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Into the book of the wars of the Lord the story of this chapter must be brought, but it looks as sad and uncomfortable as any article in all that history; for there is nothing in it that looks in the least bright or pleasant but the pious zeal of Israel against the wickedness of the men of Gibeah, which made it on their side a just and holy war; but otherwise the obstinacy of the Benjamites in protecting their criminals, which was the foundation of the war, the vast loss which the Israelites sustained in carrying on the war, and (though the righteous cause was victorious at last) the issuing of the war in the almost utter extirpation of the tribe of Benjamin, make it, from first to last, melancholy. And yet this happened soon after the glorious settlement of Israel in the land of promise, upon which one would have expected every thing to be prosperous and serene. In this chapter we have, I. The Levite's cause heard in a general convention of the tribes, Jdg 20:1-7. II. A unanimous resolve to avenge his quarrel upon the men of Gibeah, Jdg 20:8-11. III. The Benjamites appearing in defence of the criminals, Jdg 20:12-17. IV. The defeat of Israel in the first and second day's battle, Jdg 20:18-25. V. Their humbling themselves before God upon that occasion, Jdg 20:26-28. VI. The total rout they gave the Benjamites in the third engagement, by a stratagem, by which they were all cut off, except 600 men, Jdg 20:29-48. And all this the effect of the indignities done to one poor Levite and his wife; so little do those that do iniquity consider what will be the end thereof.
1-11
The Combination Against Gibeah (1410 BC)
简体中文
联合讨伐基比亚（主前1410年）
¹ 于是以色列众人都出来，从但到别是巴，连基列地的人，都如同一人地聚集，到了米斯巴耶和华那里。 ² 以色列各支派的众首领，就是在神之民的会中，都挺身而出；共有步兵四十万，都是拔刀的战士。 ³ （那时便雅悯人听见以色列人上了米斯巴。）以色列人说：“请告诉我们，这恶事是怎样发生的？” ⁴ 那被杀之妇人的丈夫利未人回答说：“我和我的妾进了属便雅悯的基比亚住宿。 ⁵ 基比亚人夜间起来攻击我，环绕我所住的房屋，想要杀我；他们又强暴了我的妾，以致她死了。 ⁶ 我就拿着我的妾，将她切成十二块，送到以色列全业的地境四境；因为他们在以色列中行了狂妄可耻的恶事。 ⁷ 看哪，你们都是以色列人；你们在此当筹划定计。 ⁸ 众民都如同一人起来，说：“我们谁都不回帐棚，我们谁都不回本家。 ⁹ 我们如今对基比亚所要行的事就是这样：我们要拈阄上去攻击它； ¹⁰ 我们要在以色列众支派中，百家取十人，千家取百人，万家中取千人，为百姓取粮；待他们到了属便雅悯的基比亚，好照着他们在以色列中所行的狂妄，报应在他们身上。” ¹¹ 于是以色列众人结集攻打那城，联系如同一人。
本段所记：I. 以色列全体会众为审查利未人之妾一事，并商议当如何处置，普遍聚集（士 20:1、2）。看不出他们是由任何共同首领的权柄召集，而是仿佛出于一颗共同的心——为神与以色列的尊荣所发的圣洁热心——彼此同意而聚集。1. 他们聚集之地是米斯巴——他们在那里聚集“到耶和华面前”，因为米斯巴离示罗极近，他们的营盘尽可视为延伸到示罗。示罗是个小城，所以每逢民众普遍聚集要在神面前代表自己时，他们便选择米斯巴为大本营——这是邻近最显要之城；或许因为他们不愿使那营帐祭司所居之地、示罗，因如此大会而受扰。2. 聚集的人乃是以色列全族，从北方的但（不久前才如此得名的城，士 18:29）到南方的别是巴，连基列地（即约但河东的支派）在内，全都如同一人——他们在关切公众利益上如此同心。这里是神之民的会，不是利未人和祭司的教士会议——虽然利未人正是此案的主要当事人——而是民众的大会，利未人将自己交托于此，仿佛说：“我向百姓申诉。”神之民共有四十万拔刀的步兵——即武装、受过训练、可用的战士，其中有些大概是经历过迦南诸战的人（士 3:1）。在以色列众人的会中，众首领（原文作“民之角”，因首领是百姓的房角石，维系一切）也作为众人的代表挺身而出。他们在所辖的千、百、五十、十人之首各就各位；可见他们中间至少仍有如此程度的秩序与治理，虽然他们没有总司令。因此这里有：（1）为谋划的诸支派大会。众首领挺身而出，以领导并指导此事。（2）为行动的民兵大集合——所有拔刀的战士、能征惯战之人（士 20:17），不是雇工，也不是被强征的兵，而是最殷实的地主，自费而来。以色列人进迦南时已超过六十万，我们有理由相信此时已增多而非减少；但那时凡二十至六十岁的都服兵役，如今我们可以料想，已有一半以上的人豁免兵役以耕种田地；所以这些便如受过训练的常备军。约但河东两支派半的兵丁是四万（书 4:13），但众支派总数远多于此。
II. 通知便雅悯支派此次集会（士 20:3）：他们听见以色列人上了米斯巴。大概他们也曾受了合法传唤，要与弟兄一同出席，好叫案件得以在未作任何决议之先公允辩论——若果如此，其后所生的祸患本可幸免；然而他们所得知此次集会的消息，反倒使他们更硬着颈项、更激愤，并未使他们省悟，去思想关乎他们平安与尊荣的事。
III. 对基比亚人所控之罪的严肃审查。受差遣召集众人的使者所报告的，对此事已有可怖的描述，但理当更严密地加以查究，因为这类事常被夸大过于实情；于是设立了一个委员会审查证人（无疑是在起誓之下）并报告实情。此处所记的只是利未人本人的证词，但他的仆人和那老年人大概也被审问、提交了证词，因为从原文（士 20:3）可见被审问的不止一人——“请你们告诉我们”；且按律法，无人可因一个证人的见证被处死，何况这么多人。利未人详述案情：他只是作为旅客进基比亚住宿，并未给他们丝毫加害之疑（士 20:4）；基比亚人——甚至其中有钱财的、本该保护寄居者的人——却蜂拥围攻他所住的房屋，想要杀他；他羞于启齿复述他们厚颜无耻所提的要求（士 19:22）。他们如所多玛人一般公然宣告自己的罪——就是所多玛之罪；但他因节制不愿重述；只说他们要杀他，便已足够——因他宁可被杀，也不肯顺从他们的恶行；他们若落在他手，必把他虐待至死，正如他们对他的妾所作的见证：“他们强暴了她，以致她死了”（士 20:5）。为激起同胞对此恶事的愤慨，他将那残尸切成块，送给各支派，借此召他们来为在以色列中所行的狂妄与愚妄作见证（士 20:6）。一切淫行都是愚妄，以色列中的淫行尤然。那些在肉身上带着圣约尊荣印记的人竟污秽自己的身体；那些从天上明明得了启示、晓得神震怒的人竟公然向之挑衅——他们的名就是拿八（愚妄），愚妄与他们同在。他以向法庭的上诉结束陈述（士 20:7）：“你们都是以色列人”，所以你们都知律法与判决（斯 1:13）。“你们是归于神的圣民，畏惧一切使神蒙羞、使地被污的事；你们属同一团体，是同一身体的肢体，所以易于感受其病；你们是以色列人，当格外看顾你们中间属神的支派——利未人，所以请出主意定计，当如何行。”
IV. 他们据此所定的决议：既然如今聚在一起，便不肯散去，直到看见这恶城——他们国家的羞耻与丑闻——受了报应。请观察：1. 他们对所行淫乱之恶的愤恨。他们不回本家，无论家中亲族和事务如何需要他们，直到他们为神与以色列的尊荣昭雪，并以刀剑——若别无他法——为国家公义所要求的赔偿而收回（士 20:8）。他们借此表明自己实在是以色列人，将公众利益置于私事之上。2. 他们的谨慎——派遣相当兵力为其余人运送粮草（士 20:9、10）。十人中抽一人，由拈阄而定，共计四万人，要回到各自本地，搬运饼和别样必需品，以供养这支大军；因为他们离家时只带了上米斯巴路上的口粮，未带可能旷日持久的基比亚围城所需的粮食。这是为防止他们各自四散觅食——若如此，再要聚齐众人——尤其都存如此好的心志——便难了。须知，当百姓显出为某善工的敬虔热心时，最好趁热打铁，因为这样的热心若耽误其执行，往往易于迅速冷却。但愿我们永不可说：今日所能作的善工，竟留到明日。3. 他们在这些谋划及其执行上的同心。决议是以一致无异议通过的（士 20:8）——是一致同意；执行之时，他们联合如同一人（士 20:11）。这是他们的荣耀与力量——每逢公众利益相关，各支派便没有私利之分。
英文原文
The Combination Against Gibeah (1410 BC)
¹ Then all the children of Israel went out, and the congregation was gathered together as one man, from Dan even to Beer-sheba, with the land of Gilead, unto the LORD in Mizpeh.
