Judges 19–21

The closing verse of Judges reads, "In those days there was no king in Israel. Everyone did what was right in his own eyes." When Moses taught the people how to live once they had taken the Land, he said plainly, "You shall not do according to all that we are doing here today, everyone doing whatever is right in his own eyes" (Deut. 12:8). Three hundred years after that warning the people are in the Land. But the closing chapters of Judges show them in a low moral condition, marked by gross corruption and violence. Two causes lie behind this low condition. First, they had cast off the authority of God as their King. Second, as a result, every man asserted his own independence, doing what was right in his own eyes.

Words which also describe the whole history of Christendom, perhaps the cause of every evil division is just that — the lack of truly owning the Lordship and authority of Christ, in the fear of the Lord. Where this is not, every man is sure to do what is right in his own eyes — his own will.

The history of Micah and the Danites (chapters 17 and 18) shows the spiritual corruption — idolatry — into which Israel sank so soon after coming into their land. Chapters 19-21 stress the moral corruption of the people. Idolatry is the worse of the two, for it is against God. Yet Israel raised no opposition against idolatry, though they were furious about the moral corruption. How sad it is that we generally think more of the people's rights than of God's rights!

Samson, the last of the judges, still called on Jehovah at certain memorable moments of his life. The Levite of Judah only called on Him over the head of his images and idols. The Levite of Ephraim, whose history we are about to consider, did not, sadly, call on Him at all. For him it was as if Jehovah no longer existed. Yet this man belonged to a group set apart for the service of Jehovah, the priesthood, and the house of God.

Verse 1 reminds us that there was no king in Israel. Even so, the Word of God should have kept a Levite from evil. More than once in the book of Numbers God insisted, "the Levites shall be mine" (Num. 3:12, 45). God claimed them in place of the firstborn in Israel (Num. 3:41). Therefore they ought to have been examples to the rest of the people.

Here is a Levite whose calling was the blessed work of knitting the people together and holding them so. Instead, he is pulling them apart. In a telling way, he is a man who, instead of serving others, was served by them, with his own corrupt desires in control of him. Trace the whole history, and what marks it is self-indulgence and a life never ready for service. All the way through, a careless, unguarded state of soul is what makes the awful crime possible.

This Levite took a concubine. "Let marriage be held in honor among all" (Heb. 13:4), but living together apart from marriage is dishonorable. Often the man does this because he does not want the responsibilities of marriage. In the Old Testament various believers took concubines, but it was never with God's approval, though God bore with it at the time.

He went after her, following the bent of his own heart. He joined himself to this degraded woman, doing just what pleased himself... His guide was his own conscience instead of God. So he gave way to the influence of others, missed his opportunity, and fell into evil.

The fact that comes out first is that Gibeah of Benjamin was scarcely better than Sodom or Gomorrah, on which Jehovah rained fire and brimstone for their uncleanness.

The chapters that follow (Judges 17-21) are not part of the historical order of this book. They lift the veil to show scenes from the inner life of this people, whom God's patience bore with so long... Had they been obedient when the Lord was their King, their prosperity would have been secure. Self-willed as they were, the absence of restraint — when they had no king — gave room to all kinds of licence.

This Levite took a concubine. "Let marriage be held in honor among all" (Heb. 13:4), but living together apart from marriage is dishonorable. Often a man does this because he does not want the responsibilities of marriage. In the Old Testament various believers took concubines. God never approved it, though He bore with it at the time.

First of all, the Levite was a man set apart from his brothers for the service of God. He was a teacher and an example to the people, responsible to perfect holiness in the fear of God. Yet not one conscience among the people seems to question the Levite's unholy alliance with a concubine. What shall we say of this indifferent state of the people? Can it be that such an example pleased them? And what shall we say of the questionable alliances of our own day? — not, perhaps, with the low, gross forms of evil, but with what is respectable enough in the world's eyes, yet compromises holiness and shows a heart not fully faithful to "one husband" — our own faithful Lord and Savior?

If they had been properly married, the woman might not have been guilty of sexual relations with other men. She may have felt herself more or less free because she was not married. Yet this was sad confusion. However, it seems she did not give herself to prostitution. Instead she went back to her father's house and stayed there four months (v. 2).

The Levite and his concubine are clearly meant to show us the general laxity. The woman is hardly less guilty than the man.

However, the concubine adds much to the confusion by her sinful conduct (Judges 19:2). Do we not discern here how our own careless ways may embolden another to stoop to more serious evil still? We may indeed lament it too, but how thoroughly do we judge ourselves concerning it? Would we dare to disclaim all responsibility in such matters? Such cool complacency is the sure forerunner of more solemn disclosures.

He went after her, following the bent of his own heart. He united himself to this degraded woman, doing just what pleased himself. This satisfied the woman's father, who saw in it the reinstatement of his daughter. Sadly, without knowing it, he was also justifying the evil and giving approval to the defilement. This was all the more serious, because his act carried the weight of his sacred position.

Not that we should object to grace, but where is the salt that should season it? Where is the holiness needed to search the poor woman's soul and restore her heart to the Lord, through her own true self-judgment? This, sad to say, is painfully lacking. And how could the Levite do such vital work, when he clearly had not judged himself?

Evil had been allowed to creep in unchallenged, and their senses had grown dull to it. Then, by a sudden and shocking exposure, we learn what always comes of the laxity that leaves the roots of evil unjudged.

The chapters that follow (Judges 17-21) are not part of the historical order of this book. They lift the veil to show some incidents of the inner life of this people whom the patience of God bore with so long... If they had obeyed while Jehovah was their King, their prosperity would have been secure. Self-willed as they were, the absence of restraint — when they had no king — gave room to every kind of licence.

Samson, the last of the Judges, still called on Jehovah at certain memorable moments of his life. The Levite of Judah only called on Him over the head of his images and seraphim. The Levite of Ephraim, whose history we are about to consider, did not, sadly, call on Him at all. As far as he was concerned, it seemed as if Jehovah no longer existed. Yet this man belonged to a class set apart for the service of Jehovah, for the priesthood, and for the house of God.

He went after her, led by his own desires, and joined himself to this degraded woman, doing just what pleased himself. This satisfied the woman's father, who saw in it the restoring of his daughter's position. Sadly, without realising it, he was also justifying the evil and approving the defilement. This was all the more serious, because it carried the weight of his sacred position.

If he had decided to forgive her, why did he not then offer to marry her? The woman's father was glad to meet the Levite, but even he did not suggest they should be married. How like the laxity of our times!

Notice also the merely friendly, gracious spirit in which the Levite takes his concubine back (v. 3). Not that we should object to grace, but where is the salt that should season it? Where is the holiness so needed to search the poor woman's soul, and to restore her heart to the Lord through her own true self-judgment? Sad to say, that is painfully lacking. How could the Levite do such vital work when he plainly was not a self-judged man?

The father kept his son-in-law there, because the longer he stayed, the more public and obvious his daughter's restored position became. The world shows us kindness in proportion as we serve its interests. It does not object to an alliance with the family of God. The Levite let himself be delayed on his way. He had only his conscience, instead of God, as his guide. So he gave in to the influence of others, missed his opportunity, and fell into evil.

He goes to get her, and gives himself up to wild feasting, and passes day after day in eating and drinking. Then, as the evening shadows begin to fall, he leaves suddenly, as if on a whim. He returns to his place, probably his place of service... Surely it was evening indeed — for her, for him, and for the nation too. Evening was closing in.

Here you see a Levite who should be doing the blessed work of knitting and holding the people together. Instead, he is working to pull them apart. At the very least, the picture is telling. Instead of ministering to others, he was the one being served, and his own corrupt desires controlled him. Trace the whole history, and what marks it is self-indulgence and a life never braced for service. All the way through, a careless, unguarded soul makes room for the occasion that leads to the awful crime.

The chapters that follow (Judges 17-21) do not belong to the historical order of this book. They lift the veil and show us scenes from the inner life of this people, whom God bore with so patiently for so long... They did as they pleased, and with no king there was nothing to hold them back, so every kind of loose behaviour had room to grow.

The Levite of Ephraim, whose history we are about to consider, did not call on Him at all. As far as he was concerned it was as if the LORD no longer existed, and yet this man belonged to a class set apart for the service of the LORD, for the priesthood and the house of God... He let himself be delayed on his journey. Having only his conscience, instead of God, as his guide, he gave in to the influence of others, missed his opportunity, and fell into evil.

This satisfied the woman's father, who saw in it the reinstatement of his daughter... So the father kept his son-in-law there. The longer he stayed, the more public and open his daughter's restored standing became. The world shows us kindness in proportion as we serve its interests; it does not object to an alliance with the family of God.

There is not a shadow of encouragement in the attitude of the girl's father. In such circumstances the only fitting thing was a broken and contrite spirit before God, and a deeply humble and quiet soul. Instead he is quite indifferent to the shame of it all, and covers it over with merry-making and false fellowship. The Levite too gives himself fully to this mere social vanity, until he could stand it no longer (vv. 4-10).

The young woman had agreed to return with the Levite to his home, but her father kept him there for three days of social enjoyment (v. 4). When Abraham's servant went to find a wife for Isaac (Gen. 24:55-56), he would not consent to being detained, but this Levite remained for the three days and planned to leave early the fourth day. But the woman's father urged him to stay another day (v. 7) and he gave in to this. Then on the fifth day, instead of leaving early, he gave in to the urging of remaining till afternoon!... This wavering indecision is a sad comment on the character of the Levite, one who had the place of the Lord's servant!

He was following what he considered a natural social courtesy... Compare the indecision of the Levite in Judges 19:5-10 and the sad consequences... Social courtesy can rob us of much valuable time in the Lord's service.

Here you see a Levite pulling the people apart, when his blessed work was to knit them together and hold them. In a very telling way, he is a man who should have served others, and instead had others serving him, ruled by his own corrupt desires. Trace the whole history, and you find that what marks it is self-indulgence and a slack, unready life. All the way through, a careless, unguarded state of soul makes room for the occasion that gives rise to the awful crime.

The chapters that follow (Judges 17-21) do not stand in the historical order of this book. They lift the veil to show us scenes from the inner life of this people, whom the patience of God bore with for so long... If they had been obedient while Jehovah was their King, their prosperity would have been secure. But they were self-willed, and the lack of restraint — when they had no king — gave room to every kind of loose living.

There is not a shadow of encouragement in the attitude of the girl's father. He shows no broken and sorrowful spirit before God, and none of the humble, quiet soul that alone would have suited such a moment. He does not care about the shame of it all, and smugly covers it over with merry-making and false fellowship. The Levite too goes along fully with this empty social show, until he can stand it no longer (vv. 4-10). May we never get used to indulging in such idle social pleasure — and how much more disgusting it is when the occasion is this serious!

The father kept his son-in-law there, because the longer he stayed, the more public and obvious his daughter's restoration became. The world shows us kindness in the measure that we serve its interests; it has no objection to a partnership with the family of God. The Levite let himself be delayed on his journey. With only his conscience, and not God, as his guide, he gave in to the influence of others, missed his opportunity, and fell into evil.

The young woman had agreed to go back with the Levite to his home, but her father kept him there for three days of social enjoyment (v. 4). When Abraham's servant went to find a wife for Isaac (Gen. 24:55-56), he refused to be held back; but this Levite stayed the three days and planned to leave early on the fourth. Then the woman's father urged him to stay one more day (v. 7), and he gave in. On the fifth day, instead of leaving early, he gave in again and stayed till the afternoon!... This wavering indecision says something sad about the character of the Levite, a man who held the place of the Lord's servant!

The five days of eating and drinking at Bethlehem have their moral meaning: then the departure, made too late; then the mention of Jerusalem as a Jebusite city... It is now a city of foreigners; but no more foreign than Gibeah of Benjamin, with its unsettling lack of ordinary hospitality.

Here you see a Levite who, instead of doing the blessed work of knitting the people together and holding them, is pulling them apart. At the very least, in a way that tells us much, he is a man who was not serving others but being served, with his own corrupt desires in control of him. Trace the whole history, and you find that what marks it is self-indulgence and no readiness for service. All the way through, a careless, unguarded state of soul opens the door to the occasion that gives rise to the awful crime.

The chapters that follow (Judges 17-21) are not part of the historical order of this book. They pull back the curtain and show some scenes from the inner life of this people, whom God patiently bore with for so long... They were set on their own will, and with no restraint — they had no king — there was room for loose living of every sort.

The young woman had agreed to return with the Levite to his home. But her father kept him there for three days of social enjoyment (v. 4). When Abraham's servant went to find a wife for Isaac (Gen. 24:55-56), he would not let them keep him back. But this Levite stayed the three days and planned to leave early on the fourth day. Then the woman's father urged him to stay another day (v. 7) and he gave in. Then on the fifth day, instead of leaving early, he gave in to the urging to remain till afternoon! Again the woman's father urged him to stay overnight and go the next morning (v. 9)... This wavering indecision is a sad comment on the character of the Levite. He held the place of the Lord's servant!

The father kept his son-in-law there. The longer he stayed, the more public and obvious his daughter's restoration became. The world shows us kindness to the degree that we serve its interests; it does not object to an alliance with the family of God. The Levite let others hold him up on his journey. His guide was only his conscience, not God. So he gave way to the influence of others, missed his opportunity, and fell into evil.

There is not a shadow of encouragement in the attitude of the girl's father. Such circumstances called for one thing only: a broken and contrite spirit before God, and a deeply humble and quiet state of soul. He shows none of it. He is quite indifferent to the shame of it all, and covers it over, untroubled, with merry-making and false fellowship. The Levite too gives himself wholly to this mere social vanity until he could stand it no longer (vv. 4-10)... how much more disgusting when the occasion is so serious!

He goes to get her, and gives himself up to carousing, and passes day after day in eating and drinking. Then, as the evening shadows begin to fall, he leaves all at once, as if on a whim. He is going back to his place — his place of service, we assume. Despite all the father-in-law's requests to stay another day, he goes off with the shadows already falling. It was evening indeed — for her, for him, and for the nation too. Evening was closing in.

The young woman had agreed to return with the Levite to his home, but her father kept him back for three days of social enjoyment (v. 4). When Abraham's servant went to find a wife for Isaac (Gen. 24:55-56), he refused to be kept back, but this Levite stayed the three days and planned to leave early on the fourth day. But the woman's father urged him to stay another day (v. 7) and he gave in to this. Then on the fifth day, instead of leaving early, he gave in to the urging to remain till afternoon! Again the woman's father urged him to stay overnight and go the next morning (v. 9). But he clearly felt that he had given in too much already, and they started their journey late in the day (v. 10). This wavering indecision is a sad comment on the character of the Levite, one who had the place of the Lord's servant!

The father kept his son-in-law back, for the longer he remained, the more public and obvious his daughter's reinstatement became. The world shows us kindness in proportion as we serve its interests. It has no objection to an alliance with the family of God. The Levite let himself be held up on his journey. His guide was only his conscience and not God, so he yielded to the influence of others, missed his opportunity, and fell into evil.

Nor is there a shadow of encouragement in the attitude of the girl's father. He should have shown a broken and contrite spirit before God. In such circumstances only a deeply humble and quiet state of soul was fitting. Instead he is quite indifferent to the shame of it all, and with a self-satisfied air he covers it over with merry-making and false fellowship. The Levite too gives in completely to this empty social vanity, until he could stand it no longer (vv. 4-10). God forbid that we should ever get used to such idle social pleasure. It is far more distasteful at a time of serious importance! Yet this is not an uncommon thing.

The Levite and his concubine are clearly meant to convey to us the general laxity. The woman is hardly lighter than the man. The five days of eating and drinking at Bethlehem have their moral significance: then the departure, when too late.

Here you see a Levite pulling the people apart. His blessed work was to knit them together and hold them together. In a very telling way, he is a man who was served by others instead of serving them, and his own corrupt desires had control of him. Trace the whole history, and what marks it is self-indulgence and a man never ready for action. All the way through, a careless, unguarded soul opens the door to the occasion that gives rise to the awful crime.

Then, as the evening shadows begin to fall, he leaves all at once, as if on a whim. He is going back to his own place again — his place of service, it seems. The father-in-law asks him again and again to stay another day, but he goes off with the shadows already falling. Surely it was evening indeed, for her, for him, and for the nation too. Evening was closing in.

Here you see a Levite. His blessed work was to knit the people together and keep them united. Instead, he is pulling them apart. At the very least, the picture is telling: a man who should have served others is the one being served, with his own corrupt desires in control of him. Trace the whole history, and what marks it is self-indulgence and a life left slack instead of ready for service. All the way through, a careless, unguarded soul makes room for the occasion that gives rise to the awful crime.

There is not a shadow of encouragement in the attitude of the girl's father. In such circumstances the only fitting thing was a broken and contrite spirit before God, with a humble and quiet soul that took the matter seriously. Instead, he is completely unbothered by the shame of it all, and smugly covers it over with merry-making and false fellowship. The Levite too gives in fully to this mere social vanity, until he could stand it no longer. God forbid that we should ever get used to indulging in such idle social pleasure; but how much more disgusting on an occasion of serious importance!

This satisfied the woman's father, who saw in it his daughter's position restored. Yet the act, though he did not realise it, also justified the evil and gave approval to the defilement — all the more serious because of the weight of this man's sacred position. So the father kept his son-in-law there. The longer he stayed, the more public and open his daughter's restored position became. The world shows us kindness in proportion as we serve its interests. It has no objection to being linked with the family of God. The Levite allowed himself to be delayed on his way. Having only his conscience, instead of God, as his guide, he yielded to the influence of others, missed his opportunity, and fell into evil.

The young woman had agreed to return with the Levite to his home. But her father kept him there for three days of social enjoyment. When Abraham's servant went to find a wife for Isaac, he refused to be held back. This Levite stayed the three days and planned to leave early on the fourth day. But the woman's father urged him to stay another day and he gave in to this. Then on the fifth day, instead of leaving early, he gave in to the urging to remain till afternoon! Again the woman's father urged him to stay overnight and go the next morning. It seems he felt he had given in too much already, and they started their journey late in the day. This wavering indecision says something sad about the Levite — a man who held the place of the Lord's servant!

Then, as the evening shadows begin to fall, he leaves suddenly, as if on a whim, to return to his place again — his place of service, we may suppose. Despite all the father-in-law's appeals to stay another day, he goes off with the shadows already falling. It was evening indeed — for her, for him, and for the nation too. Evening was closing in.

The chapters that follow are not included in the historical order of this book. They lift the veil on some scenes from the inner life of this people, whom God in His patience bore with so long... Self-willed as they were, the absence of restraint — when they had no king — gave room to all kinds of licence. The last event in this book shows how high disorder had risen in Israel, and how they fell away from God at once.

When Abraham's servant went to find a wife for Isaac (Gen. 24:55-56), he refused to be held back. But this Levite stayed the three days, and planned to leave early on the fourth day. Then the woman's father urged him to stay another day (v. 7), and he gave in. Then on the fifth day, instead of leaving early, he gave in to the urging to remain till afternoon! Again the woman's father urged him to stay overnight and go the next morning (v. 9). But he felt, evidently, that he had given in too much already, and they started their journey late in the day (v. 10). This wavering indecision is a sad comment on the character of the Levite, one who had the place of the Lord's servant!

The Levite let himself be delayed on his journey. Having only his conscience, instead of God, as his guide, he yielded to the influence of others, missed his opportunity, and fell into evil.

Samson, the last of the Judges, still called on Jehovah at certain memorable moments of his life. The Levite of Judah only called on Him over the head of his images and household gods. The Levite of Ephraim, whose history we are about to consider, did not, alas, call on Him at all. As far as he was concerned, it was as if Jehovah no longer existed. And yet this man belonged to a class set apart for the service of Jehovah, for the priesthood, and for the house of God.

The Levite and his concubine are clearly meant to show us the general laxity. The woman is hardly lighter than the man. The five days of eating and drinking at Bethlehem have their moral significance. Then came the departure, when it was too late. Then the notice of Jerusalem as a Jebusite city… It is now a city of the stranger, but no more strange than Gibeah of Benjamin, with its ominous lack of ordinary hospitality.

But though Judah had clearly weakened, Benjamin was already weaker still. Benjamin did not drive out the Jebusites from Jerusalem, so they remained among Benjamin in the same city (Judges 1:21). In fact, it seems clear that the Jebusites controlled the city until David and his men drove them out years later (2 Sam. 5:5-9).

But note carefully the matters that led up to the awful event. These are the things that show the careless, unprofitable state of soul that marked the whole nation… Evil had been allowed to creep in gradually, unchallenged, and senses had become dulled to it. Then came a sudden, shocking exposure, and we learn the real results of the laxity that leaves the roots of evil unjudged.

The young woman had agreed to return with the Levite to his home, but her father kept him there for three days of social enjoyment. When Abraham's servant went to find a wife for Isaac, he would not let anyone delay him. But this Levite stayed the three days and planned to leave early on the fourth. Then his father-in-law urged him to stay another day, and he gave in. On the fifth day, instead of leaving early, he gave in again and stayed until the afternoon! ... He seems to have felt he had already given in too much, and they set out late in the day. This wavering indecision is a sad comment on the Levite. He held the place of the Lord's servant!

The Levite let himself be delayed on his way. Having only his conscience, instead of God, as his guide, he gave way to the influence of others, missed his opportunity, and fell into evil.

His concubine leaves him and goes back to her father's house. He goes to get her, and gives himself up to feasting, day after day eating and drinking. Then, as the evening shadows begin to fall, he leaves suddenly, as if on a whim, to return to his own place — his place of service, it seems. It was evening indeed — for her, for him, and for the nation too. Evening was closing in.

He comes to Jebus. Why is it not Jerusalem, a city of Israel, in the possession of God's people? Benjamin had failed. It was a Benjamite city. As we saw in the early part of the book, Benjamin never took possession of it. And yet Jerusalem was to be the very centre from which all government was to radiate. Benjamin was also the tribe that would later represent Christ in His kingly rule over the people, and over the nations too. Government has failed, and Benjamin pictures that. Christ's authority has not been acknowledged. In the place where Benjamin should have been supreme, you have the wretched Gentile in control. The Jebusites, the tramplers down, were there trampling down everything of God and man. But sadly, the Jebusites were in Benjamin too, and their trampling was worse than anything in this city.

This man, who had joined himself to a prostitute, would not turn in to the Jebusites. It is sometimes like this with Christians. They shrink from open association with the world, while at the same time the hidden springs of their own lives are impure. It is possible to be very strict about your public walk and yet very lax about personal holiness... The Levite was more attached to his people than to Jehovah — or rather, he did not take Jehovah into account at all. He avoided the Jebusites out of national pride rather than piety, and seemed to suggest that whatever came from Israel must be all right, when Israel had already outrageously abandoned Jehovah.

Jerusalem is mentioned here as a Jebusite city. Israel seems to have held it twice and lost it again, with Judeans and Benjamites driven out of their partial hold on it. It is now a city of strangers — but no more strange than Gibeah of Benjamin, with its ominous lack of ordinary hospitality. The one who finally takes them in is an Ephraimite, touched perhaps by recognising someone from his own district. The traveller is afraid, as well he might be, of the Canaanite city.

