Juízes 20

Juízes 20

Guzik - 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. John Trapp on meaning of chiefs' name - The corners of all the people: for the chieftains and rulers bear up the people, and hold them together, as the corner stones do the whole building, which else would soon shatter and fall to ruin. Judges 20:3 (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?" sons of Benjamin heard - Pr 22:3 Mt 5:25 Lu 12:58,59 14:31,32 how did this wickedness take place - Jdg 19:22-27 Judges 20 Resources - Multiple Sermons and Commentaries ISRAEL DOES A "FACT CHECK" (Now the sons of Benjamin heard that the sons of Israel had gone up to Mizpah.) - This would not have been difficult as Gibeah was about 3 miles from Mizpah. Sons of Israel would have been the other 11 tribes, but apparently none from Benjamin. In other words this solemn assembly was not clandestine but out in the open. Benjaminite consciences should have kicked into gear about the best way to avoid a tribal disaster! So much for wishful thinking, because remember these were those days when there was no authority over the nation and men were left to be "free thinkers" (which usually leads to "foul" thinking). The theme verse of the book Judges 21:25 would prove true in this sad scenario. And the sons of Israel said, "Tell us, how did this wickedness take place?" - This is still showing cooler heads and wiser thinking was still present even in the beginning of these dark days. Let's get our facts straight before we jump to conclusions and add wicked actions to wicked acts. Presumably they had at least 2 witnesses, the Levite and his servant, but possibly also the old man, the Ephraimite who was sojourning at Gibeah. And yet as best we can determine they heard only the Levite's story which was false testimony (in part). Was Israel guilty of jumping to conclusions and not hearing the second witness? Just asking? Mizpah (Easton's Bible Dictionary) - A city of Benjamin, "the watch-tower", where the people were accustomed to meet in great national emergencies (Josh. 18:26; Jdg. 20:1, 3; 21:1, 5; 1Sa 7:5-16). It has been supposed to be the same as Nob (1Sa 21:1; 22:9-19). It was some 4 miles north-west of Jerusalem, and was situated on the loftiest hill in the neighbourhood, some 600 feet above the plain of Gibeon. This village has the modern name of Neby Samwil, i.e., the prophet Samuel, from a tradition that Samuel's tomb is here. Samuel inaugurated the reformation that characterized his time by convening a great assembly of all Israel at Mizpeh, now the politico-religious centre of the nation. There, in deep humiliation on account of their sins, they renewed their vows and entered again into covenant with the God of their fathers. It was a period of great religious awakening and of revived national life. The Philistines heard of this assembly, and came up against Israel. The Hebrews charged the Philistine host with great fury, and they were totally routed. Samuel commemorated this signal victory by erecting a memorial-stone, which he called "Ebenezer" (q.v.), saying, "Hitherto hath the Lord helped us" (1 Sam. 7:7-12). Judges 20:4 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. I came with my concubine - Jdg 19:15-28 Judges 20 Resources - Multiple Sermons and Commentaries THE WITNESS TAKES THE STAND 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 (map) which belongs to Benjamin - This is simple enough and so far the Levite is telling the truth (assuming he was not the murderer which some writers have suggested!) GIBEAH [ISBE] - gib'-e-a (gibh`ah, "hill"): The Hebrew word denotes generally an eminence or hill, in distinction from har, which is used for mountain, or mountain range. A city described as belonging to Benjamin (Josh 18:28; Jdg 19:14) Gibeah of Benjamin (1Sa 13:2,15; 14:16), Gibeah of the children of Benjamin (2 Sam 23:29), Gibeah of Saul (1 Sam 11:4; Isa 10:29), and possibly, also, Gibeah of God (1 Sam 10:5 margin); Related Resource - See picture of Tel and Wikipedia article 1. History: The narrative in which it first appears is one of extraordinary and tragic interest, casting priceless light on the