clarke thought this was true of his day; he would probably think it all the truer of modern times.
iii. Part of their demonstration of humility was in fasting. In 1827, Adam Clarke wrote about fasting: “At present it is but little used; a strong proof that self-denial is wearing out of fashion.” Clarke thought this was true of his day; he would probably think it all the truer of modern times.
iv. The mention of Phinehas as high priest means that this was fairly early in the days of the Judges (Numbers 25:7, 25:11).
iv. The mention of Phinehas as high priest means that this was fairly early in the days of the Judges (Numbers 25:7, 25:11).
b. Go up, for tomorrow I will deliver them into your hand: God didn’t want the two days of humbling to make Israel think that they could never win. They were encouraged to go out tomorrow and trust God’s promise.
b. Go up, for tomorrow I will deliver them into your hand: God didn’t want the two days of humbling to make Israel think that they could never win. They were encouraged to go out tomorrow and trust God’s promise.
5. (29-48) Third day of battle – victory for Israel over Benjamin and Gibeah.
5. (29-48) Third day of battle – victory for Israel over Benjamin and Gibeah.
So Israel set men in ambush around Gibeah. The sons of Israel went up against the sons of Benjamin on the third day and arrayed themselves against Gibeah as at other times. The sons of Benjamin went out against the people and were drawn away from the city, and they began to strike and kill some of the people as at other times, on the highways, one of which goes up to Bethel and the other to Gibeah, and in the field, about thirty men of Israel. The sons of Benjamin said, “They are struck down before us, as at the first.” But the sons of Israel said, “Let us flee that we may draw them away from the city to the highways.” Then all the men of Israel arose from their place and arrayed themselves at Baal-tamar; and the men of Israel in ambush broke out of their place, even out of Maareh-geba. When ten thousand choice men from all Israel came against Gibeah, the battle became fierce; but Benjamin did not know that disaster was close to them. And the Lord struck Benjamin before Israel, so that the sons of Israel destroyed 25,100 men of Benjamin that day, all who draw the sword.
So the sons of Benjamin saw that they were defeated. When the men of Israel gave ground to Benjamin because they relied on the men in ambush whom they had set against Gibeah, the men in ambush hurried and rushed against Gibeah; the men in ambush also deployed and struck all the city with the edge of the sword. Now the appointed sign between the men of Israel and the men in ambush was that they would make a great cloud of smoke rise from the city. Then the men of Israel turned in the battle, and Benjamin began to strike and kill about thirty men of Israel, for they said, “Surely they are defeated before us, as in the first battle.” But when the cloud began to rise from the city in a column of smoke, Benjamin looked behind them; and behold, the whole city was going up in smoke to heaven. Then the men of Israel turned, and the men of Benjamin were terrified; for they saw that disaster was close to them. Therefore, they turned their backs before the men of Israel toward the direction of the wilderness, but the battle overtook them while those who came out of the cities destroyed them in the midst of them. They surrounded Benjamin, pursued them without rest and trod them down opposite Gibeah toward the east. Thus 18,000 men of Benjamin fell; all these were valiant warriors. The rest turned and fled toward the wilderness to the rock of Rimmon, but they caught 5,000 of them on the highways and overtook them at Gidom and killed 2,000 of them. So all of Benjamin who fell that day were 25,000 men who draw the sword; all these were valiant warriors. But 600 men turned and fled toward the wilderness to the rock of Rimmon, and they remained at the rock of Rimmon four months. The men of Israel then turned back against the sons of Benjamin and struck them with the edge of the sword, both the entire city with the cattle and all that they found; they also set on fire all the cities which they found.
a. Let us flee and draw them away from the city to the highways: The strategy used by the tribes of Israel against Gibeah was remarkably similar to the strategy used at Ai (Joshua 8). Perhaps they got this strategy by reading the writings of Joshua and Moses; this may reflect that they returned to God’s word in the course of their repentance.
a. Let us flee and draw them away from the city to the highways: The strategy used by the tribes of Israel against Gibeah was remarkably similar to the strategy used at Ai (Joshua 8). Perhaps they got this strategy by reading the writings of Joshua and Moses; this may reflect that they returned to God’s word in the course of their repentance.
b. The LORD defeated Benjamin before Israel: “These words briefly recall the real meaning of the awful judgment that fell upon Benjamin. It was the stroke of God.” (Morgan)
b. The LORD defeated Benjamin before Israel: “These words briefly recall the real meaning of the awful judgment that fell upon Benjamin. It was the stroke of God.” (Morgan)
c. Six hundred men turned and fled toward the wilderness: The two days of defeat made the tribes of Israel ruthless towards the tribe of Benjamin, and they killed thousands of men of Benjamin. As a result of the battle, there remained only a 600-man remnant from the tribe of Benjamin.
c. Six hundred men turned and fled toward the wilderness: The two days of defeat made the tribes of Israel ruthless towards the tribe of Benjamin, and they killed thousands of men of Benjamin. As a result of the battle, there remained only a 600-man remnant from the tribe of Benjamin.
d. 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: The tribe of Benjamin was undeniably guilty, but there was no need for the complete slaughter as described here. This too-severe judgment against the tribe of Benjamin would soon be regretted by Israel.
d. 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: The tribe of Benjamin was undeniably guilty, but there was no need for the complete slaughter as described here. This too-severe judgment against the tribe of Benjamin would soon be regretted by Israel.
i. “Uninstructed zeal, even in the cause of righteousness, often goes beyond its proper limits.” (Morgan)
i. “Uninstructed zeal, even in the cause of righteousness, often goes beyond its proper limits.” (Morgan)