² And the chief of all the people, even of all the tribes of Israel, presented themselves in the assembly of the people of God, four hundred thousand footmen that drew sword.
³ (Now the children of Benjamin heard that the children of Israel were gone up to Mizpeh.) Then said the children of Israel, Tell us, how was this wickedness?
⁴ And the Levite, the husband of the woman that was slain, answered and said, I came into Gibeah that belongeth to Benjamin, I and my concubine, to lodge.
⁵ And the men of Gibeah rose against me, and beset the house round about upon me by night, and thought to have slain me: and my concubine have they forced, that she is dead.
⁶ And I took my concubine, and cut her in pieces, and sent her throughout all the country of the inheritance of Israel: for they have committed lewdness and folly in Israel.
⁷ Behold, ye are all children of Israel; give here your advice and counsel.
⁸ And all the people arose as one man, saying, We will not any of us go to his tent, neither will we any of us turn into his house.
⁹ But now this shall be the thing which we will do to Gibeah; we will go up by lot against it;
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 out of ten thousand, to fetch victual for the people, that they may do, when they come to Gibeah of Benjamin, according to all the folly that they have wrought in Israel.
¹¹ So all the men of Israel were gathered against the city, knit together as one man.
Here is, I. A general meeting of all the congregation of Israel to examine the matter concerning the Levite's concubine, and to consider what was to be done upon it, Jdg 20:1,2. It does not appear that they were summoned by the authority of any one common head, but they came together by the consent and agreement, as it were, of one common heart, fired with a holy zeal for the honour of God and Israel. 1. The place of their meeting was Mizpeh; they gathered together unto the Lord there, for Mizpeh was so very near to Shiloh that their encampment might very well be supposed to reach from Mizpeh to Shiloh. Shiloh was a small town, and therefore, when there was a general meeting of the people to represent themselves before God, they chose Mizpeh for their head-quarters, which was the next adjoining city of note, perhaps because they were not willing to give that trouble to Shiloh which so great an assembly would occasion, it being the resident of the priests that attended the tabernacle. 2. The persons that met were all Israel, from Dan (the city very lately so called, Jdg 18:29) in the north to Beersheba in the south, with the land of Gilead (that is, the tribes on the other side Jordan), all as one man, so unanimous were they in their concern for the public good. Here was an assembly of the people of God, not a convocation of the Levites and priests, though a Levite was the person principally concerned in the cause, but an assembly of the people, to whom the Levite referred himself with an Appello populum—I appeal to the people. The people of God were 400,000 footmen that drew the sword, that is, were armed and disciplined, and fit for service, and some of them perhaps such as had known the wars of Canaan, Jdg 3:1. In this assembly of all Israel, the chief (or corners) of the people (for rulers are the corner-stones of the people, that keep all together) presented themselves as the representatives of the rest. They rendered themselves at their respective posts, at the head of the thousands and hundreds, the fifties and tens, over which they presided; for so much order and government, we may suppose, at least, they had among them, though they had no general or commander-in-chief. So that here was, (1.) A general congress of the states for counsel. The chief of the people presented themselves, to lead and direct in this affair. (2.) A general rendezvous of the militia for action, all that drew sword and were men of war (Jdg 20:17), not hirelings nor pressed men, but the best freeholders, that went at their own charge. Israel were above 600,000 when they came into Canaan, and we have reason to think they were at this time much increased, rather than diminished; but then all between twenty and sixty were military men, now we may suppose more than the one half exempted from bearing arms to cultivate the land; so that these were as the trained bands. The militia of the two tribes and a half were 40,000 (Jos 4:13), but the tribes were many more.
II. Notice given to the tribe of Benjamin of this meeting (Jdg 20:3): They heard that the children of Israel had gone up to Mizpeh. Probably they had a legal summons sent them to appear with their brethren, that the cause might be fairly debated, before any resolutions were taken up upon it, and so the mischiefs that followed would have been happily prevented; but the notice they had of this meeting rather hardened and exasperated them than awakened them to think of the things that belonged to their peace and honour.
III. A solemn examination of the crime charged upon the men of Gibeah. A very horrid representation of it had been made by the report of the messengers that were sent to call them together, but it was fit it should be more closely enquired into, because such things are often made worse than really they were; a committee therefore was appointed to examine the witnesses (upon oath, no doubt) and to report the matter. It is only the testimony of the Levite himself that is here recorded, but it is probable his servant, and the old man, were examined, and gave in their testimony, for that more than one were examined appears by the original (Jdg 20:3), which is, Tell you us; and the law was that none should be put to death, much less so many, upon the testimony of one witness only. The Levite gives a particular account of the matter: that he came into Gibeah only as a traveller to lodge there, not giving the least shadow of suspicion that he designed them any ill turn (Jdg 20:4), and that the men of Gibeah, even those that were of substance among them, that should have been a protection to the stranger within their gates, riotously set upon the house where he lodged, and thought to slay him; he could not, for shame relate the demand which they, without shame, made, Jdg 19:22. They declared their sin as Sodom, even the sin of Sodom, but his modesty would not suffer him to repeat it; it was sufficient to say they would have slain him, for he would rather have been slain than have submitted to their villany; and, if they had got him into their hands, they would have abused him to death, witness what they had done to his concubine: They have forced her that she is dead, Jdg 20:5. And, to excite in his countrymen an indignation at this wickedness, he had sent pieces of the mangled body to all the tribes, which had fetched them together to bear their testimony against the lewdness and folly committed in Israel, Jdg 20:6. All lewdness is folly, but especially lewdness in Israel. For those to defile their own bodies who have the honourable seal of the covenant in their flesh, for those to defy the divine vengeance to whom it is so clearly revealed from heaven—Nabal is their name, and folly is with them. He concludes his declaration with an appeal to the judgment of the court (Jdg 20:7): You are all children of Israel, and therefore you know law and judgment, Es 1:13. "You are a holy people to God, and have a dread of every thing which will dishonour God and defile the land; you are of the same community, members of the same body, and therefore likely to feel from the distempers of it; you are children of Israel, that ought to take particular care of the Levites, God's tribe, among you, and therefore give your advice and counsel what is to be done."