conditions prevailing in those days when "there was no king in Israel" (Jdg 19 ff). A Levite sojourning on the farther side of Mt. Ephraim was deserted by his concubine who returned to her father's house in Beth-lehem-judah. Thither he went to persuade her to return. Hospitably entertained by her father, he tarried till the afternoon of the fifth day. The evening was nigh when they came over against Jebus--Jerusalem--but, rejecting his servant's suggestion that they should lodge in this "city of a stranger"--i.e. the Jebusite--the Levite pressed on, and when they were near to Gibeah the sun set. They entered the city and sat down in the street. The laws of hospitality today do not compel the entertainment of strangers who arrive after sunset. But it may have been through disregard of all law that they were left unbefriended. An old man from Mt. Ephraim took pity on them, invited them to his house, and made himself responsible for their necessities. Then follows the horrible story of outrage upon the Levite's concubine; the way in which he made known his wrongs to Israel; and the terrible revenge exacted from the Benjamites, who would not give up to justice the miscreants of Gibeah. Gibeah was the home of Saul, the first king of Israel, and thither he returned after his election at Mizpah (1 Sam 10:26). From Gibeah he summoned Israel to assemble for the relief of Jabesh-gilead, which was threatened by Nahash the Ammonite (1 Sam 11:4 ff). In the wars of Saul with the Philistines, Gibeah seems to have played a conspicuous part (1 Sam 13:15). Here were exposed the bodies of the seven sons of Saul, slain by David's orders, to appease the Gibeonites, furnishing the occasion for Rizpah's pathetic vigil (2 Sam 21:1 ff). Gibeah is mentioned in the description of the Assyrian advance on Jerusalem (Isa 10:29). 2. Identification: The site now generally accepted as that of Gibeah is on Teleil el-Ful, an artificial mound about 4 miles North of Jerusalem, a short distance East of the high road to Shechem. A little way North of Teleil el-Ful, the high road bifurcates, one branch turning eastward to Jeba`, i.e. Geba (which should be read instead of "Gibeah" in Jdg 20:31); the other continuing northward to Bethel. Not far from the parting of the ways, on the road to Jeba` lies erRam, corresponding to Ramah (Jdg 19:13). At Gibeah, about 30 furlongs from Jerusalem, Titus encamped for the night on his advance against the city from the North Teleil el-Ful (See picture and Wikipedia article) quite satisfactorily suits all the data here indicated. The words in Jdg 20:33 rendered by the King James Version "the meadows of Gibeah," the Revised Version (British and American) "Maareh-geba"--simply transliterating--and the Revised Version, margin "the meadow of Geba" (or Gibeah), by a slight emendation of the text, read "from the west of Gibeah," which is certainly correct. W. Ewing Gibeah - 45x in 44v - Jos. 15:57; Jos. 18:28; Jos. 24:33; Jdg. 19:12; Jdg. 19:13; Jdg. 19:14; Jdg. 19:15; Jdg. 19:16; Jdg. 20:4; Jdg. 20:5; Jdg. 20:9; Jdg. 20:10; Jdg. 20:13; Jdg. 20:14; Jdg. 20:15; Jdg. 20:19; Jdg. 20:20; Jdg. 20:21; Jdg. 20:25; Jdg. 20:29; Jdg. 20:30; Jdg. 20:31; Jdg. 20:34; Jdg. 20:36; Jdg. 20:37; Jdg. 20:43; 1 Sam. 10:26; 1 Sam. 11:4; 1 Sam. 13:2; 1 Sam. 13:15; 1 Sam. 14:2; 1 Sam. 14:16; 1 Sam. 15:34; 1 Sam. 22:6; 1 Sam. 23:19; 1 Sam. 26:1; 2 Sam. 21:6; 2 Sam. 23:29; 1 Chr. 11:31; 2 Chr. 13:2; Isa. 10:29; Hos. 5:8; Hos. 9:9; Hos. 10:9 Gibeah was a city given notoriety in the subsequent history of Israel... Hosea 9:9 They have gone deep in depravity As in the days of Gibeah; He will remember their iniquity, He will punish their sins. Hosea 10:9 From the days of Gibeah you have sinned, O Israel; There they stand! Will not the battle against the sons of iniquity overtake them in Gibeah? Judges 20:5 "But the men of Gibeah (map) 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. the men - Jdg 19:22 rose up against me- Ge 19:4-8 they ravished, De 22:24 Eze 22:10,11 my concubine - Jdg 19:25,26 Judges 20 Resources - Multiple Sermons and Commentaries Related Passage: Judges 19:25 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. LEVITE