EXPOSITION
Went out, i.e. from their several homes to the place of meeting. The congregation. The technical term (not, however, found in Samuel and Kings, except in 1 Kings 12:20) for the whole Israelitish people (Exodus 12:3; Exodus 16:1, Exodus 16:2, Exodus 16:9; Le Exodus 4:15; Joshua 18:1, etc.). From Dan to Beersheba. Dan, or Laish (Judges 18:29), being the northernmost point, and Beersheba (now Bir-es-saba, the springs so called) in the south of Judah the southernmost. It cannot be inferred with certainty from this expression that the Danite occupation of Laish had taken place at this time, though it may have done so, because we do not know when this narrative was written, and the phrase is only used as a proverbial expression familiar in the writer's time. The land of Gilead. In its widest sense, meaning the whole of trans-Jordanic Israel (see Judges 10:8; Judges 11:1, etc.). Mizpeh, or, as it is always written in Hebrew, ham-Mizpeh, with the article (see Judges 21:1). The Mizpeh here mentioned is not the same as the Mizpeh of Judges 10:17; Judges 11:11, Judges 11:29, Judges 11:34, which was in Gilead, but was situated in the tribe of Benjamin (Joshua 18:26). That it was a national place of meeting in the time of Samuel is clear from 1 Samuel 7:5-9, and we learn from 1 Samuel 7:16 of that same chapter that it was one of the places to which Samuel went on circuit. We find it a place of national meeting also in 1 Samuel 10:17, and even so late as 2 Kings 25:23, and in the time of the Maccabees (1 Macc. 3:46). Its vicinity to Shiloh, where the tabernacle was, was probably one reason why it was made a centre to the whole congregation (see especially 1 Samuel 10:17, 1 Samuel 10:22, 1 Samuel 10:25). Its exact site is not known with certainty, but it is thought to be that of Nebi Samuil, from which Jerusalem is seen at about two hours' distance to the south-east. Unto the Lord, i.e. in the presence of the tabernacle, which was doubtless brought there, on so solemn an occasion, from Shiloh.
The chief. The word here used means the corner-stones of a building. Hence it is applied to the chief men, who, as it were, bind and keep together the whole people. Their presence at this great meeting is mentioned to show that it was a regularly constituted assembly of all Israel. The same phrase occurs 1 Samuel 14:38, and Isaiah 19:13 (the stay of the tribes, A.V.). The numbers (400,000) are of course those of the whole congregation. The assembly of the people of God. So, Numbers 16:3; Numbers 20:4, Israel is called the congregation of the Lord; and Nehemiah 13:1, the congregation of God. Not dissimilar was the first great council of the Church, consisting of the Church (ἡ ἐκελησια) i.e. the assembly of disciples) and the apostles and elders (who were the cornerstones, the lapides angulares, thereof). See Acts 15:4, Acts 15:6, Acts 15:12. Four hundred thousand. See Acts 15:17. The enumeration in the wilderness gave 603,550 (Numbers 2:32; Numbers 11:21), and at the second numbering 601,730 (Numbers 26:51). In 1 Samuel 11:8 a general assembly of the whole people, summoned by sending a piece of the flesh of a yoke of oxen "throughout all the coasts of Israel," amounted to 330,000. David's numbering gave of Israel 800,000, and of Judah 500,000, in all 1,300,000; but these were not assembled together, but numbered at their own homes. Jehoshaphat's men of war amounted to 1,160,000 according to 2 Chronicles 17:14. In the time of Amaziah there were of Judah alone 300,000 men able to go forth to war (2 Chronicles 24:6).
The children of Benjamin heard, etc. This seems to be mentioned to show that the absence of the Benjamites from the national council was not from ignorance, but from contumacy. Tell as, etc. This was addressed to all whom it might concern. The Levite answered.
And thought to have slain me. This was so far true that it is likely he was in fear of his life; but he doubtless shaped his narrative so as to conceal his own cowardice in the transaction. We have a similar example of an unfaithful narration of facts in the letter of Claudius Lysias to Felix (Acts 23:27). The men of Gibeah. The masters, as in Judges 9:2, meaning the citizens.
Ye are all children of Israel. He appeals to them as men bound to wipe away the shame and disgrace of their common country. He speaks with force and dignity under the sense of a grievous wrong and a crushing sorrow.
The people—with the emphatic meaning of the whole people of Israel, the assembly of the people of God, as in Judges 20:2. As one man. There was but one resolve, and one sentiment, and one expression of opinion, in that vast multitude. Not one would go home till due punishment had been inflicted upon Gibeah of Benjamin. To his tent, i.e. home, as in Judges 19:9.