He comes to Jebus. Why is it not Jerusalem, a city of Israel, in the possession of God's people? Benjamin had failed. It was a Benjamite city. He had failed, as we saw earlier in the book, to take possession of it. And yet Jerusalem was to be the very centre from which all government would spread out. Benjamin was the tribe that pictured Christ in His kingly rule and government over the people, and over the nations too... Government has failed, and Benjamin speaks of that. Men have failed to own Christ's authority, and in the place where Benjamin should have been supreme you have the wretched foreigner in control. The Jebusites — the tramplers — were there, trampling down everything of God and man. But sadly, the Jebusites were in Benjamin too, and their trampling was worse than anything in this city.

The tribe did not drive out the Jebusites. They let them live with them in Jerusalem (Judges 1:21). This may have led to their idolatry... It may also have led to the dreadful deed which resulted in the destruction of nearly the whole tribe. Judges 19 - 21.

This man, who had allied himself to a prostitute, would not turn in to the Jebusites. It is sometimes like this with Christians. They avoid any open link with the world, while the hidden springs of their own lives are impure. It is possible to be very strict about one's public walk and yet very lax about personal holiness.

The Levite was more attached to his people than to Jehovah, or rather, he did not take Him into consideration at all. He avoided the Jebusites out of national pride, not out of reverence for God. He seemed to assume that whatever came from Israel must be all right — yet Israel had already abandoned Jehovah in the most shameful way. These principles have not changed... People boast about every group in Christendom over against the nations that do not know God. Yet Christendom itself has become the haunt of every kind of corruption, moral and religious.

It is now a city of foreigners. But it is no stranger than Gibeah of Benjamin, with its ominous lack of ordinary hospitality. The one who receives them at last is an Ephraimite... The traveller does not seem to have his own place as a Levite in mind — though he is afraid of the Canaanite city, and with good reason.

Such was the coldness of Israelites toward Israelites at the time. They might have fared better in the Jebusite city!

But let us note carefully the matters that led up to this awful event. These are the things that show the careless, unprofitable state of soul that marked the whole nation... They had allowed evil to creep in little by little, unchallenged, and their senses had grown dull to it. Then a sudden, shocking exposure showed what laxity produces when it leaves the roots of evil unjudged.

He goes to get her, and gives himself up to carousal, and passes day after day in eating and drinking. Then, as the evening shadows begin to fall, he leaves suddenly, as if on a whim. He goes back to his place again, his place of service presumably. Despite all the father-in-law's requests to stay another day, he goes off, the shadows already falling. Surely it was evening indeed — for her, for him, and for the nation too. Evening was closing in.

The father kept his son-in-law there, because the longer he stayed, the more public and obvious his daughter's restored position became. The world shows us kindness in proportion as we serve its interests; it does not object to an alliance with the family of God. The Levite allowed himself to be delayed on his way. He had only his conscience, instead of God, as his guide. So he yielded to the influence of others, missed his opportunity, and fell into evil.

He comes to Jebus. Why is it not Jerusalem, a city of Israel, in the possession of God's people? Benjamin had failed. It was a Benjamite city. He had failed, as we saw in the early part of the book, to take possession of it. Yet Jerusalem was to be the very centre from which all government was to radiate. And Benjamin was the tribe that later was to represent Christ in His kingly rule and government… Government has failed, and Benjamin pictures that. Christ's authority has not been acknowledged, and in the place where Benjamin should have been supreme, you have the wretched foreigner in control. The Jebusites, tramplers down, were there trampling down everything of God and man. But sadly, the Jebusites were in Benjamin too, and we find a worse trampling down on their part than even in this city.

This man, who had allied himself to a prostitute, would not turn in to the Jebusites. It is sometimes like this with Christians. They shrink from open association with the world, while the hidden springs of their own lives are impure. It is possible to be very strict about your public walk and yet very lax about personal holiness… The Levite was more attached to his people than to Jehovah. Or rather, he did not take Jehovah into account at all. He avoided the Jebusites out of national pride, not out of piety. He seemed to imply that whatever came from Israel must be all right. Yet Israel had already outrageously abandoned Jehovah.

It is now a city of the stranger; but no more strange than Gibeah of Benjamin, with its ominous lack of common hospitality.

They evidently asked in Gibeah whether they could find lodging, but no one was willing to take them in, so they sat in the town square (v. 15). Such was the coldness of Israelites toward Israelites at the time. They might have fared better in the Jebusite city!

Evil had been allowed to creep in unchallenged, and senses had grown dull to it. Then, by a sudden and shocking exposure, we learn the real results of the laxity that leaves the roots of evil unjudged.

The chapters that follow (Judges 17-21) are not part of the historical order of this book. They lift the veil to disclose some incidents of the inner life of this people whom the patience of God bore with so long... Had they been obedient when Jehovah was their King, their prosperity would have been secure. Self-willed as they were, the absence of restraint — when they had no king — gave room to every kind of licence.

Throughout the book, the darkness deepens. At the beginning, there is a crying to God, confession of sin, and recovery in His mercy. But the work of deliverance grows more and more shallow. The deliverers themselves are less and less men of faith, until the last deliverer, Samson himself, dies in captivity. The rest of the book holds shameful accounts of turning away from God to idols, and the corruption of man that goes with it. It also holds the bloody civil war that almost wiped out an entire tribe... the tendency of everything is downward and away from the light.

The kindness of the world is shown to us in proportion as we serve its interests; it does not object to alliance with the family of God. The Levite allowed himself to be delayed on his way. Having only his conscience, instead of God, as his guide, he yielded to the influence of others, missed his opportunity, and fell into evil.

This man, who had joined himself to a prostitute, would not turn in to the Jebusites. It is sometimes like this with Christians. They shrink from open ties with the world, while the hidden springs of their own lives stay impure... The Levite was more attached to his people than to Jehovah, or rather, he did not take the latter into consideration at all. He avoided the Jebusites out of national pride, not out of piety. He seemed to say that whatever came from Israel must be all right. Yet Israel had already abandoned Jehovah outrageously.

Jerusalem is noted here as a Jebusite city. It seems to have been taken twice out of the hands of the Israelites, and Judeans and Benjamites were driven out from their partial hold on it. It is now a city of the stranger; but no more strange than Gibeah of Benjamin, with its ominous lack of ordinary hospitality. The one who receives them at last is an Ephraimite; and touched, perhaps, by recognising someone from his own district.

The Levite soon saw that he was not received among a people whom God had expressly commanded not to forsake the Levite (Deuteronomy 12:19). A corrupted religious profession did not offer shelter to the servant of Jehovah.

It was a memorable time in the records of the nation — a dark day. The prophet Hosea recalled it 600 years later for its lesson about man's deep moral depravity: "They have deeply corrupted themselves as in the days of Gibeah" (Hosea 9:9; 10:9). From that dark day of lust, terrible vengeance and slaughter, down to the time of Samuel, the "ark of God's testimony" is never mentioned. It is as if God hid Himself after that deed of darkness, done by the people called by His name. He stayed hidden until His people might return to Him.

They must have asked in Gibeah if they could find lodging. No one was willing to take them in, so they sat in the town square (v. 15). Such was the coldness of Israelites toward Israelites at the time. They might have fared better in the Jebusite city!

Jerusalem is now a foreigners' city. But it is no stranger than Gibeah of Benjamin, with its ominous lack of ordinary hospitality.

The Levite soon saw that he was not welcome. Yet God had commanded this very people never to forsake the Levite (Deuteronomy 12:19). A corrupted profession offered no shelter to the servant of Jehovah. We see in verse 18 what such treatment produced in his heart: "I am now going to the house of Jehovah; and there is no man who receives me into his house."

This man, who had allied himself to a prostitute, would not turn in to the Jebusites. It is sometimes like this with Christians. They shrink from open association with the world, while at the same time the hidden springs of their own lives are impure. It is possible to be very strict about your public walk and yet very lax about personal holiness... He avoided the Jebusites out of national pride rather than piety, as if whatever came from Israel must be all right — when Israel had already outrageously abandoned Jehovah.

The five days of eating and drinking at Bethlehem have their moral meaning. Then came the departure, when it was already too late.

The Levite allowed himself to be delayed on his way. Having only his conscience, instead of God, as his guide, he yielded to the influence of others, missed his opportunity, and fell into evil.

They lift the veil and show us scenes from the inner life of this people, whom the patience of God bore with so long... Had they been obedient when Jehovah was their King, their prosperity would have been secure. Self-willed as they were, the absence of restraint — when they had no king — gave room to every kind of licence.

But let us note carefully what led up to the awful event. These are the things that show the careless, unprofitable state of soul that marked the whole nation... They had let evil creep in slowly, unchallenged, and their senses had grown dull to it. Then, by a sudden and shocking exposure, we learn the real results of the laxity that leaves the roots of evil unjudged.

The impure passions of men who bore the name of Jehovah matched in horror those of the accursed city. Such things, happening in Israel, were worse than the history of Lot. As dead flies make the ointment stink, so the corruption of the people of God is the worst of all.

An old man came in just then from working in his field. He was not a Benjamite, but came also from the mountains of Ephraim (v. 16), and he was concerned to see people in the open without lodging.

This man, who had allied himself to a prostitute, would not turn in to the Jebusites. It is sometimes like this with Christians. They shrink from open association with the world, while at the same time the hidden springs of their own lives are impure. It is possible to be very strict about your public walk and yet very lax about personal holiness.

It is now a city of the stranger; but no more strange than Gibeah of Benjamin, with its ominous lack of common hospitality. The one who receives them at last is an Ephraimite; and touched, perhaps, by the recognition of one from his own locality.

The Levite soon saw that this people gave him no welcome — the very people God had plainly commanded never to forsake the Levite (Deut. 12:19). A corrupted profession of faith offered no shelter to the servant of Jehovah. (I do not speak here of the moral character of this man.)

A lone stranger, living among the corruption of Gibeah, took the traveller into his house. Like Lot in Sodom, he was aware of it, for he said, "Only do not spend the night in the square" (v. 20). A dreadful thing followed. The impure passions of men who bore the name of Jehovah matched in horror those of that cursed city.

Now determined wickedness raises its head. Notice how this old man, who has settled down in the evil city, can think of only one way to meet the evil: making peace with it. He is ready to sacrifice his own daughter, so copying the faithless folly of Lot (vv. 22-24). But this was not within his rights. Nor is it within our rights to make any compromise whatever with evil.

The chapters that follow (Judges 17-21) are not part of the historical order of this book. They lift the veil to show some events of the inner life of this people whom the patience of God bore with so long... Self-willed as they were, the absence of restraint — when they had no king — gave room to every kind of loose living.

The men of Gibeah practised the foul habits of the men of Sodom. A bloody tribal war followed. The children of Benjamin, that fierce, wolf-like tribe (Genesis 49:27), defended the vile lusts of the men of Gibeah. Tens of thousands died in battle, and the tribe of little Benjamin was almost wiped out. Scripture regards this shocking incident as a starting point of national wickedness in Israel. In the later days of the monarchy, the prophet Hosea reminded the nation, "From the days of Gibeah, you have sinned, O Israel" (Hosea 10:9).

They had cast off the authority of God as their King; and as a result, every man was doing what was right in his own eyes. Two things marked them: they cast off divine authority, and they asserted human independence.

It seems they asked in Gibeah for a place to stay, but no one was willing to take them in, so they sat in the town square. Such was the coldness of Israelites toward Israelites at the time. They might have fared better in the Jebusite city!

Jerusalem is now a city of foreigners, but no more strange than Gibeah of Benjamin, with its ominous lack of common hospitality. The one who receives them at last is an Ephraimite, touched perhaps by recognising someone from his own district. The traveller does not seem to have his own standing as a Levite in mind — though he is afraid, as well he might be, of the Canaanite city.

The Levite soon saw that he was not received among a people whom God had specifically commanded not to forsake the Levite (Deuteronomy 12:19). Corrupted profession did not offer shelter to the servant of the Lord. We see in verse 18 the feelings that such treatment produced in his heart: "I am now going to the house of the Lord, and there is no man who takes me into his house."

This man, who had joined himself to a prostitute, would not turn in to the Jebusites. It is sometimes like this with Christians. They shrink from open association with the world, while the hidden springs of their own lives are impure. You can be very strict about how you behave in public and yet very careless about personal holiness... He avoided the Jebusites out of national pride, not out of piety. He seemed to imply that whatever came from Israel must be all right — yet Israel had already abandoned the Lord in the most shocking way.

Consider how this old man, who has settled down in the evil city, can only think of appeasing the evil as a way of meeting it. He is ready to sacrifice his own daughter, imitating the faithless folly of Lot. But this was not within his rights. Nor is it within our rights to make any compromise whatever with evil. Still, if we are linked with it, it makes cruel demands on us, requiring that we surrender what really belongs to God.

This shocking incident is regarded in Scripture as a starting point of national wickedness in Israel. In the later days of the monarchy, the prophet Hosea reminded the nation, "From the days of Gibeah, you have sinned, O Israel."

The chapters that follow (Judges 17-21) do not belong to the historical order of this book. They pull back the curtain on some incidents in the inner life of this people, whom God in His patience bore with so long... If they had been obedient while Jehovah was their King, their prosperity would have been secure. They were self-willed, and the lack of restraint — when they had no king — gave room to every kind of loose living.

It is now a city of the stranger; but no more strange than Gibeah of Benjamin, with its ominous lack of common hospitality.

They evidently asked in Gibeah if they could find lodging, but no one was willing to take them in, so they sat in the town square (v. 15). Such was the coldness of Israelites toward Israelites at the time. They might have fared better in the Jebusite city!

The Levite soon saw that he was not welcomed among a people whom God had plainly commanded never to forsake the Levite (Deut. 12:19). A corrupt profession of faith gave no shelter to the servant of Jehovah. I am not speaking here about this man's own moral character. Verse 18 shows what such treatment produced in his heart: "I am going to the house of the LORD, but no one has taken me into his house."

This man, who had joined himself to a prostitute, would not turn in to the Jebusites. He avoided them out of national pride rather than piety, as if anything Israelite must be right — when Israel had already abandoned Jehovah. It is sometimes like this with Christians. They shrink from open association with the world, while the hidden springs of their own lives are impure. It is possible to be very strict about your public walk and yet very lax about personal holiness.

He was not a Benjamite, but came also from the mountains of Ephraim (v. 16)... He asked the Levite where they had come from and where they were going. He found they belonged in Ephraim too, but could find no lodging in Gibeah (vv. 18-19). The old man invited them to his house, giving food for both themselves and their donkeys. He knew the danger of spending the night in the open (v. 21).

This old man, who had settled down in the evil city, could only think of conciliation as a way to meet the evil. He was ready to sacrifice his own daughter (vv. 22-24). But this was not within his rights. Nor is it within our rights to make any compromise whatever with evil. Still, if we are linked with it, it makes cruel demands on us, requiring that we surrender what really belongs to God... How can we dare consent to the slightest evil to avoid (as we hope) a greater evil? Are we so foolish as to suppose that we can subdue evil by allowing evil?

It has been the commission of evil that has awakened them, and they gather together as one man, for what purpose? To take vengeance upon the evil... Ah, beloved, evil will never serve as a tie to hold the people of God together.

They evidently asked in Gibeah if they could find lodging, but no one was willing to take them in, so they sat in the town square (v. 15). Such was the coldness of Israelites toward Israelites at the time. They might have fared better in the Jebusite city!

The Levite soon realised that no one there welcomed him. Yet God had directly commanded this people not to forsake the Levite (Deut. 12:19). Corrupted profession offered no shelter to the servant of the LORD.

However, it happened that an old man came in just then from working in his field. He was not a Benjaminite. He came also from the mountains of Ephraim (v. 16), and it troubled him to see people in the open without lodging. The old man kindly invited them to his house, giving food for both themselves and their donkeys. He knew the danger of spending the night in the open (v. 21).

A lonely stranger lived among the corruption of Gibeah. Like Lot in Sodom, he knew what it was, for he said, "Only, do not spend the night in the square" (v. 20). He took the traveller into his house. A dreadful thing followed. The impure passions of men who bore the name of the LORD matched in horror those of the accursed city. Such things happening in Israel were worse than the story of Lot. Dead flies make the ointment stink, and in the same way the corruption of the people of God is the worst of all. What is more, no angels stepped in here to deliver the righteous. Like Lot, the host speaks at the door, accepting one evil to avoid a worse. This is always the principle believers act on when they go on with the world.

This man, who had allied himself with a prostitute, would not turn in to the Jebusites. It is sometimes like this with Christians. They shrink from open association with the world, while at the same time the hidden springs of their own lives are impure. It is possible to be very strict about one's public walk and yet very lax about personal holiness.

And we saw in that awful corruption at Gibeah, and in the way it was afterwards dealt with, how when God is forsaken, when man has set Christ aside as the Image and Representative of God, he sets aside his fellow man too. He despises him and treats him as the people of Sodom treated one another, with all their wretched abominations.

The early Christians valued this virtue highly. Paul lists it among the qualifications required of an overseer: "Given to hospitality" — pursuing hospitality. In Titus it is "a lover of hospitality." We are not only to practise it, but to look for opportunities of showing our love this way. And not only to those we know and love, but to strangers, believers coming from a distance. "Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares" (Hebrews 13:2).

They evidently asked in Gibeah if they could find lodging, but no one was willing to take them in, so they sat in the town square (v. 15). Such was the coldness of Israelites toward Israelites at the time. They might have fared better in the Jebusite city!

Jerusalem is now a foreigner's city — but no more foreign than Gibeah of Benjamin, with its ominous lack of ordinary hospitality. The one who receives them at last is an Ephraimite, touched perhaps by recognising a man from his own home region.

The Levite soon realised that he was not received among a people whom God had expressly commanded not to forsake the Levite (Deut. 12:19). Corrupted profession did not offer shelter to the servant of the Lord. (I am not speaking here of the moral character of this man.)

An old man came in just then from working in his field, and he was concerned to see people in the open without lodging. He kindly invited them to his house, giving food for both themselves and their donkeys. He knew the danger of spending the night in the open (v. 21).

The overseer was called to be hospitable, with no thought of an invitation or repayment in return. Other scriptures show that he was not to do this the way men do it, but according to faith. So the letter to the Hebrews calls believers in general not to neglect hospitality, because through it some have welcomed angels without knowing it. It is clear, then, that this had nothing to do with knowing the guest beforehand, or with being of the same social class.

This is the general rule. But 2 John 8-11 is an important exception. Anyone who comes spreading teaching that dishonours the Person of Christ must be refused all hospitality. He is not even given the courtesy of an ordinary greeting.

A lone stranger, living among the corruption of Gibeah and aware of it like Lot in Sodom, took the traveller into his house.

The first fact to come out is that Gibeah of Benjamin was hardly better than Sodom or Gomorrah. The Lord rained fire and brimstone on those cities for their uncleanness.

The Hebrew word means "worthless, lawless." It is not a proper name. It personifies evil, so we have "son of Belial," "daughter of Belial," and so on: Deuteronomy 13:13; Judges 19:22; 1 Samuel 1:16; 1 Samuel 25:17, 25; and others. The New Testament sets it in contrast to Christ, as if it meant Satan (2 Corinthians 6:15). There the word is Beliar.

A second account of terrible moral atrocity follows. It begins in Judges 19 with words much like the opening of Judges 18. The first fact that comes out is that Gibeah of Benjamin was hardly better than Sodom or Gomorrah, on which the LORD rained fire and sulphur for their uncleanness.

A frightful thing followed. The impure passions of men who bore the name of the LORD matched in horror those of the accursed city. Such things happening in Israel were worse than the history of Lot. As dead flies make the ointment stink, so the corruption of the people of God is the worst of all. What is more, we see no intervention of angels to deliver the righteous.

Moses taught the people how to behave once they had taken the land. He said plainly, "You shall not do according to all that we are doing here today, everyone doing whatever is right in his own eyes" (Deuteronomy 12:8). Three hundred years after this warning we find the people in the land. But the closing chapters of Judges record a low moral condition, marked by gross corruption and violence. Two causes lie behind it. First, they had thrown off the authority of God as their King. Second, and as a result, every man was doing what was right in his own eyes.

Determined wickedness raises its head. This old man has settled down in the evil city. Notice how he can only think of appeasement as a way to meet the evil. He is ready to sacrifice his own daughter, copying the faithless folly of Lot (vv. 22-24). But this was not his right to do. Nor is it our right to make any compromise whatever with evil. Still, if we tie ourselves to it, it makes cruel demands on us, and requires us to surrender what really belongs to God... How can we dare to agree to the smallest evil to avoid (as we hope) a greater one? Are we so foolish as to think we can subdue evil by allowing evil?

However, the faithless, cowardly Levite sacrifices his concubine to save his own neck. The evil shows itself in all its horror. It breaks out in cruel violence and moral corruption. In Sodom the angels had held such things back, but in Israel nothing stops it reaching its dreadful extreme of iniquity.

The Levite gave up his wife to dishonour. An appeal to God could have prevented this, remembering His protection in earlier days. Could He not have struck the people with blindness, as He did before? But no cry of anguish went up to Him. From the heart of the Levite to the LORD, the way was barred.

God allowed the evil to run its full course. But, as the following chapters tell us, out of this frightful evil He brought glory to Himself.

The impure passions of men who bore the name of Jehovah equalled in horror those of the accursed city. Such things happening in Israel were worse than the story of Lot. Dead flies make perfume stink; in the same way, the corruption of the people of God is the worst corruption of all. Moreover, we do not see any intervention of angels to deliver the just.

In Gibeah no one would show them hospitality. At last an old man took them in — himself a stranger there, from the hill country of Ephraim. How much like the wicked city of Sodom this city of Israel had become!

Lot goes out to plead for his guests, to reason with his fellow townsmen (sadly, he calls them "brothers"), and offers his two daughters. For he has lost the simplicity of faith. The scene is full of difficulty, danger, and wickedness on every side, yet he does not look only to the Lord. He uses worldly wisdom instead, and picks what he thought was the lesser of two evils.

When determined wickedness raises its head, look at this old man. He has settled down in the evil city, and the only way he can think of to meet the evil is to make peace with it. He is ready to sacrifice his own daughter, copying the faithless folly of Lot. But this was not within his rights. Nor is it within our rights to make any compromise whatever with evil. Still, if we are linked with it, it makes cruel demands on us, requiring that we surrender what really belongs to God.

How can we dare consent to the slightest evil in order to avoid (as we hope) a greater evil?... Where is our faith in the living God, whose power alone is able to meet the challenge of sin?

Like Lot, the man who took the Levite in speaks at the door. He accepts one evil to avoid a worse one. This is bound to be how believers act when they go on with the world... The Levite gave up his wife to dishonour. An appeal to God might have prevented all this, remembering how He had protected them in earlier days.

Note that what drew out their unanimous condemnation was not an outrage done to God's name. Where was the just horror at the idolatry of Micah?... Men then, as now, feel nothing for a lie or a libel against God; they are sensitive when their own rights are touched. But He knows how to wake them up from such disgraceful insensibility.

God allowed the evil to run its full course. But, as the following chapters tell us, out of this dreadful evil He brought glory to Himself.

Then comes the horrible outbreak. It makes the Levite realise that the Israelite city is as bad as any Canaanite one. The whole thing repeats the outrage at Sodom, but without the angels who kept things safe there. The old man, their host, repeats Lot's offer.