GIVES ONLY PART OF THE STORY Famous radio commentator Paul Harvey (I REALIZE THIS DATES ME AND MOST OF YOU PROBABLY DON'T HAVE A CLUE WHO THIS IS) is best known for his iconic line "And now for the rest of the story (listen)...." The Levite is not the least bit interested in giving his best "Paul Harvey imitation!" But the men of Gibeah (map) rose up against me and surrounded the house at night because of me. They intended to kill me - This is NOT the "rest of the story," but only part of the story. This is not the whole truth and nothing but the truth, so help him God. It is a lie! This unholy "holy man" breaks the command "You shall not bear false witness against your neighbor." (Ex 20:16+) The worthless men did not want to kill him but to sodomize him! In short, he lied to protect his own skin from culpability! You've never done that have you? (Rhetorical!) Instead, they ravished ('anah; Lxx - tapeinoo and empaizo - ridiculed, mocked) my concubine so that she died - The Levite leaves out the critical, incriminating detail that it was he who grasped (Lxx uses a verb that pictures seizing her himself). Clearly the Levite is hardly innocent in this rape/murder. Indeed his hands were stained with her blood and the ground cried out for retribution. To save himself from being sodomized, he "volunteered" his concubine to the worthless men, instead of defending her life. Gary Inrig comments on this "trial" gone wrong from the beginning - They asked the Levite to recount what had happened, and he does so. Predictably, his account is distorted and one-sided. Biblical law required that another witness be sought, but again, the spirit of revenge pushes for immediate, not measured, response. But rather than turning to God, they did what was right in their own eyes. Those present took three vows that would shape their future actions but were made without reference to seeking God’s will: No one would go home until Gibeah was obliterated. They jump immediately to military action, without attempting judicial negotiation or solutions. Any person or group that did not join in the crusade against Gibeah was to be treated the same way as Gibeah. No one present was to allow his daughter to marry a Benjamite. (Borrow Hearts of Iron, Feet of Clay ) Ravished (Humbled, afflicted) (06031) 'anah means to be afflicted, be bowed down, be humbled, be meek. 'Anah frequently expresses the idea God sends affliction to discipline (Dt 8:2-3, see context Dt 8:5, 1Ki 11:39; Ps 90:15 Luke 3:5). It often speaks of harsh and painful treatment (Isa 53:4, Ge16:6). Anah in Judges - Jdg 16:5, 6, 19, 19:24, 20:5 Judges 20:6 "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. cut her - Jdg 19:29 in Israel - Jdg 20:10 19:23 Ge 34:7 Jos 7:15 2Sa 13:12,13 Judges 20 Resources - Multiple Sermons and Commentaries HOW TO MAKE A JURY CRINGE! 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 (zimmah) and disgraceful act (nebalah) in Israel - Lewd is zimmah, used often of sexual perversions worthy of death (cf. Lv18:17; 19:29). Disgraceful (nebalah) is a strong term for active moral rebellion against the divine standards, including crimes such as in rape (2Sa13:14), homosexual acts (Jdg 19:23,24) and general promiscuity (Dt. 22:21). While the Levite was mute about his own role in the affair, the acts of the worthless fellows in Gibeah deserved to die according to the OT Law (Jdg 20:13). Lewd (02154) (zimmah) means an evil plan, purpose, or scheme; a wicked thought, especially with reference to sexual unchastity; lewdness, ideas and practices that are indecent and disgraceful. Lust; sexual unchastity; licentiousness. Zimmah refers to the plans and purposes of the mind which give rise to one’s actions. Yet the word rarely pertains to good intentions (Job 17:11). It is used in reference to the evil plotting of the wicked (Isa. 32:7); the thoughts of foolish people (Pr 24:9); and mischievous motivations (Ps. 119:150). Moreover, it relates to sexual sins that spring from lustful intentions - incest (Lev. 18:17); prostitution (Lev. 19:29); adultery (Job 31:11); and rape (Jdg. 20:6). Figuratively, the word represents the wickedness of the people of