Right in Their Own Eyes

Part One--Introduction

Welcome to what is, without doubt, one of the most mysterious, most puzzling, and most bizarre sections of the Word of God. I'm referring to Judges 17-21. For years I've pondered these five chapters, trying to make "heads" or "tails" of them. I've gone to conferences and meetings where I've hoped to hear older, wiser men than I address them--but, alas, none have dared tackle them. But, where "wise men fear to tread", Webb rushes in! I wish, in this series, to share a little of the light I believe I've gleaned from my studies. I don't pretend to have the "final word" on the subject. I hope that my observations may stir other, more capable men than I to explore the matter.

The Layout of Judges

The main body of Judges relates the ups and downs of Israel's spiritual condition, especially in regards to its affliction by outside enemies. In Judges 2, we are informed of a pattern of Israel's behavior as a nation. A godly generation, such as that one which conquered Canaan, would pass off the scene. They would be followed by another generation that knew not God. Because of their sins, God would send enemies upon them. They would then cry to the Lord. The Lord would hear and raise up "judges"--"saviors"--who would deliver them out of the hand of their enemies and return them to a proper worship of God. The judge would then die, and the cycle would repeat itself. Thus, Israel's spiritual history during this period resembles the ups and downs of a roller-coaster ride. The main section of Judges relates Israel's transgressions matter-of-factly in a very condensed manner. It is only in this final section that a detailed glimpse is given into the internal, everyday life of Israel.

In these last five chapters of Judges, we find four events recorded. The first concerns the rise of a false religious system in the home of a man named Micah; the second involves the migration of the tribe of Dan; the third relates the murder of a Levite's concubine; and the fourth tells of the almost complete annihilation of the tribe of Benjamin. These four sagas can be considered as two pairs of stories. The events of the second story are connected to those of the first. Likewise, the fourth story flows directly from the events of the third. All four stories, however, are tied together by a common theme to all. We find it first in Judges 17:6: "In those days there was no king in Israel, but every man did that which was right in his own eyes." It surfaces again in Judges 18:1 and 19:1 in an abbreviated fashion. Finally, the full version of the statement is found again at the very end of the section, in Judges 21:25. So, we may deduce that these four stories form a connected unit, related inernally by a common theme--a theme reiterated, either in a full or abbreviated fashion, in each of the stories. This section appears to form a kind of "appendage" to the book of Judges, much as the book of Ruth does. Whereas the book of Ruth relates a very uplifting, heart-warming story, this "appendage" reveals another, darker side to life in Israel.

The Last is First?

A very important consideration involves the historical time frame of this section. Let me state my conviciton, that though the section is located at the end of the book, it relates events occurring at the beginning! Since the serious Bible student normally recoils at such suggestions, and since the historical timing is so critical to one's proper understanding of the events, let me explain how I arrived at that conclusion.

The only internal evidence useful in dating the events of this section is found in Judges 20:28. Here we are told that these events transpired during Phinehas tenure as the High Priest of Israel. That gives us a clue as to where these events belong historically. Remember that Phinehas was the son of Eleazar, who was the son of Aaron. Moses and Aaron were followed, after their deaths, by Joshua and Eleazar, respectively. Joshua and Eleazar die, more or less currently, as related in Joshua 24:29-33. As Judges continues the history of Israel after Joshua's death (Judges 1:1), it's apparent that Phinehas would have been the High Priest of Israel concurrent with the events recorded in the first chapters of the book.

Perhaps someone might counter that Phinehas could have been alive both at the beginning and at the end of Judges. After all, life spans were much longer in those days than now. Moses lived to one hundred and twenty, and Joshua lived to be one hundred and ten. While this idea might sound viable at first, it just doesn't hold up. In Acts 13:20, Paul states that the period of the judges lasted for four hundred and fifty years. Even though we have no record of his death, it doesn't seem likely that Phinehas, alive at the beginning of the book of Judges, would have lived more than a few chapters into the history which it relates.

As to who actually penned these accounts, my best guess would be Samuel. The statement "in those days there was no king in Israel" implies that this is being written by someone living when there is a king. Samuel, living during the reign of Israel's first king, Saul, would be a prime candidate as its author. Note also that Mt. Ephraim figures prominently in the first three of the four stories (Judges 17:1; 18:2,13; 19:1, 16). It is related in Joshua 24:33 that Eleazar was buried in a hill that belonged to Phinehas, his son, in Mt. Ephraim. So we might speculate that knowledge of these events was passed down through the High Priesthood to Samuel, who compiles the history under the guidance of the Holy Spirit. This is, admittedly, speculation, but it seems plausible.

What Does It Mean?

More important to our study is the matter of the meaning of the theme binding all four stories together. What does it mean to say that "every man did that which was right in his own eyes"? This phrase is, practically speaking, just about the only portion of this section of scripture familiar to the average church-goer. When quoted from the pulpit, it is generally implied that this statement indicates a condition of moral anarchy. This is, however, not the first time this phrase is encountered in scripture, nor did it originally imply moral decadence.

