Judges Chapter 21
Wives for the Remnant of Benjamin
A. A Foolish Oath
1. Judges 21:1 – At Mizpah, a curse is laid on anyone who gives their daughter as wives for the tribe of Benjamin.
“Now the men of Israel had sworn an oath at Mizpah, saying, ‘None of us shall give his daughter to Benjamin as a wife.’”
a. The statement, “None of us shall give his daughter to Benjamin,” was the result of intense anger against the tribe of Benjamin after the events of Judges chapters 19 and 20. At the time, it probably seemed like the right course of action to the men of Israel. However, this rash and foolish oath had unforeseen consequences. What seemed like zeal for justice was actually a failure to exercise wisdom.
b. Justice is meant not only to punish evildoers but also to guard against excessive punishment that destroys beyond the measure of the offense. In this case, while Benjamin had sinned greatly, the response of the other tribes brought the tribe to the edge of extinction. The oath placed the Israelites in a moral and logistical dilemma: how to preserve the existence of a tribe of God’s chosen people when they themselves had vowed not to give them wives.
c. This sets the stage for the chapter’s central problem—how to provide wives for the surviving men of Benjamin without breaking the oath. It also demonstrates the danger of impulsive vows. Ecclesiastes 5:2 warns, “Do not be rash with your mouth, and let not your heart utter anything hastily before God. For God is in heaven, and you on earth; therefore let your words be few.” Rash decisions made in moments of passion can have lasting, destructive consequences.
d. This moment reveals another theme in Judges: Israel’s tendency to act based on what seemed right in their own eyes rather than seeking the Lord’s counsel. As Judges 21:25 concludes, “In those days there was no king in Israel; everyone did what was right in his own eyes.” In this case, instead of prayerfully considering God’s will for justice and mercy, the leaders acted on emotion, creating a greater crisis than the one they sought to solve.
2. Judges 21:2-3 – Israel Realizes That a Whole Tribe Is in Danger of Extinction
“Then the people came to the house of God, and remained there before God till evening. They lifted up their voices and wept bitterly, 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?’”
a. The people of Israel gathered at the house of God and stayed there until evening, a sign of both their grief and their desperation. Their loud, bitter weeping showed that the full weight of their actions had finally struck them. In their passion for justice against the sin of Gibeah, they had gone so far that they nearly annihilated an entire tribe of their own nation.
b. Their question—“O Lord God of Israel, why has this come to pass in Israel, that today there should be one tribe missing in Israel?”—is almost posed as if the Lord Himself were responsible for the near extinction of Benjamin. This reflects a common human tendency: to act without seeking God’s will and then question why the consequences are so severe. The answer to their question was obvious: it was because of their excessive vengeance against their brethren. Instead of measured justice, they had unleashed complete destruction, forgetting that Benjamin was still part of the covenant people.
c. The phrase “one tribe missing” is especially tragic in the context of God’s covenant promises. The twelve tribes were not merely a loose confederation; they represented the fullness of Israel’s national identity and God’s redemptive plan. Now, with Benjamin reduced to about four hundred surviving men—and those men unable to marry because of the oath in Judges 21:1—the tribe was on the brink of extinction.
d. This moment reveals the cost of acting out of unrestrained anger and relying on human wisdom rather than divine guidance. Proverbs 14:12 reminds us, “There is a way that seems right to a man, but its end is the way of death.” Israel’s actions, though motivated by outrage at sin, were not tempered by God’s mercy and justice. Without God’s direction, zeal can become destructive rather than redemptive.
B. Solutions to the Problem of the Foolish Oath
1. Judges 21:4-15 – Destroying the City of Jabesh Gilead and Taking Their Young Women
“So it was, on the next morning, that the people rose early 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 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.’ And the children of Israel grieved for Benjamin their brother, and said, ‘One tribe is cut off from Israel today. 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?’ 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. For when the people were counted, 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. And this is the thing that you shall do: You shall utterly destroy every male, and every woman who has known a man intimately.’ 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. 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. And the people grieved for Benjamin, because the Lord had made a void in the tribes of Israel.”
a. The people rose early the next morning, built an altar, and offered burnt and peace offerings. This outward religious activity was followed by another tragic decision: they asked, “Who is there among all the tribes of Israel who did not come up with the assembly to the Lord?” They remembered their second rash oath—that anyone who failed to join the assembly at Mizpah would be put to death. In this moment, Israel decided to enforce that vow by destroying an entire Israelite city, Jabesh Gilead, because they had not joined the fight against Benjamin.
b. This was another example of doing one sinful thing to try to “fix” the consequences of a previous sinful decision. The righteous course of action would have been repentance. They should have acknowledged the foolishness of their original oath in Judges 21:1, renounced it, and provided wives from among their own daughters. Instead, they compounded their sin by slaughtering fellow Israelites.
c. Twelve thousand of their best warriors were sent to Jabesh Gilead with explicit orders: “Go and strike the inhabitants… utterly destroy every male, and every woman who has known a man intimately.” This was not a divinely commanded conquest of pagan Canaanites; it was civil slaughter within Israel. The destruction was total except for four hundred young virgins who had not known a man. These were taken alive and brought to Shiloh.
