Judges 21:22

king nor law among them, and they did whatever appeared right in their own eyes. Verse 7 How shall we do for wives for them - From this it appears that they had destroyed all the Benjamitish women and children! They had set out with the purpose of exterminating the whole tribe, and therefore they massacred the women, that if any of the men escaped, they might neither find wife nor daughter; and they bound themselves under an oath not to give any of their females to any of the remnant of this tribe, that thus the whole tribe might utterly perish. Verse 8 There came none to the camp from Jabesh-gilead - As they had sworn to destroy those who would not assist in this war, Jdg 21:5 , they determined to destroy the men of Jabesh, and to leave none alive except the virgins, and to give these to the six hundred Benjamites that had escaped to the rock Rimmon. So twelve thousand men went, smote the city, and killed all the males and all the married women. The whole account is dreadful; and none could have been guilty of all these enormities but those who were abandoned of God. The crime of the men of Gibeah was of the deepest die; the punishment, involving both the guilty and innocent, was extended to the most criminal excess; and their mode or redressing the evil which they had occasioned was equally abominable. Verse 13 And to call peaceably unto them - To proclaim peace to them; to assure them that the enmity was all over, and that they might with safety leave their strong hold. Verse 14 Yet so they sufficed them not - There were six hundred men at Rimmon, and all the young women they saved from Jabesh were only four hundred; therefore, there were two hundred still wanting. Verse 19 There is a feast of the Lord - What this feast was is not known: it might be either the passover, pentecost, or the feast of tabernacles, or indeed some other peculiar to this place. All the above feasts were celebrated at that time of the year when the vines were in full leaf; therefore the Benjamites might easily conceal themselves in the vineyards; and the circumstances will answer to any of those feasts. On the east side of the highway, etc. - I can see no reason for this minute description, unless it intimates that this feast was to be held this year in rather a different place to that which was usual: and, as the Benjamites had been shut up in their strong hold in Rimmon, they might not have heard of this alteration; and it was necessary, in such a case, to give them the most circumstantial information, that they might succeed in their enterprise without being discovered. Verse 21 And catch you every man his wife - That is, Let each man of the two hundred Benjamites seize and carry off a woman, whom he is, from that hour, to consider as his wife. Verse 22 Be favorable unto them - They promise to use their influence with the men of Shiloh to induce them to consent to a connection thus fraudulently obtained, and which the necessity of the case appeared to them to justify. We reserved not to each man his wife in the war - The reading of the Vulgate is very remarkable: Miseremini eorum, non enim rapuerunt eas jure bellantium atque victorum, sed rogantibus ut acciperent non dedistis, et a vestra parte peccatum est. - "Pardon them, for they have not taken them as victors take captives in war; but when they requested you to give them you did not; therefore the fault is your own." Here it is intimated that application had been made to the people of Shiloh to furnish these two hundred Benjamites with wives, and that they had refused; and it was this refusal that induced the Benjamites to seize and carry them off. Does not St. Jerome, the translator, refer to the history of the rape of the Sabine virgins? See below. Houbigant translates the Hebrew thus: Veniam quaeso illis date; non enim ad bellum duxerant suam quisque uxorem; et nisi eas illis nunc concedetis, delicti rei eritis. - "Pardon them, I beseech you, for they have not each taken his wife to the war; and unless you now give these to them, you will sin." This intimates that, as the Benjamites had not taken their wives with them to the war, where some, if not all, of them might have escaped; and the Israelites found them in the cities, and put them all to the sword; therefore the people of Shiloh should give up those two hundred young women to them for wives; and if they did not, it would be a sin, the circumstances of the case being considered. Our translation seems to give as a reason to the men of Shiloh why they should pardon this rape, that as they had not permitted the women to live in their war with Benjamin, therefore these men are now destitute; and the concession which they wish them to make may be considered as more of an obligation to the Israelites than to the Benjamites. It is an obscure sentence; and the reader, if not pleased with what is laid down, may endeavor to satisfy himself with others which he may find in different versions and commentators. The Vulgate gives a good sense to the passage; but probably Houbigant comes nearest to the meaning. Verse 23 They went and returned unto their inheritance - It appears that the Benjamites acted in the most honorable way by the women whom they had thus violently carried off; and we may rest assured they took them to an inheritance at least equal to their own, for it does not appear that any