1 Samuel 5
KingComments1 Samuel 5:1
Preparation for the Third Encounter
Before the Israelites began the battle against the evildoers, they had expected an easy victory. They would do that job in a short time. After all, they were an overwhelming majority, weren’t they? The result of this attitude, however, is that they have already been defeated twice. They don’t understand anything about it anymore.
In their desperation they humbly and in tears turn again to the LORD in Bethel (meaning ‘house of God’) and ask Him if they need to go up again. They even start fasting. There is now no longer any question of coming together and going back to battle again. They realize that they have failed. It begins to dawn on them that God has something to say to them first.
Before they go to ask God, they offer “burnt offerings and peace offerings before the LORD”. That’s beautiful. By offering these offerings they say, as it were, that they can only exist before God on the basis of the value of these offerings. Both speak of the work of the Lord Jesus on the cross.
The burnt offering shows this work as a work by which the Lord Jesus on the cross glorified God completely. It is an offering entirely reserved for God (Leviticus 1:1-17). On the basis of that offering God can bless His people and accept them. It is the only ground on which this can be done. For us this is beautifully expressed in Ephesians 1, where it says that God made us pleasant “in the Beloved” (Ephesians 1:6). Bringing a burnt offering means that we are aware that God sees us in the value of the work of the Lord Jesus and not on the basis of anything in ourselves.
The peace offering is a fellowship offering. It expresses that through the work of the Lord Jesus, fellowship is possible with God, with the Lord Jesus and with all members of God’s people. A description of this offering can be found in Leviticus 3 and 7 (Leviticus 3:1-17; Leviticus 7:11-21). Bringing this offering means that the consciousness is present of the fellowship that exists among the people of God.
Benjamin is also included in this. But because sin cannot have a place in this fellowship – it has been judged and is removed through the work of which this sacrifice speaks – sin must be judged. If there is then to be dealt with public sin among God’s people, it is from the meaning of this sacrifice and not from a personal grievance or a feeling hurt as a group. It is God’s purpose that Israel then (and we now) stand on the basis of these sacrifices. We are never in a position to act with someone else before God has been able to act with what is contrary to His Name in our own souls.
Another important aspect is that the whole people are involved. If there are exercises to exercise discipline in a particular case, these exercises should not be limited to a few brothers. It concerns the entire local church. This is not a secret sin, of which only a few know, but something that is generally known.
There is often little strength in the exercise of discipline because the exercise is often limited to a few who show a spiritual mind. If we really come to God’s presence with a disciplinary case, we can no longer be only indignant. Then there is real grief about what has happened among us and of what we ourselves are capable of.
There is also talk of “the ark of the covenant of God”. It is the only time that the book of Judges mentions the ark. The ark is a beautiful picture of Christ. He is the basis of all the actions of God with us and of our actions for God. By always keeping this in mind, we are kept from acting in the spirit of being better than the other. A proper judgment of evil and its elimination is no basis for fellowship. Our fellowship as saints is based only on Christ and His death. Only from this position evil can be judged. There, in picture, God must bring His people through the discipline He must allow.
This is not about a comparison between Benjamin and Israel, but about what is evil in the eyes of God and that it should be removed in the way He indicates. He cannot tolerate evil among His people because He dwells among His people. This applies in exactly the same way today for the local church gathers together in the Name of the Lord Jesus. He says of this: “For where two or three have gathered together in My name, I am there in their midst” (Matthew 18:20). Therefore, sin must be removed from a local church.
In the process to which God subjects His people to bring them into the right mind, the name of Phinehas is also mentioned. As noted earlier, this indicates that the period in which this event takes place must be just after the people have arrived in the promised land. Phinehas is a man who has fought for the honor of God in the wilderness. If evil has entered the camp, he judges it by killing the evildoers (Numbers 25:6-15).
We have to be zealous with God’s zeal and not with our natural feelings. With Phinehas was a holy, priestly and spiritual indignation. With him we can perceive insight into God’s thoughts. That the people come to him to consult the LORD through him also shows us that the people are where they should be.
We can say that Paul is the Phinehas of the New Testament. He has worked hard to make the will of God known in all churches. He has always fought when the believers threatened to deviate from Christ through wrong doctrine or wrong practices. It is to be hoped that each of us wants to be a Phinehas too.
