Judges 21:24

Jdg 21:24 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.

Ver. 24. And the children of Israel departed.] To their tribes by troops, to their families and several possessions man by man; but not without the loss of many a man lost in the war, and much lamented by their relations, who cried out

“ Omega nostrorum Mors est, Mars Alpha malorum. ”

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

In Jdg 21:24 and Jdg 21:25, the account of this event is brought to a close with a twofold remark: (1) that the children of Israel, i.e., the representatives of the congregation who were assembled at Shiloh, separated and returned every man into his inheritance to his tribe and family; (2) that at that time there was no king in Israel, and every man was accustomed to do what was right in his own eyes. Whether the fathers or brothers of the virgins who had been carried off brought any complaint before the congregation concerning the raid that had been committed, the writer does not state, simply because this was of no moment so far as the history was concerned, inasmuch as, according to Jdg 21:22, the complaint made no difference in the facts themselves.

(Note: "No doubt the fathers and brothers of the virgins demanded them both from the Benjaminites themselves, and also from the elders of Israel, or at any rate petitioned that the Benjaminites might be punished: but the elders replied as they had said that they should; and the persons concerned were satisfied with the answer, and so the affair was brought to a peaceable termination." - Seb. Schmidt.)

With the closing remark in Jdg 21:25, however, with which the account returns to its commencement in Jdg 19:1, the prophetic historian sums up his judgment upon the history in the words, "At that time every man did what was right in his own eyes, because there was no king in Israel," in which the idea is implied, that under the government of a king, who administered right and justice in the kingdom, such things could not possibly have happened. This not only refers to the conduct of the Israelites towards Benjamin in the war, the severity of which was not to be justified, but also to their conduct towards the inhabitants of Jabesh, as described in Jdg 21:5. The congregation had no doubt a perfect right, when all the people were summoned to deliberate upon important matters affecting the welfare of the whole nation, to utter the "great oath" against such as failed to appear, i.e., to threaten them with death and carry out this threat upon such as were obstinate; but such a punishment as this could only be justly inflicted upon persons who were really guilty, and had rebelled against the congregation as the supreme power, and could not be extended to women and children unless they had also committed a crime deserving of death. But even if there were peculiar circumstances in the case before us, which have been passed over by our author, who restricts himself simply to points bearing upon the main purpose of the history, but which rendered it necessary that the ban should be inflicted upon all the inhabitants of Jabesh, it was at any rate an arbitrary exemption to spare all the marriageable virgins, and one which could not be justified by the object contemplated, however laudable that object might be. This also applies to the oath taken by the people, that they would not give any of their daughters as wives to the Benjaminites, as well as to the advice given by the elders to the remaining two hundred, to carry off virgins from the festival at Shiloh. However just and laudable the moral indignation may have been, which was expressed in that oath by the nation generally at the scandalous crime of the Gibeites, a crime unparalleled in Israel, and at the favour shown to the culprits by the tribe of Benjamin, the oath itself was an act of rashness, in which there was not only an utter denial of brotherly love, but the bounds of justice were broken through. When the elders of the nation came to a better state of mind, they ought to have acknowledge their rashness openly, and freed themselves and the nation from an oath that had been taken in such sinful haste. "Wherefore they would have acted far more uprightly, if they had seriously confessed their fault and asked forgiveness of God, and given permission to the Benjaminites to marry freely. In this way there would have been no necessity to cut off the inhabitants of Jabesh from their midst by cruelty of another kind" (Buddeus). But if they felt themselves bound in their consciences to keep the oath inviolably, they ought to have commended the matter to the Lord in prayer, and left it to His decision; whereas, by the advice given to the Benjaminites, they had indeed kept the oath in the letter, but had treated it in deed and truth as having no validity whatever.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

24. departed] went their ways, as the form of the verb implies, going in this direction and that, cf. Gen_13:17, Jos_18:4. The first from thence may mean from Shiloh, the second, from the tribal territory to each man’s private property. Otherwise the two halves of the verse are doublets and come from different sources.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the children of Israel departed thence at that time, every man to his tribe and to his family,.... The war being ended, and things settled as well as circumstances would admit of, for the preservation of the tribe of Benjamin, who were the cause of it, and had suffered so much in it; the Israelites that had met at Mizpeh, and who had not fallen in the war, returned to their respective countries, to their wives and children, and the business of their callings:

and they went out from thence every man to his inheritance; divided by lot to them, to their estates and possessions, which each had a right unto.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Himself. This remark has been made twice before, respecting the conduct of Michas and of Dan, both which deserved reprehension. It seems to be added here for the same purpose, that we might not be so much startled at the relation of such strange proceedings. Soon after this event, the angel came to upbraid the Israelites, chap. ii. 1. (Haydock) --- There was not judge perhaps, but anarchy then prevailed. (Du Hamel) --- At least the people were under more restraint when they had kings, (Worthington) or judges divinely appointed at their head. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