In Deut. 12, as Israel is about to enter Canaan, Moses gives specific instructions about how they are to worship once they enter the promised land. They are told that the heathen, into whose land they will come, worship a multiplicity of gods, in a multiplicity of ways, and in a multiplicity of places. Moses warns Israel that they must not worship their God in a like manner. They are not free to decide for themselves how God is to be worshipped. Rather than erecting altars in places of their own choosing, like the heathen, they were, rather, to resort for sacrifice to the one place which God would choose. Note carefully Deut. 12:8-9: "Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes. For ye are not as yet come to the rest and to the inheritance which the Lord your God giveth you." Moses employs this very formula to describe how the Israelites worshipped God in his day! In that setting, there was nothing inherently wicked about Moses description of Israel s worship. Of necessity, in her wilderness wanderings, Israel had worshipped God in a variety of places. Such, however, was to cease once Israel became settled in the promised land.

Perhaps now the nature of this key phrase, as well as the nature of the section of scripture before us, will become more evident. What is being described here is not so much moral anarchy among the wicked but religious anarchy among God's people! The bizzare events recorded here are merely a sampling of the kinds of fruits that inevitably result when men set aside God's revelation and attempt to worship in their self-chosen way. There is moral degeneration here for sure, but it is that which comes as a consequence of God's people deviating from His prescribed way of worship. It is the moral perversion that follows spiritual perversion!

Maybe now you will also see why this section of scripture has so much to say to us today. For if ever there was a society claiming to be worshippers of God on the one hand, yet remaining self-choosing when it comes to how they will do so, it is ours! The religious world around us is "market-driven". Our society overflows with a virtual smorgasbord of religious offerings set before it by the "Christian" church. You may pick the kind of "god" you wish to worship, select doctrine to suit your taste, and even choose the type of "Christian" conduct in which you wish to engage. I assure you that, whatever you desire, whatever tickles your religious fancy, there is some segment of "Christianity" in our culture that can hardly wait to serve it up to you. It is a "buyers' market". Small wonder then that we witness such bizarre behavior and strange fruits on the religious stage--everything from air-conditioned dog houses, to folks laughing like hyennas, to preachers pretending to "blow the man down"--allperformed in the name of God and claiming to have His blessing! How did we ever get in such a mess?

It all starts, as we shall see in this study, with a turning away from God as He reveals Himself to be, a refusal to worship Him in the way He Himself has chosen, and an attempt to approach Him on other terms than those He Himself has dictated. This section of scripture is not about the heathen's refusal of God, serious as that might be. It concerns, rather, a people who once held the truth but now turn from it. It is about reprobation and its awful fruits. In other words, it is about a situation which very strikingly resembles our own!

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Part Two--The Rise of False Religion

Our last issue surveyed the general contents of the book of Judges and noted that the last five chapters of the book form a sort of "appendage" to the rest of the book. Further, we determined that the four sagas contained in this section, though found at the end of the book, must have actually occurred in the time-frame recorded near its beginning. We are now prepared to begin our study of the first of the four events in this section, found in Judges 17.

Micah & His House of Gods

We are introduced to a man named Micah, living in Mount Ephraim, who has robbed his own mother of 1100 shekels of silver. She curses the thief -- a serious matter -- and Micah confesses his crime. His mother then blesses him for his honesty, and confesses that she had vowed to dedicate this money unto the Lord in the name of her son. So she hires a silversmith with 200 of the shekels, who, presumably, from the remaining 900 fashions both a graven (or carved) and a molten (made from metal poured into a mold) image. Micah sets up these idols in an "Elohim" house (vs. 5). He makes an ephod, part of the priests garb, and ordains one of his own sons to function as his priest. Further, he incorporates "terraphim" -- the common household gods of the Canaanites -- into this collection of religious paraphernalia. Micah seems to be somewhat pleased with his setup, but was ever looking for ways to improve upon it. He is able to add a crowning touch when an out-of-work Levite wanders through the area,looking for "a place". Micah offers him a salary of ten shekels a year, plus food and raiment, if he'll stay and work for him as his priest. The Levite accepts, and the story ends with Micah confidently boasting, "Now know I that the Lord will do me good, seeing I have a Levite as my priest."

False Origins

We are observing the origination of a counterfeit religious system. It's clear that, in Micah's mind, he's worshipping Jehovah and not some heathen deity. The silver, from which these idols were manufactured, was dedicated to Jehovah (vs. 3), and it is Micah's confidence that Jehovah will bless him (vs. 13) because of them. Yet, to any thinking person, he is clearly departing from the worship of Jehovah.

Whenever evaluating any religious teaching, it's al-ways a good idea to check out its origins -- i.e. how did it begin? The system imposed by God on Israel during this period had its origins in a revelation given by God to Moses on Mt. Sinai. Every detail of that system was meti-culously spelled out, and any deviation from it was strictly forbidden. Micah's system, on the other hand, is in truth a do-it-yourself project! It arises from Micah's thievery and from his mother's ridiculous idea of fulfilling her vow. Never mind that graven images and the like were forbidden by God! In her mind, she had vowed to use this silver for God, even if it meant doing something absolutely abhorrent to God in the process.

