Exegetical and Hermeneutical Commentary of Judges 21:5
And the children of Israel said, Who [is there] among all the tribes of Israel that came not up with the congregation unto the LORD? For they had made a great oath concerning him that came not up to the LORD to Mizpeh, saying, He shall surely be put to death.
5. The first half of the v. anticipates Jdg 21:8; while the second half is awkwardly expressed (lit. ‘the great oath was in respect of him that came not up’ etc.). Like the previous v., this can only be regarded as a later addition; together they interrupt the natural connexion between Jdg 21:3 ; Jdg 21:6. to Mizpah was no doubt intended to harmonize with Jdg 21:1; the people are at Beth-el according to Jdg 21:2-3.
Fuente: The Cambridge Bible for Schools and Colleges
A great oath. i.e. a solemn oath, joined with some terrible execration against the offenders herein.
He shall surely be put to death; because by refusing to execute the vengeance due to such malefactors, they were justly presumed guilty of the crime, and therefore liable to the same punishment, as was the case of that city that would not deliver up an idolater dwelling among them to justice.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And the children of Israel said,…. One to another, after they had offered their sacrifices, and while they were together in Shiloh:
who is there among all the tribes of Israel, that came not up with the congregation unto the Lord? when they were summoned to come to Mizpeh, to consult together about the affair of the Levite’s concubine, as appears by what follows:
for they had made a great oath; in a very awful and solemn manner, with a curse annexed to it, as that about not giving a wife to Benjamin,
Jud 21:18
concerning him that came not up to the Lord to Mizpeh: not about him who did not go out to battle against Benjamin, nor about every individual that did not come to consult about it; but every city that did not send their proper representatives or quota to assist in that affair:
he shall surely be put to death; this was sent along with the summons, in order to quicken their attention to them.
Fuente: John Gill’s Exposition of the Entire Bible
(5) Who is there . . .?This verse is anticipatory of Jdg. 21:8.
They had made a great oath.Another detail which has been omitted up to this point. The spirit of this cherem was exactly the same as that which we find in Jdg. 5:23 : Curse ye Meroz . . . because they came not to the help of the Lord, to the help of the Lord against the mighty. Now that these victories had been so complete, they probably were sick with slaughter, and would not have inquired after any defaulters but by way of finding an expedient to mollify the meaning of their rash oath. We see once more in this narrative both the force derivable from a vow and the folly and wickedness of fierce vows rashly taken in moments of passion. It is obvious that the direct meaning of the vow, taken in connection with the curse under which they had placed the Benjamites, had been to annihilate the tribe.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. A great oath Here is the record of another oath, of which nothing was said in the account of the council at Mizpeh given in Jdg 20:1-11. According to Henry, this oath was taken “while the general convention of the states was gathering together, and was waiting for a full house before they would proceed.” But all the tribes felt bound by it. It was an age of fearful oaths and vows, and when such vows were once uttered it was not thought possible or honourable to be released from them. Witness the case of Jephthah.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ And the children of Israel said, “Who is there among all the tribes of Israel who did not come up in the assembly in Yahweh?” For they had made a great oath concerning such a one as did not come up to Yahweh, to Mizpah, saying, “He shall surely be put to death.” ’
Included in the oath made at Mizpah was that any who did not respond to the call of the tribal confederacy would be put to death. (These solemn oaths remind us how seriously they took their tribal covenant). Now was the time for giving account.
“In Yahweh.” Bound in covenant relationship with Yahweh.
“A great oath.” Literally ‘the great oath.’ As often in Hebrew the definite article need not be seen as referring back. The great oath? Which one? The one now spoken of as having been made.
Notice the repetitiveness of the narrative. The writer has in mind that the account will be heard rather than read, and the repetitiveness ensures that the audience go along with the story. This kind of repetition is paralleled in stories among other nations, sometimes tediously.