Israel in their idolatry, calling to mind the connection with adultery (Jer. 13:27; Ezek. 16:27). Judges 20:7 "Behold, all you sons of Israel, give your advice and counsel here." all - Ex 19:5,6 De 4:6 14:1,2 1Co 5:1,6,10-12 give - Jdg 19:30 Jos 9:14 Pr 20:18 24:6 Jas 1:5 Judges 20 Resources - Multiple Sermons and Commentaries Related Passage: Judges 19:30 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!” LEVITE CALLS FOR VERDICT Behold (hinneh), all you sons of Israel, give your advice and counsel here - NET has "All you Israelites, make a decision here!" What they did not do but should have done is ask God first. Now what is interesting is that we have no record of any other witnesses of this horrid act. For example there was a servant who had been with the Levite (Judges 19:3, 9, 11, 13). Why was he not called to he witness stand? God had said they were to have 2 or more witnesses (Dt 19:15+). The Hebrew in Jdg 20:3 is plural in the verb "tell us" implying there may have been more than one witness. It may well have been that drastic action was called for, but what would become of Israel when its assembly could be convened and manipulated by a person of such dubious morals as this Levite? That is the serious question posed by this second episode. Judges 20:8 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. as one man - Jdg 20:1,11 will - Jdg 21:1,5 Pr 21:3 Ec 9:10 Judges 20 Resources - Multiple Sermons and Commentaries Related Passage: Judges 21:1 Now the men of Israel had sworn in Mizpah, saying, “None of us shall give his daughter to Benjamin in marriage.” THE VERDICT IS UNANIMOUS! Then all the people arose as one man (cf unity in Jdg 20:1) - There would be no "hung jury" in this case. It was too glaring, too gory, and worthless fellows at Gibeah were too guilty to even deserve an appeal. In fact the guilty parties were not even allowed to testify. So much for "innocent until proven guilty!" Keep in mind that this event took place early in the period of the Judges, at a time when the nation wasn’t under foreign oppression. Though they had no central government, the tribes were still united and able to muster troops and wage war together. Not one of us will go to his tent nor will any of us return to his house - The unanimous verdict called forth a unanimous vow, for their statement here is tantamount to declaring a "vow" even though not expressly stated. This thought is supported by the fact that the Israelites actually did take a vow as described in Jdg 21:1, 7, 18 to see this through to the end. Judges 20:9 "But now this is the thing which we will do to Gibeah; we will go up against it by lot. by lot - Jos 14:2 1Sa 14:41,42 1Ch 24:5 Ne 11:1 Pr 16:33 Jon 1:7 Ac 1:26 Judges 20 Resources - Multiple Sermons and Commentaries LOTS TO LEAD THE CHARGE But now this is the thing which we will do to Gibeah (map); we will go up against it by lot - The purpose of lots was to determine who would be in the front lines (obviously the most dangerous) of the battle charge. Objects were cast on the ground or drawn from a container as a means of seeking guidance from God. As Proverbs 16:33 says "The lot is cast into the lap, But its every decision is from the LORD." The lot may have been for determining the 1/10 of men who would be responsible for securing provisions as described in the following verse. QUESTION - What was the practice of casting lots? ANSWER - The practice of casting lots is mentioned seventy times in the Old Testament and seven times in the New Testament. In spite of the many references to casting lots in the Old Testament, nothing is known about the actual lots themselves. They could have been sticks of various lengths, flat stones like coins, or some kind of dice; but their exact nature is unknown. The closest modern practice to casting lots is likely flipping a coin. The practice of casting lots occurs most often in connection with the division of the land under Joshua (Joshua chapters 14-21), a procedure that God instructed the Israelites on several times in the book of Numbers (Numbers 26:55; 33:54; 34:13; 36:2). God allowed the Israelites to cast lots in order to determine His