IV. The resolution they came to hereupon, which was that, being now together, they would not disperse till they had seen vengeance taken upon this wicked city, which was the reproach and scandal of their nation. Observe, 1. Their zeal against the lewdness that was committed. They would not return to their houses, how much soever their families and their affairs at home wanted them, till they had vindicated the honour of God and Israel, and recovered with their swords, if it could not be had otherwise, that satisfaction for the crime which the justice of the nation called for, Jdg 20:8. By this they showed themselves children of Israel indeed, that they preferred the public interest before their private concerns. 2. Their prudence in sending out a considerable body of their forces to fetch provisions for the rest, Jdg 20:9,10. One of ten, and he chosen by lot, 40,000 in all, must go to their respective countries, whence they came, to fetch bread and other necessaries for the subsistence of this great army; for when they came from home they took with them provisions only for a journey to Mizpeh, not for an encampment (which might prove long) before Gibeah. This was to prevent their scattering to forage for themselves, for, if they had done this, it would have been hard to get them all together again, especially all in so good a mind. Note, When there appears in people a pious zeal for any good work it is best to strike while the iron is hot, for such zeal is apt to cool quickly if the prosecution of the work be delayed. Let it never be said that we left that good work to be done to-morrow which we could as well have done to-day. 3. Their unanimity in these counsels, and the execution of them. The resolution was voted, Nemine contradicente—Without a dissenting voice (Jdg 20:8); it was one and all; and, when it was put in execution, they were knit together as one man, Jdg 20:11. This was their glory and strength, that the several tribes had no separate interests when the common good was concerned.
12-25
The War with the Benjamites (1410 BC)
简体中文
与便雅悯人的战争（主前1410年）
¹² 以色列众支派打发人通过便雅悯全支派，说："你们中间所行的这恶是怎么回事呢？ ¹³ 现在你们要将基比亚那些无赖的匪徒交出来，我们好治死他们，从以色列中除掉这恶。"便雅悯人却不肯听从他们弟兄以色列人的话。 ¹⁴ 便雅悯人从各城出来聚集到基比亚，要与以色列人出去打仗。 ¹⁵ 那时便雅悯人从各城点出拿刀的共二万六千人；另外还有基比亚居民点出七百精兵。 ¹⁶ 在众军之中有七百精兵是左撇子；每一个人都能用机弦甩石，发毫不差。 ¹⁷ 以色列人除了便雅悯之外，点出拿刀的共四十万人；这些人都是战士。
¹⁸ 以色列人起来，上到伯特利求问神说："我们中间谁当首先上去与便雅悯人争战呢？"耶和华说："犹大当先上去。" ¹⁹ 以色列人早晨起来，对着基比亚安营。 ²⁰ 以色列人出来与便雅悯人打仗；以色列人在基比亚摆阵，要与便雅悯人交战。 ²¹ 便雅悯人从基比亚出来，当日杀以色列人二万二千，尽行杀灭。 ²² 以色列百姓（就是那些战士）奋勇自强，在头一日摆阵的地方又摆上阵。 *²³ （以色列人上去，在耶和华面前哭到晚上，求问耶和华说："我再去与我弟兄便雅悯人打仗可以不可以？"耶和华说："可以上去。"） ²⁴ 第二日，以色列人就上前攻击便雅悯人。 ²⁵ 便雅悯人第二日又从基比亚出来，在以色列人中又杀灭了一万八千人，都是拿刀的。
此处有：I. 如今安营的以色列众支派向便雅悯支派所提的公正合理的要求——交出基比亚的凶犯依法受刑（士20:12、13）。便雅悯支派若按所当行的来赴会、与他们同心决议，便只需对付基比亚人而已；但他们借缺席袒护凶犯，便须向他们全会众呼吁。以色列人对所犯的恶深恶痛绝，却在热心之中仍持谨慎；他们不以为这便可证明向便雅悯全会众动手为正当——除非他们拒绝交出凶犯、庇护他们逃避公义，便使自己事后成为同谋。他们请他们思想所犯之恶何等重大（士20:12），且是在他们中间行的：因此他们何等必须——或按摩西律法自行将凶犯处死，或把他们交给全会众，使之受更公开更庄严的刑罚，使恶从以色列中除掉，国民的罪过得以除去，感染之处被截断以止蔓延，国民的审判得以避免；因为这罪与所多玛人的罪极为相似，若不加以刑罚，他们大有理由惧怕神如降于所多玛及其邻城一样，从天降雹于他们。以色列人若不提出这合理的要求，便更有理由哀叹随后便雅悯的荒凉。一切调和之法在诉诸战争或诉讼之前都当用尽。这要求正如约押对亚比拉所说（撒下20:20、21）："只要交出那叛徒，我们便收兵。"在这些条件——别无他——之下神才与我们和好：我们当舍弃罪恶，治死、钉死我们的私欲，这样一切便都安好；他的怒气便转消。
II. 便雅悯人可悲的顽固和悖逆——他们似乎与其余支派要刑罚凶犯一样，一致而热心地决意袒护凶犯，对于自己的尊荣、本分和利益如此麻木。1. 他们卑鄙到为所犯之恶辩护的地步：他们不肯听从他们弟兄的话（士20:13）——或因该支派此时普遍比其他支派更为败坏荒淫，所以不愿在别人身上受罚的事上自己也明知有罪（迦南最丰盛、最美之地归了这支派；他们的地如所多玛一样如同耶和华的园子，这也许使居民如所多玛人一样，在耶和华面前罪大恶极，创13:10、13）——或如帕特里克主教所想，他们将其余支派干预他们的事视为冒犯；他们不愿行自己所知当行的本分，因为是弟兄提醒他们的，他们不屑受弟兄的指教和约束。他们中间若有明智之人愿依从所提的要求，也必被多数所压倒——多数如此便将基比亚人的罪归在自己身上。如此我们便与那暗昧无益的事 有份——若我们与行这事的人结盟，又因袒护护庇他们而使自己在别人的罪上有份。看来没有任何事业坏到找不到一些辩护者、一些代辩人；但凡使这样的事 临到的人 有祸了。那些阻碍必要公义之施行、坚固恶人之手说恶人啊，你必不死的人，必大有可答之处。
- 他们虚妄僭妄到要抵挡全以色列联合之兵的地步。他们拿起武器对抗，(1.) 如以色列所拥有的善义。他们怎能指望亨通——他们争战抵挡公义，因此也抵挡公义之神自己，抵挡那有大祭司和神谕为助的一方，且如此行直接背叛国家那神圣至高的权柄。(2.) 如以色列所拥有的强兵。兵力悬殊远超路14:31、32所记——那有一万兵的不敢迎击那带二万兵前来攻击的，故求和息。在那里敌人是二对一，此处则超过十五对一；他们却轻看和息之条件。他们能调上战场的兵力不过二万六千人，加上基比亚的七百精兵（士20:15）；然而他们却要以此面对四十万以色列人（士20:17）。罪人就是这样迷惑至自取灭亡，惹动那无限强于他们者发嫉妒（林前10:22）。不过看来他们指望兵丁的技艺弥补数目之不足，尤其是一队甩石兵——七百人，虽是左手使用，却如此娴熟，机弦甩石毫不偏差（士20:16）。然而这些神射手在自己择此恶业之时，却大大失了准。便雅悯意为右手之子，其后人中竟有左撇子。
此处所记，是以色列人在与便雅悯人首二次交战中的败绩。
I. 在他们首次交锋之前，他们就交战的次序求问神，蒙了指示，却仍大败。他们并不以为当求问神是否当上去与便雅悯争战（这事显而易见：基比亚人当因其恶受刑，以色列必须执行刑罚，否则无人执行），只问："谁当首先上去？"（士20:18）——即"谁当任我军之帅？"因无论哪个支派被派定首先上去，那支派的君长必被视为全军之统帅。因为若他们仅指行军的次序，便当再问"谁次去？"再"谁又次？"但若知道犹大必须先去，便知众人都当听从那支派君长的号令。犹大得此尊荣，是因我们的主耶稣将出于那支派——他在凡事上居首位。首先上去的支派得最尊荣之位，却也是最危险之位，大概损失也最多。见此危谁还争先后？然而虽犹大——那强壮英勇的支派——首先上去，以色列众支派都相随，便雅悯（如此称之，诗68:27）却胜过他们众人。全军围攻基比亚（士20:19）。便雅悯人上前解围，全军准备热烈迎击（士20:20）。但在前方以不可思议的猛烈攻势进攻的便雅悯人与从后方出击的基比亚人之间，他们陷入混乱，损失二万二千人（士20:21）。此处无人被俘，因全无宽赦，尽被刀杀。
II. 在第二次交锋之前，他们又 求问神，且比前次更郑重；因他们在耶和华面前哭到晚上（士20:23）——哀悼这么多勇士的损失，尤其因这是神不悦的凭据，并要给便雅悯人在其恶行的成功上得着夸口的机会。此时他们也不问谁先上去，而问当否上去。他们提出犹豫的理由——尤其如今护理已向他们皱眉——因便雅悯是他们的弟兄；又表示愿在神如此吩咐时放下兵器。神命他们上去；他允许此尝试，因为便雅悯虽是弟兄，却是他们身上坏疽的肢体，必须截除。他们因此壮胆——也许更仗自己的力量，过于神圣的使命——在同一战场作第二次尝试（士20:22），指望在他们失面的同一地点挽回名誉，他们不迷信地更换地方，仿佛那地方有何不吉。然而他们第二次又被击退，损失一万八千人（士20:25）。前日之损与此日之损共达四万，恰为全军十分之一，也正是他们抽出来搬运粮草的数目（士20:10）。他们为那差使自取十一之税，如今神又使他们为杀戮而受十一之税。但这些事当怎么说呢——如此公义尊荣的事业竟再三失利？他们岂不是为神抵挡罪恶而争战吗？他们岂不有他的使命吗？怎会如此失败！1. 神的判断是极大的深奥，他的道路在海中。云彩和幽暗常在他的四围，公义和公平却始终是他宝座的根基。神作为的公义我们可确信，其理由我们却常看不见。2. 神要借此向他们——也借他们向我们——表明：快跑的未必能赢，勇力的未必得胜；不可仗恃人多——以色列人大概正是过于自信。我们永不可将只能由万古磐石所担的重量，放在肉体的膀臂上。3. 神定意借此纠正以色列的罪。他们对基比亚的恶表示如此热心，原是好的；但他们自己，甚至他们自己，岂不也有得罪耶和华他们神的罪吗？那些急于定别人之罪的人，必使他们认识自己的不义。有人以为这是对他们未为米迦和但人的偶像崇拜作见证的责备——他们的宗教因此败坏，正如他们如今因基比亚和便雅悯人的淫乱扰乱公众安宁而加以反对；虽然神曾特别吩咐他们当向拜偶像者兴师问罪（申13:12-18等）。4. 神要借此教导我们：善义之业一时受挫，不要以为奇怪；也不要以其成败判断其是非。恩典在心中的工作、宗教在世上的事业，可能受挫、大受损失、似乎全然倾覆，但公义终必被引至得胜。*我们一战虽败，全役不输。*公义或倾倒，却必再起。