1 Samuel 5:2
Preparation for the Third Encounter
Before the Israelites began the battle against the evildoers, they had expected an easy victory. They would do that job in a short time. After all, they were an overwhelming majority, weren’t they? The result of this attitude, however, is that they have already been defeated twice. They don’t understand anything about it anymore.
In their desperation they humbly and in tears turn again to the LORD in Bethel (meaning ‘house of God’) and ask Him if they need to go up again. They even start fasting. There is now no longer any question of coming together and going back to battle again. They realize that they have failed. It begins to dawn on them that God has something to say to them first.
Before they go to ask God, they offer “burnt offerings and peace offerings before the LORD”. That’s beautiful. By offering these offerings they say, as it were, that they can only exist before God on the basis of the value of these offerings. Both speak of the work of the Lord Jesus on the cross.
The burnt offering shows this work as a work by which the Lord Jesus on the cross glorified God completely. It is an offering entirely reserved for God (Leviticus 1:1-17). On the basis of that offering God can bless His people and accept them. It is the only ground on which this can be done. For us this is beautifully expressed in Ephesians 1, where it says that God made us pleasant “in the Beloved” (Ephesians 1:6). Bringing a burnt offering means that we are aware that God sees us in the value of the work of the Lord Jesus and not on the basis of anything in ourselves.
The peace offering is a fellowship offering. It expresses that through the work of the Lord Jesus, fellowship is possible with God, with the Lord Jesus and with all members of God’s people. A description of this offering can be found in Leviticus 3 and 7 (Leviticus 3:1-17; Leviticus 7:11-21). Bringing this offering means that the consciousness is present of the fellowship that exists among the people of God.
Benjamin is also included in this. But because sin cannot have a place in this fellowship – it has been judged and is removed through the work of which this sacrifice speaks – sin must be judged. If there is then to be dealt with public sin among God’s people, it is from the meaning of this sacrifice and not from a personal grievance or a feeling hurt as a group. It is God’s purpose that Israel then (and we now) stand on the basis of these sacrifices. We are never in a position to act with someone else before God has been able to act with what is contrary to His Name in our own souls.
Another important aspect is that the whole people are involved. If there are exercises to exercise discipline in a particular case, these exercises should not be limited to a few brothers. It concerns the entire local church. This is not a secret sin, of which only a few know, but something that is generally known.
There is often little strength in the exercise of discipline because the exercise is often limited to a few who show a spiritual mind. If we really come to God’s presence with a disciplinary case, we can no longer be only indignant. Then there is real grief about what has happened among us and of what we ourselves are capable of.
There is also talk of “the ark of the covenant of God”. It is the only time that the book of Judges mentions the ark. The ark is a beautiful picture of Christ. He is the basis of all the actions of God with us and of our actions for God. By always keeping this in mind, we are kept from acting in the spirit of being better than the other. A proper judgment of evil and its elimination is no basis for fellowship. Our fellowship as saints is based only on Christ and His death. Only from this position evil can be judged. There, in picture, God must bring His people through the discipline He must allow.
This is not about a comparison between Benjamin and Israel, but about what is evil in the eyes of God and that it should be removed in the way He indicates. He cannot tolerate evil among His people because He dwells among His people. This applies in exactly the same way today for the local church gathers together in the Name of the Lord Jesus. He says of this: “For where two or three have gathered together in My name, I am there in their midst” (Matthew 18:20). Therefore, sin must be removed from a local church.
In the process to which God subjects His people to bring them into the right mind, the name of Phinehas is also mentioned. As noted earlier, this indicates that the period in which this event takes place must be just after the people have arrived in the promised land. Phinehas is a man who has fought for the honor of God in the wilderness. If evil has entered the camp, he judges it by killing the evildoers (Numbers 25:6-15).
We have to be zealous with God’s zeal and not with our natural feelings. With Phinehas was a holy, priestly and spiritual indignation. With him we can perceive insight into God’s thoughts. That the people come to him to consult the LORD through him also shows us that the people are where they should be.
We can say that Paul is the Phinehas of the New Testament. He has worked hard to make the will of God known in all churches. He has always fought when the believers threatened to deviate from Christ through wrong doctrine or wrong practices. It is to be hoped that each of us wants to be a Phinehas too.
1 Samuel 5:3
Preparation for the Third Encounter
Before the Israelites began the battle against the evildoers, they had expected an easy victory. They would do that job in a short time. After all, they were an overwhelming majority, weren’t they? The result of this attitude, however, is that they have already been defeated twice. They don’t understand anything about it anymore.