This is subjective religion taken to the extreme, and manifests the theme of this section, namely, "every man did that which was right in his own eyes." As we pointed out in our last issue, this statement, falling as it does at the conclusion of the description of Micah's system (vs. 6), does not speak of moral degeneracy, but of men deciding for themselves when, where, and how they will worship God, of which Micah is a prime example. Idolatry always has its beginnings in man's imaginations as man fashions for himself a god and decides for himself how he is to be worshipped.

False Systems

False ideas of worship inevitably give rise to religious systems that spring up around those ideas. Such is certainly the case here. Clearly, Micah is aiming at an imitation of the Mosaic system.

The ephod was often associated with those mysterious stones, the "Urim" and the "Thummin", which were used in ascertaining God's will. A.W. Pink speculates that these two stones were kept in a kind of pocket in the High Priest's ephod. As a question regarding God's will arose, the High Priest would reach into that pocket, pulling out one or the other of these stones. The selection of one stone would mean "yes", whereas the other stone meant "no". Although this is mere speculation, I strongly suspect that the process worked something like that. Micah thereby was providing the same functionality in his system as that found over at the Tabernacle where the true worship of God was taking place.

Notice the incorporation of the "terraphim" into his system. Not only does Micah imitate what God had revealed to Moses, he also embraces the out-and-out paganism of the Canaanites! This is religious syncretism at work, i.e. a blending and co-mingling of truth and error, right and wrong, God's revealed way and man's imagined way. Lest you think this a singular event, it's precisely what can be observed in Mexico where Roman Catholicism has merely covered over the old Indian superstitions, myths, and practices with a thin veneer of Christianity!

The man-made quality of this system reaches its height as Micah consecrates one of his sons, and then this out-of-work Levite, to preside over his system. It's interesting to note that Micah's offer was for this Levite to be to him "a father" (vs. 10), but, in practice, the Levite was "unto him as one of his sons" (vs. 11). How could it be otherwise? Micah is calling the shots, paying the wages, and clearly running the show!

False Assurance

Notice the smug sense of security which pervades Micah. He just "knows" that all will be well with him now. A false religious system always gives its adherents a false sense of assurance. So it was with Micah, and so it is today. Lost men in our society do not conduct their lives permeated by the fear and dread of judgment to come. They nod off to sleep at night with nary a qualm or care. Why? Because their hearts, like Micah's, tells them that all is well. They just "know" that, in the end, everything will turn out alright. The simple truth is this: mens' hearts lie to them (Jer. 17:9)! Their hearts tell them "Peace, Peace" when there is no peace. Their hearts testify that "All is Well" when they stand upon the very brink of Hell. And should they become troubled in their soul concerning their eternal destiny, there are plenty of religious "hirelings" out and about who will be more than happy to dish out a little assurance for the asking.

Certainly there is a genuine assurance which accompanies true salvation. There is, praise God, the inner witness of the Spirit testifying to the heart of the saint that he is the child of God. But beware if that inner, subjective witness does not agree with the outer, objective witness of God's Word concerning what a Christian is, believes, and does. Should the inner witness not agree with the outer witness, most likely, the inner witness is not the Spirit of God at all!

How could Micah be so sure? Perhaps the answer lies in the identity of his priest. The writer delays telling us his name until the end of the second story. Then, in Judges 18:30, he drops his name like a bombshell: "Jonathan, the son of Gershom, the son of Manasseh." What's the matter? Are you a little "underwhelmed" by that disclosure? Well, so was I, until I learned of a textual gloss in this location of the text.

The word translated "Manasseh" is a Hebrew word containing four letters, transliterated into our alphabet as "MSNH" (of course, Hebrew is actually written in reverse order to the way we write words, but I'll use our ordering for the purposes of illustration). The problem is this: The letters "MSH" are all on the line of the text, whereas the "N" (or "nun" in Hebrew) is suspended over the line between the "S" and the "H". Some commentators speculate as to the reason for this suspended letter. They suppose it was inserted into the text by a scribe wishing to disguise the identity of Micah's priest, and that later scribes faithfully copied this insertion even to the detail of suspending the "N" over the rest of the text as the inserting scribe had done. Whatever the case, without the suspended "N", the name reads, not "Manasseh", but "Moses"! In fact, it is translated thusly in the NIV version of the Bible. The evidence for this is even more compelling when we learn that Moses' first son was indeed named "Gershom" (Cp. Ex. 2:22), whose son would probably have been living during the time frame of our text. Now, perhaps, you can appreciate why Micah was so thrilled to have this particular man as his priest and why he felt so certain that he would be the object of God's blessing.

The Counterfeit

The counterfeit is now complete and begins to function. Note the proximity of the counterfeit. Over at a place called "Shiloh" a grandson of Aaron ministers and serves a system of worship wholly ordered and arranged according to the pattern which God gave Moses on Mt. Sinai. And over here, at Mt. Ephraim, scarcely ten miles away by my reckoning, a grandson of Moses ministers in a Satan-inspired counterfeit! The counterfeit is always nearby the true.