英文原文
The War with the Benjamites (1410 BC)
¹² And the tribes of Israel sent men through all the tribe of Benjamin, saying, What wickedness is this that is done among you?
¹³ Now therefore deliver us the men, the children of Belial, which are in Gibeah, that we may put them to death, and put away evil from Israel. But the children of Benjamin would not hearken to the voice of their brethren the children of Israel:
¹⁴ But the children of Benjamin gathered themselves together out of the cities unto Gibeah, to go out to battle against the children of Israel.
¹⁵ And the children of Benjamin were numbered at that time out of the cities twenty and six thousand men that drew sword, beside the inhabitants of Gibeah, which were numbered seven hundred chosen men.
¹⁶ Among all this people there were seven hundred chosen men lefthanded; every one could sling stones at a hair breadth, and not miss.
¹⁷ And the men of Israel, beside Benjamin, were numbered four hundred thousand men that drew sword: all these were men of war.
Here is, I. The fair and just demand which the tribes of Israel, now encamped, sent to the tribe of Benjamin, to deliver up the malefactors of Gibeah to justice, Jdg 20:12,13. If the tribe of Benjamin had come up, as they ought to have done, to the assembly, and agreed with them in their resolution, there would have been none to deal with but the men of Gibeah only, but they, by their absence, taking part with the criminals, application must be made to them all. The Israelites were zealous against the wickedness that was committed, yet they were discreet in their zeal, and did not think it would justify them in falling upon the whole tribe of Benjamin unless they, by refusing to give up the criminals, and protecting them against justice, should make themselves guilty, ex post facto—as accessaries after the fact. They desire them to consider how great the wickedness was that was committed (Jdg 20:12), and that it was done among them: and how necessary it was therefore that they should either punish the malefactors with death themselves, according to the law of Moses, or deliver them up to the general assembly, to be so much the more publicly and solemnly punished, that evil might be put away from Israel, the national guilt removed, the infection stopped by cutting off the gangrened part, and national judgments prevented; for the sin was so very like that of the Sodomites that they might justly fear, if they did not punish it, God would rain hail from heaven upon them, as he did, not only upon Sodom, but the neighbouring cities. If the Israelites had not made this reasonable demand, they would have had much more reason to lament the following desolations of Benjamin. All methods of accommodation must be used before we go to war or go to law. The demand was like that of Joab's to Abel, 2Sa 20:20,21. "Only deliver up the traitor, and we will lay down our arms." On these terms, and no other, God will be at peace with us, that we part with our sins, that we mortify and crucify our lusts, and then all shall be well; his anger will be turned away.
II. The wretched obstinacy and perverseness of the men of Benjamin, who seem to have been as unanimous and zealous in their resolutions to stand by the criminals as the rest of the tribes were to punish them, so little sense had they of their honour, duty, and interest. 1. They were so prodigiously vile as to patronise the wickedness that was committed: They would not hearken to the voice of their brethren (Jdg 20:13), either because those of that tribe were generally more vicious and debauched at this time than the rest of the tribes, and therefore would not bear to have that punished in others of which they knew themselves guilty (some of the most fruitful and pleasant parts of Canaan fell to the lot of this tribe; their land, like that of Sodom, was as the garden of the Lord, which perhaps helped to make the inhabitants, like the men of Sodom, wicked, and sinners before the Lord exceedingly, Ge 13:10,13), or because (as bishop Patrick suggests) they took it ill that the other tribes should meddle with their concerns; they would not do that which they knew was their duty because they were reminded of it by their brethren, by whom they scorned to be taught and controlled. If there were any wise men among them that would have complied with the demand made, yet they were overpowered by the majority, who thus made the crime of the men of Gibeah their own. Thus we have fellowship with the unfruitful works of darkness if we say A confederacy with those that have, and make ourselves guilty of other men's sins by countenancing and defending them. It seems there is no cause so bad but it will find some patrons, some advocates, to appear for it; but woe be to those by whom such offences come. Those will have a great deal to answer for that obstruct the course of necessary justice, and strengthen the hands of the wicked, by saying, O wicked man! thou shalt not die.
