April 6

Judges 19-21 (biblegateway.com)

Subtle Compromises: Recognizing and Removing Worldly Influences in Our Faith

The final chapters of Judges depict one of the darkest periods in Israel’s history, showing the moral and spiritual decline that resulted from Israel’s failure to follow God. These chapters illustrate the consequences of a nation without leadership and without obedience to God’s law. The phrase “In those days, there was no king in Israel. Everyone did what was right in his own eyes” (Judges 21:25) serves as a tragic summary of the lawlessness and depravity that had overtaken the people. Judges 19 tells the horrific story of the Levite’s concubine, exposing Israel’s deep moral corruption. Judges 20 describes the civil war between Israel and the tribe of Benjamin, as the nation attempts to deal with the atrocity. Judges 21 closes the book with a desperate and misguided solution to the near extinction of Benjamin, further demonstrating Israel’s failure to seek God’s wisdom. Together, these chapters paint a sobering picture of what happens when people abandon God’s ways and follow their own sinful desires.

The chapter begins with a Levite, not MIcah’s Levite (ch. 17-18), living in Ephraim who takes a concubine from Bethlehem in Judah (v. 1). Having concubines was an accepted part of Israelite society, although this is not what God intended (Genesis 2:24). A concubine had most of the duties, but only some of the privileges, of a wife. Although she was legally attached to one man, she and her children usually did not have the inheritance rights of the legal wife and legitimate children. Concubines were often foreign prisoners of war, but they could also be Israelites.

This Levite’s concubine becomes unfaithful and leaves the Levite, returning to her father’s house (v. 2). Four months later, the Levite travels to Bethlehem, where he initiates a reconciliation with his concubine. Her father welcomes him with excessive hospitality, delaying their departure (v. 3-9). With typical Near-Eastern hospitality, they entertained him for four days and part of a fifth before the Levite decided he could stay no longer. The Levite and his concubine finally leave in the late afternoon (v. 10).

The Levite took his servant, his two donkeys, and his concubine, and traveled northward six miles to pass by Jebus (a name for Jerusalem). As night approaches, his servant suggests stopping in Jerusalem, but the Levite refuses because it is a Canaanite city (v. 11-12). The Levite was determined to move on to more friendly territory (an ironic and unfortunate decision in view of the following events). So they pressed four miles farther north to Gibeah, where they stopped to spend the night. Gibeah was a city of the Benjaminites. Thus, they expected safety among fellow Israelites (v. 13-15). However, no one offers them hospitality until, at the last minute, they were saved from a night of danger in the city square by an old man from the hill country of Ephraim who invites them to spend the night at his house in Gibeah (v. 16-21).

Reminiscent of the wicked men of Sodom in Lot’s time (Gen. 19:1-11), the corrupt men of Gibeah surround the house and demand that the old man send out the Levite to fulfill their sinful desires (v. 22). Considering the laws of hospitality more important than chivalry toward the opposite sex, the old man offered them instead his virgin daughter and the Levite’s concubine. The men either did not hear or refused his offer, but when the Levite thrust his concubine outside to them, they took her and sexually abused her throughout the night (v. 23-25). At daybreak, she was released to return; she fell at the door of the house unresponsive (v. 26-27).

When the Levite steps out of the door to continue on his way (not to look for his concubine), he discovers her body in the doorway (v. 27). Instead of showing grief or remorse, the Levite coldly tells his concubine, “Get up, let us be going,” but she does not respond (v. 28). He then takes her body home. The Levite next performed an almost unbelievable cruelty, cutting up his concubine limb by limb, like a priest preparing a sacrifice, into 12 parts to be sent to all the areas of Israel (v. 29-30). While this is difficult for modern readers to understand, he meant to arouse the nation to action by calling for a national hearing. The people who saw a part of her were appalled and bewildered as to what to do. The chapter ends with the Israelites in horror, saying, “Nothing like this has ever happened since we came out of Egypt!” (v. 30).