We will go up by lot against it. The words we will go up are not in the Hebrew, but are supplied by the Septuagint, who very likely found in their Hebrew copy the word na'aleh, we will go up, which has since (perchance) fallen out of the Hebrew text from its resemblance to the following word 'aleha against it. The sense will then be, Not one of us will shrink from the dangers of the war; but we will cast lots who shall go up against Gibeah, and who shall be employed in collecting victuals for the army, 40,000 having to be told off for the latter service. And exactly in the same spirit (if indeed the answer was not actually given by lot) they inquired of the Lord who should go up first (in Judges 20:18), and, we may presume also, who should follow in the subsequent attacks, though this is omitted for brevity. Others, however, think the words against it by lot are purposely abrupt, and that the meaning is that Israel would deal with Gibeah as they had done with the Canaanites, viz; destroy their city, and divide its territory by lot among the other tribes, after the analogy of Joshua 18:8-6. But this interpretation is not borne out by what actually happened, nor is the phrase a likely one to have been used.
Tribe of Benjamin. The Hebrew has tribes, meaning probably families, as the word is used Numbers 4:18. Vice versa, family is used for tribe, Judges 17:7; Judges 18:11. What wickedness, etc. The message was perhaps toe sharp and peremptory to be successful. It roused the pride and tribal independence of the Benjamites to resist. We must suppose the message to have preceded in point of time the hostile gathering recorded in Judges 18:11. It was probably sent before the council broke up (see above, Judges 7:25; Judges 8:4, and note).
Children of Belial. See Judges 19:22, note. There seems to be a reference hero to Deuteronomy 13:12-5.
But the children of Benjamin. It should be And the children, etc. It is not dependent upon the preceding verse, but begins a new head of the narrative. From the cities, i.e. the different cities of the tribe of Benjamin, enumerated in Joshua 18:21-6, twenty-six in number.
Twenty and six thousand. The numbers of Benjamin in the wilderness were at the first numbering 35,400, and at the second 45,600 (Numbers 1:36; Numbers 2:23; Numbers 26:41). It is impossible to account with certainty for the falling off in the numbers by so many as near 20,000; but perhaps many were slain in the wars of Canaan, and the unsettled times were unfavourable to early marriages. For the whole of Israel there was, as appeared by Judges 20:2, note, a falling off of nearly 200,000 men, or, to speak exactly, of 175,030. Which were numbered. There is some obscurity in this latter clause; but, in spite of the accents being opposed to it, the A.V. seems certainly right. The rendering acording to the accents, "they (the Benjamites) were numbered, besides the inhabitants of Gibeah, seven hundred chosen men," makes no sense, and does not explain who the 700 were. The population of Gibeah would be about 5 x 700, i.e. 3500, according to this statement.
Seven hundred … men left-handed. It is curious that the tribe of Benjamin, which means son of the right hand, should have this peculiar institution of a corps of left-handed men. Ehud the Benjamite was a man left-handed (Judges 3:15; see also 1 Chronicles 12:2). The Roman name Scaexola means left-handed. For the use of the sling see 1 Samuel 17:40, 1 Samuel 17:49. Diodorus Siculus (quoted by Rosenmuller) mentions the remarkable skill of the inhabitants of the Balearic Islands in the use of the sling, adding, in terms very similar to those of the text, that they seldom miss their aim.
A repetition of the statement in Judges 20:2.
HOMILETICS
Temper.
It is impossible to suppose that the whole tribe of Benjamin really sympathised with the foul deed of the men of Gibeah, or could have felt otherwise than that such a deed deserved the severest punishment that could be inflicted. We must seek the cause, therefore, of their desperate resistance to the just decree of the nation in some other motive than that of consent to their brethren's "lewdness and folly." Nor is such motive far to seek. We find it in that unreasonable movement of human pride and selfishness which we commonly call temper; a movement which sets up a man's own dignity, self-importance, self-will, self-esteem, above the laws of God, above righteousness, justice, truth, and the law of kindness, and yet so blinds him, that in vindication of his own dignity he does the most foolish and degrading actions, lowering himself where he sought to raise himself, making himself ridiculous where he thought to be an object of superior respect. Let us analyse the case of the Benjamites. Had the men of Gibeah belonged to the tribe of Ephraim or Judah, they would no doubt have been forward to join in their punishment. Their natural perceptions of right and wrong, their right feelings of the dishonour done to the whole congregation of Israel, the congregation of God, and of the profanation of the holy name of Jehovah, would have led them to wipe out the stain by the punishment of the offenders. But because the offenders were Benja-mites, immediately all these right feelings were stifled, and in their stead the one selfish feeling that Benjamin would be dishonoured among the tribes, and that they themselves would be degraded in their fellow-tribesmen's shame, was allowed to prevail. Their pride was wounded and their temper was up. Possibly they had not been properly consulted in the first instance; possibly the message sent to them was too peremptory and haughty; possibly the other tribes, in their just indignation, had scarcely treated them with the deference due to brethren; and if so, this was fresh fuel added to the flame of temper. But the result was that they were incapable of right feeling or of right judgment; that they were blind to what duty and self-interest alike required of them; and that, under the guidance of temper and stubborn pride, they rushed