2. They were so prodigiously vain and presumptuous as to make head against the united force of all Israel. Never, surely, were men so wretchedly infatuated as they were when they took up arms in opposition, (1.) To so good a cause as Israel had. How could they expect to prosper when they fought against justice, and consequently against the just God himself, against those that had the high priest and the divine oracle on their side, and so acted in downright rebellion against the sacred and supreme authority of the nation. (2.) To so great a force as Israel had. The disproportion of their numbers was much greater than that, Lu 14:31,32, where he that had but 10,000 durst not meet him that came against him with 20,000, and therefore desired conditions of peace. There the enemy was but two to one, here above fifteen to one; yet they despised conditions of peace. All the forces they could bring into the field were but 26,000 men, besides 700 men of Gibeah (Jdg 20:15); yet with these they will dare to face 400,000 men of Israel, Jdg 20:17. Thus sinners are infatuated to their own ruin, and provoke him to jealousy who is infinitely stronger than they, 1Co 10:22. But it should seem they depended upon the skill of their men to make up what was wanting in numbers, especially a regiment of slingers, 700 men, who, though left-handed, were so dexterous at slinging stones that they would not be a hair's breadth beside their mark, Jdg 20:16. But these good marksmen were very much out in their aim when they espoused this bad cause. Benjamin signifies the son of the right hand, yet we find his posterity left-handed.
¹⁸ And the children of Israel arose, and went up to the house of God, and asked counsel of God, and said, Which of us shall go up first to the battle against the children of Benjamin? And the LORD said, Judah shall go up first.
¹⁹ And the children of Israel rose up in the morning, and encamped against Gibeah.
²⁰ And the men of Israel went out to battle against Benjamin; and the men of Israel put themselves in array to fight against them at Gibeah.
²¹ And the children of Benjamin came forth out of Gibeah, and destroyed down to the ground of the Israelites that day twenty and two thousand men.
²² And the people the men of Israel encouraged themselves, and set their battle again in array in the place where they put themselves in array the first day.
²³ (And the children of Israel went up and wept before the LORD until even, and asked counsel of the LORD, saying, Shall I go up again to battle against the children of Benjamin my brother? And the LORD said, Go up against him.)
²⁴ And the children of Israel came near against the children of Benjamin the second day.
²⁵ And Benjamin went forth against them out of Gibeah the second day, and destroyed down to the ground of the children of Israel again eighteen thousand men; all these drew the sword.
We have here the defeat of the men of Israel in their first and second battle with the Benjamites.
I. Before their first engagement they asked counsel of God concerning the order of their battle and were directed, and yet they were sorely beaten. They did not think it was proper to ask of God whether they should go up at all against Benjamin (the case was plain enough, the men of Gibeah must be punished for their wickedness, and Israel must inflict the punishment or it will not be done), but "Who shall go first?" (Jdg 20:18), that is, "Who shall be general of our army?" for, which soever tribe was appointed to go first, the prince of that tribe must be looked upon as commander-in-chief of the whole body. For, if they had meant it of the order of their march only, it would have been proper to ask, "Who shall go next?" and then, "Who next?" But, if they know that Judah must go first, they know they must all observe the orders of the prince of that tribe. This honour was done to Judah because our Lord Jesus was to spring from that tribe, who was in all things to have the pre-eminence. The tribe that went up first had the most honourable post, but withal the most dangerous, and probably lost most in the engagement. Who would strive for precedency that sees the peril of it? Yet though Judah, that strong and valiant tribe, goes up first, and all the tribes of Israel attend them, little Benjamin (so he is called, Ps 68:27), is too hard for them all. The whole army lays siege to Gibeah, Jdg 20:19. The Benjamites advance to raise the siege, and the army prepares to give them a warm reception, Jdg 20:20. But between the Benjamites that attacked them in the front with incredible fury, and the men of Gibeah that sallied out upon their rear, they were put into confusion and lost 22,000 men, Jdg 20:21. Here were no prisoners taken, for there was no quarter given, but all put to the sword.
II. Before their second engagement they again asked counsel of God, and more solemnly than before; for they wept before the Lord until evening (Jdg 20:23), lamenting the loss of so many brave men, especially as it was a token of God's displeasure and would give occasion to the Benjamites to triumph in the success of their wickedness. Also at this time they did not ask who should go up first, but whether they should go up at all. The intimate a reason why they should scruple to do it, especially now that Providence had frowned upon them, because Benjamin was their brother, and a readiness to lay down their arms if God should so order them. God bade them go up; he allowed the attempt, for, though Benjamin was their brother, he was a gangrened member of their body and must be cut off. Upon this they encouraged themselves, perhaps more in their own strength than in the divine commission, and made a second attempt upon the forces of the rebels, in the same place where the former battle was fought (Jdg 20:22), with the hope of retrieving their credit upon the same spot of ground where they had lost it, which they would not superstitiously change, as if there were any thing unlucky in the place. But they were this second time repulsed, with the loss of 18,000 men, Jdg 20:25. The former day's loss and this amounted to 40,000, which was just a tenth part of the whole army, and the same number that they had drawn out by lot to fetch victuals, Jdg 20:10. They decimated themselves for that service, and now God again decimated them for the slaughter. But what shall we say to these things, that so just and honourable a cause should thus be put to the worst once and again? Were they not fighting God's battle against sin? Had they not his commission? What, and yet miscarry thus! 1. God's judgments are a great deep, and his way is in the sea. Clouds and darkness are often round about him, but judgment and justice are always the habitation of his throne. We may be sure of the righteousness, when we cannot see the reasons, of God's proceedings. 2. God would hereby show them, and us in them, that the race is not to the swift nor the battle to the strong, that we are not to confide in numbers, which perhaps the Israelites did with too much assurance. We must never lay the weight on an arm of flesh, which only the Rock of ages will bear. 3. God designed hereby to correct Israel for their sins. They did well to show such a zeal against the wickedness of Gibeah: but were there not with them, even with them, sins against the Lord their God? Those must be made to know their own iniquity that are forward in condemning the iniquity of others. Some think it was a rebuke to them for not witnessing against the idolatry of Micah and the Danites, by which their religion was corrupted, as they now did against the lewdness of Gibeah and the Benjamites, by which the public peace was disturbed, though God had particularly ordered them to levy war upon idolaters, De 13:12-18, etc. 4. God would hereby teach us not to think it strange if a good cause should suffer defeat for a while, nor to judge of the merits of it by the success of it. The interest of grace in the heart, and of religion in the world, may be foiled, and suffer great loss, and seem to be quite run down, but judgment will be brought forth to victory at last. Vincimur in prælio, sed non in bello—We are foiled in a battle, but not in the whole campaign. Right may fall, but it shall arise.
