Judges 21:10
So the congregation sent 12,000 of their most valiant men and commanded them: "Go and put to the sword those living in Jabesh-gilead, including women and children.
So the congregation
The term "congregation" refers to the assembly of the Israelites, often seen as a collective body representing the twelve tribes. In Hebrew, the word used is "עֵדָה" (edah), which signifies a gathering or community. This highlights the unity and collective decision-making of the Israelites, even in times of moral and ethical complexity. Historically, the congregation acted as a governing body, making decisions that affected the entire nation.

sent twelve thousand
The number "twelve thousand" is significant, as twelve often symbolizes completeness or the people of God, reflecting the twelve tribes of Israel. The sending of this specific number of soldiers indicates a deliberate and calculated decision, emphasizing the seriousness of the mission. In the context of ancient warfare, this was a substantial force, indicating the gravity of the situation.

of their best soldiers
The phrase "best soldiers" suggests a selection of elite warriors, those who were most skilled and capable. This choice underscores the importance and difficulty of the task at hand. In Hebrew culture, warriors were often seen as not only physically strong but also spiritually and morally upright, embodying the values of their community.

with these instructions
The giving of "instructions" implies a command or directive, often seen as coming from a higher authority. In this context, it reflects the leadership's role in guiding the actions of the people. The Hebrew root "צָוָה" (tsavah) means to command or order, indicating a clear and authoritative directive.

Go to Jabesh-gilead
Jabesh-gilead was a city east of the Jordan River, within the territory of Gilead. Its mention here is significant due to its later role in Israel's history, particularly in the account of King Saul. The city's geographical and historical context provides insight into the inter-tribal relationships and conflicts of the time.

and put to the sword
This phrase is a common biblical expression for complete destruction or annihilation, often used in the context of divine judgment or warfare. The Hebrew root "חָרַם" (charam) means to devote to destruction, indicating a total and irrevocable action. This reflects the severity of the judgment pronounced upon Jabesh-gilead.

those living there
The phrase "those living there" encompasses all inhabitants of the city, indicating the comprehensive nature of the command. This highlights the collective responsibility and consequences faced by the community, a common theme in the Old Testament where entire groups are judged for the actions of individuals.

including women and children
The inclusion of "women and children" in the directive underscores the totality of the judgment and the harsh realities of ancient warfare. This difficult and troubling aspect of the narrative invites reflection on the nature of justice, mercy, and the human condition. It challenges readers to consider the complexities of divine justice and the historical context of these events.

Persons / Places / Events
1. Israelites
The collective tribes of Israel who are dealing with the aftermath of a civil war against the tribe of Benjamin.

2. Tribe of Benjamin
One of the twelve tribes of Israel, nearly annihilated due to their involvement in a grievous sin and subsequent war with the other tribes.

3. Jabesh-gilead
A city in Gilead whose inhabitants did not join the assembly at Mizpah, leading to their punishment by the Israelites.

4. Mizpah
The gathering place where the Israelites assembled to decide the fate of the tribe of Benjamin.

5. The Assembly
The collective decision-making body of the Israelites, representing the tribes in their deliberations and actions.
Teaching Points
The Consequences of Disobedience
The Israelites' decision to punish Jabesh-gilead highlights the serious consequences of failing to align with God's people and purposes.

The Complexity of Justice
The actions taken against Jabesh-gilead and Benjamin illustrate the challenges in administering justice, especially when it involves fellow believers.

The Importance of Unity
The absence of Jabesh-gilead at Mizpah underscores the need for unity among God's people, particularly in times of crisis.

Redemption and Restoration
Despite the harsh judgment, the later involvement of Jabesh-gilead in Israel's history points to God's ability to redeem and restore.

Reflecting on Collective Responsibility
The passage encourages believers to consider their role within the community of faith and the impact of collective decisions.
Bible Study Questions
1. How does the punishment of Jabesh-gilead reflect the broader theme of obedience and disobedience in the book of Judges?

2. In what ways does the account of Jabesh-gilead and Benjamin challenge our understanding of justice and mercy?

3. How can the need for unity among the Israelites be applied to the modern church's efforts to maintain unity in diversity?

4. What lessons can we learn from the eventual redemption of Jabesh-gilead in the context of God's overarching plan for His people?

5. How does the concept of collective responsibility in Judges 21:10 relate to the New Testament teachings on the body of Christ and communal accountability?
Connections to Other Scriptures
Deuteronomy 13
This passage discusses the punishment for cities that turn away from God, similar to the punishment of Jabesh-gilead for not joining the assembly.

1 Samuel 11
This chapter recounts how the people of Jabesh-gilead later play a significant role in the account of Saul, showing a redemptive arc for the city.

Judges 20
Provides context for the events leading up to Judges 21:10, detailing the civil war and the near destruction of the tribe of Benjamin.
An Unreasonable OathC. Ness.Judges 21:1-25
Confusion and Misery Through Want of OrdersS. G. Green, D. D.Judges 21:1-25
One LackingJ. Parker, D. D.Judges 21:1-25
People
Benjamin, Benjaminites, Benjamites, Israelites, Jabesh
Places
Bethel, Canaan, Jabesh-gilead, Lebonah, Mizpah, Rimmon, Shechem, Shiloh
Topics
Best, Bravest, Command, Commanded, Company, Congregation, Edge, Fighting, Fighting-men, Gilead, Including, Infants, Inhabitants, Instructions, Jabesh, Jabeshgilead, Jabesh-gilead, Ja'besh-gil'ead, Meeting, Mercy, Mouth, Ones, Orders, Saying, Smite, Smitten, Sons, Strike, Sword, Thither, Thousand, Twelve, Valiant, Valiantest, Valour, Warriors, Women
Dictionary of Bible Themes
Judges 21:6

     5970   unhappiness

Library
Conclusion
As we take up our pen to write these closing paragraphs, we do so conscious that we have merely skimmed, here and there, the surface of a vast ocean of truth. Though upwards of five hundred Scriptures have been referred to in these pages, yet, hundreds more could have been cited in support of the positions which we have advanced. An exhaustive classification and examination of all the passages which are connected, directly or indirectly, with the subject of the Redeemer's Return, would necessitate
Arthur W. Pink—The Redeemer's Return

Of Civil Government.
OF CIVIL GOVERNMENT. This chapter consists of two principal heads,--I. General discourse on the necessity, dignity, and use of Civil Government, in opposition to the frantic proceedings of the Anabaptists, sec. 1-3. II. A special exposition of the three leading parts of which Civil Government consists, sec. 4-32. The first part treats of the function of Magistrates, whose authority and calling is proved, sec. 4-7. Next, the three Forms of civil government are added, sec. 8. Thirdly, Consideration
John Calvin—The Institutes of the Christian Religion

Judges
For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes
John Edgar McFadyen—Introduction to the Old Testament

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