A frightful thing followed. The impure passions of men who bore the name of Jehovah matched in horror those of the accursed city. Such things happening in Israel were worse than what happened in Lot's day. As dead flies make the ointment stink, so the corruption of the people of God is the worst of all. What is more, we see no angels stepping in to rescue the righteous.

When determined wickedness raises its head, notice this old man. He has settled down in the evil city, and the only way he can think of meeting the evil is to appease it. He is ready to sacrifice his own daughter, copying the faithless folly of Lot (vv. 22-24). But this was not within his rights. Nor is it within our rights to make any compromise whatever with evil. Still, if we tie ourselves to evil, it makes cruel demands on us and requires us to surrender what really belongs to God. "O you who love the LORD, hate evil!" is the divine decree (Ps. 97:10)... How can we dare consent to the slightest evil to avoid, as we hope, a greater evil? Are we so foolish as to suppose that we can subdue evil by allowing evil?

God kept this man from seeing his house defiled by these vile men, but he could see no other way out. The Levite gave up his wife to dishonour. A cry to God, remembering His protection in earlier days, might have prevented it all.

The Levite, for the sake of his own safety, abandons his concubine to the insane fury of the crowd. The morning finds her dead, her hands stretched out over the violated threshold, pleading and in vain.

Three hundred years after Moses warned them, we find the people in the Land. But the closing chapters of Judges record a low moral state, marked by gross corruption and violence. That low state came from two causes. First, they had cast off the authority of God as their King. Second, and as a result, every man was doing what was right in his own eyes.

Notice that what drew out their unanimous condemnation was not an outrage done to God's name. Where was the right horror at the idolatry of Micah? On the contrary, it was courted and continued down to the captivity. Men then, as now, feel nothing for a lie or a slander against God; they are sensitive when their own rights are touched. But He knows how to wake them up from such disgraceful insensitivity.

God allowed the evil to run its full course. But as the following chapters tell us, He brought glory to Himself out of this frightful evil.

A frightful thing followed. The impure passions of men who bore the name of Jehovah equalled in horror those of the accursed city. Such things, happening in Israel, were worse than the history of Lot. As dead flies make the ointment stink, so the corruption of the people of God is the worst of all. Moreover, we do not see any intervention of angels to deliver the just.

The old man, their host, repeats Lot's offer. The Levite, for his own safety's sake, abandons his concubine to the insane fury of the crowd. The morning finds her dead. Her hands are stretched out over the violated threshold, pleading in vain.

He is ready to sacrifice his own daughter, imitating the faithless folly of Lot (vv. 22-24). But this was not within his rights. Nor is it within our rights to make any compromise whatever with evil. Still, if we are linked with it, it makes cruel demands on us. It demands that we hand over what really belongs to God… How can we dare agree to the slightest evil to avoid (as we hope) a greater evil? Are we so foolish as to suppose that we can subdue evil by allowing evil?

This outcome might have been avoided by an appeal to God, remembering His protection in earlier days. Could He not, as He had before, have struck the people with blindness? But no cry of anguish went up to Him. From the heart of the Levite to Jehovah, the passage was barred.

This wretched woman had been reclaimed from her earlier life of prostitution, but without repentance or any exercise of conscience. She died from the dreadful results of what she had once craved. God allowed the evil to run its full course. But as the following chapters tell us, out of this frightful evil He brought glory to Himself.

Three hundred years after Moses gave his warning, we find the people in the Land. But the records of the closing chapters of Judges show them in a low moral condition, marked by gross corruption and violence. This low condition came from two causes. First, they had cast off the authority of God as their King. Second, as a result, every man was doing what was right in his own eyes.

Note that what drew out their unanimous condemnation was not an outrage done to God's name. Where was the just horror at the idolatry of Micah?… Men then, as now, feel nothing for a lie or a slander against God. They are sensitive when their own rights are touched.

We may regard this as an unchanging principle: every such shocking exposure among the people of God should bring us all to our knees in sober, real self-judgment. That must come before we ever take part in judging the evil… The sin was Israel's sin, and it showed a corrupt internal state that also required judgment.

The chapters that follow (Judges 17-21) are not part of the historical order of this book. They lift the veil to disclose some incidents of the inner life of this people whom God's patience bore with so long... Self-willed as they were, the absence of restraint — when they had no king — gave room to every kind of licence.

The old man pleaded with them, but they would not listen. They were given, not the Levite, but his concubine. They abused her sexually all night, then let her go (vv. 24-25). She was able only to get back to the door of the house before collapsing and dying (v. 26).

The Levite, for the sake of his own safety, abandons his concubine to the insane fury of the crowd. The morning finds her dead, with her hands stretched out, pleading and in vain, over the violated threshold.

The faithless, cowardly Levite sacrifices his concubine to save his own neck. The evil then shows itself in all its horror. It breaks out in cruel violence and moral corruption. In Sodom the angels had held such evil back, but in Israel it is allowed to run to its awful extent of iniquity.

How could the Levite's conscience be clear before God in giving up the woman to this horrible violence? But we have seen earlier steps of disobedience to God and spiritual degradation. God allowed this to progress to this terrible point.

Like Lot, the Levite's host speaks at the door. He accepts one evil to avoid a worse one. This is always how believers act when they go on with the world. God preserved this man from seeing his house defiled by these shameless men, but for him there was no other way in sight.

Such things, happening in Israel, were worse than the history of Lot. As dead flies make ointment stink, so the corruption of the people of God is the worst of all. What is more, we see no intervention of angels to deliver the righteous.

The Levite gave up his wife to dishonour. An appeal to God could have prevented this, if he had remembered His protection in earlier days. Could He not have struck the people with blindness, as He did before? But no cry of anguish went up to Him. The way from the Levite's heart to God was blocked.

The wretched woman was recovered from her earlier course of prostitution, but without repentance or exercise of conscience. She died from the dreadful consequences of what she had once craved. God allowed the evil to run its full course, but, as the following chapters will tell us, out of this frightful evil He brought glory to Himself.

Scripture treats this shocking incident as a starting point of national wickedness in Israel. In the later days of the monarchy, the prophet Hosea reminded the nation, "From the days of Gibeah, you have sinned, O Israel" (Hosea 10:9).

The morning finds her dead. Her hands are stretched out over the violated threshold, begging in vain.

How could the Levite's conscience be clear before God in giving up the woman to this horrible violence? But we have seen the earlier steps of disobedience to God and of spiritual decline. God allowed this to run on to this terrible point.

The Levite should have been humbled to the dust before God. Instead, when he found the poor woman on the ground at the door, he said to her, "Get up, let us be going" (v. 28). He did not realize she was dead, but if she had not been dead, he was still being heartlessly inconsiderate.

First of all, the Levite was a man set apart from his brothers for the service of God. He was a teacher and an example to the people, responsible to live in complete holiness in the fear of God. Yet not one conscience among the people seems to raise any question about his unholy alliance with a concubine… What shall we say about the questionable alliances of our own day? Perhaps not with gross forms of evil, but with what is respectable enough in the world's eyes, and yet compromises holiness.

The Levite was more attached to his people than to the Lord. Or rather, he did not take the Lord into account at all… He seemed to say that whatever came from Israel must be all right, when Israel had already abandoned the Lord in the most outrageous way… The whole thing might have been avoided by an appeal to God, remembering how He had protected His people in the past. But no cry of anguish went up to Him. From the heart of the Levite to the Lord, the way was barred.

The impure passions of men who carried the name of the Lord were as horrible as those of the accursed city. Such things happening in Israel were worse than the story of Lot. As dead flies make the ointment stink, so the corruption of the people of God is the worst of all.

It is not within our rights to make any compromise whatever with evil. Still, if we have links with it, it makes cruel demands on us. It asks us to hand over what really belongs to God… Are we so foolish as to think we can defeat evil by allowing evil?

The wretched woman had been reclaimed from her earlier life of prostitution, but without repentance or any exercise of conscience. She died from the dreadful consequences of the very thing she had once craved. God allowed the evil to run its full course. But, as the following chapters tell us, out of this frightful evil He brought glory to Himself.

Every such shocking exposure among the people of God should bring us all to our knees in sober, real self-judgment, before we ever take part in judging the evil… The sin was Israel's sin. It showed a corrupt inner state that also needed judgment.

But let us look closely at the things that led up to this awful event. They show the careless, unprofitable state of soul that marked the nation as a whole. They let evil creep in little by little, unchallenged, and their senses grew dull to it. Then a sudden, shocking exposure taught us the results of the laxity that leaves the roots of evil unjudged.

Here you see a Levite who should have been doing the blessed work of knitting the people together and holding them together. Instead, he was pulling them apart. He did not serve others; others served him, and his own corrupt desires controlled him. Trace the whole history, and what marks it is self-indulgence and a lack of readiness for service. All the way through, a careless, unguarded state of soul makes possible the occasion that leads to the awful crime.

Surely the Levite ought to have been humbled to the dust before God. Instead, finding the poor woman on the ground at the door, he said to her, "Get up, let us be going" (v.28). He did not realise she was dead, but if she had not been dead, he was still being heartlessly inconsiderate.

The morning finds her dead, with her hands stretched out, pleading and in vain, over the violated threshold.

When determined wickedness raises its head, consider this old man. He has settled down in the evil city, and he can think of no way to meet the evil except to appease it. He is ready to sacrifice his own daughter, copying the faithless folly of Lot. But he had no right to do that. And we have no right to make any compromise at all with evil. Still, if we are linked with it, evil makes cruel demands on us. It requires us to surrender what really belongs to God… How can we dare consent to the slightest evil to avoid (as we hope) a greater evil? Are we so foolish as to suppose that we can subdue evil by allowing evil?

The impure passions of men who bore the name of the Lord matched in horror those of the accursed city. Such things, happening in Israel, were worse than the story of Lot. Just as dead flies make the ointment stink, so the corruption of the people of God is the worst of all. What is more, we see no angels stepping in to deliver the righteous.

Note that what drew out their unanimous condemnation was not an outrage done to God's name. Where was the right horror at the idolatry of Micah? On the contrary, it was courted and continued down to the captivity. Men then, as now, feel nothing for a lie or a libel against God; they are sensitive when their own rights are touched.

The Levite had taken the wretched woman back from her earlier life of prostitution, but with no repentance and no exercise of conscience. She died from the dreadful consequences of what she had once wanted. God allowed the evil to run its full course, but, as the following chapters tell us, out of this frightful evil He brought glory to Himself.

Moses warned Israel not to let every man do whatever seemed right to him. Three hundred years after that warning, we find the people in the land. But the closing chapters of Judges record them in a low moral state, marked by gross corruption and violence. Two things caused this low state. First, they had cast off the authority of God as their King. Second, as a result, every man did what was right in his own eyes. So two things marked them: they threw off God's authority, and they claimed independence for themselves.

He took her dead body back to his home. But instead of stopping to think about his own criminal responsibility in this whole matter, he decided to make a public outcry against Gibeah. The means he took was gruesome. He cut the woman's body into 12 pieces and sent them to the 12 tribes of Israel, evidently with a report of what had happened (v. 29). The Levite wanted revenge on a national scale, but we see no sign of self-judgment on his own part.

The case should have been handled closer to home, and settled in the courts, without becoming a national scandal. But where were the local authorities to appeal to? This shows the great weakness of Israel at that time.

Then comes the call for judgment — brutal in itself, and effective because it is brutal. The body, dishonoured twice over, makes its own horrifying appeal, and all Israel must give its answer.

Notice what drew out their united condemnation. It was not an outrage done to God's name. Where was the rightful horror at the idol worship of Micah? On the contrary, people welcomed it and kept it up until the captivity. Men then, as now, feel nothing for a lie or a slander against God. They are sensitive when their own rights are touched.

I want you to notice what has awakened them. The committing of evil has awakened them, and they gather together as one man. For what purpose? To take vengeance upon the evil. It is evil that has awakened; it is evil that brings them together; it is the execution of judgment upon evil that nerves their arm and unites their hearts. Dear friends, evil will never serve as a tie to hold the people of God together... You may hold your protest meetings against evil. But holding protest meetings against evil is not the way God would draw His people together.

Scripture treats this shocking event as a starting point of national wickedness in Israel. In the later days of the monarchy, the prophet Hosea reminded the nation, "From the days of Gibeah, you have sinned, O Israel" (Hosea 10:9).

Judges 19-21 lets us see the terrible moral collapse of those days. It shows the disasters that collapse brought on Israel, when Benjamin was almost wiped out as a tribe. How wonderful is the grace that turned their shame into gain — both in self-judgment that came from God, and in the recovery of brotherly affection! Who but He could or would have lifted the veil off His people like this, for good?

Then comes the call for judgment — itself brutal, and effective in its brutality. The body, dishonoured twice over, makes its own horrible appeal. It calls all Israel to give an answer.

The first fact that comes out is this. Gibeah of Benjamin was hardly better than Sodom or Gomorrah, the cities on which the Lord rained fire and burning sulfur for their uncleanness. I need not dwell on the sad details. It is enough to say that even in such a state, the common conscience of Israel felt it at once. A terrible appeal had gone out to the twelve tribes, it is true. But the answer could only be that no such deed had been done since the day the people of Israel came up out of the land of Egypt.

Notice that what drew out their unanimous condemnation was not an outrage done to God's name. Where was the just horror at the idolatry of Micah? On the contrary, they welcomed it and kept it up right down to the captivity. Men then, as now, feel nothing for a lie or a slander against God; they are sensitive when their own rights are touched. But He knows how to wake them from such disgraceful insensitivity.

God uses the sin of Gibeah… to lay bare their moral condition, to humble them, and to awaken in them a sense of what is due to God. Yet they are angry at the wrong done to themselves. The wrong done to God they completely overlook. They speak of the folly Gibeah committed in Israel. They speak of the wickedness done among the tribe of Benjamin. But they say not a word about the dishonour brought on the Lord's name.

There was provision in the book of Deuteronomy for tracing an evil to its source, and for dealing with it. They were to do everything carefully and quietly, after real thought, and above all, in the presence of God. They were to act in a spirit of subjection to Him. These people take a short cut. They have not been used to the presence of God, they have not been in the habit of living in that holy Presence.

We may in fact treat this as an unchanging principle. Every such shocking exposure among the people of God should bring us all to our knees in sober, real self-judgment, before we ever take part in judging the evil… The sin was Israel's sin, and it showed a corrupt internal state that also needed judgment. The whole nation had to feel it as the nation's guilt, not just the guilt of a few men. In the same way, in the church of God, such an occasion calls for the self-judgment of the whole church — of everyone who knows about it or is connected with it.

Year after year God had been quietly inviting them to come up and keep the feast. He invited them to enjoy the holy fellowship of His things. But they had preferred to live among the pagan nations… Only when this unspeakable corruption shocks them out of their sleep do they flow together. What draws them is not grace, not the attraction of love and goodness and the fullness of blessing… but an evil that someone has done. For the time being it stirs them into remarkable faithfulness to God.

The chapters that follow (Judges 17-21) are not part of the historical order of this book. They lift the veil to show some incidents of the inner life of this people whom the patience of God bore with so long... If the state of God's people as a whole gives rise to sins that need discipline, the whole people share in the chastisement that follows. The effect is to make them take their condition to heart. That condition had stopped them from putting down evil, or from punishing it as soon as it happened. But God sets the people in His presence. He judges the whole matter, and all the people must have to do with it.

Very little seemed to be lacking in this united protest against evil. There was zeal to look into the evil and to purify themselves from it, and also a sense of Israel's corporate responsibility... They recognised the centre of the people's unity, for it was "to the LORD" that they gathered at Mizpah. What then was lacking in Israel? One thing, "the first love"... They had listened, discussed, decided, and then consulted God (v. 18). Instead of starting with the word of God they had left it to the last. Not that it was left out, but it no longer held the first place.

On the surface the eleven tribes looked nearly as united as when Israel purged themselves of Achan's sin and were restored at Ai. Still, it was no longer God's unity. It was no use that the people "were gathered together as one man" (v. 1), or "arose as one man" (v. 8), or were "knit together as one man" (v. 11), against Gibeah. God could not recognise the unity of Israel while Benjamin was missing.

And the summons was not in vain. Israel gather, by their representatives, from Dan to Beersheba, apart only from the tribe involved, and the Levite at Mizpeh tells the whole terrible story — naturally saying little about his own part in it.

From Dan to Beersheba into the land of Gilead they gathered at Mizpah to hear the story of the Levite. Benjamin refused to give up the wicked men. Instead of humbling themselves, admitting the dreadful guilt and bringing the guilty ones to judgment, they gathered together to fight their own brothers... What a contrast with the beginning of the book! There they were to fight against the common enemy; here against their own brothers.

All the tribes were united in insisting that judgment must be carried out against those who were guilty of criminal abuse and murder. They did not have the same zeal for God's glory in judging the idolatry of Dan. In fact, Dan was included in the stand against this moral wickedness. Dan wanted to cast out the speck in his brother's eye while ignoring the plank in his own eye! (Matt. 7:4)

I am afraid the people of God too often see it that way. The feeling that rules here is simply indignation against the offenders. Yet in reality the whole matter goes much deeper. We may take it as an unchanging principle: every such shocking exposure among the people of God should bring us all to our knees in sober, real self-judgment. That must come before we take any part in judging the evil... The sin was Israel's sin, and it showed a corrupt inner state that also required judgment.

They merely ask who is to go up first. Jehovah points out Judah, but Judah is defeated. They expected an easy victory, but they lost twice. Humbled and in tears, the people turn to Jehovah again... Gibeah well deserved this discipline. But to carry it out, Israel itself needed discipline.

Only one thing brings the people together and holds them together. Evil has been committed, and until that evil is judged, not a man of them will go to his home. Do you read of the Feast of Tabernacles drawing the whole nation together with joy? Year after year God quietly invited them to come up and keep the feast, and to enjoy the holy fellowship of His things. But they had preferred to live among the surrounding nations... Only this unspeakable corruption shocks them out of their sleep and makes them flow together. They are drawn not by grace, not by the attractiveness of love and goodness... An evil has been committed, and it stirs them for the time being into remarkable faithfulness to God.

If the state of God's people as a whole gives rise to sins that need discipline, the whole people share in the chastening that follows. Its effect is to make them take their condition to heart. That condition had stopped the sin from being checked, or punished at once when it happened. But God sets the people in His presence. He judges the whole matter, and all the people must have to do with it.

Very little seemed lacking in this unanimous protest against evil. They were eager to look into it and to purify themselves from it, and they felt that all Israel shared the responsibility... Above all, the gathering, the actions and the feelings of the eleven tribes made a fair show of unity. Only one tribe was absent — the smallest, and a guilty one at that. They acknowledged the centre of the people's unity, for they gathered "to Jehovah" at Mizpah. What then was lacking in Israel? One thing, "the first love."... Toward God, this love had grown cold. They had listened, discussed and decided, and only then consulted God. Instead of starting with the word of God, they left it to the last.

To all appearance, the eleven tribes presented a nearly perfect unity. Yet it was no longer God's unity. The people "were gathered together as one man." They "arose as one man." They were "knit together as one man" against Gibeah. It was all in vain: God could not recognise the unity of Israel while Benjamin was missing.

But to be fit to be used by God to deal with evil involves much more than being willing to be His instrument. They are too ready, as we see in the result. Their anger is too quick, too unrelenting, too merciless. Theirs is the reckless haste of vengeance, and not the solemn discernment of divine judgment. They do not remember their own sins, they bring no sin-offering to God, no tears of repentance. They build on their numbers; no doubt on the justice of their cause also, but in self-righteousness and without any suspicion of themselves. So they go up to strike, and instead they are struck heavily and disastrously.

Here is an unchanging principle. Every such shocking exposure among the people of God should bring us all to our knees in sober, real self-judgment. That comes before we take any part in judging the evil... Israel could not rightly regard itself as clear of evil when it had to act in this solemn case. The sin was Israel's sin, and it showed a corrupt inward state that also needed judgment. The nation must come to feel it as the guilt of the whole nation, not just of the offenders.

After the crime at Gibeah, all the tribes from the far north to the far south gathered as one man to Jehovah at Mizpah. Very little seemed to be missing in this united protest against evil. They were eager to look into the evil and to clear themselves of it. They also felt Israel's shared responsibility — something that was missing later, under Deborah, Gideon and Jephthah. Above all, the gathering, the actions and the feelings of the eleven tribes looked like real unity. Only the smallest tribe was absent — and it was the guilty one. They acknowledged the centre of the people's unity, for it was "to Jehovah" that they gathered at Mizpah. What then was lacking in Israel? One thing: "the first love," which shows itself both towards God and towards those who are His.

Not one tribe could stay ignorant of this defiant challenge against the holiness of the God of Israel, or indifferent to it. It was a matter of such vital consequence that it involved the entire nation.

Two things bound them: the nation's unity and the plain command of God. They had to investigate the reported evil and deal with it. They were told to inquire whether "such an abomination has been done among you." It was not just a question of evil in a certain city, but among you — evil in Israel. Evil in one city was the concern of all Israel according to God.

There was provision in the book of Deuteronomy for tracing an evil to its source, and for dealing with it. They were to do it all with care and calm, after due thought, and above all, in the presence of God. They were to act in a spirit of subjection to Him. These people take a short cut. They are not used to the presence of God; they have never lived in that holy presence. And now they think the matter is simple enough.

Israel at first did not even take counsel with Jehovah to learn how the sin should be dealt with. They acted from natural indignation, which was still quite righteous. Jehovah allowed all this so that the people might learn where they stood. The evil that called for discipline had so dulled their spiritual state that they never thought of waiting on Jehovah first, to learn what should be done. They settled their course of action before they consulted Him, for they were far from Him... Gibeah well deserved this discipline; but to carry it out, Israel itself needed discipline, and God allowed all to take part in it so that it might take effect on all.

But Benjamin refuses the appeal to them, and gathers to the defence of Gibeah with sullen resolution. They are trained warriors, and they seem to rely on that. Yet they are little more than a fifteenth part of the forces ranged against them. Israel also has the house of God, and there is not a moment's doubt which side He will be on. How fearful, then, must be the condition of those who can fling themselves into the opposing ranks!

There is not a single comment on the deed that was done. It needs no comment. God does not need to describe it... But what the Spirit of God dwells on is the state of soul among the rest of the people. That state made them completely unable to carry out divine discipline on the wrongdoers.

Israel gathers, through its representatives, from Dan to Beersheba. Only the tribe involved is missing. At Mizpah the Levite recounts the awful story — though, as you would expect, he says little about his own part in it.

He took her dead body back to his home. But instead of stopping to consider his own criminal responsibility in this whole matter, he decided to make a public outcry against Gibeah. The means he took was gruesome. He cut the woman's body into 12 pieces and sent them to the 12 tribes of Israel, evidently with a report of what had happened. The Levite wanted revenge on a national scale, but we see no sign of self-judgment on his own part.

Notice that what drew out their unanimous condemnation was not an outrage done to God's name. Where was the proper horror at the idolatry of Micah? On the contrary, Israel welcomed that idolatry and kept it up until the captivity. Men then, as now, feel nothing for a lie or a slander against God; they are sensitive when their own rights are touched. But He knows how to wake them up from such disgraceful insensibility... those who cared nothing for the injured name of the Lord have all their feelings drawn out when a man was wronged.

