The following commentary covers Chapters 17 through 21.
Iniquities
which required discipline
The chapters that follow (17-21)
are not comprised in the historical order of this book.
They lift the veil to disclose some incidents of the
inner life of this people whom the patience of God bore
with so long, touched with the afflictions of His people
in the sufferings occasioned by their sins. Had they been
obedient when Jehovah was their King, their prosperity
had been secure. Self-willed as they were, the absence of
restraint—when they had no king—gave room to
all kinds of licence. The last event, related in this
book, shews to what a height disorder had risen in Israel
and how they fell away immediately from God. But it
affords a very important lesson. If the state of God's
people collectively gives rise to iniquities which
require discipline, the whole people are involved in the
chastisement that follows; the effect of which is to make
them take their condition to heart. That condition had
prevented the repression of iniquity, or its immediate
punishment when committed. But the people are set in the
presence of God, who judges the whole matter, and all the
people must have to do with it.
Defeat allowed and
victory given
Israel at first did not
even take counsel with Jehovah to learn how the sin
should be dealt with. They acted from natural indignation
(which was nevertheless quite righteous). Jehovah allowed
all this in order that the people might learn where they
were. The evil which required chastening had so blunted
their spiritual state that they had not the thought of
waiting in the first place on Jehovah to know what was to
be done. Their course of action is determined before they
consult Him, for they were far from Him. They merely ask
who is to go up first. Jehovah points out Judah, but
Judah is defeated. Twice beaten when they expected an
easy victory, the people humbled and in tears have
recourse again to Jehovah, and inquire if they shall go
up. Jehovah then gives them the victory. Gibeah well
deserved this discipline; but, to execute it, Israel
itself needed discipline, and God allowed all to take
part in it in order to make it take effect upon all.
God's patient
dealings in His omniscience
But what a state were they
all in, when the whole tribe of Benjamin joined the men
of Gibeah, when guilty of such enormities! And observe,
that Phinehas was still high priest, although he had
already grown to manhood in the wilderness. How patiently
God dealt with this people, delivering them when they had
so quickly fallen into sin and into such depths of sin!
What does God not see in this world, and even in His
people? It is important to note this bringing to light of
that inward state which, in the general history, is not
done. It sheds a much fuller light on the ways of God.
But it must be remarked that this is disaster and shame
within, and from within, and under God's hand, but not
judgment by enemies without through departure from God
Himself.
Judges 20 Bible Commentary
John Darby’s Synopsis
Iniquities which required discipline
The chapters that follow (17-21) are not comprised in the historical order of this book. They lift the veil to disclose some incidents of the inner life of this people whom the patience of God bore with so long, touched with the afflictions of His people in the sufferings occasioned by their sins. Had they been obedient when Jehovah was their King, their prosperity had been secure. Self-willed as they were, the absence of restraint—when they had no king—gave room to all kinds of licence. The last event, related in this book, shews to what a height disorder had risen in Israel and how they fell away immediately from God. But it affords a very important lesson. If the state of God's people collectively gives rise to iniquities which require discipline, the whole people are involved in the chastisement that follows; the effect of which is to make them take their condition to heart. That condition had prevented the repression of iniquity, or its immediate punishment when committed. But the people are set in the presence of God, who judges the whole matter, and all the people must have to do with it.
Defeat allowed and victory given
Israel at first did not even take counsel with Jehovah to learn how the sin should be dealt with. They acted from natural indignation (which was nevertheless quite righteous). Jehovah allowed all this in order that the people might learn where they were. The evil which required chastening had so blunted their spiritual state that they had not the thought of waiting in the first place on Jehovah to know what was to be done. Their course of action is determined before they consult Him, for they were far from Him. They merely ask who is to go up first. Jehovah points out Judah, but Judah is defeated. Twice beaten when they expected an easy victory, the people humbled and in tears have recourse again to Jehovah, and inquire if they shall go up. Jehovah then gives them the victory. Gibeah well deserved this discipline; but, to execute it, Israel itself needed discipline, and God allowed all to take part in it in order to make it take effect upon all.
God's patient dealings in His omniscience
But what a state were they all in, when the whole tribe of Benjamin joined the men of Gibeah, when guilty of such enormities! And observe, that Phinehas was still high priest, although he had already grown to manhood in the wilderness. How patiently God dealt with this people, delivering them when they had so quickly fallen into sin and into such depths of sin! What does God not see in this world, and even in His people? It is important to note this bringing to light of that inward state which, in the general history, is not done. It sheds a much fuller light on the ways of God. But it must be remarked that this is disaster and shame within, and from within, and under God's hand, but not judgment by enemies without through departure from God Himself.