part of the lands of the Benjamites was alienated from them, and the six hundred men in question shared, for the present, the inheritance of many thousands. Verse 24 Every man to his tribe - Though this must have been four months after the war with Benjamin, Jdg 20:47 ; yet it appears the armies did not disband till they had got the remnant of Benjamin settled, as is here related. Verse 25 In those days there was no king in Israel - Let no one suppose that the sacred writer, by relating the atrocities in this and the preceding chapters, justifies the actions themselves; by no means. Indeed, they cannot be justified; and the writer by relating them gives the strongest proof of the authenticity of the whole, by such an impartial relation of facts that were highly to be discredit of his country. I Have already referred to the rape of the Sabine virgins. The story is told by Livy, Hist. lib. i., cap. 9, the substance of which is as follows: Romulus having opened an asylum at his new-built city of Rome for all kinds of persons, the number of men who flocked to his standard was soon very considerable; but as they had few women, or, as Livy says, penuria mulierum, a dearth of women, he sent to all the neighboring states to invite them to make inter-marriages with his people. Not one of the tribes around him received the proposal; and some of them insulted his ambassador, and said, Ecquod feminis quoque asylum aperuissent? Id enim demum compar connubium fore? "Why have you not also opened an asylum for Women, which would have afforded you suitable matches?" This exasperated Romulus, but he concealed his resentment, and, having published that he intended a great feast to Neptune Equester, invited all the neighboring tribes to come to it: they did so, and were received by the Romans with the greatest cordiality and friendship. The Sabines, with their wives and children, came in great numbers, and each Roman citizen entertained a stranger. When the games began, and each was intent on the spectacle before them, at a signal given, the young Romans rushed in among the Sabine women, and each carried off one, whom however they used in the kindest manner, marrying them according to their own rites with due solemnity, and admitting them to all the rights and privileges of the new commonwealth. The number carried off on this occasion amounted to near seven hundred; but this act of violence produced disastrous wars between the Romans and the Sabines, which were at last happily terminated by the mediation of the very women whose rape had been the cause of their commencement. The story may be seen at large in Livy, Plutarch, and others. Thus ends the book of Judges; a work which, while it introduces the history of Samuel and that of the kings of Judah and Israel, forms in some sort a supplement to the book of Joshua, and furnishes the only account we have of those times of anarchy and confusion, which extended nearly from the times of the elders who survived Joshua, to the establishment of the Jewish monarchy under Saul, David, and their successors. For other uses of this book, see the preface. Masoretic Notes on the Book of Judges The number of verses in this book is six hundred and eighteen. Its Masoretic chapters are fourteen. And its middle verse is Jdg 10:8 : And that year they vexed and oppressed the children of Israel, etc. Corrected for a new edition, December 1, 1827. - A. C.

Then the elders of the congregation said, How shall we do for wives for them that remain, seeing the women are destroyed out of Benjamin? 17 And they said, There must be an inheritance for them that be escaped of Benjamin, that a tribe be not destroyed out of Israel. 18 Howbeit we may not give them wives of our daughters: for the children of Israel have sworn, saying, Cursed be he that giveth a wife to Benjamin. 19 Then they said, Behold, there is a feast of the Lord in Shiloh yearly in a place which is on the north side of Beth-el, on the east side of the highway that goeth up from Beth-el to Shechem, and on the south of Lebonah. 20 Therefore they commanded the children of Benjamin, saying, Go and lie in wait in the vineyards; 21 And see, and, behold, if the daughters of Shiloh come out to dance in dances, then come ye out of the vineyards, and catch you every man his wife of the daughters of Shiloh, and go to the land of Benjamin. 22 And it shall be, when their fathers or their brethren come unto us to complain, that we will say unto them, Be favourable unto them for our sakes: because we reserved not to each man his wife in the war: for ye did not give unto them at this time, that ye should be guilty. 23 And the children of Benjamin did so, and took them wives, according to their number, of them that danced, whom they caught: and they went and returned unto their inheritance, and repaired the cities, and dwelt in them. 24 And the children of Israel departed thence at that time, every man to his tribe and to his family, and they went out from thence every man to his inheritance. 