Serious sin had been committed in Israel — shocking, revolting to every ear that heard it. No tribe was allowed to stay ignorant of this defiant challenge against the holiness of the God of Israel, or to stay indifferent to it. It was a matter of such vital consequence that it involved the entire nation.

We may in fact regard it as a settled principle. Every such shocking exposure among the people of God should bring us all to our knees in sober, real self-judgment, before we take any part in judging the evil... the sin was Israel's sin, and it showed a corrupt internal state that also required judgment. The nation must be brought to feel it as the guilt of the nation, not just of individuals.

I want you to notice what has awakened them. It has been the committing of evil that has awakened them, and they gather together as one man — for what purpose? To take vengeance on the evil. It is evil that has awakened them. It is evil that brings them together. It is carrying out judgment on evil that steadies their arm and unites their hearts. Evil will never serve as a tie to hold the people of God together.

What then was lacking in Israel? One thing — "the first love," which finds expression both towards God and towards those who are His. Towards God, this love had grown cold in Israel. They had listened, discussed, decided, and then consulted God. Instead of beginning with the word of God they had left it to the last. Not that it was left out, but it no longer held first place.

Israel at first did not even take counsel with the Lord to learn how the sin should be dealt with. They acted from natural indignation — which was still quite right in itself. The Lord allowed all this so that the people might learn where they were... Gibeah well deserved this discipline. But to carry it out, Israel itself needed discipline, and God let everyone share in it so that it would take effect on everyone.

Israel gathers by their representatives, from Dan to Beersheba, apart from the tribe involved. At Mizpah the Levite recounts the awful story. As you would expect, he says little about his own part in it.

The faithless, cowardly Levite sacrifices his concubine to save his own neck. The evil then shows itself in all its horror. It breaks out in cruel violence and moral corruption. Even in Sodom the angels had stopped such evil; in Israel it is allowed to run on to its awful extent of wickedness.

The impure passions of men who bore the name of the LORD equalled in horror those of the accursed city. Such things, happening in Israel, were worse than the history of Lot. As dead flies make the ointment stink, so the corruption of the people of God is the worst of all.

Notice that what drew out their unanimous condemnation was not an outrage done to God's name. Where was the proper horror at the idolatry of Micah? On the contrary, Israel courted it and kept it up right down to the captivity. Men then, as now, feel nothing for a lie or a slander against God. They are sensitive when their own rights are touched… Those who did not care for the injured name of the LORD have all their feelings stirred when a man was wronged.

Israel looked on Benjamin as an enemy. Despite the fair appearance of unity, they did not treat the sin of one tribe as the sin of the whole people. They said, "What evil is this that has taken place among you?" — not "among us." … Zeal was not lacking. But that did not make up for having left their first love.

There was provision in the book of Deuteronomy for tracing an evil to its source and for dealing with it. They were to do it all without haste and quietly, after careful thought, and above all in the presence of God… These people take a short cut. They have not been used to the presence of God.

We may in fact regard this as a settled principle. Every such shocking exposure among the people of God should bring us all to our knees in sober, real self-judgment, before we ever take part in judging the evil… The sin was Israel's sin, and it showed a corrupt inner state that also needed judgment. The nation had to be brought to feel it as the guilt of the whole nation, not just of a few people.

Gibeah well deserved this discipline. But to carry it out, Israel itself needed discipline. So God let everyone take part in it, to make it take effect on them all.

And the summons is not in vain. Israel gathers, by their representatives, from Dan to Beersheba — every tribe except the one involved. At Mizpeh the Levite recounts the awful story, though he naturally holds back about his own part in it. The people respond with prompt determination, and all the men of Israel are gathered against the city, knit together as one man.

Indeed, we might ask, how could the Levite possibly do such vitally important work when it is clear that he himself was not a self-judged man?

What comes out first is that Gibeah of Benjamin was scarcely better than Sodom or Gomorrah, the cities on which Jehovah rained fire and burning sulfur for their uncleanness... Enough to say that even in such a state, the common conscience in Israel felt it at once. It was roused, true, by an awful appeal to the twelve tribes. Still, it could not help replying that "no such deed has been done or seen from the day that the people of Israel came up out of the land of Egypt until this day; consider it, take counsel, and speak." So it was. "Then all the people of Israel came out... as one man."

Very little seemed lacking in this unanimous protest against evil. There was zeal to look into the evil and to purify themselves from it, and also a sense of Israel's corporate responsibility... What then was lacking in Israel? One thing, "the first love," which finds expression both towards God and towards those who are His. Towards God, this love had grown cold in Israel. They had listened, deliberated, decided, and then consulted God (v. 18). Instead of starting with the word of God they had left it to the last. Not that it was left out, but it no longer held the first place.

They did not fall on their faces before God, confessing their sins, and weep over the dishonour done to the Name of the Lord. The natural man can feel outraged by gross evil without realising that he himself is engaged in sin against God. Nor did they ask God what they should do. They supposed their numbers were strong enough to deal with the evildoers, so they simply asked, "Which of us shall go up first to the battle against the people of Benjamin?"

But is that all? I am afraid that too often the people of God think so. The prevailing feeling here is simply indignation against the offenders. Yet in reality how much deeper the whole matter goes. We may in fact regard this as an unvarying principle. Every such shocking exposure among the people of God should bring us all to our knees in sober, real self-judgment, before we ever take part in judging the evil... The sin was Israel's sin, and it showed a corrupt internal state that also needed judgment.

Israel looked on Benjamin as an enemy, and, despite the fair appearance of unity, did not regard the sin of one tribe as the sin of all the people. They said: "What evil is this that has taken place among you?" (v. 12) — not "among us."... They added: "that we may purge evil from Israel" (v. 13), but where was their brotherly affection? This danger always comes with discipline.

Only one thing brings these people together and holds them together. Evil has been committed, and until that evil is judged, not a man of them will go to his home. Did you ever read of any gathering together at Shiloh to keep the Passover like that? ... Year after year God had quietly invited them to come up and keep the feast, and to enjoy the holy fellowship of His things. But they had preferred to live among the pagan nations... Only this unspeakable corruption shocks them awake and makes them flow together. Grace does not draw them. The appeal of love and goodness does not draw them... But an evil has been committed, and for the time being they are jolted into remarkable faithfulness to God.

Evil will never serve as a tie to hold the people of God together... you may have your indignation meetings over evil, but that is not the way God would draw His people together.

A third symptom of decline is that they lose sight of the unity of the people. No doubt, to all appearance, the eleven tribes presented a unity nearly as perfect as when Israel purified themselves from Achan... Still, it was no longer God's unity. The people "were gathered together as one man" (v. 1). They "arose as one man" (v. 8). They were "knit together as one man" (v. 11) against Gibeah. But it was all in vain: God could not recognise the unity of Israel while Benjamin was missing.

There can be no question that the course the men of Israel took was bound to increase the difficulty a thousandfold. It was purely human. Where was their humbling of themselves and their grief before the Lord? They decide matters first. The case becomes just one more example of man's folly in dealing with evil. Having decided out of their own heads, they then turn to God and ask Him to bless their efforts to wipe out Benjamin.

Israel looked on Benjamin as an enemy. Despite the fair show of unity, they did not treat the sin of one tribe as the sin of the whole people. They said: "What wickedness is this that is done among you?" (v. 12) — not "among us." ... Zeal was not lacking, but that did not make up for having left their first love... Leaving the first love opens the door to self-importance.

We may take it as a fixed principle. Every such shocking exposure among the people of God should bring us all to our knees in sober, real self-judgment, before we ever take part in judging the evil... the sin was Israel's sin, and it showed a corrupt inner state that also needed judgment. The nation must come to feel it as the guilt of the whole nation, not just of the men who did it.

To be fit to be used by God to deal with evil involves much more than readiness to be His instrument. They are too ready, as we see in the result. Their wrath is too prompt, too unbending, too unsparing. Theirs is the reckless haste of vengeance, not the solemn discernment of divine judgment. They do not remember their own sins, they bring no sin offering to God, no tears of repentance. They build on their numbers... in self-righteousness and without suspecting themselves. So they go up to strike, and they are struck heavily and disastrously.

Gibeah well deserved this discipline. But to carry it out, Israel itself needed discipline, and God let them all take part in it so that it would take effect on them all.

Israel agreed together to take ten men out of every hundred in their tribes to go against Gibeah, all united as one man with no dissenting voice (vv. 8-11).

There can be no question that the course the men of Israel took was bound to increase the difficulty a thousand times over. It was purely human. Where was their humiliation and grief before the Lord? They decide on matters first, and the case becomes only another instance of man's folly in dealing with evil. Having decided out of their own heads, they then turn to God, and ask Him to bless them in their efforts to exterminate Benjamin.

The book of Deuteronomy made provision for tracing an evil to its source, and for dealing with it. They were to do everything carefully and quietly, after real thought, and above all, in the presence of God. They were to act in a spirit of submission to Him. These people take a short cut. They are not used to the presence of God. They are not in the habit of living in that holy Presence.

They lose sight of the unity of the people. No doubt, on the surface, the eleven tribes looked almost as united as when Israel purified itself from Achan's sin and was restored at Ai. Still, it was no longer God's unity. It was useless for the people to be gathered together as one man (v. 1), to rise as one man (v. 8), or to be joined as one man against Gibeah (v. 11). God could not recognise the unity of Israel while Benjamin was missing.

Only one thing brings these people together and holds them together. Someone has committed an evil, and until that evil is judged, not a man of them will go home. Did you ever read of a gathering like that at Shiloh to keep the feast of the Passover? Do you read of the Feast of Tabernacles drawing the whole nation together with joy? ... Only when this unspeakable corruption shocks them out of their sleep do they flow together. They are drawn, not by grace, not by the beauty of love and goodness, and not by the fullness of blessing.

In fact we may take it as a fixed principle. Every such shocking exposure among the people of God should bring us all to our knees in sober, real self-judgment, before we ever take part in judging the evil. ... The sin was Israel's sin, and it showed a corrupt inner state that also needed judgment. The nation must be brought to feel it as the guilt of the nation, not just of the men who did it. So too, in the Church of God, guilt like this calls for the self-judgment of the Church as a whole, and of all who know of it or have any connection with it. ... Compare 1 Corinthians 5:2.

Jehovah allowed all this so that the people might learn where they were. ... They only ask who is to go up first. Jehovah points out Judah, but Judah is defeated. Beaten twice when they expected an easy victory, the people, humbled and in tears, turn to Jehovah again and ask whether they should go up. Jehovah then gives them the victory. Gibeah fully deserved this discipline. But to carry it out, Israel itself needed discipline, so God let everyone take part in it, to make it work on everyone.

We notice here the same great principles. First, Israel was one body and bore responsibility as one. Second, the sin of Gibeah, like leaven, leavens the whole lump; it was "evil in Israel." Third, Israel had to purge the evil out, or the whole nation would share in it.

Israel looked on Benjamin as an enemy, and in spite of the fair appearance of unity, did not regard the sin of one tribe as the sin of the whole people. They said: "What evil is this that has taken place among you?" (v. 12) — not "among us." … The people addressing Benjamin said "you" in place of "us" in verse 12. In the next verse, "us" and "we" take an undue place. Leaving the first love opens the door to self-importance.

There was provision in the book of Deuteronomy for tracing an evil to its source, and for dealing with it. They were to do everything with care and quietness, after due thought, and above all in God's presence, in a spirit of subjection to Him. These people take a short cut. They are strangers to the presence of God. They have never learned to live in that holy presence. And now they think the matter is simple enough. They send a curt message to Benjamin: hand over these worthless men, and we will deal with them.

There is such a thing as taking people by the throat and trying to shake the evil out of them. There is such a thing as pounding a man's sin out of him — sin he may be tied to, not personally but responsibly. You do it in a way that touches his pride and brings out the antagonism of his nature, instead of showing him the evil he ought to judge and hate. Let us learn that lesson.

The tribes ask Benjamin to hand over the guilty for judgment. Benjamin ignores the demands of righteousness and takes up arms to defend the wicked offenders. Such is the awful power of evil that complicity with it is quite unhesitating and bold. Let us not underestimate that power. Evil gains it when people tolerate it, shelter it and cherish it in secret for years. It may lead many unwary souls with it, perhaps many unwilling to believe or look into the actual facts. Let us take care that our sympathies are not linked with the wrong camp.

Rather than attacking first, they sent messengers through the tribe of Benjamin, pointing to the great wickedness that had taken place in Gibeah and demanding that Benjamin hand over the guilty men to suffer for it. It may have been wiser to appeal first to the city of Gibeah to give up these men. Great bloodshed might then have been avoided. Even so, Benjamin still ought to have agreed to this request, though it came more as a demand than a request.

Israel at first did not even ask Jehovah how the sin should be handled. They acted from natural indignation, which was still quite righteous. The evil that needed chastening had so blunted their spiritual state that they never thought of waiting on Jehovah first, to learn what should be done. Jehovah allowed all this so that the people might learn where they were. … Gibeah well deserved this discipline. But to carry it out, Israel itself needed discipline. God let everyone share in it, so that it would take effect on everyone.

We notice here the same great principles — 1st. The corporate unity and responsibility of Israel. 2nd. The sin of Gibeah, like leaven, leavens the whole lump; it was "evil in Israel." 3rd. The evil must be purged out, or all Israel would share in it.

The Hebrew word means "worthless, lawless." It is not a proper name. It stands as a personification of evil, so we have "son of Belial, daughter of Belial," and so on, in Deuteronomy 13:13; Judges 19:22; 1 Samuel 1:16; 1 Samuel 25:17, 25, and elsewhere. In the New Testament it is set in contrast to Christ as if it meant Satan, 2 Corinthians 6:15.

Israel looked on Benjamin as an enemy. Despite the fair appearance of unity, they did not treat the sin of one tribe as the sin of the whole people. They said: "What wickedness is this that is done among you?" (v. 12) — not "among us." What a difference between this love and the love described in 1 Corinthians 13:4-7! Zeal was not lacking, but that did not make up for having left their first love. … They added: "purge evil from Israel" (v. 13), but where was their brotherly affection? This danger always goes with discipline. The Corinthians were told to confirm their love toward the one who had fallen, once the discipline had done its work.

An evil has been committed in Gibeah of Benjamin, one of the cities belonging to that tribe. There was provision in the book of Deuteronomy for tracing an evil to its source, and for dealing with it. They were to move slowly and quietly, and think it through. Above all, they were to act in the presence of God, in a spirit of subjection to Him. These people take a short cut. They are not used to the presence of God. They have never learned to live in that holy Presence. And now they think the matter is simple enough. They send a curt message to Benjamin: hand over these worthless men, and we will deal with them.

There is such a thing as taking people by the throat, and trying to shake the evil out of them. There is such a thing as pounding out a man's sin — sin he may be linked with, not personally, but responsibly. You can do it in a way that touches his pride and brings out the antagonism of his nature, instead of showing him the evil he should judge and hate. Let us learn that lesson. Let us not be like Israel, stirring up opposition. Instead, let us lead people in the fear of God to judge the evil they are responsibly linked with.

The tribe of Benjamin is asked to hand over the guilty for judgment. Instead they ignore the demands of righteousness and take up arms to defend the wicked offenders. Such is the awful power that evil wields that complicity with it is quite unhesitating and bold. Let us not underestimate the formidable power of evil. It gained that power over years, while people tolerated it, sheltered it and cherished it in secret. Let us take care that our sympathies are not linked with the wrong camp.

Gibeah well deserved this discipline. But to carry it out, Israel itself needed discipline, and God let all take part in it, to make it take effect on all.

As for Benjamin, they had sinned deeply by upholding evil among themselves. The protest of Israel did not humble them. Instead it pushed them into the most serious act of all: "to go out to battle against the people of Israel" (v. 14). Then came something far worse — they allied themselves with evil… Because they never humbled themselves, the results were terrible. They did not judge the evil, and as a necessary consequence they excused it, which proved fatal. They took sides with the wrongdoers against the people of God.

Israel asks the tribe of Benjamin to hand over the guilty for judgment. Benjamin ignores the demands of righteousness and takes up arms to defend the wicked offenders. Such is the awful power that evil wields that people join with it boldly and without hesitation. Let us not underestimate that power. Evil gains it by being tolerated, sheltered and cherished in secret over a period of years. It may carry many unwary souls with it, perhaps many who are unwilling to believe or look into the actual facts. Let us take care that our sympathies are not linked with the wrong camp.

But Benjamin refuses their appeal. They gather to defend Gibeah with sullen determination. They are trained warriors, and they seem to build on that. Yet they are little more than a fifteenth part of the forces facing them. Israel also has the house of God, and there is not a moment's doubt about which side He will be on. How dreadful, then, is the condition of those who can throw themselves into the opposing ranks!

It is a curt and short message, and it has the effect you would expect. It rouses Benjamin against his brothers. The whole tribe is summoned before Israel; it is made a matter of tribal pride, and Benjamin is lined up against all Israel. The worthless men are forgotten, they are out of the account. You hear no more of the wickedness that was done. Do you not think there was as much conscience in Benjamin as in the other tribes? Suppose Israel had handled the matter in the fear of God, and in dependence on Him. Would Benjamin not have been as ready to clear himself of the awful shame as the rest of Israel was?

They were certainly wrong. We admit at once that they were seriously wrong. They had no right to line up in this way. They should have joined their brothers in condemning this horrible thing… There is such a thing as taking people by the throat and trying to shake the evil out of them. There is such a thing as pounding a man's sin out of him — sin he is tied to, not personally, but responsibly — in a way that touches his pride and rouses the opposition in his nature, instead of showing him the evil he should judge and hate.

At first Israel did not even ask the Lord how to deal with the sin. They acted from natural indignation, which was still quite righteous. The Lord allowed all this so that the people might learn where they were… Gibeah well deserved this discipline. But Israel itself needed discipline before it could carry that out. So God let everyone share in it, to make it take effect on all.

As for Benjamin, they had sinned badly by upholding evil among them. Israel's protest did not humble them. It pushed them into the most serious act of all: going out to battle against the people of Israel. Then, far worse, they allied themselves with evil. Because they would not humble themselves, terrible results followed. They did not judge the evil. Worse, they excused it, and that excuse was fatal. They took the side of the wrongdoers against the people of God. True, they made it look as though the inhabitants of Gibeah were no part of them. Yet they counted them, and they used their seven hundred chosen warriors.

It is a curt and short message, and it has the effect you would expect. It stirs up Benjamin against his brothers. Israel summons the whole tribe. The case turns into a matter of tribal pride, and Benjamin lines up against all Israel. The wicked men who did the crime are finished; they drop out of the account. You hear no more of the wickedness. Do you not think there must have been as much conscience in Benjamin as there was in all the other tribes? Suppose the matter had been handled in the fear of God, in dependence on Him. Would Benjamin not have been as ready as the rest of Israel to clear himself of that awful shame? But this bluntness, this harshness, above all this hidden pride, stirs up the worst passions in the human heart. At once Benjamin forgets the corruption entirely and says: we will stand out in the face of all Israel, and we will not let ourselves be trampled on.

But a still darker complication arises (Judges 20:12-17). Israel asks the tribe of Benjamin to hand over the guilty for judgment. Benjamin ignores what righteousness demands and takes up arms to defend the wicked offenders. Such is the awful power that evil wields that complicity with it is quite unhesitating and bold. Let us not underestimate how formidable evil becomes. It gains that power when people tolerate it, shelter it and cherish it in secret for years. Let us take care that our sympathies are not linked with the wrong camp.

When Gibeah committed that awful sin (Judges 20, 21), God held the whole tribe of Benjamin responsible, because they refused to give up the offenders. And can we not see the wisdom of God in holding those who associate with evil as responsible as the ones who do it? What guarantee would there be that evil would ever be judged? Unjudged sin would defile the whole company of Christians, all because some are falsely tender or indifferent.

But Benjamin refuses the appeal and gathers to defend Gibeah with sullen determination. They are trained fighters, and they seem to rely on that. Yet they are little more than a fifteenth of the forces facing them. Israel also has the house of God, and it is not doubtful for a moment which side He will be on. How fearful, then, must be the condition of those who can fling themselves into the opposing ranks!

Benjamin had 26,000 warriors as well as 700 men of Gibeah, a formidable warrior tribe. Israel's army numbered 400,000, over 15 times that size. So you would expect Israel to win. However, Israel knew they should ask God, and asked Him which tribe should go first, and were told, "Judah first" (v. 18). Judah means "praise." But Israel was more intent on revenge than on praise, and did not realise their attitude was wrong.

A simple weapon for throwing stones. You could easily make one from a piece of leather with a small hole in the centre, and having two strings attached. The slinger put a stone in the hole in the leather, swung it round hard, and let go of one string to send the stone flying. Shepherds used it to keep off animals such as wolves; David had one with which he struck down Goliath. We read of some who were so skilled with it that they could throw a stone to a hair's breadth. It is mentioned among the weapons of war.

Benjamin was counted the least of the tribes. Standing with the other tribes and represented by its chief magistrate, it earned the rather dismissive title "little Benjamin with their ruler." Yet it was strong enough, on one occasion, to defy for a time the combined forces of the other tribes. It was known for the remarkable skill of its slingers. Its land was full of rocky mountains, and probably of game that the sling was good for catching. That may go some way to explain this trait.

Benjamin means "the son of my right hand," and it suggests the perfection of our standing before God... As to our standing, we have a perfect one; we are complete in Christ before God, and Christ in us has complete control. But that means there is no power of my own. He is the son of God's right hand; his own right hand is useless. That is the hand of natural power, and he is simply a poor, left-handed man, helpless in himself.

They did put on an appearance of acting apart from the men of Gibeah. Yet they counted them in and used their seven hundred chosen warriors. In this army the "left-handed" matched the chosen men of Gibeah in number. That weakness became strength in the Lord's service when Ehud was the one fighting. Here the left-handed were skilful against the Lord. The hand that should have been ready in defence was strong to attack and deceive those who faced them.

The tribe of Benjamin is asked to hand over the guilty for judgment. They ignore the demands of righteousness and take up arms to defend the wicked offenders. Such is the awful power that evil wields that complicity with it is quite unhesitating and bold. Do not underestimate the formidable power of evil. It gains that power when people tolerate it, shelter it and cherish it in secret for years.

Benjamin's men are practised warriors, and seem to build on that, though they are little more than a fifteenth part of the combined forces opposing them. Israel has, too, the house of God; and it is not for a moment in doubt which side He will be on. How fearful, then, must be the condition of those who can throw themselves into the opposing ranks!

This has a lesson for us, telling us that sin is far too strong for us. We can never gain the victory over it in our own strength. Even a majority cannot win in such a battle. Only God can defeat the awful power that sin has wielded in raising itself against His people.

Benjamin is the type of the aggressive soldier — not the shield-bearer, but the swordsman or the slinger. Benjamin had such men at another day... God wants this in His people too: not just holding the fort, but going out to war — to win the land, or to rescue brothers.

From the story it appears that the ark of the covenant was in one place (Bethel). The tent of meeting was in another place (Shiloh) — and the ark with its mercy seat was the main feature of that tent... Yet the children of Israel went to Bethel to ask God for counsel through Phinehas the high priest. They went there because "the ark of the covenant of God was there in those days"... No one tells us why the ark was at Bethel, and not in the tent at Shiloh, where it stood later in Eli's day. Wasn't this serious break in the order of worship a sign of the lawlessness spreading through the land?