24. Israel departed thence at that time — As remarked in note on Jdg_21:22, the great body of the army remained encamped with the elders until these affairs of Benjamin were settled. So great a civil war demanded for a time afterwards a standing army.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Every man to his inheritance. Compare the breaking up of the national assembly in the days of Joshua. (Jos_24:28 Jud_1:2:6)

The return of peaceful prosperity.

I MEN FIND THEIR MOST HAPPY CONDITION IN THE PURSUIT OF PEACEFUL OCCUPATIONS AND THE ENJOYMENT OF HOME LIFE. It is pleasing to see this concourse of war break up, and the Israelites return home to their farms and their families. War is unnatural, and should be treated as a monstrous evil. The nation which regards military exploits as the chief occupation for its energies is forsaking solid happiness for empty glory.

1. Politically a nation is prosperous when industry flourishes, trade is unchecked, literature finds patrons, science and art are pursued, and general education, morality, and religion are sedulously promoted by the leading men of the age.

2. Religiously a people is prosperous when angry controversy gives place to the peaceful cultivation of holiness, and practical efforts to conquer the sin of the world and spread the blessings of Christianity.

3. Personally men are prosperous when they are at liberty to work in peace and enjoy the fruits of their labours without molestation. In proportion as war, controversy, jealousy, and competition give place to quiet home life and simple endeavours to do our daily duties will happiness be enjoyed as a solid, lasting human treasure.

II IT IS SOMETIMES NOT POSSIBLE TO ENJOY SOLID PEACE TILL AFTER THE FAITHFUL PERFORMANCE OF THE DUTIES OF WARFARE. The peace which the Israelites now enjoyed was the reward which followed the faithful performance of painful acts of justice. The cry of "peace at any price" may be the ignominious utterance of blindness, indolence, cowardice, or selfishness. We can have no worthy peace while the wrongs of any who have claims upon us call for our active interference.

1. National peace must follow the establishment of order and justice. Better all the horrors of civil war than unchecked tyranny, unpunished violence, or outraged innocence.

2. Religious peace must follow the righteous maintenance of truth and right. We must not let false religions go unchallenged, or unholy conduct unrebuked, for the sake of preserving peace. Christ came to send a sword, (Mat_10:34) and his peace comes after the valiant overthrow of the lies and sins which oppose his rule.

3. Personal peace must follow the battle of the soul with its sins and doubts. That is a hollow peace which comes from stifling doubt. We must fight it down. No true peace is possible while sinful habits are unopposed; these must be "resisted unto blood." True peace follows victory over evil.

III A PEACEFUL LIFE IS SECURED AND MAINTAINED THROUGH THE EFFORT OF EACH MAN TO TAKE HIS OWN PLACE AND DO HIS OWN WORK. Trouble too often arises from our forsaking our post and interfering with other people.

1. Industry is favourable to peaceful prosperity. The children of Israel went home immediately after settling affairs in the disturbed district. They went straight from war to work, and wasted no time in idle self-indulgence as a reward for victory.

2. Orderly arrangements promote peace. Every man went to his tribe. Let each of us find his own place in the world, and seek quietly to occupy that, and nothing else.

3. Domestic life inclines to peace. Every man went to his family. The home is the foundation of the most solid blessings of the State. If we desire happiness and peaceful prosperity, let us cherish the sanctities of the hearth.

4. Property favours peace. The men went to their several inheritances. When a man has possessions he is reluctant to create a social disturbance. Therefore lovers of peace should promote thrift and efforts to facilitate the acquisition of property by the people generally of course as the fruits of honest industry.

5. Religous convictions form the most solid foundations for peaceful prosperity. The Israelites accepted their inheritances quietly in obedience to a Divine distribution. We shall enjoy a peaceful life best if we believe that God chooses our inheritance, and accept our lot in contentment and trustfulness from him, endeavouring to use it as his stewards, and hoping for the perfect inheritance of the everlasting home which he will give to his faithful people. A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.