Judges 19 serves as a sobering reminder of what happens when a society turns away from God. The moral corruption of Gibeah reflects the complete breakdown of justice, compassion, and righteousness among the Israelites, showing that unchecked sin leads to societal collapse. Without godly leadership, evil prevails, and people begin to act according to their own desires rather than God’s truth. This tragic account highlights how sin dehumanizes individuals, reducing them to objects for selfish use, and demonstrates that justice without righteousness only leads to further destruction.

For believers today, Judges 19 calls us to reject moral compromise and uphold God’s standards in our lives. We are challenged to treat others with dignity, be a light in a dark world, and prioritize godly leadership. As sin thrives when left unchecked, we must be vigilant in addressing both personal and societal wrongdoing. Where have we allowed compromise in our own lives? Are we passively accepting sin, or are we standing for righteousness? May we seek God’s wisdom and courage to live faithfully, even in a world that increasingly rejects Him.

Following the horrific crime in Gibeah (a Benjaminite city), Judges 20 records how all the Israelites, from Dan to Beersheba and across the Jordan, gather at Mizpah before the Lord to unite against Benjamin (v. 1). This marked a rare moment of unity in Israel during the period of the judges. The Benjamites. however, were not officially represented at Mizpah since the men who raped the concubine were from Gibeah in Benjamin. Apparently, however, the tribe of Benjamin received 1 of the 12 parts of the concubine.

On request, the Levite explains the circumstances of his concubine’s rape and death, and calls for Israel’s verdict. As the Levite recounts the events, he portrays himself as a victim and omits his own cowardly actions (v. 4-7). He conveniently omits the fact that he had handed over his concubine to appease the mob. His primary concern was seeking justice for the threats made against himself, rather than acknowledging the value of the woman’s life or recognizing his own role in her tragic death. It is all too easy to present only part of the truth or distort events to deflect responsibility and shift blame onto others. This incident exposes the profound corruption and brutality that arise when a society turns away from God’s ways.

The Israelites, outraged by the sin committed in Gibeah, resolve to seek justice. The verdict is unanimous: All the people rise as one man against the town of Gibeah to give them what they deserve (v. 8). They determine to go against Benjamin in battle and divide their forces. One-tenth will provide supplies, while the rest prepare for war (v. 8-11). Israel sends messengers to the tribe of Benjamin, demanding that they hand over the wicked men of Gibeah so that they may be put to death and purge Israel of this evil (v. 12- 13). However, Benjamin refuses.

The leaders of Benjamin may have received a distorted version of the events in Gibeah, or perhaps they were simply too proud to acknowledge the depravity within their own tribe. Regardless of the reason, they refused to listen to the rest of Israel and would not surrender the guilty men. Their loyalty to their own people outweighed their commitment to God’s law. By choosing to protect their relatives rather than uphold justice, the entire tribe of Benjamin became complicit in the same level of immorality as the criminals themselves.

Instead, the tribe of Benjamin gathers an army of 26,000 swordsmen, plus 700 elite left-handed men from Gibeah who were all experts with slings (v. 15-16). The Benjaminites prepare for battle, stationing their forces at Gibeah, while Israel’s army numbers 400,000 (v. 17). The 11 tribes had the advantage of a much larger army

Before engaging in battle, the Israelites seek God’s guidance at Bethel, asking, “Who shall go up first against Benjamin?” God replies, “Judah shall go up first” (v. 18). The Lord gives the same answer as in 1:2 in a different situation. This is the tribe from which David would later come.

The next morning, the Israelites rise early and set up camp near Gibeah. They advance to face the Benjamites, taking their battle positions in preparation for the fight (v. 19-20). The location and topography of Gibeah made it easy to defend. As the Benjamites emerge from the city, they launch a fierce attack on the Israelite forces, killing 22,000 men (v. 21). Despite this devastating loss, the Israelites encouraged one another and reorganized, preparing to fight again from their original battle positions (v. 22). In response to their defeat, they went up to Bethel, weeping before the Lord and seeking His guidance on whether to continue the battle against Benjamin. The Lord affirmed their course of action, instructing them to go up against the Benjamites once more (v. 23-24).