Note also the similarity of the counterfeit. Does that system over at Shiloh claim to serve Jehovah? So does this one! Does that system have a High Priest? So does this one! Does that system's High Priest have an ephod? So does this one's! I doubt if anyone has ever counterfeited $3 bills on pink paper! Why not? The goal of counterfeiting is to come as close as possible to the real thing. So Satan doesn't send us ministers saying, "Hi, I'm from the Devil, and I have a message which, if you believe it, will damn your soul!" Rather, he sends his ministers as "angels of light" (II Cor. 11:15), masquerading as the real thing, pretending to have the truth.

Lastly, notice the importance of the counterfeit. Most counterfeiters don't bother counterfeiting $1 bills. Why not? It's not worth the bother. Counterfeiters go for the big money! And so does Satan. What's going on at Micah's "Elohim" house is not some minor, hair-splitting matter. It involves absolute apostasy from God's revealed way of worship.

Conclusion

May we learn from this our desperate need of an objective standard concerning Who God is and how He is to be worshipped, approached, and propitiated. May we come to value and submit ourselves to what God Himself has revealed in His Word. May we honor those ministers and ministries which seek to abide by that standard and align themselves with its truth. For here is the consequences that result when men "do what is right in their own eyes!" Tell men, in the area of religion, to take the ball and run with it, and here's where they'll run: Into blatant apostasy!

Yet some say, "Preacher, you go to Heaven you're way, and I'll go to Heaven my way." Friend, it's not a question of my way or your way, but of God's way! Surely, some were probably saying then, as men say now, "but what difference does it make how men worship, just so long as they worship God!" Just the difference between right and wrong, between life and death, between Heaven and Hell!

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Part III - The Results of Spiritual Declension -- Judges 19

We are now over halfway through our study of the last five chapters of Judges. Remember that these chapters form a sort of "appendige" to the main body of the book, much like the book of Ruth. They contain the history of four events, which can be grouped in two sets of pairs--in each case, the latter event follows from the previous. At first glance, the incident related here in chapter 19 doesn't seem to have much in common with the two events preceding it. However, notice the "Mt. Ephraim connection" in verse 1 and 16. So far, that location has figured prominently in each of the events in this section. Since this was the location of the home of Phinehas (see Joshua 24:33), the high priest during these episodes (see Judges 20:28), we might venture a guess that he is the human agent who preserved these histories and passed them down to the later high priests.

As we've noted previously, the main body of Judges relates the roller-coaster-like spiritual history of Israel. As long as God raises them up a judge to deliver and rule them, they prosper. But no sooner does the judge pass off the scene than the spiritual state of the nation begins to erode. Inevitably, their disobediance brings upon them God's judgment in the form of invasion or oppression by Israel's enemies. But whereas the body of the book shows the external results of sin--enslavement to an enemy without--this appendige shows the internal results of sin--rottenness and decay from within. It may shock you to realize just how far this rottenness had developed!

The Levite and His Concubine

The story begins by introducing us to a Levite of Mt. Ephraim who has taken to himself a concubine from the city of Bethlehem. She proves to be unfaithful to him, running away into harlotry and, eventually, back to her father's home in Bethlehem. The Levite, along with his servant and two donkeys, undertakes a journey to Bethlehem to be reconciled to her. Her father is absolutely overjoyed to see him (I think I can read between the lines here as to why). For three days the Levite does nothing but eat and drink with the girl's father, planning to leave on the fourth day. However, on the fourth day, the father entices the Levite to stay just a little while longer. They continue eating and drinking until it is now too late to leave and must stay an extra night. As they prepare to leave early on the fifth morning, the girl's father again entices the Levite to stay a little longer. Finally, late in the afternoon of the fifth day, they begin their journey back to Mt. Ephraim. As evening approaches, it's apparent that they will have to find lodging for the evening. Jerusalem is near by, but, at this point in its history, it is still a Jebusite city. The Levite refuses to seek lodging there, undoubtedly concerned about their reception. He, instead, holds out for Gibeah--a Benjamite city-- where, he thought, they would be safe. Night falls by the time they arrive there, and they sit in the street, waiting for someone to take them in for the evening (see Job's reference to this primitive custom in Job 31:32). No one in this Benjamite city, however, offers them this customary hospitality.

Finally, an old man--himself a transplant from Mt. Ephraim--comes in from his work in the fields. Seeing the travelers, he inquires into their situation. The Levite explains their predicament, and offers to supply any items his party might need during their stay. The old man, however, graciously receives them, insisting that he be allowed to provide for their needs.

As they sit eating and drinking, the old man's home is surrounded by a gang of homosexual "hoodlums". They demand that the Levite be sent out to them that they might rape him. Aghast, the old man offers them his daughter and the Levite's concubine instead. The concubine is turned over to this mob who abuse her all night long. In the morning, she manages to return to the old man's doorstep where she dies. The Levite, discovering her dead body, loads her unto his donkey and takes her home. He then does an astounding thing: He takes a knife and divides her body into twelve pieces and sends them to the heads of the twelve tribes. Never before had anyone heard of or seen such an act!

