Judges 20

These two epilogues (Judges 17–18 and 19–21) show that inspired but unstructured leadership cannot last. As society moved toward chaos and civil war, the phrase, In those days there was no king in Israel appears four times. The phrase, everyone did what was right in his own eyes is added twice (Judges 17:6; 18:1; 19:1; 21:25). The era of inspired leadership declined and ended in disorder. Something important was missing.

• This second epilogue (see study note on Judges 17:1–21:25) shifts the focus from individuals to entire tribes. It begins with the outrage in the Benjamite town of Gibeah (Judges 19), which led to a civil war (Judges 20) and the near destruction of Benjamin. It then moves to the attempt to save the tribe from disappearing (Judges 21). The book ends with the familiar refrain: In those days there was no king in Israel; everyone did what was right in his own eyes. This was what they did in the days of Gibea, perhaps the lowest point in Israel's history that Hosea, 400 years later, would compare to the depths Ephraim had reached (Hosea 9:9; 10:9).

• The path was cleared for a shift from charismatic leadership to "covenant-charismatic kingship." This kingship combined living under the Lord’s covenant with the anointing of the spirit for ruling, as seen with Saul and David.

This Mizpah was not the one east of the Jordan linked to Jephthah (Judges 10:17; 11:11, 29, 34). It was a place in central Israel. The name means “watchtower.”

The tribe of Benjamin likely got the message (Judges 19:29), so they knew trouble was coming.

• The "wicked men" (Judges 19:22) were important citizens (literally lords).

• They intended to kill me: The Levite believed the men of Gibeah wanted to kill him after they killed his concubine.

The lots might have been the Urim and Thummim on the priest's breastplate (Exodus 28:30; compare Joshua 14:2; 1 Samuel 14:41; Ezra 2:63).

Israel acknowledged corporate responsibility. The leading citizens of Gibeah were guilty (Judges 20:5), and all of Gibeah became involved in their crimes by not disciplining them. The tribe of Benjamin had a responsibility to bring Gibeah to justice; by failing to do so, they all shared the guilt. If Israel had not addressed Benjamin’s wrongdoing, the guilt would have extended to the entire nation.

Benjamin's response matched its independent and warlike nature (compare Genesis 49:27). The tribe had strong confidence in its famous warriors (Judges 3:12–30; 1 Chronicles 12:2). Although outnumbered nearly three to one, they defeated the rest of Israel twice and caused many casualties (Judges 20:18–24).

• left-handeders: See study note on Judges 3:15.

• The sling was like the one David used to kill Goliath (1 Samuel 17:40–51). The slinger placed a stone in a small pouch attached to a leather strap. He swung it around his head to build speed, then released one end to launch the stone. A slinger could attack from a distance, unlike a swordsman.

To go first means to lead, but not always to come before (Genesis 49:10).

The three battles occurred near the city. Despite having more troops and seeking guidance from the Lord, the Israelites were defeated by the defenders on the first day.

After a period of weeping and likely confession (see Joshua 7), the Israelite troops received divine guidance and regained confidence.

A second disaster shook the Israelites' confidence (Judges 20:26–28).

The pressure to admit defeat and return home was growing. The Israelites intensified their activities in the Lord's presence, seeking his guidance.

On the third day, they used similar tricks and surprise attacks as when they took over Ai (Joshua 8:1–29).

Baal-tamar is a town that has not been identified.

This section provides another description of the battle.

overtook them in the vicinity of Gibeah on the east: The geography is complex. There may be confusion between Gibeah and nearby Geba (1 Samuel 13:3–14:5; see also 1 Kings 15:22).

the rock of Rimmon: "Rimmon" was a personal name from the tribe of Benjamin (2 Samuel 4:2). The place was about four miles east of Bethel. It was a stronghold, likely a cliff dwelling, that protected fugitives because it was hard to reach.