The same strategy and events from the previous day were repeated on the second day, but this time Israel lost only 18,000 men. After two crushing defeats, the Israelites finally humble themselves before God, fasting, offering sacrifices, and weeping (v. 25-27). One possible reason the Lord allowed their initial defeats was to humble Israel and bring them back to a place of repentance, prompting them to return to the neglected practice of sacrificial worship. This time, when they inquired whether they should continue the battle, they received not only a positive response (Go) but also a promise of victory (tomorrow I will give them into your hands). Incidentally, this is the only place in Judges where the ark of the covenant is mentioned. This probably indicates how seldom the people consulted God.

Phinehas, the high priest, was also the high priest under Joshua (Joshua 22:13). The mention of him here suggests that he played a key role in delivering the Lord’s oracle. The reference to Phinehas and the location of the tabernacle in Bethel instead of Shiloh probably indicates that the events of this story occurred during the early years of the judges, possibly shortly after the death of Joshua (v. 28).

In the next verses, a general account of the battle (v. 29-36) is followed by a more detailed and supplementary narrative (v. 36-46). On the third day, Israel sets an ambush strategy, similar to Joshua’s conquest of Ai (Joshua 8:1-29). While ten thousand of Israel’s best warriors attack Gibeah head-on, the rest hide in ambush nearby (v. 29-34). The Benjaminites, overconfident from their previous victories, rush out and begin killing Israelite soldiers again (v. 31). However, as they are lured away from the city, the hidden Israelite forces rise up and set Gibeah on fire. The Lord gave Israel victory in battle. The Benjamites lost 25,100 soldiers (v. 35-36), nearly their entire force of 26,700 (v. 15).

A supplementary account then reiterates and expands on the outcome.  When the Benjaminites see their city in flames, they realize too late that they have been defeated (v. 40-41). The Israelite army kills 25,000 Benjaminites (v. 46), and only 600 men manage to escape and find refuge at the rock of Rimmon (v. 47). In their anger, Israel completely destroys Benjamin’s cities, killing men, women, and children (v. 48). The once-powerful tribe of Benjamin is now on the brink of extinction, setting the stage for the events in Judges 21, where Israel wrestles with the consequences of their actions.

In Judges 20, we see how unchecked sin can lead to widespread destruction. The failure to confront the sin in Gibeah early on allowed it to escalate into a national crisis. The chapter also teaches that tribal loyalty cannot replace moral responsibility, as Benjamin’s refusal to hand over the guilty men nearly led to their destruction. Furthermore, true victory comes only through repentance and dependence on God, as Israel’s initial defeats show that seeking God without true repentance results in failure. Despite the severity of God’s judgment, His mercy prevailed, as a remnant of Benjamin was preserved, showing God’s faithfulness even in the midst of judgment.

The application of these truths is clear. We must not tolerate sin in our lives or communities, confronting it rather than protecting it out of misplaced loyalty. We are also reminded to seek God not just for answers but for true heart transformation. Israel’s failure was due to a lack of repentance until they humbled themselves before God. We must avoid arrogance in spiritual battles, as overconfidence can lead to destruction. Additionally, anger must be controlled by righteousness, not revenge, as excessive retaliation can cause harm even when the initial cause is just.

This passage challenges us to examine our hearts. Are we harboring sin due to loyalty to ourselves, others, or traditions? Are we seeking God only for answers, but not for true heart transformation? Let us be encouraged to humble ourselves before God, seek righteousness, and embrace true repentance rather than self-justification or revenge.

The actions of Israel in this final episode, Judges 21, should be interpreted in light of the concluding comment: “In those days there was no king in Israel. Everyone did what was right in his own eyes” (v. 25). The Israelites wonder why this evil has come upon them. The book’s larger context gives the clear answer. Israel has sinned and continues to sin in horrible ways.

After the devastating civil war against Benjamin, the Israelites now mourn the near destruction of one of their own tribes (v. 2-3). In their initial rage, they had sworn an oath at Mizpah, declaring that no Israelite would give his daughter in marriage to a Benjamite (v. 1). Now, however, they realize that only 600 Benjamite men remain, which could lead to the extinction of an entire tribe. This causes deep distress, and they gather at Bethel, weeping before the Lord and offering sacrifices, seeking a way to restore Benjamin (v. 2-4).