26-48
The Defeat of the Benjamites (1410 BC)
简体中文
便雅悯人的溃败（主前1410年）
²⁶ 以色列众人，就是众百姓，都上到伯特利，在那里坐在耶和华面前哭号，当日禁食直到晚上；又在耶和华面前献燔祭和平安祭。 ²⁷ 那时以色列人询问耶和华（因为在那那些日子，神的约柜在那里， ²⁸ 并且非尼哈侍立在它面前）说：我们当再出去与我们弟兄便雅悯人打仗呢，还是罢兵？耶和华说：你们上去吧，因为明日我必将他们交在你们手中。 ²⁹ 以色列人在基比亚四围设下伏兵。 ³⁰ 第三日以色列人上去攻击便雅悯人，像前两次那样对着基比亚摆阵。 ³¹ 便雅悯人也出来与百姓交战，被引诱离开城市；他们开始击杀百姓，像前两次一样，在大道上杀了一些人——一条道上伯特利，一条道在田野的基比亚，约有三十个以色列人。 ³² 便雅悯人说：他们仍像初次那样在我们面前被杀败了。以色列人却说：我们逃跑吧，把他们从城里引到大道上。 ³³ 众以色列人都从原地起来，在巴力他玛摆阵；以色列的伏兵从埋伏之地，就是基比亚的草场上，冲出来。 ³⁴ 有以色列挑选的一万人上来攻击基比亚，战事猛烈；便雅悯人却不知道灾祸临近了。 ³⁵ 耶和华在以色列人面前击败便雅悯；那日以色列人便杀了便雅悯人二万五千一百名，都是拿刀的勇士。 ³⁶ 这样便雅悯人看见自己被杀败了；以色列人因倚靠设在基比亚旁边的伏兵，便在便雅悯人面前退让。 ³⁷ 伏兵急忙冲进基比亚；伏兵向前推进，用刀击杀了全城的人。 ³⁸ 以色列人和伏兵之间预先约定了一个记号，就是要使城中冒出一缕浓烟。 ³⁹ 以色列人在阵上退却之时，便雅悯人开始击杀以色列人，约有三十个；因为他们说：看哪，他们仍像初次那战那样在我们面前被杀败了。 ⁴⁰ 当那缕浓烟从城中如烟柱升上之时，便雅悯人回头观看，不料全城的火气上腾到天。 ⁴¹ 以色列人又转回之时，便雅悯人甚是惊奇；因为看见灾祸临到身上了。 ⁴² 他们在以色列人面前转身，向旷野的路逃走；战事却追上了他们；那些从各城出来的人也从中将他们除灭。 ⁴³ 他们这样围困便雅悯人，追赶他们，在基比亚东边的日出之处轻易地将他们践踏。 ⁴⁴ 便雅悯人之中倒下了一万八千人，都是勇士。 ⁴⁵ 其余的人转身向旷野的临门磐逃跑；以色列人在道上拾取了五千人，紧紧追赶到基顿，又击杀了他们二千人。 ⁴⁶ 那日便雅悯人中被杀的，共二万五千人，都是拿刀的勇士。 ⁴⁷ 只剩下六百人转身逃到旷野的临门磐，在临门磐住了四个月。 ⁴⁸ 以色列人又转回，攻击便雅悯人，用刀杀了各城的人，连牲畜并一切所遇见的都尽行杀灭；又用火焚烧了他们所到的各城。
此处是关于以色列人在第三次交战中制胜便雅悯人之完整胜利的详细记述：公义的事业终于得胜，因为当事者改正了先前的失误；因为正义的事业之所以受挫，往往是因为办理不善。请看他们如何取得胜利，又如何乘胜追击。
I. 胜利是如何取得的。他们在前两次交战中过于信赖两件事——他们事业本身的善义和他们人数的众多。他们确有理、有力，本是大利；但他们过于倚赖这两样，却疏忽了那些本分；如今到了第三次，他们看见自己的错误，便专心履行那些本分。
1\. 他们先前过于自信事业本身的善义，以致以为不必向神求他的同在和赐福。他们以为神必赐福他们是理所当然的，甚至以为神欠了他们恩惠，按公义不能不赐——因为他们是为美德而战。但神既已向他们表明，他并不欠他们丝毫成功之责——他既不需要他们，也不受他们束缚；他们得以作他公义的器皿，是他们对他的亏欠，不是他对他们的亏欠——他们便如今成了谦卑的恳求者，求神赐成功。从前他们只求问神的谕示，谁先上去？ 又问，我们当上去吗？ 如今他们却恳求他的恩，禁食祷告，又献燔祭和平安祭（士20:26），既为罪作赎罪，也为承认自己仰赖神，又表达他们对神的渴慕。我们若不照他所定的方式寻求神的同在，就不可指望神与我们同在。当他们如此心向神、寻求耶和华之时，他不仅吩咐他们第三次上去攻击便雅悯人，更赐给他们得胜的应许：明日我必将他们交在你手中（士20:28）。
2\. 他们先前过于自信人多的力量，以为不必用计谋、设伏兵、行奇袭，必能凭蛮力取胜；如今他们看见有施用谋略的必要，仿佛面对的是在人数上更强的敌人；于是他们设下伏兵（士20:29），正如他们的列祖当年在艾城所行的一样（书8:1-35），因为前次失败之后，敌人气焰已盛，假意的退逃便更不被怀疑，这种计谋最易奏效。这一计策的运用在此叙述甚详。神既已应许他们今日的成功，他们非但没有因此怠惰放肆，反倒全体动员，要成就神所应许的事。
(1.) 请看他们所用的方法。全军面对基比亚城，像前两次那样向城门推进（士20:30）。便雅悯人——他们的全军现驻在基比亚——出来迎击，奋勇冲杀。围城的退却了，仓皇撤退，仿佛他们一见便雅悯人便丧胆；便雅悯人倒乐意相信如此，自负地以为他们前次的得胜已使自己令人生畏。以色列人在这次佯败中略有损失，后队被杀约三十人（士20:31,39）。但当便雅悯人全部被引出城时，伏兵便攻取了那城（士20:37），向全军发出信号（士20:38,40）；全军立即回身攻击他们（士20:41）；看来另有一支驻在巴力他玛的大军也同时向他们扑来（士20:33）；于是便雅悯人四面受敌，陷入最大的惊惶。罪疚之感如今使他们丧胆；他们既曾存着多高的指望，如今这混乱就愈加惨痛。起先战事猛烈（士20:34），便雅悯人拼死力战；但当他们看见自己所陷入的圈套，便想（如俗语所说）一双腿强过两双手，于是拼命朝旷野逃奔（士20:42）；却是徒然：战事追上了他们，而更增其困厄的是，那些从以色列各城出来的人——他们原在观望战事的结局——也加入追兵之列，助着击杀他们。无人不向他们伸手。
(2.) 在这故事中请观察，[1.] 便雅悯人在战事起头之时自以为稳操胜券：他们仍像初次那样在我们面前被杀败了（士20:32,39）。有时神容许恶人在成功和盼望中被高举，好叫他们坠落得更惨。看他们的喜乐何等短促，他们的夸胜不过转眼之间。佩带军器的不可夸口，除非他有所夸于神之处。[2.] 灾祸已临近他们，他们却不知道（士20:34）。但（士20:41）他们看见之时，已是太晚，不能防止了——灾祸已临到他们身上。 何时会有什么灾祸临近我们，我们无从得知，但越不畏惧，便摔得越重。罪人不肯被说服看见灾祸临近，但灾祸来到、无可逃脱之时，何等可怕！（帖前5:3）。[3.] 虽然以色列人在这次交战中表现出色，胜利却归于神（士20:35）：耶和华在以色列人面前击败便雅悯。 战事属他，成功也属他。[4.] 当神与他们为敌之时，他们便轻易践踏便雅悯人（士20:43）。践踏那些与神为敌的人，是轻而易举的事。见玛4:3。
II\. 胜利之后如何乘胜追击，对这些自取灭亡的罪人施以军事刑罚。1. 基比亚——那淫乱的巢穴——首当其冲被毁灭。伏兵趁隙入城之后，便向前推进——即分散到城的各处，这事如今既易行，因为一切壮丁都已贸然出城，使城失了防备；他们将所见之人，连妇孺在内，尽用刀击杀（士20:37），又用火焚烧那城（士20:40）。罪使城邑败亡。2. 在野战中的军兵全军溃没被杀：一万八千勇士横尸疆场（士20:44）。3. 从战场逃脱的人被追击，在逃亡中被杀，数目达七千（士20:45）。想要跑过神的报应，是徒然的。祸患追赶罪人，必要追上他们。4. 就是留在家中的人也卷入了灭亡。他们任刀杀戮不休，不思想末后必是苦楚——许久之后押尼珥在便雅悯军中作元帅时，可能正是想到这个故事，曾以此相劝（撒下2:25,26）。他们将凡有气息的尽行刀杀，又用火焚烧一切城邑（士20:48）。这样，便雅悯全支派之中，据我们所知，除了躲进临门磐、藏身其中四个月的六百人之外（士20:47），再无存活之人。如今，(1.) 要作为以色列的举动来为这严酷辩护，是不容易的。便雅悯全支派诚然有罪；但他们就当因此被当作当灭的迦南人对待吗？那是战争激愤中所行，是以色列的刀剑素来追击胜利所习惯的方式，是以色列人因便雅悯人在前两次交战中大肆屠戮他们而极其愤怒——这些都只能稍稍减轻这刑罚的残忍。他们确实曾起誓说，凡不上米斯巴来的必被治死（士21:5）。但那誓即使可称正当，也只限于壮丁；其余的人本不预期上那里。然而，(2.) 要为神在此事上的作为辩护，是容易的。便雅悯得罪了他，神曾警告说，他们若忘记他，就必灭亡，正如在他们以先的列国灭亡一样（申8:20），那些列国正是这样被剪除。(3.) 这事也容易借来作为对罪之起头的警告：罪如同放出之水，所以趁它还未被招惹，就当止住，因为我们不知它的结局如何。灵魂的永远灭亡，比一个支派的这一切荒凉更可怕、更可畏。基比亚这事，先知何西阿曾两次提及，作为以色列败坏的起头和此后一切效法的样板（何9:9）：他们深深败坏，如在基比亚的日子一样；又说（何10:9）：你从基比亚的日子以来犯罪；又补充说，在基比亚向罪孽之子所发的战事，（即起初）并未追上他们。
英文原文
The Defeat of the Benjamites (1410 BC)
²⁶ Then all the children of Israel, and all the people, went up, and came unto the house of God, and wept, and sat there before the LORD, and fasted that day until even, and offered burnt offerings and peace offerings before the LORD.
²⁷ And the children of Israel enquired of the LORD, (for the ark of the covenant of God was there in those days,
²⁸ And Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days,) saying, Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease? And the LORD said, Go up; for to morrow I will deliver them into thine hand.
²⁹ And Israel set liers in wait round about Gibeah.
³⁰ And the children of Israel went up against the children of Benjamin on the third day, and put themselves in array against Gibeah, as at other times.
³¹ And the children of Benjamin went out against the people, and were drawn away from the city; and they began to smite of the people, and kill, as at other times, in the highways, of which one goeth up to the house of God, and the other to Gibeah in the field, about thirty men of Israel.
