Judges 21:8
And they said, What one is there of the tribes of Israel that came not up to Mizpeh to the LORD? And, behold, there came none to the camp from Jabesh-gilead to the assembly.
Original Language Analysis
Historical Context
Jabesh-gilead was located in Gilead, east of the Jordan River, approximately 20 miles south of the Sea of Galilee in the tribal territory of Gad (though sources differ on whether it was Gad or eastern Manasseh). The city's geographic separation from western tribes may explain their absence from the Mizpeh assembly. However, Gilead was covenant Israel, not foreign territory, so their absence constituted breach of tribal unity.
Jabesh-gilead's destruction foreshadows a later ironic connection: when Saul (a Benjamite) becomes king, his first military action is rescuing Jabesh-gilead from Ammonite siege (1 Samuel 11:1-11). The city remains loyal to Saul throughout his reign, and after his death, men of Jabesh-gilead risk their lives to recover his body from Philistine humiliation (1 Samuel 31:11-13). This loyalty may stem from survivors or relatives remembering both the tragedy described here and Benjamin's later protection. David later commends their faithfulness (2 Samuel 2:4-7). The entire episode demonstrates how violence begets violence, creating cycles of obligation and revenge that echo through generations. Israel's legalistic solution to their oath dilemma destroyed lives and families, though the narrative presents it matter-of-factly, revealing the moral numbness characterizing the Judges period.
Questions for Reflection
- How do we sometimes interpret circumstances as providential solutions when they actually present moral tests we fail?
- What does Israel's eagerness to judge Jabesh-gilead's absence while ignoring their own guilt reveal about self-righteous judgment?
- How can legalistic commitment to the letter of promises mask violence and injustice that violates their spirit and God's character?
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Analysis & Commentary
And they said, What one is there of the tribes of Israel that came not up to Mizpeh to the LORD? And, behold, there came none to the camp from Jabesh-gilead to the assembly. The discovery that Jabesh-gilead failed to attend the assembly provided Israel their legalistic solution. The phrase "came not up" (lo alah, לֹא עָלָה) echoes their earlier question (verse 5), now with a specific answer. The exclamation "behold" (hinneh, הִנֵּה) suggests they viewed this discovery as providential—God providing a solution to their dilemma. Yet the "solution" involves destroying an entire city to obtain virgin women while claiming to keep their oath.
The tragic irony is profound: Israel interprets Jabesh-gilead's absence as punishable rebellion against God, yet their own rash oaths and excessive vengeance against Benjamin demonstrated far greater rebellion through presumption, hasty judgment, and failure to seek wisdom. From a Reformed perspective, this illustrates the human tendency toward self-righteous judgment (Matthew 7:3-5)—they eagerly enforced the participation oath against Jabesh-gilead while ignoring their own guilt in creating the entire crisis. The verse reveals how legalism can mask injustice: they will technically keep both oaths (not giving their own daughters; executing non-participants) while achieving the opposite result (providing wives for Benjamin) through violence against an uninvolved city. This shows moral reasoning corrupted by pride—more concerned with their honor and word than with mercy, justice, or wisdom.