Decline in the Ministry

Although a horrible crime has been committed against this Levite's concubine, it's clear that the writer of this story did not look too favorably upon the conduct of the Levite himself. The law tended to place that priestly tribe under greater obligations of purity and conduct that the others. The story seems to indicate that this Levite was overly smitten with this woman, no matter how defiled or profane she might be. Further, a general lack of self-discipline on the Levite's part is indicated by his indulging in unrestrained feasting and merriment rather than getting on with business. Further still, his cowardice is depicted in the fact that he would turn his concubine over to the mob in order to spare himself. Then there is the rather touching scene--no doubt endearing this man forever to all you female readers--where he finds his dead concubine lying on the doorstep and says to her "Up, and let us be going!" At the very least, there has been some contributory negligance on the part of the Leite in this matter. Here was a man who was supposed to be specially separated to God, chasing this woman, overly indulging his flesh, and, because of his lack of discipline, placing himself and his party at risk. We sense here a decline in zeal among those who should have been the spiritual leaders of the nation.

Isn't this generally how spiritual decline begins? It normally does not start in the pew but in the pulpit! When the men who are specially set apart to minister God's Word and oversee His people are themselves cold, lax, carnal, and indifferent, inevitably others follow suit. If the spiritual leaders are hirelings, sold out to the flesh, seeking their own things, it can hardly surprise us that their followers do the same! Perhaps we could expect such a lifestyle as that exhibited here by the priests of Baal or Ashteroth, but we expect better things of those separated and consecrated to Jehovah!

Decline in Manners

The second thing we notice here is a decline in what we might call simple human decency, simple charity, and good manners. The quaint scene of the Levite and his party, sitting in the street, waiting for someone to give them shelter, reminds many of us--especially those of us reared in a rural setting--of a time not so long ago when such hospitality and common courtesy was the rule in our own culture. Yet no one in this Benjamite city will venture to offer such, even to a Levite! Notice, however, how quickly and naturally the old man from Mt. Ephraim offers what others refuse.

Today we stand utterly aghast at the decline in human decency and manners in our culture. We witness a general decline in respect for authority, an increase in vulgarity and crudeness, a general lack of concern for our neighbors' well-being, and a lack of involvement in the affairs of our community. To be sure, having good manners is not in itself any indication of saving grace. Yet these simply courtesies, which greatly affect the quality of our lives, are indications of "common" grace which often accompanies the ministry of God's Word. However, "common" grace is not too common today! Yet, I remind you, the decline in such things is but a symptom of a larger decline in a community's respect for and fear of God!

Decline in Morals

The most obvious symptom of a spiritual decline, certainly illustrated by our text, is an utter lack of morality. How bad had things gone in Gibeah? Notice the similarity of the story related here with that of the angels' visit to Lot in the city of Sodom. In both cases, visitors come into the city who are threatened with rape by a homosexual gang, and females are offered instead to satifsy the lust of the mob. Some of the very same phraseology is employed here in both stories. In the case of the angels, of course, they blinded their attackers and protected Lot and his family. No such protection is forthcoming here. The point being pressed is this: A veritable Sodom has arisen within the very borders of Israel!

Why the dismemberment by the Levite of his concubine's body? Remember, there was no police force in Israel. When the crime of murder was committed against a person, someone, usually a close relative, was responsible for seeing to it that justice was executed against the guilty party. The "avenger", as he was called, literally tracked down the killer and slew him. In other cases, an entire community would stone to death an evildoer guilty of a capital offense. The witnesses to the person's actions would cast the first stones, then the other citizens would join in, putting away evil from their midst. But what do you do when wickedness has progressed to the point that an entire town is involved in the crime? This man's shocking action was intended as a wakeup call to the entire nation to rouse them to action, and it certainly accomplishes that end.

May I point out that what was a most shocking act in their day would be deemed almost commonplace today! Consider the violent crime in our midst. We have atrocities occuring daily throughout our land which, fifty years ago, would have made national news. I could go on and on with stories of horrible crimes committed right here in the Memphis area--just as you could relate such to me from your own locale--of which you've never heard a word in the media! It's not that the media covers them up--it's just that today they are so commonplace that they aren't "news" anymore--unless lots and lots of people are killed, or they are exceedingly bizarre, or they involve a celebrity figure of some sort! These crimes scarcely even rate a blurb in our local paper. Sexual crime is rampant. Homosexuality is out of the closet and militantly parades itself in our streets. We, like they, have found to our great surprise that Sodom exists right at our own doorstep.

What is the answer? I am convinced that nothing short of a Gospel awakening will have any impact upon our culture. All the government programs, the millions of dollars, and the kooky philosophies that have been employed to counter this decline have only compounded the problem! The attempt by Christians to combat these matters with political means has done absolutely nothing to retard the plunge of our culture into darkness. Nothing short of a spiritual reformation sent from God will stop it! To this end we ought all to be praying.

Yet note the progression in our text. We can trace these matters back to a coldness and indifference on the part of God's people. What will serve as our "wake-up call" to rouse us from our slumber? I wish I knew! But I do know that I may well lament the decline of morality and the rise of wickedness in my culture, all the while excusing my own coldness and indifference, never seeing a connection between those two things. Hopefully this little study will serve to remind us that Christians are, of all the people in our land, most responsible for the decline going on around us.

