Judges 20:13
A focused desk for reading, commentary, cross-references, original language notes, and your own observations.
Judges 20:13
13 Now therefore deliver us the men, the children of Belial, which are in Gibeah, that we may put them to death, and put away evil from Israel. But the children of Benjamin would not hearken to the voice of their brethren the children of Israel:
Chapter Context
Judges 20 is a cyclical narrative chapter in the Old Testament that explores themes of salvation, worship, judgment. Written during the pre-monarchic period (c. 1375-1050 BCE), this chapter should be understood within its historical context: Without central leadership, Israel faced constant threats from surrounding peoples like the Philistines and Midianites.
The chapter can be divided into several sections:
- Verses 1-5: Introduction and setting the context
- Verses 6-12: Development of key themes
- Verses 13-20: Central message and teachings
- Verses 21-48: Conclusion and application
This chapter is significant because it reveals key aspects of God's character through divine actions and declarations. When studying this passage, it's important to consider both its immediate context within Judges and its broader place in the scriptural canon.
Verse Study
Judges 20:13
13 Now therefore deliver us the men, the children of Belial, which are in Gibeah, that we may put them to death, and put away evil from Israel. But the children of Benjamin would not hearken to the voice of their brethren the children of Israel:
Analysis
Now therefore deliver us the men, the children of Belial, which are in Gibeah (בְנֵי בְלִיַּעַל, benei beliya'al)—'sons of Belial' means worthless, wicked men (same phrase described Gibeah's rapists in 19:22). Israel demands extradition of specific perpetrators: that we may put them to death, and put away evil from Israel (נְמִיתֵם וּנְבַעֲרָה רָעָה מִיִּשְׂרָאֵל, nemitem u-neva'arah ra'ah mi-yisra'el)—the phrase 'put away evil' (בָּעַר רָע, ba'ar ra, literally 'burn away evil') appears throughout Deuteronomy as covenant obligation for maintaining holiness (Deuteronomy 13:5; 17:7; 19:19; 21:21; 22:21-22, 24).
But the children of Benjamin would not hearken to the voice of their brethren the children of Israel (וְלֹא אָבוּ בְנֵי בִנְיָמִן לִשְׁמֹעַ בְּקוֹל אֲחֵיהֶם, velo avu benei binyamin lishmo'a beqol acheihem)—Benjamin's refusal is emphatic: 'would not' (אָבָה, avah) expresses willful rejection. The text stresses relationship: 'their brethren' (אֲחֵיהֶם, acheihem), emphasizing that Benjamin rejects brother tribes' legitimate demands. This refusal transforms criminal justice into civil war. Benjamin chooses tribal solidarity with criminals over covenant loyalty to God and Israel. Their refusal demonstrates the same 'everyone did what was right in his own eyes' mentality that produced the crime itself. When loyalty to our people group supersedes loyalty to righteousness, we become accomplices to evil.
Historical Context
The demand for extradition followed established covenant law for dealing with covenant-breaking wickedness. Deuteronomy 13:12-15 prescribed corporate punishment for cities that tolerated such evil. Benjamin's refusal to surrender the Gibeonite perpetrators made the entire tribe guilty of harboring criminals—a capital offense under covenant law. This created a true dilemma: Benjamin guilty for refusing justice, Israel guilty for escalating to total war rather than proportionate response.
Reflection
- When does loyalty to your group, family, denomination, or nation lead you to defend the indefensible?
- How do you choose tribal solidarity over covenant righteousness?
- What does it mean to 'put away evil from among you' in church discipline and personal life?
Cross-References
- Evil: Deuteronomy 17:12
- Parallel theme: Judges 19:22, Deuteronomy 13:13