will for a given situation (Joshua 18:6-10; 1 Chronicles 24:5,31). Various offices and functions in the temple were also determined by lot (1 Chronicles 24:5, 31; 25:8-9; 26:13-14). The sailors on Jonah’s ship (Jonah 1:7) also cast lots to determine who had brought God’s wrath upon their ship. The eleven apostles cast lots to determine who would replace Judas (Acts 1:26). Casting lots eventually became a game people played and made wagers on. This is seen in the Roman soldiers casting lots for Jesus’ garments (Matthew 27:35). The New Testament nowhere instructs Christians to use a method similar to casting lots to help with decision-making. Now that we have the completed Word of God, as well as the indwelling Holy Spirit to guide us, there is no reason to be using games of chance to make decisions. The Word, the Spirit, and prayer are sufficient for discerning God’s will today—not casting lots, rolling dice, or flipping a coin.GotQuestions.org Judges 20:10 "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." Judges 20 Resources - Multiple Sermons and Commentaries ONE OUT OF TEN WILL BE SUPPLIER 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 - This preparation shows how serious they were and also hints that this might not be a quick "mop up" job. They may punish them for all the disgraceful acts (nebalah) that they have committed in Israel - The disgraceful nature of the crime committed by the men in Gibeah shows that most Israelites still had a conscience with some degree of an intact moral compass. Disgraceful (05039)(nebalah from nabal - to be senseless or foolish) means senselessness, disgrace, folly, foolish. It describes a general disregard for moral and spiritual claims. One who is nebalah is senseless, impious and a disgrace, and his actions are sinful folly. Sins of immorality such as request for homosexual relations are an act of folly (Jdg 19:23,24). Premeditated rape was a deed of folly, "a disgraceful thing." (2Sa 13:12) Taken something that was under the ban, as Achan did, was a crime worthy of death (Josh 7:15). Lying with Jacob's daughter was a disgraceful thing (Ge 34:7). Vine writes "Its use in 1 Sam. 25:25 signifies "disregarding God's will." Nebālâ is most often used as a word for a serious sin (Ge. 34:7)." Gibrant - The noun nevālāh is derived from the verb nāval, "to wither," "to be foolish." It is attested in Middle Hebrew and Jewish Aramaic, with the nuance here of "something repulsive." The concept of foolishness is inextricably bound to that of ungodliness in Hebrew thought. In an ironic twist at the conclusion of the Book of Job, the comforters are commanded by Yahweh to bring sacrifices to Job to atone for their "folly, in that you have not spoken of me the thing which is right, like my servant Job" (42:8). The implication is that they in their self-righteousness had spoken of condemnation, ignoring Job's defense, as they presented traditional wisdom. In a moderate extension of the concept, the noun also denotes a willful sin. It usually is applied to the category of sexual sins. Three cases of rape are denoted by this noun, though all differ in details. The rape unto death of the Levite's concubine by the Benjamites is referred to as "folly" (Jdg. 19:23f; 20:6). Dinah's rape by Shechem, a Canaanite prince who intended to right the situation by marriage, was folly. Likewise, Tamar's rape by her half-brother Amnon and his dismissal of her was folly. A common thread among the latter two is that the brideprice given for a non-virgin was greatly reduced. However, a woman who would engage in sex prior to marriage would do so under the threat of capital punishment (Deut. 22:21). Adultery with a neighbor's wife is folly (Jer. 29:23). Non-sexual transgressions are also folly. Achan's sin of withholding booty proscribed as being sacred was a sin, worthy of death for his family. Godlessness in general is considered folly in Isaiah, as the wicked plot evil (Isa 32:6) and speak stupidly (Isa 9:17). There is no discernible commonality of these cases to distinguish the usage of this noun over against that of its synonyms. They implied that the perpetrator was behaving in a