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Part V- The Pains & Perils of Purging Sin

We come now to the final saga of our study. In the murder of the Levite's concubine, and his action of sending portions of her body to the heads of the twelve tribes, Israel is alerted to the fact that a veritable Sodom has arisen within its own borders in the tribe of Benjamin. All Israel, with the exception of Benjamin, have assembled at Mizpah to judge the matter. The Levite is called upon to testify of the crime, which he does in a way that puts himself in the most favorable light. The assembly then rules that the perpetrators of this deed must be brought to judgment, and calls upon the men of Benjamin to hand them over. The Benjamites refuse to do so and assemble themselves for battle. Civil war is about to ensue over this incident.

Deja Vu All Over Again!

Earlier in Israel's history there had developed a similar situation. After the tribes had conquered Canaan and were settled in their land, the 2 1/2 tribes on the eastern side of the Jordan river had erected an altar on its banks (Note Joshua 22). This was considered a serious breach of the covenant and an offense to God by the rest of the tribes. The nation assembled at Shiloh, preparing, if necessary, to go to battle against their brethren. It is none other than Phinehas, the son of Eleazar the High Priest, who was chosen to investigate the matter. The 2 1/2 tribes assured Phinehas that their intention was not to sacrifice on that altar, nor to divide from the remainder of the nation. Rather, they intended it as a simple reminder to their future children that they were, though physically cut off by the Jordan, still a part of that nation on the other side, who worshipped at a similar altar at Shiloh. Upon hearing their explanation, the other tribes are satisfied that no disservice to their God was involved, and they return to their homes. However, no such peaceable resolution will be forthcoming in the incident before us.

Serious Seeking

Note that every step taken in the war by Israel is directed by God. Benjamin's army numbers about 27,000 men, opposed by some 400,000 from the rest of the tribes. To us it seems that the outcome is a foregone conclusion. But they will fight tribe by tribe, and the tribe of Judah, perhaps because of its near proximity to Benjamin, is selected first by God to do the fighting. The first day of battle is a disaster for Israel, as some 22,000 men are slain by the fierce Benjamites. Suddenly, this task of purging evil from Israel's border is not as easy as it first appeared. Though no seeking of God is recorded before the first day of battle, now there is weeping before Him as they prepare for another attack (Judges 20:23). Again, at God's direction, they attack, with the result being similar to that of the first day. Some 18,000 men of Israel are slain by the Benjamites. Now what had appeared to be an easy task has taken on a much more serious note! Suddenly the seeking of God's blessing--non-exstant on the first day of battle, half-hearted on the second--becomes much more intense. Now there is praying, seeking, fasting and the offering of sacrifices by the nation as they inquire through Phinehas whether or not it is God's will they attack again.

What are we to make of this matter? It's clear that it's God's will that they battle Benjamin, for He sends them into battle and directs their every step. We might assume then, as they no doubt did, that this procedure would be quick and painless. However, such is not to be the case. I can only conclude that the reason for this is that the other tribes were, to some extent, guilty as well. No, not guilty of the particular wickedness found in Gibeah, but guilty of a general complacency, a lack of vigilance that allowed this wickedness to ever reach such heights. Israel is now being awakened, not only to the sin of Benjamin, but to her own shortcomings.

Our Situation

Our situation today is, admittedly, not the same as theirs. We don't live in a Theocracy. The covenant people of God are not those living in a particular nation, but those who comprise Christ's church out of all nations. We are no more called to judge wickedness out in the world than Israel was to judge wickedness out among heathen nations. But we do have the duty of purging sin out of our own midst. The inexperienced believer approaches this task-- the discipline of the church--as an easy matter: Just do it! However, those of us who have experience is such things know otherwise. Yes, such is necessary and needful. But we do not approach the task flippantly or lightly, nor with the glee with which some seem to relish the procedure. Purging sin out of one's midst is a most painful affair--not only for the one being purged, but for those doing the purging as well! Inevitably our own lack of vigilance and our general coldness towards God comes into view as we seek to be faithful to Christ in sch matters. Better, far better had it been for us--as Israel is surely learning in the event before us- -to have watched, to have been on guard, to have been more diligent in detecting the advance of sin in its beginnings, at its first approach. That's true for us as individuals, and it's true for us corporately as Christ's church.

The Outcome

Finally, as they prepare to attack once again, God promises Israel victory. One force attacks from the front and feigns defeat by fleeing. This draws the, by now, overconfident Benjamites out of the city, thinking that they have once again routed their enemy. However, a large force of Israelite soldiers is waiting in hiding. When the Benjamite army advances in pursuit of the first body of Israelites, this force attacks Gibeah from behind them and puts it to the torch. This is the signal to those drawing out the Benjamites to turn and fight, and a general slaughter of Benjamin ensues. All are put to death--man, woman, child, and beast-- except for some 600 men who flee to the top of a rock in the wilderness.