25 In those days there was no king in Israel: every man did that which was right in his own eyes. We have here the method that was taken to provide the 200 Benjamites that remained with wives. And, though the tribe was reduced to a small number, they were only in care to provide each man with one wife, not with more under pretence of multiplying them the faster. They may not bestow their daughters upon them, but to save their oath, and yet marry some of their daughters to them, they put them into a way of taking them by surprise, and marrying them, which should be ratified by their parents' consent, ex post facto — afterwards. The less consideration is used before the making of a vow, the more, commonly, there is need of afterwards for the keeping of it. I. That which gave an opportunity for the doing of this was a public ball at Shiloh, in the fields, at which all the young ladies of that city and the parts adjacent that were so disposed met to dance, in honour of a feast of the Lord then observed, probably the feast of tabernacles ( v. 19 ), for that feast (bishop Patrick says) was the only season wherein the Jewish virgins were allowed to dance, and that not so much for their own recreation as to express their holy joy, as David when he danced before the ark, otherwise the present melancholy posture of public affairs would have made dancing unseasonable, as Isa. xxii. 12, 13 . The dancing was very modest and chaste. It was not mixed dancing; no men danced with these daughters of Shiloh, nor did any married women so far forget their gravity as to join with them. However their dancing thus in public made them an easy prey to those that had a design upon them, whence bishop Hall observes that the ambushes of evil spirits carry away many souls from dancing to a fearful desolation. II. The elders of Israel gave authority to the Benjamites to do this, to lie in wait in the vineyards which surrounded the green they used to dance on, and, when they were in the midst of their sport, to come upon them, and catch every man a wife for himself, and carry them straight away to their own country, v. 20, 21 . They knew that none of their own daughters would be there, so that the parents of these virgins could not be said to give them, for they knew nothing of the matter. A sorry salvo is better than none, to save the breaking of an oath: it were much better to be cautious in making vows, that there be not occasion afterwards, as there was here, to say before the angel that it was an error. Here was a very preposterous way of match-making, when both the mutual affection of the young people and the consent of the parents must be presumed to come after; the case was extraordinary, and may by no means be drawn into a precedent. Over hasty marriages often occasion a leisurely repentance; and what comfort can be expected from a match made either by force or fraud? The virgins of Jabesh-Gilead were taken out of the midst of blood and slaughter, but these of Shiloh out of the midst of mirth and joy; the former had reason to be thankful that they had their lives for a prey, and the latter, it is to be hoped, had no cause to complain, after a while, when they found themselves matched, not to men of broken and desperate fortunes, as they seemed to be, who were lately fetched out of a cave, but to men of the best and largest estates in the nation, as they must needs be when the lot of the whole tribe of Benjamin, which consisted of 45,600 men ( Num. xxvi. 41 ), came to be divided again among 600, who had all by survivorship. III. They undertook to pacify the fathers of these young women. As to the infringement of their paternal authority, they would easily forgive it when they considered to what fair estates their daughters were matched and what mothers in Israel they were likely to be; but the oath they were bound by, not to give their daughters to Benjamites, might perhaps stick with some of them, whose consciences were tender, yet, as to that, this might satisfy them:—1. That the necessity was urgent ( v. 22 ): We reserved not to each man his wife, owning now that they did ill to destroy all the women, and desiring to atone for their too rigorous construction of their vow to destroy them by the most favourable construction of their vow not to match with them. "And therefore for our sakes, who were too severe, let them keep what they have got." For, 2. In strictness it was not a breach of their vow; they had sworn not to give them their daughters, but they had not sworn to fetch them back if they were forcibly taken, so that if there was any fault the elders must be responsible, not the parents. And Quod fieri non debuit, factum valet — That which ought not to have been done is yet valid when it is done. The thing was done, and is ratified only by connivance, according to the law, Num. xxx. 4 . Lastly, In the close of all we have, 1. The settling of the tribe of Benjamin again. The few that remained returned to the inheritance of that tribe, v. 23 . And soon after from among them sprang Ehud, who was famous in his generation, the second judge of Israel, ch. iii. 15 . 2. The disbanding and dispersing of the army of Israel, v. 24 . They did not set up for a standing army, nor pretend to make any alterations or establishments in the government; but when the affair was over for which they were called together, they quietly departed in God's peace, every man to his family. Public services must not make us think ourselves above our own private affairs and the duty of providing for our own house. 3. A repetition of the cause of these confusions, v. 25 . Though God was their King, every man would be his own master, as if there was no king. Blessed be God for magistracy.