d. The survivors of Benjamin, who had been hiding at the rock of Rimmon, were offered peace and given these four hundred women as wives. Yet even after this bloodshed, “they had not found enough for them,” meaning there were still Benjamite men without wives.
e. The text notes, “The people grieved for Benjamin, because the Lord had made a void in the tribes of Israel.” While they rightly felt sorrow over the near loss of an entire tribe, the void was the direct result of their own harsh and vengeful actions. The Lord’s sovereignty over Israel’s fate was not to blame for their rashness—rather, His allowance of these events served as a chastening lesson in the consequences of ungodly zeal.
2. Judges 21:16-24 – A Scheme to Give the Remaining Men of Benjamin an Opportunity to Take Wives
“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?’ And they said, ‘There must be an inheritance 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 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, on the east side of the highway that goes up from Bethel to Shechem, and south of Lebonah.’ Therefore they instructed the children of Benjamin, saying, ‘Go, lie in wait in the vineyards, 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. 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.”’ 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. 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.”
a. The elders of Israel recognized the continuing crisis: “What shall we do for wives for those who remain, since the women of Benjamin have been destroyed?” They understood that preserving the inheritance of the tribe was vital so that “a tribe may not be destroyed from Israel.” Yet their self-imposed restriction—“Cursed be the one who gives a wife to Benjamin”—kept them bound to their original rash oath, even though it had already caused great harm.
b. Their solution was to take advantage of a yearly feast of the Lord in Shiloh, a joyful occasion where the daughters of Shiloh would come out to perform dances. Instead of openly breaking the oath, they devised a plan where the Benjaminites would “lie in wait in the vineyards” and, when the women came out to dance, “every man catch a wife for himself from the daughters of Shiloh.” This would create the appearance that the women were taken without their fathers or brothers officially giving them away, thereby avoiding technical violation of the oath.
c. This was essentially a staged abduction—likely with the knowledge of the women, who would understand the necessity of preserving a tribe of Israel—but it was still a deceptive workaround rather than an honest admission of guilt. Instead of humbling themselves before the Lord, confessing their sin, and renouncing their foolish oath, they tried to make two wrongs equal a right. This kind of rationalization often keeps people trapped in cycles of sin rather than walking in the light of truth.
d. The Benjaminites did as instructed, taking enough wives for their number from those who danced. With wives secured, they returned to their land, rebuilt their cities, and dwelt in them. The tribe was preserved, and from this restored remnant would later come Israel’s first king, Saul (1 Samuel 9:1-2). This shows that even through the flawed and sinful actions of men, God can still accomplish His purposes—but the events stand as a warning of the dangers of rash vows, unrestrained vengeance, and human attempts to “fix” sin without repentance.
3. Judges 21:25 – The Summary Observation of the Times of Israel
“In those days there was no king in Israel; everyone did what was right in his own eyes.”
a. The declaration, “There was no king in Israel,” is more than a historical note. It is a theological statement about the heart condition of the nation. Without a recognized earthly king, and more importantly, without submission to the kingship of the Lord Himself, Israel fell into moral, political, social, and spiritual chaos. This statement frames the book’s central problem: the people had forgotten that God was their true King (Exodus 19:5-6; Deuteronomy 33:5).
b. The phrase, “Everyone did what was right in his own eyes,” captures the spirit of the entire 400-year period of the Judges. It was a time of radical individualism where people replaced the unchanging standard of God’s Word with the shifting standard of personal opinion. As Proverbs 14:12 warns, “There is a way that seems right to a man, but its end is the way of death.” Rejecting God’s law led to confusion in justice, corruption in leadership, compromise in worship, and conflict among the tribes.
c. This verse is not simply a commentary on political leadership but on spiritual leadership. Even when Israel had no human king, the covenant relationship demanded that God alone be acknowledged as sovereign. By abandoning His authority, they opened the door for every man to become his own lawgiver, resulting in societal breakdown.
d. G. Campbell Morgan observed, “It is impossible to read this appendix to the Book of Judges, and especially the closing part of it, without being impressed with how sad is the condition of any people who act without some definitely fixed principle. Passion moves to purpose only as it is governed by principle.” When principle is rooted in God’s Word, passion can accomplish great good; when principle is absent, passion often turns to destruction.
e. The closing words of Judges serve as a timeless warning to every generation: when God’s authority is rejected, and man’s opinion is exalted, moral decay will follow. The only remedy is to return to God’s truth as the absolute standard and to acknowledge His rightful kingship over every aspect of life.
Lessons from the Book of Judges
1. The Danger of Partial Obedience
Textual Basis: Judges 1:21, 27–36; Deuteronomy 7:1–5
Israel’s failure to fully drive out the Canaanites is the root cause of the nation’s spiritual and moral collapse. Partial obedience is disobedience, and compromise always bears bitter fruit.