God leaves them alone; He does not check what was so obvious, He does not hinder it, and they are going to bring God into it. But notice: their first question is not even, "Shall we go up?" It is, "Who shall go up first?" They had already decided to go up against Benjamin. They were going to take vengeance on the whole tribe. The only thing they want the Lord to tell them is who goes first. He takes them at their word, and lets Judah go first.

Israel at first did not even take counsel with the Lord to learn how the sin should be dealt with. They acted from natural anger — which was still quite righteous... The evil that needed correcting had so dulled them spiritually that they never thought of waiting on the Lord first, to learn what should be done. They settle their course of action before they consult Him, for they were far from Him... Gibeah well deserved this discipline. But to carry it out, Israel itself needed discipline, and God let them all take part in it so that it would take effect on them all.

Judah means "praise." That surely implied that God's honour always comes first when evil must be faced and judged. So there was no doubt that God meant Israel to attack Benjamin. Yet Israel still lost the first battle, and Benjamin killed 20,000 of their men!... Why did they lose? Because they had forgotten to judge themselves first, for we are in no condition to judge evil if we do not first judge ourselves as in the eyes of God.

They decide it all out of their own heads. Then they turn to God and ask Him to bless their effort to wipe out Benjamin... God does not fail to deal with us on our own ground. According to our folly He may answer us, as well as withhold an answer. But in the end He acts in His own way, which will always be what we little expect.

But being fit for God to use against evil takes much more than being willing to be His instrument. They are too ready, as we see in the result. Their wrath is too prompt, too unyielding, too unsparing. Theirs is the reckless haste of revenge, not the solemn, careful work of God's judgment. They do not remember their own sins, bring no sin offering to God, no tears of repentance. They build on their numbers.

What grace God displayed in this defeat! Israel had to learn this. In a fight between brothers there could be no winners and no losers. All had to lose so that the Lord could triumph at the end... First: it led them to seek the Lord's presence again. Second: instead of human anger, sorrow according to God filled them, and their tears proved it... Fourth: they learned to lean more truly on the word of God. They no longer said, "Who shall go up first for us?" but "Shall I go up again?" Fifth: love for their brother in his fall came back at last.

There is no question that the course the men of Israel took was bound to make the difficulty a thousand times worse. It was purely human. Where was their humiliation and grief before the Lord? They decide matters first. The case becomes only another instance of man's folly in dealing with evil. Having decided on their own, they then turn to God and ask Him to bless their effort to wipe out Benjamin.

Being fit for God to use against evil takes much more than being willing to be His instrument. They are too willing, as we see in the result. Their anger is too quick, too unrelenting, too merciless. Theirs is the reckless haste of revenge, not the solemn discernment of divine judgment. They do not remember their own sins, they bring no sin offering to God, no tears of repentance. They build on their numbers, and no doubt on the justice of their cause too. But they do it in self-righteousness, never suspecting themselves. So they go up to strike, and they are struck heavily, disastrously.

Israel looked on Benjamin as an enemy. Despite the fair show of unity, they did not treat the sin of one tribe as the sin of all the people. They said, "What wickedness is this that is done among you?" (v. 12) — not "among us." Zeal was not lacking, but it did not make up for having left their first love. … They added, "that we may put away the evil from Israel" (v. 13), but where was their brotherly affection? This is always the danger connected with discipline.

There are three sides to a thing more often than two. People sometimes say there are two sides: if A is right, then B is wrong. Is there not another side? Suppose both are wrong. That is the point. There is the side of one, the side of the other, and there is God's side. The point is to take His side, even if it seems the slow side at first. That is better than the harsh, careless judgment of evil, which by its very severity lessens the sense of sin in the soul.

Jehovah allowed all this so that the people might learn where they were. The evil that needed correcting had so dulled their spiritual state that they never thought of waiting on Jehovah first to learn what to do. … Gibeah well deserved this discipline. But to carry it out, Israel itself needed discipline, and God let them all share in it so that it would take effect on them all.

What grace God showed in this defeat! Israel had to learn that in fights between brothers there could be neither winners nor losers, but that all must be beaten for the Lord to triumph in the end. … First: it led them to seek Jehovah's presence again. Second: human indignation gave way to sorrow according to God, and their tears proved it. Third: their sorrow was not passing, for they wept until evening. Fourth: they learned to depend more truly on the word of God. They no longer said, "Who shall go up first?" but "Shall I go up again?" Fifth: affection for their brother in his fall was at last revived.

The second time they weep before the Lord and ask, "Shall I go out again to battle against my brother Benjamin?" The Lord answers, "Go up," for nothing could change their need to judge the evil. But they had not considered "how" to go up — that is, in what spirit, and with what resources.

At first Israel did not even ask the LORD how to deal with the sin. They acted out of natural anger (which was still completely righteous). The LORD allowed all this so that the people might learn where they stood... They settled their plan before they consulted Him, because they were far from Him. They only ask who should go up first... Gibeah fully deserved this discipline. But to carry it out, Israel itself needed discipline, and God let everyone share in it so that it would take effect on everyone.

Being fit for God to use against evil takes much more than being willing to be His instrument. They are too ready, as the result shows. Their anger is too quick, too unbending, too merciless. Theirs is the reckless rush of revenge, not the solemn care of God's judgment. They do not remember their own sins. They bring no sin-offering to God and no tears of repentance. They build on their numbers, and no doubt on the justice of their cause as well, but in self-righteousness and with no suspicion of themselves. So they go up to strike, and they are struck down heavily and disastrously.

These people were thirsty for blood. That is what marks them. I do not see any horror at the sin. I do not see a spirit crushed that such evil could happen in Israel at all. In fact, if they were going to hold Benjamin so strictly to his responsibility, why could they not do the same for the whole nation?... Ah, there was the snare. It was pride and self-righteousness in their own heart.

It is easy to mark where they failed. They did not begin by humbling themselves before God for their own sin, and for the sin of their brother Benjamin. They did not first ask God's counsel. And they seem to have had little love for their brother Benjamin... But it would show great spiritual blindness, and twist this scripture, to condemn the path Israel took here because they failed while walking in it. Their cause was righteous. Their battle was the Lord's. Yet those who fought it needed His correction and discipline before He gave them victory.

What grace God showed in this defeat! Israel had to learn that when brothers fight each other, there can be no winners and no losers. All must lose, so that the Lord may triumph in the end... See what fruit their discipline bore. First: it led them to seek the LORD's presence again. Second: instead of human anger, sorrow according to God filled them, and their tears proved it... Fourth: they learned to depend more truly on the word of God. They no longer ask, "Which of us shall go up first?" but "Shall I go up again?" Fifth: love for their brother in his fall came back to life at last.

Take worldliness, take greed, take abusive talk, backbiting and lying. Where do you find among the people of God the power to deal with them? Does God want evil like that dealt with in His Church? He certainly does. So why is there no power to deal with it? It is because, first of all, there must be the deepest judgment of self. I must feel my own sin and shortcoming, and judge myself without flinching, if I am to carry out any discipline on my brother.

When we think about how sinful Benjamin defeated righteous Israel in Judges 20, we can see there was a reason for Israel's repeated humiliation. But it was not a lack of integrity. I think the loose state of the nation had made Benjamin's sin possible, and Israel was probably self‑righteously angry. Their defeats did make them humbler before God and gentler towards Benjamin. But they did not turn back from what they were doing — the judgment of the sinful tribe, and in the main they were right about it.

The united people, on the other hand, did ask God for guidance. They asked who should lead the attack on Benjamin, and the answer came: "Judah shall be first." But being fit for God to use against evil takes much more than being willing to serve Him. They are too ready, as the result shows. Their anger is too quick, too unforgiving, too harsh. Theirs is the reckless haste of revenge, not the careful weighing of God's judgment. They do not remember their own sins. They bring no sin‑offering to God, no tears of repentance. They rely on their numbers... So they go up to strike, and they are struck down hard and with disaster.

Judah means "praise," and this surely implied that God's honour is always the first thing to consider when evil must be faced and judged. So there was no doubt that God meant Israel to attack Benjamin. Even so, Israel clearly lost the first battle... Why did they lose? Because they had forgotten to judge themselves first. We are in no condition to judge evil if we do not first judge ourselves as God sees us. They had not even asked what their attitude should be. Should it be only anger and righteous indignation? Oh no! The very fact of evil in the nation should have humbled them before the Lord.

If we think we can win over evil, we will find ourselves badly defeated, as Israel did... for if we judge others without first judging ourselves, God will humble us.

As for Benjamin, they had sinned terribly by defending the evil among them. Israel's protest, instead of humbling them, drove them to their most serious act... Because they refused to be humbled, the results were terrible. They did not judge the evil. As a direct result they excused it, and that was fatal. They took sides with the evil‑doers against the people of God.

What grace God showed in this defeat! Israel had to learn that, in fights between brothers, there could be neither winners nor losers. All had to be defeated so that the Lord could win in the end. God used this defeat to restore His beloved people. Israel came out stronger from a battle that had cost him his troops, because he came out of it truly judged by God Himself.

Benjamin was defeated by a humbled people who showed themselves weaker than he was. This is the principle behind all discipline in the church. Without love, without dependence on God and His word, without self‑judgment, discipline will always fall short.

Instead of being broken down before the Lord, however, Israel "encouraged themselves," but it is not said "in the Lord," as was the case with David in 1 Samuel 30:6. Yet they wept before the Lord and asked the Lord's counsel as to going against Benjamin. In fact, they say, "My brother Benjamin," which showed at least a better attitude than that of anger (v. 23).

Here we read the people encouraged themselves, and set their battle in array again in the place where they put themselves in array the first day. Scripture gives that statement first — that they encouraged themselves and set the battle in array. Then comes a parenthesis, like a postscript, showing the minor and secondary place it had in their own hearts: "The children of Israel went up" — you might say, had gone up — "and wept before the Lord until evening, and asked counsel of the Lord, saying, Shall I go up again to battle against the children of Benjamin my brother?"

God allowed Benjamin to defeat and destroy twenty-two thousand men of Israel, which made it clear that God had a controversy with Israel as well as with Benjamin. It seems the men of Israel still trusted in their own strength to defeat Benjamin. They wept before the Lord until evening, and asked the Lord if they should go up again against Benjamin. Yet they had already "encouraged themselves, and set their battle in array in the place where they put themselves in array the first day" (Judges 20:22).

Here God had to rebuke the people, even when they were morally right in the main, until He had purged out the wrong that their state and haste mixed into it. In judgment He must have righteousness; but He remembers mercy… When we truly come before the Lord in sorrow, in circumstances that call for sorrow, the heart is open to feel for the wrongdoer. Before this, their thoughts were all of destroying Benjamin. The memory that he was their brother had never even entered their minds.

When Israel asked the Lord, "Shall I go up against my brother Benjamin," God told them to go, for His judgment against evil must be carried out. But why did they not ask the Lord what was the reason for their shameful defeat before? They did not ask this, and God did not answer any more than they had asked.

The Lord answers, "Go up," for nothing could change this: they must judge the evil. But they lacked the consideration of "how" to go up, that is, in what spirit, and with what resources. So, after their second defeat, they weep again — and now they add fasting and burnt offerings and peace offerings before the Lord (vv. 26-28).

But does it not tell us in tones of thunder that what God wants, more than judging evil in another, is that we judge it in ourselves? If we are to be ready — whether as people passing judgment on evil, or as a company of His people carrying out His own discipline — self-judgment must come above everything else. That self-judgment gives us spiritual discernment and spiritual power.

Israel at first did not even ask the Lord how to deal with the sin. They acted from natural indignation (which was nevertheless quite righteous). The Lord allowed all this in order that the people might learn where they were. The evil that needed discipline had dulled their spiritual state. So it never occurred to them to wait on the Lord first and ask what should be done. They settled their course of action before consulting Him, for they were far from Him.

At first they did not need the Lord at all. Why, this case you do not need to pray about, some people say. You do not need to trouble the Lord. Is it not a clear case? All you need ask for is the Lord to guide you as to some minor detail; who will do the work, who will write the letter, and so forth. Ah, you do not realize your need of God; then He will teach you your need of Him. You will find that you flee before the wrongdoers, and have no power to judge the evil.

What grace God displayed in this defeat! Israel had to learn that in a fight between brothers there could be no victors and no vanquished. All had to be beaten, so that the Lord could triumph in the end… See what fruit their discipline bore. First: it led them to seek the presence of the Lord again. Second: in place of human indignation, sorrow according to God filled them, and their tears proved it. Third: their sorrow did not pass quickly, for they wept until evening. Fourth: they learned to lean more truly on the word of God. They no longer say, "Which of us shall go up first?" but "Shall I go up again?" Fifth: their love for their brother in his fall revives at last.

When we truly come before the Lord in sorrow, in circumstances that call for sorrow, the heart opens to feel for the wrongdoer. Before this, their minds were full of thoughts of destroying Benjamin. The memory that he was their brother had not even entered them.

Israel was not broken down before the Lord. Instead they "encouraged themselves" — but the text does not say "in the Lord," as it does of David in 1 Samuel 30:6. Yet they wept before the Lord and asked His counsel about going against Benjamin.

The account puts that first: they encouraged themselves and set the battle in order. Then, almost in a side remark, like a postscript, it adds: "The children of Israel went up" — you might say, had gone up — "and wept before the Lord." The order shows how small and secondary a place this had in their own hearts.

The Lord answers, "Go up," for nothing could change this: they had to judge the evil. But they had not weighed "how" to go up — in what spirit, and with what resources. So, after the second defeat, they weep again, and this time they also fast and offer burnt offerings and peace offerings before the Lord.

Now, broken down before God who had ordered their defeat, they are made to feel for their brother — guilty as he was, no doubt. Still, he was their brother. And the children of Israel have the answer from the Lord, "Go up against him." Yet they were beaten the next day. They had to be disciplined before the Lord before He could use them to deal with their brother.

The second time they weep before the Lord, and ask, "Shall I go again to battle against the children of Benjamin, my brother?" The Lord answers, "Go up," because they still had to judge the evil, and nothing could change that. But they lacked the consideration of "how" to go up, that is, in what spirit, and with what resources.

They go up again the next day; they encourage themselves. They needed encouragement. But it is far better to do as David did when the people spoke of stoning him. David encouraged himself in the Lord. Here we read that the people encouraged themselves, and set their battle in array again in the same place as the first day. That statement comes first: they encouraged themselves and set the battle in array. Then, like a postscript, comes the rest. The order shows the minor and secondary place it had in their own hearts: "The children of Israel went up" — or rather, had gone up — "and wept before the Lord until evening, and asked counsel of the Lord."

What grace God displayed in this defeat! Israel must learn that in fights between brothers there could be neither victors nor defeated. All must be defeated, so that the Lord could triumph at the end. God used this defeat to restore His beloved people… See what fruit their chastisement bore. First: it led them to seek the presence of the Lord again. Second: instead of human indignation, sorrow according to God filled them, and their tears were the proof of it. Third: their sorrow was not brief; they wept until evening… Fifth: affection for their brother in his fall revived at last.

Does it not tell us in tones of thunder that God wants us to judge evil in ourselves even more than to judge it in another? And if we are to be ready — whether as one person passing judgment on evil, or as a company of His people carrying out His own discipline — what He wants above everything else is that self-judgment. It is what gives us spiritual discernment and spiritual power.

Eighteen thousand men of Israel were struck down in the second defeat. Then all the children of Israel and all the people went up and came to the house of God. Now they did not merely weep until evening; they wept and sat there before the Lord. Their sorrow was deeper and lasted longer. They fasted that day until evening. That was more than sorrow; it was humiliation, judgment of the flesh and repentance… They recovered two things of priceless value: a true sense of the value of the sacrifice and of communion… Their own will was at last completely broken. "Shall I go out again, or shall I stop?" What thorough restoration!

At first Israel did not even take counsel with Jehovah about how the sin should be dealt with. They acted out of natural anger, which was still quite right. Jehovah allowed all this so that the people might learn where they were. The evil that needed chastening had so dulled their spiritual state that they never thought of waiting on Jehovah first, to learn what He wanted done. They settle their course of action before they consult Him, because they were far from Him... Gibeah well deserved this discipline. But to carry it out, Israel itself needed discipline. So God let everyone take part in it, so that it would take effect on everyone.

When Israel asked the Lord, "Shall I go up against my brother Benjamin," God told them to go, for His judgment against evil must be carried out. But why did they not ask the Lord the reason for their shameful defeat before? They did not ask this, and God did not answer any more than they had asked.

At first they had asked God which tribe should lead in the battle, and God had answered, "Judah," which speaks of the spirit of praise in contrast to mere indignation. But it was not a real waiting on God for full guidance. They lacked the consideration of "how" to go up — that is, in what spirit, and with what resources.

It seems the men of Israel still trusted in their own strength to defeat Benjamin. They wept before the Lord until evening, and they asked the Lord whether they should go up again against Benjamin. But they had already taken courage and "again formed the battle line in the same place where they had formed it on the first day" (Judges 20:22). Again the Lord allows Benjamin to defeat Israel, killing eighteen thousand of them.

What a terrible price to pay in seeking the just judgment of the wicked men of Gibeah! But there is a lesson in it: sin is far too strong for us. We can never gain the victory over it in our own strength. Even a majority cannot win in such a battle. Only God can defeat the awful power that sin has wielded in raising itself against His people.

Their cause was a righteous one; their battle was the Lord's; though those who fought it needed His chastening and discipline before He gave them victory. If anything should teach us that God will not tolerate evil among His own people, this should: He would not give the victory even to those who were on His side against Gibeah, until their own souls had been disciplined by their defeats, and they had wept and humbled themselves with fasting before Him.

Then, first, "all the people of Israel, the whole army, went up and came to Bethel" — the house of God. No one was missing; they were united in seeking Jehovah. Second, instead of only weeping until evening, they wept and sat there before Jehovah. Their sorrow before God was deeper and lasted longer. Third, they "fasted that day until evening." That was more than sorrow; it was humiliation, judgment of the flesh and repentance. Fourth and fifth, they "offered burnt offerings and peace offerings before Jehovah." They recovered two things of priceless value: a true sense of the worth of the sacrifice, and of communion. Sixth, their own will was at last completely broken. "Shall I go out again, or shall I stop?"

This second defeat brought all the people of Israel, the whole army, to the house of God. There they asked the Lord for guidance. God's discipline worked a great change in His people. They no longer line up for battle before seeking the Lord's counsel, and they no longer trust their own strength and numbers. Now their weeping comes with sacrifices, fasting, sitting before the Lord, and seeking His mind and will.

Israel must act; there is no other choice. Yet twice they suffer defeat, losing many men... The Lord answers, "Go up," for they still had to judge the evil; that could not be changed. But they had not thought about how to go up — in what spirit, and with what resources.

What a lesson about hasty, self-righteous judgment of real evil! Yet the Lord's word was still, "Go up," and judging such evil is just as necessary today. But the judgment must go all round: self-judgment before any other.

Israel had to learn that God had a dispute not only with Benjamin, but with the whole nation. It was not enough to rise against Benjamin in righteous anger. They had to see that Benjamin's sin was their own sin too, and that they needed God's discipline just as Benjamin did.

Fasting was an admission of their own unworthiness. That is the negative side. The offerings speak positively, for they picture the one great offering of the Lord Jesus on Calvary. That offering is the only basis either for forgiveness of sins or for judging sin... The burnt offering reminds us that the glory of God comes first, for all of it went up in fire to God. If Israel's motives were only their own relief, that is not good enough. God's glory is far more important than Israel's honour. Yet they added the peace offering, in which the offerer had a share. It shows Israel sharing with God in the value of the sacrifice of Christ, which would give Israel the right to share in God's work of judging evil.

All the people went up to Bethel, to the presence of God, to His house. This is God as the God of His house, the way Jacob had to find Him. Not merely the God of Israel, the God who has given me benefits, but God who is over His house as Lord and Ruler, and who will dictate His will... And now they get the answer from the Lord that they could have had at the start, if they had asked in the right way.

Instead of only weeping until evening, they wept and sat there before the Lord. Their sorrow before God went deeper and lasted longer. Third: they "fasted that day until evening." That was more than sorrow. It was humbling themselves, judgment of the flesh, and repentance... They recovered two things of priceless value: a true sense of what the sacrifice is worth, and communion... Sixth: their own will was broken at last. "Shall I go out to battle again, or shall I stop?" What a complete restoration! And what brought it about was a horrible evil. God does not make light of how terrible that evil was. But because of the care He has for His people, He uses even the evil for their blessing.

The account shows that the ark of the covenant was in one place (Bethel). But the tent of meeting, whose main feature was the ark with its mercy seat, was in another place (Shiloh)... Yet the people of Israel went to Bethel to ask God for counsel through Phinehas the high priest, for "the ark of the covenant of God was there in those days"... We are told no reason why the ark was at Bethel, and not in the tabernacle at Shiloh, where it stood later in Eli's time. Was this serious break with the proper order not a sign of the lawlessness spreading through the land?

God's discipline worked a great change in His people. They no longer line up for battle before asking the Lord for counsel. They no longer trust their own strength and numbers. Now their weeping comes with sacrifices, fasting, sitting before the Lord, and seeking His mind and will. It is then that we are told of the presence of the ark of the covenant of God (Judges 20:27). Despite all the evil in Israel and in Benjamin, God was in the midst of His people.

They "offered burnt offerings and peace offerings before the LORD." They recovered two things of priceless worth: a true sense of the value of the sacrifice, and of communion. Through God's discipline they came to prize dependence on the word of God and a real sense of His presence. The people knew they stood before God Himself, who dwells between the cherubim over the ark. They drew near to Him through a living High Priest who interceded for Israel.

"All the people went up to Bethel," to the presence of God, His house. They met God as the God of His house, as Jacob had to find Him. He is not just the God of Israel, the God who has given me good things. He is God over His house as Lord and Ruler, and He lays down His will... Now they get the answer from the Lord that they could have had at the start, if they had asked in the right way.

They do not go up and stand, as if to say: We must get on with this business, and it has to be done. We would like an answer, but if we cannot get one we must go ahead anyway. People need to learn that lesson too. You must go before the Lord, not only to weep or fast, but to sit before Him and wait until He sees fit to answer the desire of your hearts.

The last five chapters form an important appendix, and these events belong to a very early period of the book. The mention of Phinehas (Judges 20:28) shows this. This added part shows the moral state of the people: lawlessness, disorder, and idolatry.

A humbled people, weaker than Benjamin himself, defeated him. This is the principle of all discipline in the assembly. Discipline will always fall short without love, without dependence on God and His word, and without self-judgment.

They ask God, not whether they may go, but who is to go up against Benjamin. They did not humble themselves. They assumed instead that they were in the right. As a judgment on them all, God allows the war, and Benjamin wins for a time. But the triumph of wickedness is short-lived, and only leads on to a fiercer judgment. Defeat humbles the other tribes, and then they ask God what they should have asked at first: "Shall we go out once more to battle against our brothers, the people of Benjamin, or shall we cease?" If God told them not to go, they would stay under the shame of defeat. By calling Benjamin their brother, they count themselves as deserving judgment just as much as he does. They do not set themselves apart in proud self-righteousness. Then God tells them to go, and He judges the evil of Benjamin.