This tactic may sound familar to many of you. In Joshua's day, shortly after the conquering of Jericho, the men of the much smaller city of Ai defeats a much larger force of Israelites. The reason, remember, was that sin--Achan's disobediance in taking of the accused things of Jericho--had infiltrated the camp of Israel. Once that matter is resolved, the army of Israel once again attacks Ai. Part of their force, at God's direction, waits in hiding to ambush them from the rear as the rest of the army feigns defeat to draw the men of Ai from the safety of their city. Caught in the middle, the inhabitants of Ai are all slain by the victorious army of Israel.

The similarity of these two situations cannot be overlooked. It confirms our conclusion that victory was not immediately forthcoming against Benjamin for the very same reason it was not against Ai. Sin had infiltrated the nation. Not until Israel dealt with her own sin would victory be forthcoming. And it holds an even more onimous message: Benjamin, through its willful disobediance in refusing to purge sin from its midst, places itself outside the covenant people of God and is now treated by God exactly as He treated the Canaanite inhabitants of Israel! Let none of us think, no matter who or what we suppose ourselves to be, that we can embrace sin and continue blest by God! And the willful refusal to part with it, once discovered, clearly means that we are outside the sphere of God's covenant. Here is the real lesson to which we might say, in the words of the Levite, "Consider it, take advice, and speak your minds."

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Part Six -- Review

We come now to the conclusion of our study of the last five chapters of the Book of Judges. Remember that these chapters form a unit, telling four episodes in the history of Israel. These four sagas are bound together internally by the statement, "In those days there was no king in Israel; every man did that which was right in his own eyes." Each episode contains that statement in one form or another (it is abbreviated in the second and third stories). As we have seen, the origins of this statement refer not to moral anarchy, as is usually supposed, but to spiritual anarchy--the refusal to worship God in His prescribed way. However, spiritual declension and rebellion will inevitably lead to a decline in morals. Thus is the point of these final two chapters. A veritable Sodom has arisen within the borders of Israel, in the Tribe of Benjamin. Not only have the Benjamites refused to purge out the wickedness within its borders, it has gone to war against the rest of the nation in the defense of theseSodomites! At the end of our last study covering Chapter 20, we find the Tribe of Benjamin on the brink of extinction. Only six hundred men remain alive of the entire Tribe. Those men have fled to a defensible refuge on a rock in the wilderness of Rimmon. Given the facts of the situation, it's only a matter of time until they either surrender or die of starvation.

The Shifting Tide

Sometimes chapter breaks occur in the Bible at the most inopportune times, breaking up in the reader's mind the flow intended by the writer. This is not the case, however, in the present matter. No better place can be imagined for a division than at the point Chapter 20 ends and Chapter 21 begins! All of us have witnessed football games where one team totally dominates the other for a half. Yet at the half-time break, the momentum switches to the other side, allowing the dominated team to be victorious. The winning team at the end looks nothing like the team which played so poorly in the first half! A similar situation is before us. Israel in Chapter 21 looks nothing like the Israel in Chapter 20!

Poor Benjamin

Suddenly a mood swing occurs within the victorious army. They who had suffered so many losses themselves in the battle, and they who had sought so earnestly for God's direction and blessing in the battle, now appear before God mourning for what they have done. They bitterly weep over the fact that one of their tribes is well nigh extinct. A syrupy sweet sentimentality for Benjamin now sweeps over the army of Israel. I suppose that one might argue that pity and mercy is always to be exhibited, even in judgment. We do ask that God, in His wrath, remember mercy. I suppose it could be argued that Israel is acting quite properly in this matter. Three things convince me otherwise. First, there is the statement in Judges 21:6 that Israel "repented them for Benjamin." In modern words, they were sorry for what they had done to their brother tribe. Let's remember, that as harsh as the penalty upon Benjamin seems to us, it was, after all, God's honor at stake, God's Word which led them into battle, and God's grace which gave them victory. The sense of this verse indicates that they felt God was dealing much too harshly with Benjamin. Second, though God, in Chapter 20, had given them specific direction as to how the battle was to be fought, and they had made no move until having obtained such direction, from this point onward no Word of God is either sought or obtained. The people of Israel are being moved by their subjective feelings and sympathies, not by any objective Word from their God. Third, just look at the way they fulfill their desires. What they are going to do is a foregone conclusion. It only remains to discover how they can justify it! Now some might object to my conclusions on another ground. What would the annihilation of Benjamin, had it proceeded, have done to Israel's subsequent history and God's Sovereign purpose? There would have been no king name Saul. And, more importantly perhaps, no New Testament Saul of Tarsus to be converted to Paul, the Apostle, of the Tribe of Benjamin. The same type of reasoning could be used, I suppose, in the matter of capital punishment. How do we know that the man we are executing is not one of God's elect not yet come to salvation? If we were to execute the man, how do we know we are not overthrowing God's purpose? The answer is twofold: Nothing, but nothing, can or will overthrow God's purpose -- He constantly overrules the evil and erroneous behavior of men to further His own design. Yet, it is never our duty to pry into the secret counsels of God for our direction, but, rather, to obey what He has objectively declared for us to do! How God will fulfill His Sovereign purpose is His business and His problem. What He has commanded us to do is our business and problem!