godless fashion, as all sing do. Indeed, during the remainder of his life, Ammon was to be marked as a "fool," for this deed (2Sa 13:13). Nebalah - 13v - act of folly(2), disgraceful act(1), disgraceful acts(1), disgraceful thing(3), folly(3), foolishly(1), foolishness(1), nonsense(1). Gen. 34:7; Deut. 22:21; Jos. 7:15; Jdg. 19:23; Jdg. 19:24; Jdg. 20:6; Jdg. 20:10; 1 Sam. 25:25; 2 Sam. 13:12; Job 42:8; Isa. 9:17; Isa. 32:6; Jer. 29:23 Judges 20:11 Thus all the men of Israel were gathered against the city, united as one man. Judges 20 Resources - Multiple Sermons and Commentaries UNITED THEY WOULD STAND AGAINST WICKEDNESS Thus all the men of Israel were gathered against the city, united as one man - This is the third use of the expression "as one man" (cf. Jdg 20:1, 8), a fact the author clearly wants to get across. Their actions were no based on the impulse of a few Israelites but reflected a national conscience and outage are the depraved nature of the crime in Gibeah. The Israelites were knit together as a unit, in marked contrast to the days of Deborah and Barak (Jdg 5:15-17+) so as stated above this supports the event in Jdg 20-21 occurring very early after Joshua and the elders died. When godly leaders die the leaven of sin spreads like wildfire inflaming the lusts of men's unredeemed, unregenerate flesh nature! David Jackman - Without trying to deal with the root causes of the problem, they determined to pay back the men of Gibeah and give them what they deserved. That was a very natural human reaction, and an extremely destructive one. As Shakespeare puts it in The Tempest, “the rarer action is in virtue than in vengeance”; rarer in the double sense of less frequent, but also more valuable. Revenge is sweet, the proverb says, but Sir Walter Scott called it “the daintiest morsel ever cooked in hell.” The moral collapse exemplified by this incident was in all their hearts, as it is, at least potentially, in all our ours, too. Because their hearts were equally culpable in being turned away from the living God, they escaped from their paralysis into greater confusion and, eventually, civil war. What does this say to our congregations today? It reminds us of the emptiness of human solutions. Neither the right wing law-and-order brigade, nor the left wing redistribution-of-wealth advocates can change the hearts of people. There always will be a moral paralysis in society until those hearts are transformed by men and women being set free from their sin and themselves to live as God’s children. The passage reminds us that we shall not bring in God’s kingdom by programs of legislation, by marches and lobbying, by committees, or by law and politics. (See context in Preacher's Commentary) Judges 20:12 Then the tribes of Israel sent men through the entire tribe of Benjamin, saying, "What is this wickedness that has taken place among you? sent men - De 13:14 Dt 20:10 Jos 22:13-16 Mt 18:15-18 Ro 12:18 Judges 20 Resources - Multiple Sermons and Commentaries Related Passage: Deuteronomy 20:10 “When you approach a city to fight against it, you shall offer it terms of peace. SEEKING THE SINNERS Then the tribes of Israel sent men through the entire tribe of Benjamin, saying, "What is this wickedness that has taken place among you - The fact that they sent men indicates they were seeking another solution other than all out civil war. Judges 20:13 "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. deliver - 2Sa 20:21,22 children of Belial - Jdg 19:22 De 13:13 1Sa 30:22 2Sa 20:1 23:6 1Ki 21:13 2Ch 13:7 put - De 17:7,12 19:19 21:21 22:21,24 24:7 Ec 11:10 would not listen - 1Sa 2:25 2Ch 25:16,20 Pr 29:1 Ho 9:9 10:9 Ro 1:32 Rev 18:4,5 The conduct of the Israelites was very equitable in this demand; but perhaps the rulers or elders of Gibeah ought previously to have been applied to, to deliver up the criminals to justice. However, the refusal of the Benjamites, and their protection of those who had committed this horrible wickedness, because they were of their own tribe, prove them to have been deeply corrupted, and (all their advantages considered) as ripe for divine vengeance as the inhabitants of Sodom and