We know Phinehas was alive in the wilderness years. He led the fight against Midian before Moses died, and he was one of those who crossed the Jordan. Yet he is still alive when this tragic deed took place, which almost wiped out the tribe of Benjamin… At last God had brought them down to their right place. They had taken the shame to themselves. The Lord had disciplined them, and they had needed it and rightly deserved it. Now they could deal with guilty Benjamin. We are not in a position to deal with another until God has dealt with what is contrary to His name in our own soul.

Phinehas pictures the Lord Jesus as our Great High Priest, and the ark reminds us of Christ as the Sustainer of the throne of God, the One therefore in absolute authority. Priesthood speaks of His compassionate intercession, a lovely complement of His authority.

How little of that sitting before the Lord there is. Not sitting, dear friends, to feel how bad the evil is. They had that at the very beginning. This is sitting to get the mind of God, for God has His mind. He has His mind as revealed in His word, and He also has His mind for this particular case. And to get that mind we must wait on the Lord. Rushing ahead is never the way to get His mind.

There is nothing like a humble, proper appreciation of the offering of the Lord Jesus Christ to give us a right perspective of what evil is, and to enable us to judge it rightly as before God. The burnt offering reminds us that God's own glory was what was chiefly at stake in this matter. Only the sacrifice of the holy Lamb of God can rightly vindicate that glory. The peace offering speaks of fellowship with God and with one another. That fellowship had been brutally broken, and only the same blessed sacrifice of Christ secures it. Why do we forget this most vital test of all when we face matters of such great weight?

It is universal. It is serious. It is not enough for half a dozen people to be stirred in conscience about evil… There is so little power because all the people are not stirred before God about it.

And now we see in Israel a self-distrust they did not have before. They repeat the tactic used at Ai, and with the same result. Benjamin, proud of their earlier victories, fall easily into the trap. They only wake up at last, too late, when they see Gibeah going up in flames to heaven.

Israel set men in ambush all around Gibeah (v. 29) and others advanced toward the city (v. 30)... The Israelites encouraged Benjamin's empty confidence by fleeing before them, but their aim was to draw them away from the city. This split Benjamin's forces, and Israel's men in ambush burst out from their hiding places.

Now they go out and overthrow Benjamin, but they have to do it in a way that underlines the very lesson they had learnt. They have to do it by their weakness. They have to do as they did at Ai. They retreated before Benjamin, as they had before the men of Ai... So the whole tribe of Benjamin was at their mercy. I hardly think that God would have blotted out a tribe in that way. It was at their mercy, and they still had enough vengeance in them to carry it out to the very last drop.

The Lord answers, "Go up," because they had to judge the evil, and nothing could change that. But they had not weighed "how" to go up — in what spirit, and with what resources. So, after the second defeat, they do not only weep. They fast and offer burnt offerings and peace offerings before the Lord (vv. 26-28).

At last God had brought them down to their right place before Him. They had taken the shame to themselves. The Lord had disciplined them, and they had needed it and rightly deserved it. Now they could deal with guilty Benjamin. We are not in a position to deal with another until God has dealt with that which is contrary to His name in our own soul.

Destruction falls on them overwhelmingly: only six hundred men escape to the cliff of Rimmon... For one awful crime of Gibeah, thousands of innocent lives pay the price. But the state of things everywhere is frightful. All this time the insult to God at Dan goes unnoticed, while judgment that makes no distinctions wipes out almost a whole tribe in Israel.

They had to set men in ambush (v. 29) and to flee before Benjamin (v. 32). After all their earlier losses, they had thirty men wounded to death. They had to send up a great flame like smoke out of the city as a signal. Fully judged and restored to communion with God, Israel can now carry out the painful duty of judging Benjamin — but oh, what weeping and tears follow the victory. (Judges 21:2) How different from the scene at Jericho, where "the people shouted a great shout, and the wall fell down flat." (Joshua 6:20) Here it was a matter of their own brothers, of a tribe all but cut off in judgment. But God in grace restores the remnant of Benjamin.

At first Israel did not even ask the Lord how the sin should be dealt with. They acted out of natural anger — anger that was still quite right. The Lord allowed all this so that the people might learn where they stood. The evil that needed chastening had so blunted their spiritual state that they never thought of waiting on the Lord first, to learn what should be done. They settle on their course of action before they consult Him, because they were far from Him. They only ask who should go up first. The Lord points out Judah, but Judah is beaten. Beaten twice when they expected an easy win, the people are humbled. In tears they turn to the Lord again and ask whether they should go up. Then He gives them the victory. Gibeah well deserved this discipline; but to carry it out, Israel itself needed discipline.

This second defeat brought all the people of Israel to the house of God. There they wept, fasted, sat before the Lord, and offered burnt offerings and peace offerings… God's discipline of His people worked a great change in them. They no longer draw up their battle line before seeking the Lord's counsel. They no longer trust in their own strength and numbers. Now their weeping comes with sacrifices, fasting, sitting before the Lord, and seeking His mind and will… In spite of all the evil in Israel and in Benjamin, God was in the middle of His people. Once they had been chastened and humbled enough over the dishonour done to His Name, He would make them His instruments to punish the gross evil that Benjamin allowed and defended.

The Lord answers, "Go up," for there could be no altering the fact that they must judge the evil. But they lacked the consideration of "how" to go up, that is, in what spirit, and with what resources.

Israel set men in ambush all around Gibeah (v. 29) and others advanced toward the city (v. 30). The Benjaminites came out and killed about thirty of the Israelites… The Israelites fed this false confidence by running away from Benjamin, but their aim was to draw them away from the city. So Benjamin's forces were split, and Israel's men in ambush burst out of their places.

Now they go out and overthrow Benjamin, but they have to do it in a way that emphasized the very lesson they had learnt. They have to do it by their weakness. They have to do as they did at Ai. They retreated before Benjamin, as they had before the men of Ai.

Then came the battle. Israel was restored, yet still felt its own weakness and insufficiency. Israel won the victory, but lost nearly a whole tribe. A humbled people, who had shown themselves weaker than Benjamin, defeated Benjamin. This is the principle of all discipline in the assembly. Without love, without dependence on God and His word, without self-judgment, discipline will always be flawed.

Yet the solemn work of judgment must be finished. Evil is determined to fight to the end. Before Benjamin is put down, thousands have fallen, both in the guilty tribe and in Israel. The cost of securing righteousness was terrible, but it had to be paid… It is true that God will ask of us a chastened, broken spirit as we deal with evil. That is all the more so because our own low state of soul, our careless indifference, is sadly part of the trouble. But God's glory matters far more than the outward peace of His people.

When Israel asks the tribe of Benjamin to hand over the guilty for judgment, they ignore the demands of righteousness and take up arms to defend the wicked offenders. Evil has such awful power that those who side with it do so boldly and without hesitation. Do not underestimate the great power of evil. It gained that power because people tolerated it, sheltered it and treasured it in secret for years. It may carry many unsuspecting people along with it — perhaps many who are unwilling to believe or look into the actual facts. Let us take care that our sympathies are not linked with the wrong camp.

So we are to learn this: when we give God His true place and give Christ His place, there will be no more defeat. The Lord told Israel, "Go up, for tomorrow I will give them into your hand."

Now they go out and overthrow Benjamin, but they have to do it in a way that emphasised the very lesson they had learnt. They have to do it by their weakness. They have to do as they did at Ai. They retreated before Benjamin, as they had before the men of Ai. They set an ambush, and those men came in behind and burned the city where the Benjamites were sheltering.

And now we see in Israel a self-distrust they did not have before. Israel repeats the strategy used at Ai, and the result is the same. Benjamin, thrilled by their earlier victories, fall into the trap. They wake up only at the very end, too late, when they see Gibeah going up in flames.

The Benjamites came out and began to strike down and kill some of the Israelites, about thirty men. The Benjamites were clearly strong, determined fighters. They thought they were in control of the situation again. The Israelites fed this empty confidence by fleeing before Benjamin. Their aim was to draw them away from the city. This divided Benjamin's forces... The men of Benjamin did not even suspect they were in a desperate situation.

The men of Israel had retreated at first from Benjamin because they relied on those who were in ambush, who, after the greater part of Benjamin's army was drawn away, rushed to attack the city.

Yet the solemn work of judgment must be finished. Evil is determined to fight to the end. Before Benjamin is beaten, thousands have fallen, both in the guilty tribe and in Israel. The cost of securing righteousness was terrible, but it had to be done... God will look for a humbled, broken spirit in us as we deal with it. That is all the more so because our own low state of soul, our careless indifference, is sadly part of it. But God's glory is far more important than the outward peace of His people.

Israel set men in ambush all around Gibeah, and others advanced toward the city. The Benjamites came out and began to strike down and kill some of the Israelites, about thirty men. The Benjamites were clearly strong, determined warriors, and thought they were in command of the situation again (v. 32). The Israelites encouraged this empty confidence of Benjamin by fleeing before them, but their aim was to draw them away from the city. So the forces of Benjamin were split. Israel's men in ambush burst out from their places, and ten thousand picked men of Israel came against Gibeah. The men of Benjamin did not even suspect they were in a desperate situation.

Benjamin, thrilled with their earlier victories, fall easily into the trap. They only wake up at last, too late, when they see Gibeah going up in flames to heaven.

They had sinned badly by upholding evil among their own people. Israel's protest did not humble them. Instead it drove them to the most serious act of all: going out to battle against the people of Israel. Then, far worse, they allied themselves with evil. Because they were never humbled, the results were terrible. They did not judge the evil. As a necessary consequence they excused it, with fatal results, and took the side of the wrongdoers against the people of God.

Now they go out and overthrow Benjamin, but they have to do it in a way that emphasised the very lesson they had learnt. They have to do it by their weakness. They have to do as they did at Ai. They retreated before Benjamin, as they had before the men of Ai. They set an ambush, came in behind, and burned the city where the Benjamites had taken shelter.

Benjamin was defeated by a humbled people who showed themselves weaker than he. It is the principle of all discipline in the assembly. Discipline will always be defective without love, without dependence on God and His word, and without self-judgment.

Israel must learn that in fights between brothers there could be no winners and no losers. All had to be defeated for the Lord to triumph at the end.

Israel set men in ambush all around Gibeah (v. 29) and others advanced toward the city (v. 30)... The Benjamites were clearly strong, determined fighters, and thought they were in control of the situation again (v. 32). The Israelites fed this empty confidence of Benjamin by fleeing before them, but their aim was to draw Benjamin away from the city. So Benjamin's forces were split. Israel's men in ambush rushed out from their places, and ten thousand picked men of Israel came against Gibeah (vv. 33-34). The men of Benjamin did not even suspect they were in a desperate position.

And now we see in Israel a distrust of itself that it did not have before. Israel repeats the trick used at Ai, and with the same result. Benjamin, lifted up by their earlier victories, fall easily into the trap. They only wake up at last, too late, when they see Gibeah going up in flame to heaven.

Now they go out and overthrow Benjamin, but they have to do it in a way that underlined the very lesson they had learnt. They have to do it by their weakness. They have to do as they did at Ai. They retreated before Benjamin, as they had before the men of Ai. They laid an ambush, came in behind and burnt up the city where the Benjamites were sheltering.

First, all the people of Israel went up together to the house of God. No one was missing; they were united in seeking the LORD. Second, instead of weeping until evening, they wept and sat there before the LORD. Their sorrow before God went deeper and lasted longer. Third, they "fasted that day until evening." That was more than sorrow. It was humbling themselves, judging the flesh, and repentance. Fourth and fifth, they "offered burnt offerings and peace offerings before the LORD." They got back two things of priceless worth: a true sense of the value of the sacrifice, and of communion... Sixth, their own will was broken at last: "Shall we go out once more to battle... or shall we cease?" (vv. 26-28) What a thorough restoration! From then on God could bless them and assure them of victory.

Now what is that ambush, that retreating and drawing back before the Benjamites? I believe it is that spirit of prayer which knows our utter weakness and helplessness... If we are to deal in discipline, there must be a sense of our utter helplessness. Anybody who is going to act as a lawyer or a judge among the people of God will have no spiritual power. Spiritual power needs that spirit of prayer which looks, in the enemy's eyes, like running away. Let the wrongdoer think that he has too much power for us to deal with him. If we show our weakness by being on our knees in prayer, we will soon find that God gives us the chance to carry out the discipline and the government that He wants from us.

Then came the battle. Israel, restored but still feeling its own weakness and inability, won the victory — but lost almost a whole tribe. A humbled people, who showed themselves weaker than he was, defeated Benjamin. This is the principle of all discipline in the assembly. Discipline will always be defective without love, without dependence on God and His word, and without self-judgment.

It was the Lord who defeated Benjamin before Israel (v. 35).

The battle was not an easy one. Israel set men in ambush all around Gibeah while others advanced toward the city. The Benjaminites came out and struck down about thirty of the Israelites. The Benjaminites were clearly strong, determined warriors. They thought they were in command of the situation again. The Israelites fed this empty confidence by fleeing before Benjamin. Their aim was to draw them away from the city. This split Benjamin's forces. Israel's men in ambush burst out from their places, and ten thousand select men of Israel came against Gibeah. The men of Benjamin did not even suspect they were in a desperate situation.

And now we see in Israel a self-distrust they did not have before. Israel repeat the trick they used at Ai, and with the same result. Benjamin, excited by their earlier victories, fall easily into the trap. They only wake up at last, too late, when they see Gibeah going up in flames to heaven.

What comes next is strikingly like the scene at Ai. Israel had to set men in ambush, to flee before Benjamin, and to send up a great flame of smoke from the city as a signal. Israel has now been thoroughly judged and restored to communion with God. So they can carry out the painful duty of judging Benjamin for his contempt of God. But ah, what weeping and tears follow the victory! How different from Jericho, where the people shouted and the wall fell down flat.

Now what is that ambush and retreating before the Benjaminites? I believe it is that spirit of prayer which realises our utter weakness and helplessness. If we are to deal in discipline, there must be a sense of our utter helplessness. Anybody who is going to act as a lawyer or a judge among the people of God will have no spiritual power. To have spiritual power there must be that spirit of prayer which looks, in the enemy's eyes, like running away. If our weakness shows in being on our knees in prayer, God will soon give us the opening to carry out the discipline He wants from us.

They would not humble themselves, and terrible results followed. They failed to judge the evil. Worse, and inevitably, they excused it — a fatal excuse — and sided with the wrongdoers against the people of God.

They had at last been brought down to their right place before God. They had taken the shame to themselves. The Lord had chastised them, and they had needed it and rightly deserved it. Now they could deal with guilty Benjamin. We are not in a position to deal with another until God has dealt with that which is contrary to His name in our own soul.

But it was the Lord who defeated Benjamin before Israel, enabling them this time to destroy 25,100 Benjaminites. This was a terrible reduction, for their entire army had numbered only 26,700, leaving only 1,600 who were not killed. But it was still not as many as those of Israel killed by Benjamin.

A humbled people, who showed themselves weaker than Benjamin, defeated him. This is the principle of all discipline in the assembly. Discipline will always be defective without love, without dependence on God and His word, without self-judgment.

But it was the Lord who defeated Benjamin before Israel (v.35), enabling them this time to destroy 25,100 Benjamites. This was a terrible decimation, for their entire army had numbered only 26,700, leaving only 1600 who were not killed. But Benjamin had still killed more men of Israel than that!

But being fit for God to use against evil takes much more than being ready to be His instrument. They are too eager, as the result shows. Their anger is too quick, too unforgiving, too merciless. They act with the reckless haste of revenge, not with the solemn care of God's judgment. They do not remember their own sins. They bring God no sin offering and no tears of repentance. They rely on their numbers, and no doubt on the justice of their cause too — but they do it in self-righteousness, never suspecting themselves.

What grace God showed in this defeat! Israel had to learn that in a fight between brothers there could be no victors and no defeated side. All had to be defeated, so that the Lord would triumph at the end... First: it led them to seek the presence of the Lord again. Second: instead of human outrage, godly sorrow filled them, and their tears proved it. Third: their sorrow did not fade fast, for they wept until evening. Fourth: they learned to depend more truly on the word of God. They no longer asked, "Which of us shall go up first?" but "Shall I go up again?" Fifth: at last their love for their brother in his fall came back.

At last they had been brought down to their right place before God. They had taken the shame on themselves. The Lord had disciplined them, and they had needed it and rightly deserved it. Now they could deal with guilty Benjamin. We are in no position to deal with someone else until God has dealt with whatever is against His name in our own soul. And so the men of Benjamin were struck down and almost wiped out.

Fasting was an admission of their own unworthiness, and that is the negative side. The offerings speak positively. They picture the one great offering of the Lord Jesus on Calvary, and that offering is the only basis for either forgiveness of sins or for judging sin... The burnt offering reminds us that the glory of God comes first, for all of it went up in fire to God. If Israel's motives were only for their own relief, this is not good enough. God's glory is far more important than Israel's honor.

Then came the battle. Israel was restored, yet still felt his own weakness and inadequacy. He won the victory, but lost nearly a whole tribe. Benjamin was defeated by a humbled people who showed themselves weaker than he. This is the principle of all discipline in the church. Without love, without dependence on God and His word, without self-judgment, discipline will always be flawed.

These last verses in the chapter sum up the victory of Israel that caused Benjamin to realize they were defeated (v. 36). The men of Israel had retreated at first from Benjamin because they relied on the men in ambush. Once the greater part of Benjamin's army had been drawn away, those men rushed to attack the city (v. 37). They captured Gibeah without difficulty and set it on fire. Israel's army had agreed on a signal for the rest: a cloud of smoke rising from the city (v. 38).

And now we see in Israel a self-distrust they did not have before. The trick used at Ai is repeated, and with the same result. Benjamin, lifted up by their earlier victories, fall into the trap. They wake at last, too late, when they see Gibeah going up in flame to heaven.

What comes next bears a striking likeness to the scene at Ai. They were obliged to set men in ambush (v. 29), to flee before Benjamin (v. 32); and after all their earlier losses to have thirty men wounded to death, and to make a great flame like smoke rise up out of the city, to serve as a signal.

The Benjamites were clearly strong, determined warriors. They thought they were in command of the situation again (v. 32). The Israelites fed this false confidence by fleeing before Benjamin, in order to draw them away from the city. So Benjamin's forces were divided, and Israel's men in ambush burst out from their places... The men of Benjamin did not even suspect they were in a desperate situation.

Therefore, when the Benjamites thought they were winning, the great cloud of smoke arose from Gibeah. Not only did the men of Israel see it, but also the Benjamites who were pursuing them (v. 40). The fleeing army of Israel turned back to face Benjamin. Benjamin saw that they were trapped between two companies of Israelites, and that one company had already overcome Gibeah. They were panic stricken (v. 41).

At last they had been brought down to their right place before God. They had taken the shame to themselves. The Lord had disciplined them, and they had needed it and rightly deserved it. Now they could deal with guilty Benjamin. We are not in a position to deal with another until God has dealt with what is contrary to His name in our own soul. And so the men of Benjamin were utterly struck down and almost wiped out.

So we are to learn that when God is given His true place and Christ is given His place, there will be no more defeat. The Lord told Israel, "Go up, for tomorrow I will give them into your hand" (v. 28).

Benjamin was defeated by a humbled people who showed themselves weaker than he. It is the principle of all discipline in the assembly. Without love, without dependence on God and His word, without self-judgment, discipline will always fall short.

How different from the scene at Jericho, where "the people shouted a great shout, and the wall fell down flat." Here they were dealing with their own brothers, with a tribe almost cut off in judgment. But God in grace restores the remnant of Benjamin.

At first the men of Israel retreated from Benjamin, because they were relying on the men in ambush. Once most of Benjamin's army had followed them away, those men rushed to attack the city. They captured Gibeah without difficulty and set it on fire. They had fixed the signal for the rest of Israel's army beforehand: a cloud of smoke rising from the city.

What comes next bears a striking likeness to the scene at Ai. They had to set men in ambush and to flee before Benjamin. After all their earlier losses, thirty more of their men were fatally wounded. They also had to make a great flame like smoke rise up out of the city as a signal. Israel has judged itself fully and come back into communion with God. Now Israel can carry out the painful duty of judging Benjamin. But what weeping and tears follow the victory! How different this was from Jericho, where "the people shouted a great shout, and the wall fell down flat." Here the fight was against their own brothers, against a tribe all but cut off in judgment.

Now what is that ambush and retreating, retiring before the Benjamites? I believe it is that spirit of prayer which realises our utter weakness and helplessness. Just the lesson that is all through Judges in other connections. If we are to deal in discipline, there must be a sense of our utter helplessness. Anybody who is going to act as a lawyer or a judge among the people of God will have no spiritual power. To have spiritual power there must be that spirit of prayer which looks in the enemy's eyes like running away.

And now we see in Israel a self-distrust they had not had before. Israel repeats the strategy used at Ai, and with the same result. Benjamin, elated with their previous victories, fall easily into the trap. They wake up only at the very end, too late, when they see Gibeah going up in flame to heaven.

Then came the battle. Israel was restored, yet still felt its own weakness and lack of strength. Israel won the victory, but lost nearly a whole tribe. Benjamin was defeated by a humbled people who showed themselves weaker than he was. It is the principle of all discipline in the assembly. Discipline will always fall short if there is no love, no dependence on God and His word, and no self-judgment.

An ambush was laid, and they came in behind and burnt up the city where the Benjamites were sheltering. So the whole tribe of Benjamin was at their mercy. I hardly think God would have blotted out a tribe in that way. It was at their mercy, and there was still enough of vengeance in them to carry it out to the very last drop.

These last verses in the chapter are a recapitulation of the victory of Israel that caused Benjamin to realise they were defeated (v. 36). The men of Israel had retreated at first from Benjamin because they relied on the men waiting in ambush. Once most of Benjamin's army had been drawn away, those men rushed to attack the city (v. 37). They captured Gibeah without difficulty and set it on fire. The agreed signal for the rest of Israel's army was a cloud of smoke rising from the city (v. 38).

So, while the Benjamites thought they were winning, the great cloud of smoke rose from Gibeah. Not only did the men of Israel see it, but also the Benjamites who were pursuing them (v. 40). The fleeing army of Israel turned back to face Benjamin. Benjamin now saw that two companies of Israelites had them trapped, and that one company had already defeated Gibeah. They were panic stricken (v. 41).

What comes next bears a striking similarity to the scene at Ai. They had to set men in ambush (v. 29) and to flee before Benjamin (v. 32). After all their earlier losses, thirty of their men died of their wounds. They also had to make a great cloud of smoke rise up out of the city as a signal. Israel has now been judged in full and restored to communion with God. So they can carry out the painful duty of judging Benjamin for his contempt of God. But what weeping and tears follow the victory! (Judges 21:2) How different from the scene at Jericho, where "the people shouted with a great shout, and the wall fell down flat." (Joshua 6:20)

Now they go out and overthrow Benjamin, but they have to do it in a way that emphasised the very lesson they had learnt. They have to do it by their weakness. They have to do as they did at Ai. They retreated before Benjamin, as they had before the men of Ai. An ambush was laid, and they came in behind and burnt up the city in which the Benjamites were sheltered.

