If you haven’t heard by now, as of Saturday September 8, 2023, the military arm of the Palestinian government, Hamas, attacked Israel, surprising everyone. Last estimates puts 300+ Israeli military and civilians dead with 1,600+ wounded. Civilians have been paraded down streets, taken out of their vehicles, and displayed after being killed by Hamas militants. This attack is significant because it happens to be 50 years since the Yom Kippur nineteen day war. Just this morning, Israel has officially declared war.
The Western world is outraged, while countries like Iran, who fund Hamas, stand on the UN floor and chant death to Israel. As believers in Jesus, it might make us wonder is this leading to the end? And the answer is, yes. We are quickly coming upon the end that Jesus spoke about. We are closer today than the first disciples, and we’ll be closer tomorrow than today. Every action, every event that we see, is inching us closer to the return of Jesus. But the abhorrent things that we’re seeing today, is a part of Israel’s history.
As we come to the end of the Judges, if you have been through the whole summer series with us, you know that Israel’s history is bloody. Both from wars with other nations, and from internal conflicts of their own.
It’s these internal conflicts that brings us to our final week in the book of Judges, where we’ll be picking it back up in chapter 19, verse 30. But even though we’ll finish the last two chapters today, and so closing out Judges properly, we’ll spend two more weeks looking at the aftermath that comes from the book. But as we return to Judges 19:30, let’s look back on where we are so far.
In the final section of Judges we talked about how the two last stories are about men from the tribe of Levite. These final two stories focus on them, because they are supposed to be the holy men, and yet, their actions show us that they have strayed just as far as the rest of Israel in their dissent in following God with purity.
We saw how both of the Levites went outside of God’s boundaries, and once outside of them, they disregarded the commands of God. For the first Levite, this led to the development of mixing the worship of the God of the Bible, with the worship of other Near-Eastern deities. For the second Levite, it led to the abuse and death of his concubine wife. Both stem from a rebellion against God’s command, and both lead into bigger issues. This why we said that God has given us boundaries that we might thrive, and people that we might stand up for.
With all the pain and suffering that we’ve seen, especially with the abuse and death of the concubine, we took a week to briefly address the question, “why does God allow evil?” In addressing this we talked about how God created a universe in which love could be experience, through the ability to choose. But in such a universe where there is choice to love God, which carries with it obedience to him, there is the choice to not choose God and instead disobey. It’s from this choice to disobey God that evil happens. And so we walked away from last week with the understanding that the question isn’t, “why God allows evil”, the true question is, “why do I?” Taking responsibility for the choices we make that lead to evil, is the beginning of God’s work in our lives. Because when we can recognize that we disobey God, what the Bible calls sin, then God’s work to correct that evil happens in our lives.
With all of that at the forefront of our minds once again, we turn to the aftermath of the second Levites’ rebellion. In so doing, we’ll be reading the major points of the story as we make our way through the final two chapters of the book of Judges. So let’s read together starting in Judges chapter 19, verse 30.
“30 And all who saw it said, ‘Such a thing has never happened or been seen from the day that the people of Israel came up out of the land of Egypt until this day; consider it, take counsel, and speak.’
“Then all the people of Israel came out, from Dan to Beersheba, including the land of Gilead, and the congregation assembled as one man to the Lord at Mizpah. 2 And the chiefs of all the people, of all the tribes of Israel, presented themselves in the assembly of the people of God, 400,000 men on foot that drew the sword. 3 (Now the people of Benjamin heard that the people of Israel had gone up to Mizpah.) And the people of Israel said, ‘Tell us, how did this evil happen?’ 4 And the Levite, the husband of the woman who was murdered, answered and said, ‘I came to Gibeah that belongs to Benjamin, I and my concubine, to spend the night. 5 And the leaders of Gibeah rose against me and surrounded the house against me by night. They meant to kill me, and they violated my concubine, and she is dead. 6 So I took hold of my concubine and cut her in pieces and sent her throughout all the country of the inheritance of Israel, for they have committed abomination and outrage in Israel. 7 Behold, you people of Israel, all of you, give your advice and counsel here.’”
“8 And all the people arose as one man, saying, ‘None of us will go to his tent, and none of us will return to his house. 9 But now this is what we will do to Gibeah: we will go up against it by lot, 10 and we will take ten men of a hundred throughout all the tribes of Israel, and a hundred of a thousand, and a thousand of ten thousand, to bring provisions for the people, that when they come they may repay Gibeah of Benjamin for all the outrage that they have committed in Israel.’ 11 So all the men of Israel gathered against the city, united as one man.”