on to their own destruction, braving the wrath of a body nearly sixteen times as powerful as themselves, and withal tarnishing their own reputation by identifying themselves with the basest villainy. We see exactly the same results of temper on a smaller scale every day around us. Men will not do the right thing, or the just thing, or the wise thing, not because they are wicked and unjust and destitute of good sense under ordinary circumstances, but because their tempers are up. Their false pride blinds and enslaves them. They see a personal humiliation in the way of acting rightly; their resentment against individuals for insult or wrong done to them stiffens their necks and hardens their will. If doing right will please them, or promote their interests, they had rather do wrong. They will not do anything they ask, or submit to any of their demands, however just they may be in themselves. And as for their own interests, and even their own good name, they are ready to sacrifice them at the imperious bidding of temper. Much of human unhappiness is caused by temper, which is as injurious to the peace of those who yield to its dictates as to those who are exposed to its outbreaks. It ought not to exist, certainly not to have dominion, in any Christian breast. Fellowship with the cross of Christ is the great help in subduing human pride. As real humility grows, as the mind which was in Christ Jesus is more perfectly formed within, as the old man is crucified with Christ, and the desire to do the perfect will of God displaces more and more the self-will, and the glory of God becomes more entirely the aim sought, in lieu of self-glorification, the dominion of temper becomes enfeebled, till, like a flickering flame, it goes out, and is still before the rising power of the Holy Spirit of God.
HOMILIES BY A.F. MUIR
National atonement.
There are times when a nation is stirred to its depths. Its consciousness is then a religious one. A solemn unity of sentiment pervades it, and prevails over all lesser differences. It is then ready and effective as the servant of the Lord. Observe—
I. THE UNIFYING INFLUENCES.
1. A common detestation of the crime.
2. A common danger.
3. The Spirit of Jehovah.
II. THE MEASURE DETERMINED ON. By the council of the nation.
1. Immediate punishment of the criminals.
2. Failing their delivery, the punishment of those who protected them and condoned their wickedness.—M.
HOMILIES BY W.F. ADENEY
Union.
I. THE NATURE OF UNION.
1. This implies conjunction. The individuality of the parts is not destroyed when these are united. Each of the separate stones retains its shape after it is built into the common structure, and the union is formed by cementing all close together. So union amongst men does not destroy the personality and character of each man, but, instead of acting separately, men in union act in common.
2. This implies harmony. Conjunction without harmony brings not union, but confusion, and the nearer the conjunction, the fiercer is the internal conflict. Thus civil war is more cruel than war with a foreign nation, family feuds more bitter than quarrels with strangers. Harmony implies diversity, but agreement, as the several stones in a building, though each may be different in shape and size from others, fit in together, and fit the better because they are not all alike.
3. This implies the subordination of the individual to the whole. So far there may be a partial suppression of individuality; but in the end this develops a higher individuality. The several organs of the body are made not to exercise their functions for their own sakes, but for the good of the whole body. Yet this differentiation of parts allows of the more full development of each organ, and so leads to a more complete individuality in its form and character. When men are working under a social system, each is able to contribute his part to the good of the whole by a more free exercise of his own special talents than would be possible in a condition of isolation.
II. THE ADVANTAGES OF UNION.
1. Union increases strength. There is not only the gross force resulting from the addition of the units of force; there is a multiplication of strength, an economy of power. The nation can do as a whole what all its citizens could not do if acting separately. The Church can accomplish work for Christ which private Christians would fail to do.
2. Union promotes peace. When men are knit together as one they forget their private differences. Though we cannot attain the peace of uniformity, we should aim at securing the peace of harmony.
3. Union favours growth and development. Israel suffered from her disintegration. Her national unification was requisite for any solid advance of civilisation. This development of harmonised and organised union distinguishes civilised nations from savage tribes. As the Church learns to think more of common Christian charity than of narrow sectarian differences, she will advance in likeness to the mind of Christ and in the enjoyment of the graces and blessings of the gospel.
III. THE GROUNDS OF UNION. Men need some cause to draw them together—some common ground of union.
1. This may be found in a great wrong to be removed. A fearful crime stirred the hearts of all Israel. In presence of this the tribes forgot their minor grievances. Should not the great sin of the world be a call to Christians to sink their ceaseless quarrels in one united effort to destroy it with the power of Christ's truth?
2. This may be found in the attack of a common enemy. When the invader is on our coast, Tories and Radicals fight side by side, moved by a common instinct of patriotism. When the truth of Christianity is assailed by infidelity and her life by worldliness and vice, should we not all rally round the standard of our one Captain for a united crusade against the power of our common enemy the devil?
3. This may be found in a good cause of universally recognised merit. Fidelity to truth, love to mankind, devotion to Christ should unite all Christians.—A.