³² And the children of Benjamin said, They are smitten down before us, as at the first. But the children of Israel said, Let us flee, and draw them from the city unto the highways.
³³ And all the men of Israel rose up out of their place, and put themselves in array at Baal-tamar: and the liers in wait of Israel came forth out of their places, even out of the meadows of Gibeah.
³⁴ And there came against Gibeah ten thousand chosen men out of all Israel, and the battle was sore: but they knew not that evil was near them.
³⁵ And the LORD smote Benjamin before Israel: and the children of Israel destroyed of the Benjamites that day twenty and five thousand and a hundred men: all these drew the sword.
³⁶ So the children of Benjamin saw that they were smitten: for the men of Israel gave place to the Benjamites, because they trusted unto the liers in wait which they had set beside Gibeah.
³⁷ And the liers in wait hasted, and rushed upon Gibeah; and the liers in wait drew themselves along, and smote all the city with the edge of the sword.
³⁸ Now there was an appointed sign between the men of Israel and the liers in wait, that they should make a great flame with smoke rise up out of the city.
³⁹ And when the men of Israel retired in the battle, Benjamin began to smite and kill of the men of Israel about thirty persons: for they said, Surely they are smitten down before us, as in the first battle.
⁴⁰ But when the flame began to arise up out of the city with a pillar of smoke, the Benjamites looked behind them, and, behold, the flame of the city ascended up to heaven.
⁴¹ And when the men of Israel turned again, the men of Benjamin were amazed: for they saw that evil was come upon them.
⁴² Therefore they turned their backs before the men of Israel unto the way of the wilderness; but the battle overtook them; and them which came out of the cities they destroyed in the midst of them.
⁴³ Thus they inclosed the Benjamites round about, and chased them, and trode them down with ease over against Gibeah toward the sunrising.
⁴⁴ And there fell of Benjamin eighteen thousand men; all these were men of valour.
⁴⁵ And they turned and fled toward the wilderness unto the rock of Rimmon: and they gleaned of them in the highways five thousand men; and pursued hard after them unto Gidom, and slew two thousand men of them.
⁴⁶ So that all which fell that day of Benjamin were twenty and five thousand men that drew the sword; all these were men of valour.
⁴⁷ But six hundred men turned and fled to the wilderness unto the rock Rimmon, and abode in the rock Rimmon four months.
⁴⁸ And the men of Israel turned again upon the children of Benjamin, and smote them with the edge of the sword, as well the men of every city, as the beast, and all that came to hand: also they set on fire all the cities that they came to.
We have here a full account of the complete victory which the Israelites obtained over the Benjamites in the third engagement: the righteous cause was victorious at last, when the managers of it amended what had been amiss; for, when a good cause suffers, it is for want of good management. Observe then how the victory was obtained, and how it was pursued.
I. How the victory was obtained. Two things they had trusted too much to in the former engagements—the goodness of their cause and the superiority of their numbers. It was true that they had both right and strength on their side, which were great advantages; but they depended too much upon them, to the neglect of those duties to which now, this third time, when they see their error, they apply themselves.
1. They were previously so confident of the goodness of their cause that they thought it needless to address themselves to God for his presence and blessing. They took it for granted that God would bless them, nay, perhaps they concluded that he owed them his favour, and could not in justice withhold it, since it was in defence of virtue that they appeared and took up arms. But God having shown them that he was under no obligation to prosper their enterprise, that he neither needed them nor was tied to them, that they were more indebted to him for the honour of being ministers of his justice than he to them for the service, now they became humble petitioners for success. Before they only consulted God's oracle, Who shall go up first? And, Shall we go up? But now they implored his favour, fasted and prayed, and offered burnt-offerings and peace-offerings (Jdg 20:26), to make an atonement for sin and an acknowledgment of their dependence upon God, and as an expression of their desire towards him. We cannot expect the presence of God with us, unless we thus seek it in the way he has appointed. And when they were in this frame, and thus sought the Lord, then he not only ordered them to go up against the Benjamites the third time, but gave them a promise of victory: Tomorrow I will deliver them into thy hand, Jdg 20:28.