These twelve verses set up the immediate response of the people to the Levite cutting up his concubine’s body and sending it as a message to the people of Israel about the tribe of Benjamin. But when the other tribes and clans met to find out what happened, our Levite friend isn’t fully forthcoming. There is no mention of the men of Gibeah wanting to have sexual relations with the Levite, though the word abomination is used, which indirectly points to it. There is no mention of the Levite himself sacrificing his concubine to the men to save himself. There’s no mention of the old man who did take the Levite in and tried to protect him.
This Levite is leaving out some key information, as he riles up Israel. This shows us that people were getting up set and going to war over misinformation long before social media. And we see in verse 8, that the Levites words work to get the people upset with Benjamin, of course not without cause.
Yet, notice that Israel decides to go to war with their brothers in the tribe of Benjamin, without asking God what they should do. This is important, because up to this point, since chapter 17, God has not spoken, nor has he seemed to act at all. We’ve talked about the reason for this, being that every action that has been taken since God’s work with Samson has been a purely human work. The new mantra of these last chapters, “In those days there was no king in Israel. Everyone did what was right in his own eyes (17:6),” is on full display. They are doing what they want apart from what God wants. And all the evil that happens is based on those choices to live in a rebellious state against God.
Not only do they decide to go to war, they do so by taking an oath, an oath that will come back to bite them.
So the nation decides to go to war with Benjamin, when the tribe of Benjamin doesn’t turn over the men who killed the concubine. It’s then that they decide to ask God for counsel in the matter. In verse 18 we read, “The people of Israel arose and went up to Bethel and inquired of God, ‘Who shall go up first for us to fight against the people of Benjamin?’ And the Lord said, ‘Judah shall go up first.’”
Notice the question Israel asks of God, “Who shall go up first to fight…” The nation already made their decision to fight. They already took an oath that all the men of Benjamin would be killed. So their not asking God for counsel in how to deal with this horrible act in one of the tribes, but rather, how best to deal death to them. What they have done is taken away God’s sovereign right to judge a tribe for their rebellious acts. A right we have seen him administer throughout the the book of Judges.
It’s because Israel circumvents God’s authority to make judgment on Benjamin that God’s response isn’t one of blessing, but almost of indifference and wholly in judgment against their act. God tells the nation to send up Judah. This would make the most sense, because Judah is one of the largest tribes and is well know for their warriors.
But they are quickly defeated, which shows us God’s displeasure on what they have set out to do apart from him. After the defeat, Israel’s tune slightly changes as they ask God if should go up to fight against Benjamin, with God permitting it, but still in such a way that shows his displeasure for their decision (v.23). After they are defeated a second time, they ask one more time for God’s counsel, except their question and approach has vastly changed from their first attempt.
In verse 26 we read, “26 Then all the people of Israel, the whole army, went up and came to Bethel and wept. They sat there before the Lord and fasted that day until evening, and offered burnt offerings and peace offerings before the Lord. 27 And the people of Israel inquired of the Lord (for the ark of the covenant of God was there in those days, 28 and Phinehas (fin-a-us) the son of Eleazar, son of Aaron, ministered before it in those days), saying, ‘Shall we go out once more to battle against our brothers, the people of Benjamin, or shall we cease?’ And the Lord said, ‘Go up, for tomorrow I will give them into your hand.'”
Israel’s demeanor has been humbled. God has brought judgment to them for their actions in circumventing his authority. When Israel acts in worship through offerings, acknowledges that Benjamin is one of the tribes of God, and asks if they should fight or cease, it’s then that God’s judgment turns from them and is directed towards Benjamin. There’s a theme of Scripture that calls us to be humble and defer to God so that judgment may pass us and that God may work as he so chooses. Jesus said it like this in Matthew 7:1-5, “Judge not, that you be not judged. 2 For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. 3 Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? 4 Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? 5 You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye.”
Israel was trying to remove sin from Benjamin, by jumping into sin themselves. We question why God doesn’t more quickly bring about judgment on people when they deserve it, one thing we must ask ourselves, have I done something here to which God must correct me first? God leaves no sin un-dealt with, but must correct his children just as much as he must bring about judgment on the world. The Israelites learn this lesson in this moment, and once they do, God gives them the promise of victory, which, to their oath leaves the tribe of Benjamin decimated.