The Fly in the Ointment

Notice the problem confronting Israel. They are attempting to preserve the Tribe of Benjamin when only 600 men remain alive of that Tribe, isolated on a rock in the wilderness. We are informed in Judges 21:1 that, before going into battle, Israel had made a solemn oath to the Lord. Israel had sworn that none of them would give their daughters unto a man of Benjamin in marriage. A knowledge of basic biology reveals a big problem here! Watch how they arrive at a solution. It seems that another oath had also been taken. They had made a "great oath" to put to death those of any city who refused to take part in this war with them (Judges 21:5). After a search was made, it was discovered that the city of Jabesh in the land of Gilead had contributed no men for the battle. They suddenly realized that a solution to the dilemma the first oath presented them was at hand in the second oath. The fact that men from Jabesh were not present meant that they had made no such oath concening giving their daughters to the Benjamites. So the army of Israel swooped down upon this disobedient city, killing them all except for 400 virgin girls of that city. These 400 young women were then duly presented to the Benjamites as wives in order to provide for the Tribe's preservation. Do you sense anything wrong here? Does it not strike you as odd that the nation so bent upon the destruction of Benjamin--so much so that they take such a prohibitive oath--now vents its fury upon one of its own cities in order to preserve the Tribe it previously sought to destroy?

The Second Problem

Basic math shows another problem: 400 women will not suffice as wives for 600 men! Given the situation at hand, where will the other 200 women be found? Someone suddenly has a bright idea! Every year, it seems, the virgin daughters of Shiloh went out into the countryside dancing. The Benjamites where told exactly where this took place--on what highway, and on which side of it--and were directed where to hide themselves. As the young maidens of Shiloh came out to dance, the men were told to "catch you" a wife of these dancers, and to return to their own inheritance. Wait a minute, you say! What about the oath that the Israelites made about not giving their daughters to Benjamin in marriage? Oh, don't worry about that! We'll take care of it, the leaders explain. When the fathers of Shiloh complain to us that they are violating this oath, we'll soothe their worries and calm their fears. We'll tell them to just overlook the matter in this case because we made a mistakein the war with Benjamin. We forgot to preserve their wives alive at that time. And here is the real kicker! You fathers vowed not to give your daughters to Benjamin in marriage. Technically, you are not giving your daughters to these Benjamites--they are catching and taking them. So surely you'll not be held responsible by God for this matter, as it was beyond your control. All of this is said, of course, irrespective of the fact that they themselves have directed the Benjamites to the exact place they are to go and given them explicit instruction as to what they are to do! If this doesn't sound like some lawyer weaseling out of a contract by appealing to the letter of the agreement, notwithstanding the spirit of the agreement, I don't know what does!

Conclusion

So there we have it. A very insightful look into the state of the nation at this point in Israel's history. We've seen bizarre religious activity arise wholly in a man's mind, who sets up his own mode of worship contrary to what God had revealed. We've seen a Tribe (Dan) abdicate its allotted inheritance to be taken by faith, and to journey instead to a place where the power of the flesh would prevail. We've seen the rise of unspeakable perversion within the very borders of Israel itself, and a Tribe which refuses to purge out such wickedness. Finally, we've seen sentimentality, as opposed to Divine revelation, become the guiding force in Israel's dealings with Benjamin. In each case, there is a common thread. Man thinks that he himself knows best how to worship and serve His God rather than depending upon what God Himself has revealed and spoken. It is the spirit behind every deviation from revealed truth, whether in faith or in practice. It is man's exaltation of his own ways andthinking above the authority of God. If you think such things only occurred in the past, think again. Every pastor has had incidences where people come to him for "counseling" with their minds already made up as to what they are going to do. Maybe they want to enter into a forbidden relationship; maybe it is to take part in a less than upright business dealing; maybe it is to shade the truth in a matter. Regardless of how strongly we plead from God's Word to the contrary, they leave our office just as determined as when entering as to their course of action. They really didn't want to hear what God said--they just wanted us to give them a justification for their already decided course of action! Just as dangerous, and, perhaps, more so, is the spirit which pervades American Christianity at the moment. It is driven by what men want rather than what God says. If a doctrine is offensive, men refuse to hear it and preachers refuse to preach it. If a practice is popular and appealing, we gladly admt it into the church, no matter how foreign it might be to New Testament practice. If a methodology "works", that is, attracts large numbers, then it is automatically judged correct. If the God of the Bible is deemed too harsh, too narrow, too demanding, we simply shop on down the road for another god in another location who is more in line with our own thoughts and ways. The spirit of Judges 21:25 is still alive and well at the close of the 20th century! It becomes very easy to detect this spirit in others around us, but it should behoove all of us who are serious about our walk with God to examine ourselves for symptoms of such thinking. In many ways, the best of us are infected by the self-seeking, self-exalting, self-glorifying spirit of our age. They had no human king, and refused to acknowledge Jehovah as their rightful Sovereign. May we, on the other hand, bow both the knee and the mind to our King Jesus, and may we walk in the steps of He Who declared, "Even so, Father; for so it seemed good in thy sight."