The Israelites remember another oath they had made, stating that any city that did not join them in battle against Benjamin would be destroyed (v. 5). After taking a census, they discover that the people of Jabesh-Gilead failed to send warriors to fight in the battle (v. 8-9). In order to fulfill their oath and provide wives for the Benjamites, Israel decides to attack Jabesh-Gilead. They kill all the men, married women, and children, and spare the virgin girls, ultimately numbering only 400 (v. 10-12).

The Israelites found themselves moving from one crisis to another. Driven by a rash vow made in the heat of emotion, they ended up destroying another town. Israel likely justified their actions by believing they were fulfilling their oath and providing wives for the remaining men, making sparing the unmarried women of Jabesh-Gilead seem like the logical solution. Though we may not know all the details behind the brutal attack on Jabesh-Gilead, it appears that Israel followed the same flawed pattern as Benjamin. They prioritized tribal loyalty over God’s commands and justified their wrongful actions in an attempt to correct past mistakes.

The Israelites send an offer of peace to the surviving Benjamites, who had been hiding at the rock of Rimmon (v. 13). The Benjaminites return, and the Israelites give them the 400 women from Jabesh-Gilead as wives (v. 14). However, this number is not enough to sustain the entire tribe. This still leaves 200 Benjamite men without wives, so the Israelites seek another solution.

The Israelites continue to grieve that an entire tribe might disappear from Israel (v. 15-17). Since they had sworn not to give their daughters to Benjamin in marriage (v. 18), they devise another plan to still provide wives for the remaining 200 Benjamite men. They conceive a plan, based on a loophole in their oath, which they suggested to the Benjamites. The oath said the Israelites could not “give” their daughters to the Benjamites, but it said nothing about their daughters being “taken.” Conveniently, the girls of nearby Shiloh would soon be participating in a local harvest feast where they would dance in the fields near the vineyards.

They tell the Benjamites to go to Shiloh, where an annual festival is held to the Lord (v. 19). During the festival, as the young unmarried women come out to dance in the vineyards, the Israelites encourage the Benjamites to hide in the vineyards and abduct the women for themselves (v. 20). As planned, the Benjaminites kidnap the dancing women and take them home as wives (v. 21). When the women’s fathers and brothers complain, Israel tells them to accept this as a necessary solution to preserve Benjamin, emphasizing that they technically had not broken their oath, since the women were taken rather than given (v. 22). After securing wives, the Benjaminites rebuild their cities and restore their tribe (v. 23), and the Israelites return to their homes (v. 24). So the extinction of the tribe of Benjamin was averted. Though the people were guilty of scheming to get around their oath, the tribe of Benjamin was saved from extinction.

The Book of Judges ends with a final reminder of the moral and social chaos that defined the period of the judges. As emphasized three times earlier (17:6; 18:1; 19:1), Israel had no king, and the fact that everyone did as they pleased (v. 25) highlights the deplorable spiritual condition of the nation at the time. However, despite Israel’s suffering under the oppression of various enemies, God’s grace was evident whenever the people turned to Him in repentance. The Book of Judges reveals both God’s justice in punishing sin and His grace in forgiving it.

In conclusion, during the time of the judges, Israel faced great turmoil because everyone acted as their own authority, deciding right and wrong based on personal opinions. This led to disastrous consequences. Our world today is not so different. Individuals, groups, and societies have increasingly made themselves the final authorities, disregarding God. When people pursue their own selfish desires at any cost, everyone suffers the consequences.

True strength and courage are found in submitting our plans, desires, and motives to God. While figures like Gideon, Jephthah, and Samson are remembered for their bravery in battle, their personal lives reveal a need for deeper devotion to God. To truly honor God, we must engage in the daily struggles in our homes, workplaces, churches, and society to bring His kingdom to fruition. Our tools are the standards, morals, truths, and convictions revealed in God’s Word. We risk losing the battle if we focus on earthly gain rather than seeking the eternal treasures that come from living for God’s purpose.