Now what is that ambush and retreating, retiring before the Benjamites? I believe it is that spirit of prayer which realises our utter weakness and helplessness... If we are to act in discipline, there must be a sense of our utter helplessness. Anyone who is going to act as a lawyer or a judge among the people of God will have no spiritual power. To have spiritual power there must be that spirit of prayer which looks, in the enemy's eyes, like running away.

But it was the Lord who defeated Benjamin before Israel (v. 35), enabling them this time to destroy 25,100 Benjamites. This was a terrible reduction, for their entire army had numbered only 26,700, leaving only 1,600 who were not killed.

At last they had been brought down to their right place before God. They had taken the shame to themselves. The Lord had chastised them, and they had needed it and rightly deserved it. Now they could deal with guilty Benjamin. We are not in a position to deal with another until God has dealt with that which is contrary to His name in our own soul.

The Benjamites were clearly strong, determined warriors, and thought they were in command of the situation again (v. 32). The Israelites encouraged this empty confidence by fleeing before Benjamin, but their aim was to draw Benjamin away from the city. This split Benjamin's forces. Israel's men in ambush burst out from their places, and ten thousand picked men of Israel came against Gibeah (vv. 33-34). The men of Benjamin did not even suspect they were in a desperate situation.

And now we see on the part of Israel a self-distrust they had not had before. Israel repeats the strategy used at Ai, and with a similar result. Benjamin, excited by their earlier victories, fall easily into the trap. They wake up at last, too late, when they see Gibeah going up in flame to heaven.

There are secrets of defeat as there are secrets of victory, and the believer's chief danger lies in victory. The soul may gain that victory in real dependence on God. But if it then dwells on the results, it gladly takes some of the credit to itself. The next defeat dates from that moment.

What comes next bears a striking likeness to the scene at Ai. They had to set men in ambush (v. 29) and to flee before Benjamin (v. 32). After all their earlier losses, they had thirty more men killed. They also had to make a great flame like smoke rise up out of the city as a signal. But what weeping and tears follow the victory! (Judges 21:2) How different from the scene at Jericho, where "the people shouted a great shout, and the wall fell down flat." (Joshua 6:20)

At last God had brought them down to their right place before Him. They had taken the shame to themselves. The Lord had disciplined them, and they needed it and justly deserved it. Then He told them to go up, for the next day He would give Benjamin into their hand. Now they could deal with guilty Benjamin. We are not in a position to deal with another until God has dealt with that which is contrary to His name in our own soul.

But it was the Lord who defeated Benjamin before Israel (v. 35), enabling them this time to destroy 25,100 Benjamites.

Then came the battle. Israel was restored, yet still felt its own weakness and inability. Israel gained the victory, but lost nearly a whole tribe. A humbled people, who showed themselves weaker than Benjamin, defeated him. It is the principle of all discipline in the assembly. Without love, without dependence on God and His word, without self-judgment, discipline will always fall short.

So when the Benjaminites thought they were winning, the great cloud of smoke rose from Gibeah. Not only did the men of Israel see it, but the Benjaminites pursuing them saw it too (v. 40). The fleeing army of Israel turned back to face Benjamin. Benjamin saw they were caught between two companies of Israelites, and that one company had already overpowered Gibeah. They were panic-stricken (v. 41).

And now we see in Israel a self-distrust they had not shown before. The trick used at Ai is repeated, with the same result. Benjamin, lifted up by their earlier victories, fall easily into the trap. They wake up only at the very end, too late, when they see Gibeah going up in flame to heaven.

Israel at first did not even consult the LORD to learn how the sin should be dealt with. They acted from natural indignation, which was nevertheless quite right. The LORD allowed all this so that the people might learn where they were... They expected an easy victory, but they were beaten twice. Humbled and in tears, the people turn to the LORD again and ask whether they should go up. The LORD then gives them the victory. Gibeah well deserved this discipline; but to carry it out, Israel itself needed discipline.

What is that ambush and retreat before the Benjaminites? I believe it is that spirit of prayer which knows our utter weakness and helplessness. If we are to act in discipline, there must be a sense of our complete helplessness. Anyone who is going to act as a lawyer or a judge among the people of God will have no spiritual power. To have spiritual power there must be that spirit of prayer which looks to the enemy like running away.

What comes next is strikingly like the scene at Ai. They had to set an ambush (v. 29) and to flee before Benjamin (v. 32). After all their earlier losses, thirty of their men were wounded to death. And they had to make a great flame like smoke rise out of the city as a signal. Now thoroughly judged and restored to fellowship with God, Israel can carry out the painful duty of judging Benjamin. But what weeping and tears follow the victory! How different from the scene at Jericho, where "the people shouted, and the wall fell down flat." Here it was a question of their own brothers, of a tribe almost cut off in judgment.

Yet the solemn work of judgment must be finished. Evil is determined to fight to the end. Before Israel subdues Benjamin, thousands have fallen, both in the guilty tribe and in Israel. The cost of securing righteousness was terrible, but it had to be done. Can we dare to be less firm with evil today?

The whole tribe of Benjamin was at their mercy. I hardly think that God would have wiped out a tribe in that way. They were at Israel's mercy, and there was still enough desire for vengeance to carry it out to the very last drop.

When the Benjamites thought they were winning, the great cloud of smoke rose from Gibeah. Not only did the men of Israel see it, but also the Benjamites who were pursuing them (v. 40). The fleeing army of Israel turned back to face Benjamin. Benjamin now saw that two companies of Israelites had them trapped, and that one company had already conquered Gibeah. They were panic stricken (v. 41). They turned to one side and ran toward the wilderness, but the Israelites were ready for this, so they overtook Benjamin and surrounded them.

Now we see on the part of Israel a self-distrust they had not shown before. Israel repeats the trick used at Ai, and with a similar result. Benjamin, elated by their previous victories, falls easily into the trap. They wake at last, too late, when they see Gibeah going up in flames to heaven. Destruction sweeps over them: only six hundred men escape to the cliff of Rimmon.

As for Benjamin, they had sinned badly by upholding the evil among them. Israel's protest did not humble them. It drove them to a most serious act — "to go out to battle against the people of Israel" (v. 14) — and then to something far worse: they allied themselves with evil. Because they never humbled themselves, the results were terrible. They did not judge the evil, and as a necessary consequence they excused it — a fatal step. They took the side of the wrongdoers against the people of God.

Israel summons the whole tribe. Tribal pride takes over, and Benjamin lines up against all Israel. The wicked men are out of the picture; they no longer count. You hear no more of the wickedness done. Do you not think there must have been as much conscience in Benjamin as in the other tribes? ... At once Benjamin forgets the corruption completely. They say, We will stand out against all Israel, and we will not let anyone trample on us.

At last God had brought them down to their right place before Him. They had taken the shame on themselves. The Lord had disciplined them, and they had needed it and rightly deserved it. Now they could deal with guilty Benjamin. We are not in a position to deal with another until God has dealt with what is contrary to His name in our own soul.

Now they go out and overthrow Benjamin, but they have to do it in a way that emphasized the very lesson they had learnt. They have to do it by their weakness. They retreated before Benjamin, as they had before the men of Ai. Then they set an ambush, came in behind, and burned the city that sheltered the Benjamites. So the whole tribe of Benjamin was at their mercy. I hardly think God would have blotted out a tribe in that way. It was at their mercy, and there was still enough vengeance left to carry it out to the very last drop.

Count the men of Israel killed — 22,000, then 18,000, plus those killed in the last battle. Add the 25,100 of Benjamin. The total number of deaths was over 65,000! If only Benjamin had rightly judged the men guilty of the horrible crime against the woman! That would have avoided the awful slaughter of so many thousands. It is a lesson for us, a warning not to take sides with evil in any way.

When the Benjaminites thought they were winning, the great cloud of smoke rose from Gibeah. The men of Israel saw it, and so did the Benjaminites who were chasing them. The fleeing army of Israel turned back to face Benjamin. Benjamin now saw that two companies of Israelites had them trapped, and that one company had already taken Gibeah. They panicked. They turned to one side and ran toward the wilderness. But the Israelites had expected this, so they overtook Benjamin and surrounded them.

The men of Benjamin did not even suspect they were in a desperate situation.

But it was the Lord who defeated Benjamin before Israel. This time He enabled them to destroy 25,100 Benjaminites. That was a terrible loss, for their whole army had numbered only 26,700. Only 1600 were left alive. Even so, it was still fewer than the men of Israel whom Benjamin had killed!

As for Benjamin, they had sinned badly by upholding evil among them. Israel's appeal did not humble them. Instead it pushed them into the most serious act: "to go out to battle against the people of Israel." Then came something far worse — they allied themselves with evil. Because they never humbled themselves, the results were terrible. They did not judge the evil, and as a necessary result they excused it — and that excuse was fatal. They took the side of the wrongdoers against the people of God.

Eighteen thousand men of Israel were killed in the second defeat. Then, first, "All the people of Israel, the whole army, went up and came to the house of God." No one was missing. They were united in seeking the Lord. Second: instead of weeping only until evening, they wept and sat there before the Lord. Their sorrow before God went deeper and lasted longer. Third: they "fasted that day until evening." That was more than sorrow. It was humiliation, judgment of the flesh and repentance. Fourth and fifth: they "offered burnt offerings and peace offerings before the Lord." They recovered two things of immense value — a true sense of the worth of the sacrifice, and of communion. Sixth: their own will was broken at last. "Shall I go out yet again … or shall I cease?" What a thorough restoration!

A humbled people who showed themselves weaker than Benjamin defeated him. This is the principle of all discipline in the church. Without love, without dependence on God and His word, without self-judgment, discipline will always fall short.

Destruction falls on them overwhelmingly. Only six hundred men escape to the cliff of Rimmon. The merciless edge of the sword devours the rest — the women and children, everything in their cities. For one awful crime at Gibeah, thousands of innocent lives pay the price. But we see that the state of things everywhere is frightful. All this time the insult to God at Dan goes unnoticed… while judgment that makes no distinction wipes out almost one tribe in Israel.

Yet the solemn work of judgment must be carried through. Evil is determined to fight to the end. Before Benjamin gives way, thousands have fallen, both in the guilty tribe and in Israel. The cost of securing righteousness was terrible, but the work had to be done.

When the Benjamites thought they were winning, the great cloud of smoke rose from Gibeah. Not only did the men of Israel see it, but also the Benjamites who were pursuing them. The fleeing army of Israel turned back to face Benjamin. Benjamin saw they were trapped between two companies of Israelites, and that one company had already taken Gibeah. They panicked. They turned to one side and ran toward the wilderness. But the Israelites were ready for this. They overtook Benjamin, surrounding them and "easily trampling them down."

But it was the Lord who defeated Benjamin before Israel, enabling them this time to destroy 25,100 Benjamites. This was a terrible slaughter, for their whole army had numbered only 26,700, leaving only 1,600 alive. But Benjamin had still killed more men of Israel than that!

As for Benjamin, they had sinned badly by upholding the evil among them. Israel's protest, instead of humbling them, pushed them into the most serious act — to go out to battle against the children of Israel. Then came what was far worse: they allied themselves with evil… Because they were not humbled, the results were terrible. Not only did they fail to judge the evil; as a necessary consequence they excused it, and that was fatal. They took sides with the wrongdoers against the people of God.

At last they had been brought down to their right place before God. They had taken the shame on themselves. The Lord had disciplined them, and they had needed it and rightly deserved it. Now they could deal with guilty Benjamin. We are in no position to deal with another person until God has dealt with what is against His name in our own soul. And so the men of Benjamin were completely struck down and almost wiped out.

They fasted that day until evening. That was more than sorrow. It was humbling, judgment of the flesh and repentance… They recovered two things of priceless value: a true sense of the worth of the sacrifice, and of communion… Sixth: their own will was at last completely broken. "Shall I yet again go out, or shall I stop?" What thorough restoration! And what brought it about was a horrible evil.

Then came the battle. Israel was restored, yet still felt his own weakness and insufficiency. He won the victory, but lost nearly a whole tribe. A humbled people defeated Benjamin, and they showed themselves weaker than he was. It is the principle of all discipline in the assembly. Without love, without dependence on God and His word, without self-judgment, discipline will always be defective.

Destruction overwhelms them. Only six hundred men escape to the cliff of Rimmon. The merciless edge of the sword devours the rest — women and children, everything in their cities. For one awful crime at Gibeah, thousands of innocent lives pay the price. But the state of things everywhere is frightful. All this time the insult to God in Dan goes unnoticed… while judgment that makes no distinctions nearly wipes out one tribe in Israel.

In this first attack 18,000 men of Benjamin were killed (v. 44). The rest turned and fled toward the wilderness to the rock of Rimmon. Israel pursued them relentlessly. They killed 5,000 on the highways and another 2,000 who managed to flee farther into the wilderness (v. 45). So the total number of Benjamin killed was 25,000, all capable warriors.

Suppose the matter had been handled in the fear of God, in dependence on Him. Would Benjamin not have been as ready as the rest of Israel to clear himself of this awful shame? But there was a sudden bluntness here, a harshness, and above all a hidden pride. It would say: such an evil could not take place in Issachar; Ephraim would not have such a state of things among them; but Benjamin allows it. That stirs up all the worst passions in the human heart — pride. At once Benjamin forgets the corruption completely and says: we will stand out in the face of all Israel, and we will not let anyone trample us.

At last the Lord had brought them down to their right place before Him. They had taken the shame on themselves. He had chastised them, and they rightly needed and deserved it. Now they could deal with guilty Benjamin. We are in no position to deal with someone else until God has dealt with what is against His name in our own soul. That is why the men of Benjamin were utterly struck down and almost wiped out.

What is that ambush and retreating before the Benjamites? I believe it is that spirit of prayer which realises our utter weakness and helplessness. If we are to act in discipline, there must be a sense of our utter helplessness. Anyone who is going to act as a lawyer or a judge among the people of God will have no spiritual power. Spiritual power comes only through that spirit of prayer — the kind that looks, to the enemy, like running away.

Destruction falls overwhelmingly on them: only six hundred men escape to the cliff of Rimmon. The rest — with women and children, everything in their cities — the merciless edge of the sword devours. For one terrible crime of Gibeah, thousands of innocent lives pay the price. All this time the insult to God at Dan goes unnoticed. Israel lets a web of heathen cities entangle them in idol worship, while a judgment that makes no distinctions almost wipes out one tribe.

Evil is determined to fight to the end. Before Benjamin gives in, thousands have fallen, both in the guilty tribe and in Israel. The cost of securing righteousness was terrible, but it had to be done. Dare we be less firm with evil that has come to light today? The excuse sounds fair: a clear, definite stand against wickedness, and against those who go along with it, may hurt many.

Now thoroughly judged and restored to communion with God, Israel can carry out the painful duty of judging Benjamin for his profanity. But what weeping and tears follow the victory! (Judges 21:2) How different from the scene at Jericho, where "the people shouted a great shout, and the wall fell down flat" (Joshua 6:20). Here it was a question of their own brothers — a tribe all but cut off in judgment. But God in grace restores the remnant of Benjamin.

In this first attack Israel killed 18,000 men of Benjamin (v. 44). The rest turned and fled toward the wilderness to the rock of Rimmon. Israel kept up the chase. They killed 5,000 of them on the highways and another 2,000 who managed to flee farther into the wilderness (v. 45). So the total number of Benjamin killed was 25,000, all capable warriors.

God had at last brought them down to their right place before Him. They had taken the shame to themselves. The Lord had chastised them, and they had rightly needed and deserved it. Now they could deal with guilty Benjamin. We are not in a position to deal with another until God has dealt with what is contrary to His name in our own soul. And so it was that the men of Benjamin were crushed and almost wiped out.

What a terrible picture you have of the human heart. Israel comes in righteousness — might I not add in self-righteousness too? — to deal with this awful wickedness. The tribe of Benjamin had allowed it, and the crime happened among them. And how helpless human vengeance is to bring about the righteousness of God. Discipline now goes right to the extreme of almost wiping out a whole tribe.

How solemn a warning to us is all this. On the one hand it warns us not to dare to protect evil when it is present. On the other hand it warns us not to go to unnecessary lengths to punish evil.

Benjamin had suffered a terrible slaughter. Even so, 600 of their men escaped to the Rock of Rimmon in the wilderness and stayed there for four months (v. 47). But Israel was not content with gaining the victory. On the way back they burned the cities they came to in Benjaminite territory and killed both men and animals (v. 48). If the 600 men had not escaped, what would have happened to the tribe of Benjamin?

But God in grace restores the gleaning of Benjamin, despite the many complications caused by Israel's rash haste in their first decisions.

The dreadful deed resulted in the destruction of nearly the whole tribe (Judges 19–21). From this they recovered their strength to some extent… Paul says twice that he was of the tribe of Benjamin (Romans 11:1; Philippians 3:5). In the future, twelve thousand of this tribe will be sealed (Revelation 7:8).

Benjamin had sinned grievously by upholding evil in their own ranks. The protest from Israel, instead of humbling them, pushed them into the most serious step of all: going out to battle against the people of Israel. Then came something far worse — they allied themselves with evil. Their refusal to be humbled led to terrible results. Not only did they fail to judge the evil, but as the necessary consequence they excused it, and took the side of the wrongdoers against the people of God.

This chapter and the next bring before us the terrible harvest of what had been sown. "For whatever one sows, that will he also reap" (Galatians 6:7). They had sown the wind and now reaped the whirlwind. Violence and lawlessness result in the killing of 40,000 Israelites and 23,000 of the tribe of Benjamin. Nearly the entire tribe was wiped out. Benjamin refused to give up the wicked men and gathered together to fight their own brothers. What a contrast with the beginning of the book! There they fought a common enemy; here, their own brothers.

God's answer was that Judah should go up first, and twenty-two thousand men of Judah were destroyed. What grace God displayed in this defeat! Israel had to learn that in a fight between brothers there could be no victors and no losers. All alike had to be defeated for the Lord to triumph in the end. God used this defeat to restore His beloved people. Israel came out of the fight stronger, even though it had cost him his troops, because he came out of it truly judged by God Himself.

After the second defeat all the people went up to the house of God. They wept and sat there before the Lord. They fasted that day until evening. That was more than sorrow; it was humbling, self-judgment and repentance. Their own will was at last broken. Then came the battle in which Israel won the victory — restored, yet still feeling his own weakness — and lost nearly a whole tribe. Benjamin was defeated by a humbled people who showed themselves weaker than he was. This is the principle of all discipline in the assembly. Love, dependence on God and His word, and self-judgment are needed. Without them discipline will always be defective.

What was that ambush, that retreat before the men of Benjamin? I believe it pictures that spirit of prayer which knows our utter weakness and helplessness. If we are to act in discipline, there must be a sense of our complete helplessness. Anyone who is going to act like a lawyer or a judge among the people of God will have no spiritual power. To have spiritual power there must be that spirit of prayer which looks, in the enemy's eyes, like running away.

Thus the whole tribe of Benjamin was at their mercy. I hardly think God would have blotted out a tribe in that way. Benjamin was at their mercy, and there was still enough desire for revenge to drain it to the very last drop.

God had not told Israel to destroy Benjamin completely, women and children included. But Israel had done just that, apart from the 600 men hiding at the rock of Rimmon. Now they realise that a tribe of Israel is on the verge of extinction. Why did they not think of this before?

Here it was a question of their own brothers, of a tribe all but cut off in judgment. But God in grace restores the gleaning of Benjamin, despite the many complications caused by Israel's hasty first decisions.

This little tribe of Benjamin, once nearly wiped out after their sin (Judges 20–21), now holds a place of honour in the testimony. Theirs was the eager faith of that first hour before the kingdom dawned — a faith for which the presence of David alone was enough, when to human eyes everything seemed lost forever for the Lord's anointed.

Benjamin had suffered a terrible defeat with great slaughter. Even so, 600 of their men escaped to the Rock of Rimmon in the wilderness and stayed there for four months (v.47). But Israel was not content with gaining the victory. On their way back they burned the cities they came to in Benjamin's territory and killed both people and animals (v. 48). If the 600 men had not escaped, what would have happened to the tribe of Benjamin?

Destruction falls overwhelmingly upon them: only six hundred men escape to the cliff of Rimmon. The merciless edge of the sword devours the rest — women, children, everything in their cities. For one awful crime of Gibeah, thousands of innocent lives pay the price. But we see that the condition everywhere is frightful. All this time the insult to God in Dan passes unnoticed. A web of pagan cities is left to entangle them in the detestable worship of Baal and Ashtaroth, while judgment that makes no distinctions wipes out almost a whole tribe in Israel.

So the whole tribe of Benjamin lay at their mercy. I hardly think that God would have blotted out a tribe in that way. It was at their mercy, and there was still enough vengeance left to carry it out to the very last drop.

God had not told Israel to destroy Benjamin completely, women and children included. Israel had done it anyway, apart from the 600 men hiding in the Rock Rimmon. Now they realize that a tribe of Israel is on the verge of extinction. Why did they not think of this before?

When the other tribes saw the destruction they had caused among Benjamin, they came to the house of God and wept. They mourned that one tribe was lacking in Israel. But Scripture records no weeping over the sin that had brought it all about.

Here it was a question of their own brothers, of a tribe all but cut off in judgment. But God in grace restores the small remnant of Benjamin, despite the many complications caused by the fleshly haste of Israel in their first decisions.

After this they recovered their strength to some extent. When the kingdom divided, they stayed with Judah... When the people returned from captivity, Benjamin had its share of blessing with Judah. Ezra 1:5; Ezra 10:9; Neh. 11:4-36. Paul says twice that he was from the tribe of Benjamin. Rom. 11:1; Phil. 3:5. In the future, twelve thousand of this tribe will be sealed. Rev. 7:8.

These chapters speak to us clearly. If we let them guide us — the burnt villages of Benjamin, the grieving homes all over Israel — then I am sure of the first lesson we must learn. It is personal humiliation before God.

Benjamin had been defeated with terrible slaughter. Even so, 600 of their men escaped to the Rock of Rimmon in the wilderness and stayed there for four months (v. 47). But Israel was not content with gaining the victory. In returning they burned the cities they came to in Benjamite territory and killed both men and beasts (v. 48). If the 600 men had not escaped, what would have happened to the tribe of Benjamin?

The whole tribe of Benjamin was in their power. I hardly think that God would have blotted out a tribe in that way. Benjamin was at their mercy, and there was still enough thirst for vengeance to carry it out to the very last drop.

Destruction falls on them with crushing force: only six hundred men escape to the cliff of Rimmon. The merciless edge of the sword devours the rest — women and children, everything in their cities. For one awful crime at Gibeah, thousands of innocent lives pay the price. But the state of things everywhere is frightful. All this time the insult to God at Dan goes unnoticed. They let a web of heathen cities entangle them with the vile worship of Baal and Ashtaroth, while judgment that makes no distinction wipes out almost one tribe in Israel.

Yet the solemn work of judgment must be finished. Evil is determined to fight to the end. Before Benjamin is subdued, thousands have fallen, both in the guilty tribe and in Israel. The cost of securing righteousness was terrible, but it had to be done. Can we dare to be less firm with open evil today? The excuse sounds reasonable: a clear, unmistakable stand against wickedness, and against those who share in it, will hurt too many people. It is true that God requires a broken spirit in us as we deal with evil. But God's glory matters far more than the outward peace of His people.