2. They were previously so confident of the greatness of their strength that they thought it needless to use any art, to lay any ambush, or form a stratagem, not doubting but to conquer purely by a strong hand; but now they saw it was requisite to use some policy, as if they had an enemy to deal with them that had been superior in number; accordingly, they set liers in wait (Jdg 20:29), and gained their point, as their fathers did before Ai (Jos 8:1-35), stratagems of that kind being most likely to take effect after a previous defeat, which has flushed the enemy, and made the pretended flight the less suspected. The management of this artifice is here very largely described. The assurance God had given them of success in this day's action, instead of making them remiss and presumptuous, set all heads and hands on work for the effecting of what God had promised.
(1.) Observe the method they took. The body of the army faced the city of Gibeah, as they had done before, advancing towards the gates, Jdg 20:30. The Benjamites, the body of whose army was now quartered at Gibeah, sallied out upon them, and charged them with great bravery. The besiegers gave back, retired with precipitation, as if their hearts failed them upon the sight of the Benjamites, which they were willing to believe, proudly imagining that by their former success they had made themselves very formidable. Some loss the Israelites sustained in this counterfeit flight, about thirty men being cut off in their rear, Jdg 20:31,39. But, when the Benjamites were all drawn out of the city, the ambush seized the city (Jdg 20:37), gave a signal to the body of the army (Jdg 20:38,40), which immediately turned upon them (Jdg 20:41), and, it should seem, another considerable party that was posted at Baal-tamar came upon them at the same time (Jdg 20:33); so that the Benjamites were quite surrounded, which put them into the greatest consternation that could be. A sense of guilt now disheartened them, and the higher their hopes had been raised the more grievous was this confusion. At first the battle was sore (Jdg 20:34), the Benjamites fought with fury; but, when they saw what a snare they were drawn into, they thought one pair of heels (as we say) was worth two pair of hands, and they made the best of their way towards the wilderness (Jdg 20:42); but in vain: the battle overtook them, and, to complete their distress, those who came out of the cities of Israel, that waited to see the event of the battle, joined with their pursuers, and helped to cut them off. Every man's hand was against them.
(2.) Observe in this story, [1.] That the Benjamites, in the beginning of the battle, were confident that the day was their own: They are smitten down before us, Jdg 20:32,39. Sometimes God suffers wicked men to be lifted up in successes and hopes, that their fall may be the sorer. See how short their joy is, and their triumphing but for a moment. Let not him that girdeth on the harness boast, except he has reason to boast in God. [2.] Evil was near them and they did not know it, Jdg 20:34. But (Jdg 20:41) they saw, when it was too late to prevent it, that evil had come upon them. What evils may at any time be near us we cannot tell, but the less they are feared the heavier they fall. Sinners will not be persuaded to see evil near them, but how dreadful will it be when it comes and there is no escaping! 1Th 5:3. [3.] Though the men of Israel played their parts so well in this engagement, yet the victory is ascribed to God (Jdg 20:35): The Lord smote Benjamin before Israel. The battle was his, and so was the success. [4.] They trode down the men of Benjamin with ease when God fought against them, Jdg 20:43. It is an easy thing to trample upon those who have made God their enemy. See Mal 4:3.
II. How the victory was prosecuted and improved in a military execution done upon these sinners against their own souls. 1. Gibeah itself, that nest of lewdness, was destroyed in the first place. The ambush that entered the city by surprise drew themselves along, that is, dispersed themselves into the several parts of it, which they might easily do, now that all the men of war had sallied out and very presumptuously left it defenceless; and they smote all they found, even women and children, with the sword (Jdg 20:37), and set fire to the city, Jdg 20:40. Sin brings ruin upon cities. 2. The army in the field was quite routed and cut off: 18,000 men of valour lay dead upon the spot, Jdg 20:44. 3. Those that escaped from the field were pursued, and cut off in their flight, to the number of 7000, Jdg 20:45. It is to no purpose to think of out-running divine vengeance. Evil pursues sinners, and it will overtake them. 4. Even those that tarried at home were involved in the ruin. They let their sword devour for ever, not considering that it would be bitterness in the latter end, as Abner pleads long after, when he was at the head of an army of Benjamites, probably with an eye to this very story, 2Sa 2:25,26. They put to the sword all that breathed, and set fire to all the cities, Jdg 20:48. So that of all the tribe of Benjamin, for aught that appears, there remained none alive but 600 men that took shelter in the rock Rimmon, and lay close there four months, Jdg 20:47. Now, (1.) It is difficult to justify this severity as it was Israel's act. The whole tribe of Benjamin was culpable; but must they therefore be treated as devoted Canaanites? That it was done in the heat of war, that this was the way of prosecuting victories which the sword of Israel had been accustomed to, that the Israelites were extremely exasperated against the Benjamites for the slaughter they had made among them in the two former engagements, will go but a little way to excuse the cruelty of this execution. It is true they had sworn that whosoever did not come up to Mizpeh should be put to death, Jdg 21:5. But that, if it was a justifiable oath, yet extended only to the men of war; the rest were not expected to come. Yet, (2.) It is easy to justify the hand of God in it. Benjamin had sinned against him, and God had threatened that, if they forgot him, they should perish as the nations that were before them perished (De 8:20), who were all in this manner cut off. (3.) It is easy likewise to improve it for warning against the beginnings of sin: they are like the letting forth of water, therefore leave it off before it be meddled with, for we know not what will be in the end thereof. The eternal ruin of souls will be worse, and more fearful, than all these desolations of a tribe. This affair of Gibeah is twice spoken of by the prophet Hosea as the beginning of the corruption of Israel and a pattern to all that followed (Ho 9:9): They have deeply corrupted themselves as in the days of Gibeah; and (Ho 10:9), Thou hast sinned from the days of Gibeah; and it is added that the battle in Gibeah against the children of iniquity did not (that is, did not at first) overtake them.
本章的故事当载入耶和华的战记，然而它在那一切历史中显得与任何一篇同样悲凉而令人不安；因为其中除了以色列人因基比亚人的恶行所发的敬虔热心——这使他们在自己一方成为一场公义而圣洁的战争——再没有任何一处显得稍见光明或可喜；但在其余方面，便雅悯人庇护罪犯的顽梗（这是战争的根源），以色列人在进行战争时所遭受的巨大损失，以及（尽管公义一方最终得胜）这场战争以便雅悯支派几乎被全然灭绝而告终，使整件事自始至终令人忧郁。然而这事发生在以色列光荣定居应许之地不久之后——那时人本会期望凡事兴盛安泰。本章我们有：I. 利未人的案件在众支派的大会中得蒙听断，士 20:1-7。II. 一致决议向基比亚人追讨他的冤仇，士 20:8-11。III. 便雅悯人出面护卫罪犯，士 20:12-17。IV. 以色列在首日和次日战斗中的败绩，士 20:18-25。V. 他们因此而在神面前自卑，士 20:26-28。VI. 在第三次交锋中，他们以计谋将便雅悯人彻底击溃，除六百人外尽被剪除，士 20:29-48。这一切都源于人对一个可怜利未人与他妻子所施的凌辱；可见行不义的人何等少有考虑其结局如何。