Fuente: Commentary Series on the Bible by Peter Pett
Jdg 21:5. For they had made a great oath See what has been said of this oath or anathema in the last note on the 19th chapter.
Fuente: Commentary on the Holy Bible by Thomas Coke
The importance of preserving a tribe, of the twelve Tribes of Israel, was an object, to which all Israel had regard. Perhaps the thing was from the Lord. So important is it, that even the New Jerusalem, is said to have their names on its gates. Rev 21:12 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jdg 21:5 And the children of Israel said, Who [is there] among all the tribes of Israel that came not up with the congregation unto the LORD? For they had made a great oath concerning him that came not up to the LORD to Mizpeh, saying, He shall surely be put to death.
Ver. 5. Who is there among all the tribes of Israel? ] i.e., What city or country is there that did not send in their help? This inquisition was made, likely, by God’s appointment, in answer to that compassionate expostulation and request of theirs, Jdg 21:3 for the just punishment of those neutrals of Jabeshgilead. Neutrality was banishment by Solon’s laws, death by God’s. a
For they had made a great oath.
a Agell., lib. ii., cap. 12.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
children = sons.
congregation = military assembly.
Fuente: Companion Bible Notes, Appendices and Graphics
a great oath: Jdg 21:1, Jdg 21:18, Jdg 5:23, Lev 27:28, Lev 27:29, 1Sa 11:7, Jer 48:10
Reciprocal: Jos 11:3 – land Jos 15:38 – Mizpeh Jdg 20:1 – Then all Jdg 20:8 – We will not Jdg 21:10 – Go and smite 1Sa 7:17 – he built Ezr 10:8 – And that whosoever
Fuente: The Treasury of Scripture Knowledge
Jdg 21:5. That came not up with the congregation When summoned to come together under a great penalty upon those who absented themselves. For they had made a great oath That is, a solemn oath, joined with some terrible execration against the offenders herein. This oath probably was made by the great assembly of their rulers (called the whole congregation) when they summoned the people to Mizpeh, as the other oath (mentioned Jdg 21:1) was made after the people were come thither, upon the Benjamites refusal to do justice. He shall surely be put to death Because, by refusing to execute the vengeance due to such malefactors, they were presumed to be guilty of the crime, and therefore liable to the same punishment, as was the case of that city that would not deliver up an idolater, dwelling among them, to justice.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Israel’s first insufficient solution: a previous oath 21:5-15
Jdg 21:5-7 stress the sorrow and the dilemma the Israelites felt because of the Benjamites’ situation. The "great oath" (Jdg 21:5) seems to have been that any Israelites who did not participate in the nation’s battles against her enemies should suffer God’s punishment (cf. Num 32:20-33). Jdg 21:8-9 record the Israelites’ solution to their dilemma having asked themselves, "What shall we do?" (Jdg 21:7; cf. Jdg 21:16). They should have confessed their mistake in making the "wife vow" and asked for God’s solution (cf. Jdg 20:8-11). Jabesh-Gilead ("well-drained soil of Gilead") was about 48 miles northeast of Shiloh on the east side of the Jordan River.
Next, the Israelites commanded 12,000 assailants to attack the uncooperative Israelite town (Jdg 21:10-11). This was another sinful plan born out of self-will and vengeance.
"The action [against Jabesh-gilead] appears cruel in the extreme to the modern reader, but the virtual sacredness of the bond linking the several tribes into the amphictyony must be appreciated, and the sin of Jabesh-gilead seen in its light." [Note: Cundall and Morris, p. 210.]
This oppressive action provided only 400 women for the 600 remaining Benjamites, an insufficient number (Jdg 21:12-14). The failure of the plan confirms that it was not God’s will, though He permitted it.
This section closes with the people’s response to the continuing problem due to the failure of their plan (Jdg 21:15). The Lord had made a breach or gap in the ranks of the Israelites in the sense that He permitted it to happen. However, He would not permit the annihilation of Benjamin in view of His promises concerning the future of Israel.