Gomorrah had been. Confiding in their own valour and military skill, they seen to have first prepared for battle in this unequal contest with such superior numbers. Judges 20 Resources - Multiple Sermons and Commentaries Related Passage: Deuteronomy 13:12-18+ “If you hear in one of your cities, which the LORD your God is giving you to live in, anyone saying that 13 some worthless men have gone out from among you and have seduced the inhabitants of their city, saying, ‘Let us go and serve other gods’ (whom you have not known), 14 then you shall investigate and search out and inquire thoroughly. If it is true and the matter established that this abomination has been done among you, 15 you shall surely strike the inhabitants of that city with the edge of the sword, utterly destroying it and all that is in it and its cattle with the edge of the sword. 16 “Then you shall gather all its booty into the middle of its open square and burn the city and all its booty with fire as a whole burnt offering to the LORD your God; and it shall be a ruin forever. It shall never be rebuilt. 17 “Nothing from that which is put under the ban shall cling to your hand, in order that the LORD may turn from His burning anger and show mercy to you, and have compassion on you and make you increase, just as He has sworn to your fathers, 18 if you will listen to the voice of the LORD your God, keeping all His commandments which I am commanding you today, and doing what is right in the sight of the LORD your God. PURGE THE EVIL FROM AMONG YOU Now then, deliver up the men, the worthless (beliyyaal; Lxx - beliar = Satan) fellows in Gibeah, that we may put them to death and remove (ba'ar) this wickedness from Israel." - Even though they had failed to consult God & were doing what was right in their own eyes, at this time they only wanted those directly guilty of the crime. The sin of the men of Gibeah called for the death penalty, and Israel had to punish the sin which would purge out the evil influence and would cause others to fear committing similar abomination. Worthless fellows = literally "sons of Belial, a phrase found 9x in the OT - Dt 13:13 Jdg 19:22 Jdg 20:13 1Sam 2:12 10:27 25:17 1Ki 21:10 21:13 2Chr 13:7 (See convicting use of Belial in Ps 101:3+) Wiersbe on what would justify the death penalty- Since the Levite had willingly given his concubine to the men of Gibeah, their sin can hardly be called adultery (Deut. 22:22). The penalty for rape was death, and gang rape would be even more serious (Deut. 22:25–26+). Perhaps the tribes were citing the law concerning wicked men in a city (Deut. 13:12–18) and using that as the basis for their action. (See context The Wiersbe Bible Commentary) Remove this wickedness from Israel - One is reminded of Paul's command in 1Cor 5:13 to "REMOVE (aorist imperative) THE WICKED MAN FROM AMONG YOURSELVES." Note this same Hebrew combination (ba'ar ra') "remove or purge the evil" is found ten times in Deuteronomy. (Read these slowly asking God to search your heart for any "evil" that needs to be purged! - Dt 9:15, 13:5, 17:7, 12, 19:19, 21:21, 22:21, 22, 24, 24:7) Pfeiffer adds that "In the Jewish liturgy the verb translated put away is used of the complete removal of leaven on the eve of Passover." THOUGHT - Beloved, God is clearly serious about the polluting, destructive influence of "evil" in the midst of His holy people! What "evil" are you refusing to purge? If you continue in your resistance and stubbornness, on the authority of God's Word, you will one day reap what you are today sowing. Cease sowing and repent, while today is still called "today"! Don't procrastinate. If you are a believer, the vitality of your spiritual life and communion with the Holy God depends on you choosing to serve Him rather than the idols of this passing world!) Sadly the Israelites did not see the evil that pervaded their own community and this "sin in their camp" (toleration of the sin of the Levite) may have been the cause of their powerlessness and defeats in the first 2 battles. (Just a thought - but unconfessed sin always saps us of supernatural strength!) (See Related Discussion: The Deceitfulness of Sin)