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TWO FOOLISH OATHS AND FOOLISH ACTIONS
God had not told Israel to totally destroy Benjamin, including women and children, but Israel had done this except for 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? But they had virtually decreed that Benjamin should be extinct by the fact that they swore an oath to the effect that no woman of Israel must be given as a wife to a Benjamite (v.1).
Now Israel comes together at Mizpah in bitter weeping to inquire of God why a thing like this had occurred that there should be one tribe missing In Israel (vv. 1-2). But God was not to be blamed for this. They were to blame.They were to blame for their cruelty in exceeding the punishment of Benjamin beyond what was right, and now also to blame for the oath that they would not allow a woman of Israel to marry a Benjamite. It was they who put themselves in this sad predicament.
The next morning the people built an altar and offered burnt offerings and peace offerings, perhaps remembering that when they offered these two kinds of offerings before, that this had resulted in their victory over Benjamin. But they did not enquire of God as to what to do. Instead they relied on their own religious reasoning. For they had made another unscriptural vow that any Israelites who did not come to help in the judgment of Benjamin were to be put to death. Deuteronomy 20:8 tells us that when Israel went to battle, those who were fearful and faint hearted were to be excused from warfare. 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.
Israel inquired as to others of the nation who did not come to the battle, and found that no one from Jabesh Gilead had responded (vv. 5-8). And again the people were guilty of heartless cruelty against their own brethren. 12,000 men were sent to Jabesh Gilead with instructions to utterly destroy every male and all women and children except those women who were virgins (vv.10-11).Did they consider the women and children as wicked people because the men did not go out to fight?
They brought back as captives 400 virgins from Jabesh Gilead (v. 12).Then they became guilty of breaking the oath they had made to the effect that no Israelite women could be given to the Benjamites.For they sent to the 600 men of Benjamin at the Rock Rimmon, announcing peace to them (v. 13), and gave them the 400 virgins of Israel they had captured from Jabesh Gilead! (v.14). Thus, though they had made a very religious, binding oath, they found means of rationalizing their way around the oath to ease their consciences. They added to this heartless cruelty against Jabesh Gilead the dishonesty of hypocritical deceit in breaking their oath.
But 400 women were not enough for the 600 men.The people felt sorry for Benjamin's predicament and rightly wanted to see Benjamin restored as a tribe (v. 15). But instead of seeking God's guidance as to this, they again resorted to their own reasoning. The elders consulted together, reminding themselves that they had sworn an oath against giving any woman of Israel to the Benjamites. But they had just given 400 of Israel's women to Benjamin!-- though they had killed their parents to do so.
Could they not have done anything different than they did? Yes, they could, and ought to have confessed before God and the people that their oath was totally wrong. Only their own pride stood in the way, just as was true in King Herod's oath to the daughter of Herodias, whom he promised to give her whatever she asked and she asked for the head of John the Baptist (Matthew 14:7-9). Herod's pride concerning his oath did not permit him to confess the oath was wrong. So the elders of Israel, to save face, resorted again to a hypocritical action. How sad it is that we may easily resort to subterfuge to save our outward reputation!
There was only one way in which the elders of Israel could honorably escape from the snare into which their own folly had brought them. This was simply to acknowledge before God that the vow they had made to not allow any woman of Israel to marry a Benjamite was foolish and wrong, and therefore to seek the Lord's gracious release from the vow. But to them this was out of the question. They said very piously that they could not break their vow (though they had already hypocritically broken it); but it occurred to them that they might be able to furnish the Benjamites with wives in another way than by actually presenting the wives to Benjamin. Since there a yearly feast to the Lord in Shiloh (v. 19), they told the men of Benjamin to hide in the vineyards near the place of the feast; then when the young virgins of Shiloh came out to perform their dances, to run out and catch wives for themselves and return quickly to their own land (v.21).
Of course, even suggesting such a thing was breaking the oath they had made Israel to swear. Why had they made such an oath? Was it not because they considered the young virgins would be contaminated if they were given to Benjamites? But by having the Benjamites hide and then catch wives for themselves, they were outwardly putting the blame on the Benjamites for stealing the women, while the blame was plainly theirs for suggesting it. Their oath forbad the Benjamites from having wives from Israel, but they themselves encouraged the Benjamites to come and steal women as wives.
But more than this, the elders told the men of Benjamin that if the fathers or brothers of these young virgins came to complain to the elders, the elders would persuade them to be lenient toward Benjamin because Israel had not left wives for them in the war, and that it was not as though they were breaking their oath since the Benjamites had captured the women (v. 22). The elders did not even consider that it was they themselves who had deceitfully broken the oath!
Certainly God does not approve of such hypocrisy, yet by this means Benjamin was able to revive as a tribe and rebuild their cities (v. 23). However, the population of the tribe was greatly reduced, due to both their own foolish defense of men guilty of gross evil and to the heartless excess of judgment against them on the part of Israel. How solemn a warning to us is all this. On the one hand it warns us against daring protect evil when it is present, and on the other hand going to unnecessary lengths to punish evil. It appears that after a man had been put away from the Corinthian assembly for morally sinful practice (l Cor. 5), the Corinthians were not properly concerned as to his restoration, so that Paul had to tell them, "This punishment which was inflicted by the majority, is sufficient for such a man, so that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow" (2 Corinthians 2:6). Thus we see that in the Church of God too there is danger of such things, just as in Israel.
The Book of Judges ends with the same words given in Chapter 17:6, where the introduction of idolatry is reported in the case of Micah. Because there was no king in Israel, Micah considered he could do what was right in his own eyes. There was no authority to challenge him for insulting God by idolatry. Worse than this, the worship of idols was introduced into the whole tribe of Dan (Judges 18:30-31), with no challenge whatever from the other tribes. Similarly, in the case of moral wickedness and the unscriptural way in which it was handled, Chapter 21:25 makes the significant comment, "In those day there was no king in Israel; everyone did what was right in his own eyes."
Would Israel's problems be solved if they had a king? Israel thought so when they demanded of Samuel that they should have a king, like all the nations (1 Samuel 8:4-5). Samuel protested since he told them God was their king, but they were insistent, so God allowed them to have a king -- a man who was head and shoulders taller than other men in Israel, but he failed miserably and the whole history of Israel in the time of the kings proved this hope to be futile. Some kings were relatively good, others were very bad and involved Israel in sin and idolatry. Some were strong enough to rescue the two tribes (Judah and Benjamin) from excesses of idolatry and restore some worship of God, but eventually all collapsed, both among the ten tribes and the two tribes, and Israel has been without a king since then. Only when the Lord Jesus, the King of kings and Lord of lords, takes His place in sovereign authority will Israel find a settled, lasting peace.
For believers today, though having no earthly king, we are infinitely blessed by having the Spirit of God dwelling in the Church, the body of Christ, providing guidance, strength and blessing for all His own. Our true authority comes from heaven, where the Lord Jesus is seated at the right hand of God, and those who are willingly submissive to the authority of the Lord Jesus do not need any authority of men on earth by which to be guided. Not that we are to do what is right in our own eyes, but by grace we are enabled to do what is right in the eyes of the Lord.
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Grant, L. M. "Commentary on Joshua 21". Grant's Commentary on the Bible. https://studylight.org/
the Week of Proper 21 / Ordinary 26