Application: Churches that tolerate unbiblical teaching or moral compromise will eventually be influenced by it (1 Corinthians 5:6). Sanctification requires not merely resisting sin but removing it entirely.
Principle: Incomplete obedience sets the stage for future bondage; sin left undisturbed will grow in influence.
2. The Cycle of Sin and God’s Faithfulness
Textual Basis: Judges 2:11–23
The recurring pattern of sin, oppression, crying out, deliverance, and relapse reveals the depravity of the human heart and the patience of God.
Application: In the Christian life, failure to learn from discipline leads to repeated defeats. Believers must not only repent but also replace sinful patterns with godly disciplines.
Principle: God’s mercy extends to the repentant, but His discipline is certain when His covenant people rebel.
3. The Absence of God’s Kingship Leads to Moral Anarchy
Textual Basis: Judges 17:6; 21:25
Without submission to the authority of God as King, every man becomes his own authority, leading to societal collapse.
Application: This is the trajectory of any culture that abandons biblical authority—subjective morality replaces absolute truth.
Principle: Biblical leadership is essential to preserving righteousness; where there is no king, man enthrones himself.
4. Leadership Matters—God Uses Weak Vessels but Demands Obedience
Textual Basis: Judges 3:9–11 (Othniel), 4–5 (Deborah & Barak), 6–8 (Gideon), 11 (Jephthah), 13–16 (Samson)
God repeatedly raises leaders who, though imperfect, are empowered by His Spirit to deliver His people. Yet even Spirit-empowered leaders can falter when they fail to finish well.
Application: Leadership in the church is a stewardship; gifting without obedience leads to spiritual disaster.
Principle: God chooses the unlikely to demonstrate His power, but spiritual compromise can neutralize even the strongest servant.
5. Syncretism is More Dangerous than Persecution
Textual Basis: Judges 2:12–13; 10:6; 17:1–6
Israel often fell not because of direct military defeat but because they blended Yahweh worship with pagan practices.
Application: The modern church must guard against merging biblical truth with cultural ideologies (Colossians 2:8).
Principle: A corrupted worship system is more destructive than an external enemy because it erodes faith from within.
6. The Spirit of the Lord Empowers for God’s Purposes, Not Personal Glory
Textual Basis: Judges 3:10; 6:34; 11:29; 14:6
The Spirit’s empowerment in Judges is always tied to delivering God’s people and fulfilling His purposes—not self-promotion. Samson’s downfall came when he treated God’s empowerment as his personal possession.
Application: Ministry gifts are for service and glorifying Christ, not self-exaltation (1 Peter 4:10–11).
Principle: Spiritual power is given for God’s mission; when used selfishly, it invites judgment.
7. The Cost of Rash Vows and Impulsive Decisions
Textual Basis: Judges 11:30–40 (Jephthah); 21:1–25
Jephthah’s vow and Israel’s oath at Mizpah both demonstrate the danger of speaking without seeking God’s wisdom.
Application: Leaders must be slow to speak and quick to seek the Lord’s counsel (James 1:19).
Principle: A hasty promise can entangle God’s people in sin; wisdom precedes commitment.
8. God’s Deliverance is Often Unconventional
Textual Basis: Judges 3:15–30 (Ehud), 4:17–22 (Jael), 7:16–22 (Gideon)
God deliberately uses unlikely means—left-handed assassins, a tent peg, clay jars with torches—to remind His people that victory belongs to Him.
Application: The church should not despise small beginnings or unconventional methods when they are biblically grounded.
Principle: God’s methods ensure that He, not man, receives the glory (1 Corinthians 1:27–29).
9. Failure in the Home Produces National Decline
Textual Basis: Judges 2:10; 8:27; 14:1–3
Israel’s decline began when one generation failed to pass on the knowledge of God to the next.
Application: The home is the first mission field; neglect here leads to decay in the church and nation.
Principle: A compromised generation begets a rebellious one; discipleship in the home is non-negotiable (Deuteronomy 6:6–9).
10. Deliverance without Discipleship is Short-Lived
Textual Basis: Judges 8:33–34; 10:6
Every time God delivered Israel, they soon returned to idolatry because their hearts had not changed.
Application: Evangelism without discipleship leaves converts vulnerable to relapse.
Principle: Lasting transformation requires both rescue and renewal through the Word of God.
11. Civil Strife is the Fruit of Spiritual Apostasy
Textual Basis: Judges 9:1–57 (Abimelech); 20:1–48
When Israel abandoned God’s law, their enemies were not just external but internal.
Application: Churches and nations that forsake God often turn on themselves.
Principle: Disunity among God’s people is both a sign of and a contributor to spiritual decline.
12. The Book Ends as a Warning Against Moral Relativism
Textual Basis: Judges 21:25
The final verse summarizes the chaos of the age: man’s standard replaced God’s standard, and the result was social disintegration.
Application: Any society or church that rejects God’s authority will inevitably adopt a subjective morality that leads to ruin.
Principle: God’s Word must be the fixed moral compass; without it, “every man does what is right in his own eyes.”