But remember that oath? Once Israel decimates Benjamin, they realize that the oath they took to destroy Benjamin was one that had lasting repercussions. In their fury to right the wrongs, and in turn subvert God’s authority, they have all but wiped out their tribal brothers.
That one oath made in sin, then leads to two situations of further sin. This is what chapter 21 covers. The First instance is that they look for a loophole. In verse 8 of chapter 21 we read, “8 And they said, ‘What one is there of the tribes of Israel that did not come up to the Lord to Mizpah?’ And behold, no one had come to the camp from Jabesh-gilead, to the assembly.”
The loophole to their oath is that everyone that assembled against Benjamin would not give their daughters in marriage to them, but since this one clan didn’t show up to make that oath, their daughters were able to marry Benjamites. Ah, but in their oath they had to kill all those who didn’t align with them against the tribe. So what to do? Well, they decide to massacre the whole clan, except for the virgin girls of course. So their oath not only led to sin by usurping God’s authority to judge, but has now led to the massacre of both the Benjamites and a lesser clan of Israel.
But it doesn’t stop there. Not all of the surviving Benjamites received wives. So what shall they do. Well we find out in verse 19 that there’s a celebration every year at Shiloh. During this celebration, the virgin daughters of Shiloh go and dance in the vineyards. So the gathered tribes of Israel tell the spouseless Benjamites to wait for the girls to come out and each of one of them should then take one of the girls for themselves, and the gathered tribes will cover for them when the families of the girls object. The oath of Israel that started in sin leads to the destruction of so many lives. Jephathah the judge who also made a sinful oath, only effected two people, this shows us the expansion of sin in Israel, who’s oath effected thousands.
These two acts did help the tribe of Benjamin stave off extermination, and eventually God would work to bring something good out of it through one their descendants, because God can use the evil of humans to bring about his goodness.
But Judges ends with the mantra, “In those days there was no king in Israel. Everyone did what was right in his own eyes (v.25).” Letting us know, that what just happened was not God’s desire, but the desire of sinful humans, and leads into the establishment of Israel’s monarchy.
Judges ends, not on a high note, but on a kick to the stomach. How could God’s people allow such evil in their midsts? From the holy Levites who participate in establishing cults, to husbands sacrificing their wives, to entire nations usurping God’s authority in judgment, taking matters into their own sinful hands and causing mass destruction?
I think the words of chapter 19 verse 30 are extremely important to listen to, so that we might answer this question. “…consider it, take counsel, and speak.” These words are not fully responded to by the nation of Israel. The call was sent out to considered what had happened to the concubine, but they didn’t seek the counsel of God, and without that counsel, they spoke out of their own desires, which led to thousands of deaths and hundreds of families broken apart.
These words of, “consider it, take counsel, and speak,” should give us pause in all circumstances. Too often we are rash with our words and actions, just like the nation of Israel. How many times have I flew off the handle, because I didn’t take a moment to consider what has happened, to take counsel from God and holy people, and then speak from a place of understanding, not out of sinful rage?
The answer is, too often. I have been and probably would have been in lock step with the rest of Israel because in the heat of the moment, only those who are prepared will not be burned by sinful choices. As God’s people, we are called to his counsel room. To consider things in the light of God’s kingdom and to speak with a kingdom tongue. That is what God is calling us to today. Especially as events that we see in the news reflect the words of Jesus that point to his return. We are to seek his kingdom’s wisdom above our own, to consider kingdom goals above our own, and to speak with kingdom words that are not our own.
This is why Jesus says in Matthew 6:33, “But seek first the kingdom of God and his righteousness, and all these things will be added to you.”
Brothers and sisters, my challenge for you this week is to take these three words, consider, counsel, speak and make them a prayer in your life. In all circumstances pray these words before you act. It would sound something like this, “Lord before I take action, what would your advice be in this situation. Let me consider all aspects before moving forward, and let me speak in a way that brings you glory and others to know you.”
Let us be a people who seek after the Lord in ways that bring godly change around us. So that we would be known as people who are not given over to selfish and sinful desire, but are above reproach and live holy lives, pointing others to Jesus’ return as the world marches towards that fated day. Amen.
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