Then came the battle. Israel was restored, yet he still felt his own weakness and inadequacy. He won the victory, but lost nearly a whole tribe. A humbled people defeated Benjamin — a people who showed themselves weaker than he was. It is the principle of all discipline in the assembly. Discipline always turns out flawed when love is missing, when we do not depend on God and His word, and when we do not judge ourselves.

It usually happens like this. An assembly is slow at first to judge evil. Then, when it does begin to deal with it, it comes down too hard on the wrongdoer. It swings from one extreme to the other… There cannot be too great a hatred of evil in our souls, but there may be a blameworthy severity against the wrongdoer. Some people are still kept away from the Lord's Table who might have been restored — if the hand that struck them, and it had to strike, had been guided by eyes full of sorrow.

For the first time they felt all the bitterness of it. They said: "O Lord, God of Israel, why has this happened in Israel, that today there should be one tribe lacking in Israel?" They did not say: The evil is put away, at last we have peace and quiet. Their bitterness matched how far their love for the Lord and for their brothers had come back. The breach had been made, one tribe was lacking; it was like the body suffering from the loss of a limb.

The chapters that follow (Judges 17-21) are not part of the historical order of this book. They lift the veil and show us moments from the inner life of this people, whom God bore with so patiently... They were self-willed, and with no king there was nothing to restrain them, so every kind of licence had room... When the state of God's people as a whole produces sins that call for discipline, the whole people share in the chastening that follows. The effect of it is to make them take their condition to heart.

Mizpah (or Mizpeh) means the "watchtower"... What it implies is the watchfulness of someone for whom the path of faith is real, and so the positive guidance of God from day to day.

The restoration of Israel resulted in a complete refusal of any connection with the evil... Remember this: in a day of ruin, when grace moves people to recover their first love for the Lord, they never grow more tolerant of evil. The closer our communion with God, the more it separates us from evil. But this separation does not blunt the affection of believers' hearts toward their brothers, as we see here.

Now they realize that a tribe of Israel is on the verge of dying out. Why did they not think of this before? But they had as good as decreed the end of Benjamin. They had sworn an oath that no woman of Israel could be given as a wife to a Benjamite.

They now find themselves bound by their own past acts, which make it look as though they had deliberately planned the wiping out of a tribe — something they had almost carried through, and something they are quite ready to blame God for. They had bound themselves, under a curse, not to give a wife to a Benjamite. And now they do not bring this before God in true sorrow and ask to be released from their folly. Instead, they take the matter once more into their cruel hands.

It is a strange way of reasoning around in a circle. They had sworn not to give them wives. Yet the first thing they do is go to Jabesh Gilead and kill everybody in the place, except those they could give as wives to Benjamin. And still they said they would not give them wives!... They hold a feast to the Lord. While they are busy with the festivities, they invite the men of Benjamin — they won't do it themselves — to go and snatch wives for themselves.

The Israelites were not told to make vows. But if they made them of their own accord, God said they must carry them out faithfully. People are always ready to boast of their strength, without being aware of their own weakness. The law made vows binding, and gave directions for exceptional cases where it was impossible to keep them.

Israel's restoration brought with it a total refusal of any link with the evil. Remember this: in a day of ruin, when grace is at work in souls and they recover their first love for the Lord, they never become more tolerant of evil. The closer our communion with God, the more it separates us from evil. Yet that separation does not blunt the love believers have for their brothers, as we see here. For the third time the people went up to the house of God. Having found the place again, they could not do without it. Defeat first drove them along that road; victory brought them back to it.

On the earlier visit, "they wept and sat there before the LORD"; this time the first thing was to stay there… It is our happiness, in the middle of the evil and the sorrow of today, to seek the face of the Lord and stay before Him till evening.

Then the tears flowed — and what tears! "They lifted up their voices and wept bitterly." For the first time they felt all the bitterness, and they asked the LORD, the God of Israel, why one tribe should be missing from Israel that day. They did not say: The evil is dealt with, at last we have quiet and peace. Their bitterness matched the recovery of their love for the LORD and for their brothers. The break had been made, one tribe was gone. It was like a body suffering the loss of a limb… and just when unity seemed beyond hope, it became real in the hearts of the people. In the eyes of the LORD that was truer unity than the mere appearance of it they had kept up while they were sliding away from Him.

Now Israel comes together at Mizpah in bitter weeping, to ask God why this had happened, and why one tribe should be missing from Israel (vv. 1-2). But God was not to blame for this. They were. They were to blame for their cruelty, punishing Benjamin far beyond what was right. They were to blame too for the oath that no woman of Israel would marry a Benjamite. They put themselves in this sad situation.

When the other tribes saw the destruction they had made upon Benjamin they came to the house of God and wept, lamenting that one tribe was lacking in Israel; but no mention is made of their weeping over the sin that had brought it all about.

At last the sword has done its reckless work. A few hundred young men are all that remain, stripped of everything they held dear in life. Only then do the people wake up to the result of their own handiwork, and ask why this had come to pass, as if it were the act of a Providence they could not understand… They had bound themselves, under a curse, not to give a wife to a Benjamite. And now, instead of bringing this to God in sorrow and repentance, and asking Him to free them from their folly, they take the matter into their cruel hands once more.

If the state of God's people as a whole gives rise to sins that need discipline, then the whole people share in the chastening that follows. The effect is to make them take their condition to heart. That same condition was why the sin was never held down, or punished as soon as it was done. But God sets the people in His presence. He judges the whole matter, and all the people must have to do with it.

The first rays of morning found Israel at work building an altar… Humiliation and ruin did not stop worship. What grace, that an altar to the LORD was still left in such a state of things! Three things came before this worship and led up to it: a firm separation from all evil, a return to the presence of God, and the ruin felt and owned to the full.

A tribe of the nation was almost entirely wiped out. Then the oath they had made not to give their daughters as wives to the Benjamites made the complete extinction of the tribe certain. The dreadful work they had done suddenly dawned on them. Weeping before Jehovah, they asked why one tribe should be lacking in Israel that day. The answer surely was that it came to pass because of their departure from God and their sins. So people ask, when they see scenes of bloodshed and war as we do in our times, why is this? — and are even ready to blame God, instead of thinking of sin and its curse.

It is pleasant and easy to sit in the seat of the judge and denounce the vices of others. It is easy to wonder why God does not stop them. It is easy even to criticize Him for seeming inactive, as though we were more righteous than He, and to point the finger at the enemy and cry, "You are the man." But what if, in answer to our accusing, a challenge rang out from some prophetic lips, as of old: "Are there not with you, even with you, sins against the Lord your God?"

Israel had been thoroughly humbled by their defeats, and their fasting and offerings showed their self-judgment before their God. Israel had to learn that God had a controversy not only with Benjamin, but with the whole nation. It was not enough to rise against Benjamin in righteous anger. They had to realise that Benjamin's sin was their own, and that they needed the discipline of God as much as Benjamin did. Lawlessness marked Israel too, not only Benjamin, for "In those days there was no king in Israel. Everyone did what was right in his own eyes" (Judges 21:25). So God's judgment was needed on all.

For the first time they felt all the bitterness of it. They did not say: The evil is put away, we are at last quiet and at peace. The bitterness matched how far their affection for Jehovah and for their brothers had come back. One tribe was lacking; the breach was like a body losing a limb… And it was when the unity seemed hopelessly lost that it became real in the hearts of the people.

Let us remember that, in a day of ruin, when souls, under the action of grace, recover their first love for the Lord, they never become more tolerant of evil. The closer our communion is with God, the more it separates us from evil. But this separation does not blunt the affections of the saints' hearts towards their brothers, as we see here.

The earliest rays of morning found Israel at work building an altar… Humiliation and ruin did not hinder worship. What grace that an altar to Jehovah remained in the middle of such a state of things! Three things came before this worship and led up to it. They were firm separation from all evil, a return into the presence of God, and the ruin deeply felt and owned.

But the blame was not God's. They were to blame. They were to blame for their cruelty in punishing Benjamin beyond what was right. They were to blame too for the oath that they would not allow any woman of Israel to marry a Benjamite. It was they who put themselves in this sad predicament.

It shows that the recovery we catch a glimpse of was only partial. I do not believe God would have required such action as the complete destruction of the tribe. I do not believe it was necessary. Had they gone about it in the right way, there would have been no reason for it.

The last event recorded in this book shows how high disorder had risen in Israel, and how quickly they fell away from God. But it teaches a very important lesson. If the state of God's people as a whole gives rise to sins that need discipline, the whole people are caught up in the chastening that follows. The effect is to make them take their condition to heart.

The closer our communion with God, the more it separates us from evil. Yet this separation does not blunt the affection of the saints towards their brothers, as we see here. For the third time the people went up to the house of God. They had found this place again, and now they could not do without it. Defeat first drove them along that road; victory led them back to it.

The earliest rays of the morning found Israel at work building an altar... Humiliation and ruin did not hinder worship. What grace that an altar to the LORD still remained in such a state of things! Three things came before this worship and led up to it. They were a firm separation from all evil, getting back into the presence of God, and the ruin deeply felt and confessed. It was there that they offered burnt offerings and peace offerings. Then the heart entered into what the sacrifice of Christ was for God, and the portion God has given us with Him in it.

The difference between the burnt offering and the peace offering was this. In the burnt offering the LORD had the whole of it. In the peace offering the priestly family, the offering priest and the offerer shared with the LORD what they sacrificed to Him. In other words, the burnt offering was a sacrifice of worship to the LORD, and the peace offering a sacrifice of communion. Each is perfect in its place, and both bring before us what belongs to the believer as a divine privilege.

This altar was built at a time of deep sorrow... Offerings from a people broken down before Him would no doubt be very acceptable to the Lord. His judgment fell on Benjamin in particular, and on the rest of the nation too. It had a very blessed effect: it brought them with weeping into the presence of God. Yet it was a very solemn and sorrowful occasion, for the oath they had sworn meant further slaughter.

The next morning the people built an altar and offered burnt offerings and peace offerings. Perhaps they remembered that offering these two kinds of offerings before had resulted in their victory over Benjamin. But they did not ask God what to do. Instead they relied on their own religious reasoning.

Such is Israel, the people of God: weak and wavering when good needs doing. They are quick and decisive where patience and forbearance would suit them better. They are tolerant of what is only against God, and fierce in judgment of everyone but themselves. They carefully keep a senseless oath, yet find a way around it that deceives no one... Let us search our hearts as we read the record — it was not given without a purpose in it.

If the state of God's people as a whole gives rise to sins that need discipline, the chastisement that follows falls on them all. The effect of it is to make them take their condition to heart. That condition had kept them from holding the sin back, or from punishing it as soon as it happened. But God sets the people in His presence. He judges the whole matter, and all the people must have to do with it.

The people of that place had not come up to the Lord at Mizpah. That was indifference to the judging of an evil that had dishonoured God in Israel. It was also contempt for the unity of the people that God had established... The people of Jabesh-gilead had no doubt said that it was no concern of theirs. How often we hear such things said in our own day!

No one came to the camp from Jabesh-Gilead to the assembly (Judges 21:8). It was open indifference — neutrality about an evil they took no account of. That was far worse than the self-willed anger that drove Benjamin's revolt. Benjamin despised a decision of the assembly, took up arms against his brothers, and joined himself to evil. Jabesh had to be completely destroyed.

They did not enquire of God as to what to do. Instead they relied on their own religious reasoning. They had made another unscriptural vow: any Israelite who did not come to help judge Benjamin must die. Deuteronomy 20:8 tells us that when Israel went to battle, they were to excuse anyone who was afraid or faint-hearted. If so, how could Israel demand death for those who did not come out to fight? But they evidently thought this a very religious thing to do.

They had bound themselves, under a curse, not to give a wife to a Benjamite. Now they could have brought this to God in repentant sorrow and asked Him to free them from their folly. Instead, they take the matter into their cruel hands once again.

It only shows us that they had not really gone to the bottom of the sin yet... The way they restored this little handful of the tribe shows moral carelessness. That carelessness would not have been there if the people had gone to the bottom of things with God.

When we truly stand in sorrow before Jehovah, in circumstances that call for sorrow, the heart is open to feel for the wrongdoer. Their minds had been full of destroying Benjamin. Until then, the thought that he was their brother had not even entered their minds.

At last God had brought them down to their right place before Him. They had taken the shame to themselves. The Lord had disciplined them, and they rightly needed and deserved it. Now they could deal with guilty Benjamin. We are not in a position to deal with another until God has dealt with that which is contrary to His name in our own soul.

Those who had crushed their brothers then settled down. They found that victory brought sorrow with it. One tribe was missing from Israel, and in their zeal they had "sworn at Mizpah" about it. Now they get into God's presence, and humble themselves for Benjamin their brother. When there is real love for our brothers, this must always be so. We may have had to oppose their course, and God may have given us the victory. Yet He relents when He sees their trouble. To have fellowship with Him, we must take the place of intercession.

They could sing to the Lord in triumph when the victory was over the Egyptians; but they mourned, even while they conquered, because Benjamin was their brother.

Before carrying out the judgment, Israel delighted to think about mercy… And the judgment was only the exercise of that same mercy. They cut off Jabesh-gilead in order to restore Benjamin. Such was the way Israel came out of that long and painful conflict. Happy indeed are those who learn from such times. They know how to combine a perfect hatred of evil with a pure love for their brothers.

God had not told Israel to wipe out Benjamin, women and children included. But Israel had done exactly that, except for the 600 men hiding in the rock of Rimmon. Now they realize that a tribe of Israel is on the verge of extinction. Why did they not think of this before? But in effect they had decreed that Benjamin should die out. They had sworn an oath that no one in Israel could give a woman as a wife to a Benjamite.

How solemn a warning to us is all this. On the one hand it warns us never to dare to shield evil when it is there. On the other hand it warns us against going to unnecessary lengths to punish evil. It appears that the Corinthian assembly had put a man away for immoral behavior. Then they showed little concern about restoring him. So Paul had to tell them, "For such a one, this punishment by the majority is enough, so you should rather turn to forgive and comfort him, or he may be overwhelmed by excessive sorrow" (2 Corinthians 2:6-7).

For the first time they felt all the bitterness, and they said: "O LORD, God of Israel, why has this happened in Israel, that today there should be one tribe lacking in Israel?" They did not say: We have put the evil away; at last we have peace and quiet. Their bitterness grew as their love for the LORD and for their brothers came back. A breach had opened, one tribe was missing; it was like a body suffering the loss of a limb. They had dishonoured Israel's God — the God who had before Him, in His tabernacle, the golden table with its twelve loaves of showbread.

God was not to blame for this. They were. They were to blame for their cruelty in punishing Benjamin far beyond what was right. They were to blame too for the oath that no woman of Israel could marry a Benjamite. They had put themselves in this sad situation.

God had not told Israel to destroy Benjamin completely, women and children included, but Israel had done it — all except the 600 men hiding at the rock of Rimmon. Now they realize that a tribe of Israel is close to dying out. Why did they not think of this before? But their own oath had all but sentenced Benjamin to extinction, because they had sworn that no one in Israel could give a daughter to a Benjamite as a wife.

Israel's restoration led them to refuse any connection at all with the evil. "Now the men of Israel had sworn at Mizpah, 'No one of us shall give his daughter in marriage to Benjamin'" (v. 1). Remember this: in a day of ruin, when grace works in souls and they recover their first love for the Lord, they never become more tolerant of evil. The closer our communion with God, the more it separates us from evil. Yet that separation does not dull the love of God's people for their brothers, as we see here.

They had bound themselves, under a curse, not to give a wife to a Benjamite. And now, instead of bringing this to God in sorrow and repentance, and asking Him to release them from their own folly, they take the matter into their cruel hands once again.

They are careful oath-keepers who must not give their daughters away — yet they think it fine for the Benjamites to steal them. They even suggest a festival to the LORD as a good chance to do it!

It only shows us that they had not yet gone to the bottom of the sin, and so you would expect more outbursts like it, showing that they were not before God... This state of moral carelessness shows in the way they restored this little handful of the tribe. It would not have been there if the people had gone to the bottom with God.

Israel had walked a path of humiliation and recovered all these blessings. That recovery was the starting point for the judgment of Jabesh-gilead. The people of that place had not come up to the LORD at Mizpah. That was indifference to the judging of the evil that had dishonoured God in Israel. At the same time it was contempt for the unity of the people that God Himself had set up — a unity the eleven humbled tribes had just confirmed in a striking way. No doubt the people of Jabesh-gilead had said it was no concern of theirs. How often we hear the same thing said today!

Did He approve of indifference in this controversy? Did He allow neutrality? The people of Jabesh-gilead stood back from the conflict. They heard of the humiliating defeats their brothers suffered in fighting Benjamin, and they might have congratulated themselves on their wisdom, and on their own safety and comfort. But they were utterly destroyed, because they "did not come up to the LORD to Mizpah." That showed God's solemn judgment of their conduct — "Whoever is not with me is against me."

For such a refusal there was no mercy. But before they carried out the judgment, Israel delighted to think about mercy… And the judgment itself was only the exercise of that mercy, for the cutting off of Jabesh-gilead aimed at the restoration of Benjamin. That is how Israel came out of that long and painful conflict. Happy are those who learn from such events, and know how to combine a perfect hatred of evil with an unmixed love for their brothers.

They did not inquire of God as to what to do. Instead they relied on their own religious reasoning. They had made another unscriptural vow: any Israelite who did not come to help in the judgment of Benjamin must be put to death. Deuteronomy 20:8 tells us that when Israel went to battle, the law excused any man who was afraid or faint-hearted. If so, how could Israel demand death for those who did not come out to fight? But they clearly thought this a very religious thing to do.

It was right to hate and to judge the dreadful evil. It was right to treat those who sheltered the evil-doers as evil-doers themselves, for they were accomplices after the crime. Their refusal to separate from the evil only showed that at heart they were one with the evil-doers… But the indifference of Jabesh-gilead was not the guilt of Benjamin. Their conduct was bad and called for condemnation. Yet as there are degrees of guilt, so there are degrees of penalties. We feel that milder measures would have met the case and achieved happier and more godly results.

From that time the men left in Jabesh-gilead must have felt cut off from the rest of the nation. That may have been why they were willing to yield to Nahash and hand over their city to him. They may have reasoned: We have neither friendship nor fellowship with the rest of Israel. Why should we suffer in trying to hold this outpost for the nation?

There is, however, one part of the congregation of Israel that the restored people treat more severely than Benjamin himself. No one from Jabesh-gilead came to the camp, to the assembly. It was open indifference. They stayed neutral about the evil and took no account of it. That was far worse than the merely human anger in which Benjamin had revolted. Benjamin had despised a decision of the assembly and had taken up arms against his brothers, joining himself to evil. Jabesh had to be completely destroyed.

The people of that place had not come up to the Lord at Mizpah. That was indifference to the judging of the evil that had dishonoured God among His people Israel. At the same time it was contempt for the unity of the people that God had set up. The eleven humbled tribes had just confirmed that unity in a striking way. The people of Jabesh-gilead had no doubt said that it was no concern of theirs. How often we hear such words today!

For such a refusal there was no mercy. But before carrying out the judgment, Israel was glad to dwell on mercy... The judgment was only the exercise of that mercy, for Jabesh-gilead was cut off so that Benjamin might be restored. Those who learn from such events are truly happy: they know how to combine a perfect hatred of evil with a pure love for their brothers.

Did God approve of indifference in this dispute? Did He allow neutrality? The people of Jabesh-gilead stood back from the conflict. When they heard of the humiliating defeats their brothers suffered in the war against Benjamin, they might well have congratulated themselves on their wisdom, and on their own safety and comfort. But they were completely destroyed, because they "did not come up to the Lord to Mizpah." That showed God's solemn judgment on their conduct — "Whoever is not with me is against me."

It was right to hate and to judge the dreadful evil. It was right to treat those who sheltered the evildoers as evildoers themselves, for they shared in the crime after it was done. Their refusal to separate from the evil only showed that in their hearts they were one with the evildoers... But the indifference of Jabesh-gilead was not the guilt of Benjamin. Their conduct was bad and called for condemnation. Yet as there are degrees of guilt, so there are degrees of penalty, and we feel that less drastic measures would have met the case.

They did not ask God what to do. They relied on their own religious reasoning instead. They had made another vow with no support in Scripture: any Israelite who did not come to help judge Benjamin was to be put to death. Deuteronomy 20:8 tells us that when Israel went to battle, the fearful and faint-hearted were to be excused from the fighting. If so, how could Israel demand death for those who did not come out to fight? But they clearly thought this was a very religious thing to do.

From that time the men left in Jabesh-gilead must have felt cut off from the rest of the nation. This may be why they were willing to give in to Nahash and hand their city over to him. They may have reasoned like this: we have neither friendship nor fellowship with the rest of Israel, so why should we suffer in the effort to hold this outpost for the nation? Better to give in to the enemy and be at peace.

Now they find themselves tied down by their own past actions. Those actions make them look as if they had set out on purpose to wipe out a tribe — and they nearly did it. Yet they are quite ready to blame God for it. They had bound themselves under a curse never to give a wife to a Benjamite. And now, instead of bringing this to God in the sorrow of repentance and asking Him to free them from their foolish oath, they take the matter into their own cruel hands again.

The people of that town had not come up to the LORD at Mizpah. They did not care that evil had dishonoured God among His people and needed to be judged. At the same time they showed contempt for the unity God had given the nation... The people of Jabesh-gilead had no doubt said that it was none of their business. How often we hear that said today! Their state was even worse than that of the wrongdoer... And the judgment itself was mercy at work, for cutting off Jabesh-gilead was aimed at restoring Benjamin.

They use one oath as the way to get around the other. They send an army against this unhappy city to wipe it out completely, sparing only four hundred young girls as wives for Benjamin. They had no right to make that exception, and it condemns the sweeping, pitiless slaughter of everyone else.

Once again the people were guilty of heartless cruelty toward their own brothers. They sent 12,000 men to Jabesh Gilead with orders to destroy every male and all the women and children, except the women who were virgins. Did they count the women and children as wicked because the men had not gone out to fight?

It is a strange way of reasoning in a circle. They had sworn not to give them wives. Then the first thing they do is go to Jabesh Gilead and kill everybody there, except the ones they could hand to Benjamin as wives — and still they said they would not give them wives! That broke their oath.

It only shows us that they had not yet gone to the bottom of the sin... The way they restored this little handful of the tribe shows a careless state of heart. That carelessness would not have been there if the people had gone to the bottom of the matter with God.

Love was clever at finding the cure. It showed Israel how to help their brothers without going back on what they owed to God, and without lowering the standard of separation from evil. Israel let themselves be robbed at Shiloh, as it were right in front of the LORD. They gave up the winner's place and took the loser's, and let their brother, so hard hit by the discipline, have the last word.

There is, however, one part of the congregation of Israel that the restored people treat more harshly than Benjamin himself. No one came from Jabesh-Gilead to the camp, to the assembly (Judges 21:8). This was open indifference. They stayed neutral about the evil and took no account of it. That was far worse than the spirit of merely human anger in which Benjamin had rebelled, despising a decision of the assembly, which led him to take up arms against his brothers while he joined himself to evil. Jabesh had to be completely destroyed.