In their desperation they humbly and in tears turn again to the LORD in Bethel (meaning ‘house of God’) and ask Him if they need to go up again. They even start fasting. There is now no longer any question of coming together and going back to battle again. They realize that they have failed. It begins to dawn on them that God has something to say to them first.
Before they go to ask God, they offer “burnt offerings and peace offerings before the LORD”. That’s beautiful. By offering these offerings they say, as it were, that they can only exist before God on the basis of the value of these offerings. Both speak of the work of the Lord Jesus on the cross.
The burnt offering shows this work as a work by which the Lord Jesus on the cross glorified God completely. It is an offering entirely reserved for God (Leviticus 1:1-17). On the basis of that offering God can bless His people and accept them. It is the only ground on which this can be done. For us this is beautifully expressed in Ephesians 1, where it says that God made us pleasant “in the Beloved” (Ephesians 1:6). Bringing a burnt offering means that we are aware that God sees us in the value of the work of the Lord Jesus and not on the basis of anything in ourselves.
The peace offering is a fellowship offering. It expresses that through the work of the Lord Jesus, fellowship is possible with God, with the Lord Jesus and with all members of God’s people. A description of this offering can be found in Leviticus 3 and 7 (Leviticus 3:1-17; Leviticus 7:11-21). Bringing this offering means that the consciousness is present of the fellowship that exists among the people of God.
Benjamin is also included in this. But because sin cannot have a place in this fellowship – it has been judged and is removed through the work of which this sacrifice speaks – sin must be judged. If there is then to be dealt with public sin among God’s people, it is from the meaning of this sacrifice and not from a personal grievance or a feeling hurt as a group. It is God’s purpose that Israel then (and we now) stand on the basis of these sacrifices. We are never in a position to act with someone else before God has been able to act with what is contrary to His Name in our own souls.
Another important aspect is that the whole people are involved. If there are exercises to exercise discipline in a particular case, these exercises should not be limited to a few brothers. It concerns the entire local church. This is not a secret sin, of which only a few know, but something that is generally known.
There is often little strength in the exercise of discipline because the exercise is often limited to a few who show a spiritual mind. If we really come to God’s presence with a disciplinary case, we can no longer be only indignant. Then there is real grief about what has happened among us and of what we ourselves are capable of.
There is also talk of “the ark of the covenant of God”. It is the only time that the book of Judges mentions the ark. The ark is a beautiful picture of Christ. He is the basis of all the actions of God with us and of our actions for God. By always keeping this in mind, we are kept from acting in the spirit of being better than the other. A proper judgment of evil and its elimination is no basis for fellowship. Our fellowship as saints is based only on Christ and His death. Only from this position evil can be judged. There, in picture, God must bring His people through the discipline He must allow.
This is not about a comparison between Benjamin and Israel, but about what is evil in the eyes of God and that it should be removed in the way He indicates. He cannot tolerate evil among His people because He dwells among His people. This applies in exactly the same way today for the local church gathers together in the Name of the Lord Jesus. He says of this: “For where two or three have gathered together in My name, I am there in their midst” (Matthew 18:20). Therefore, sin must be removed from a local church.
In the process to which God subjects His people to bring them into the right mind, the name of Phinehas is also mentioned. As noted earlier, this indicates that the period in which this event takes place must be just after the people have arrived in the promised land. Phinehas is a man who has fought for the honor of God in the wilderness. If evil has entered the camp, he judges it by killing the evildoers (Numbers 25:6-15).
We have to be zealous with God’s zeal and not with our natural feelings. With Phinehas was a holy, priestly and spiritual indignation. With him we can perceive insight into God’s thoughts. That the people come to him to consult the LORD through him also shows us that the people are where they should be.
We can say that Paul is the Phinehas of the New Testament. He has worked hard to make the will of God known in all churches. He has always fought when the believers threatened to deviate from Christ through wrong doctrine or wrong practices. It is to be hoped that each of us wants to be a Phinehas too.
1 Samuel 5:4
The Third Encounter
The third and final meeting between Israel and Benjamin is described in detail. It starts with the laying of ambushes. Here, as in the fight against Ai in Joshua 8, ambushes speak of acknowledging one’s own weakness and counting on the hidden power of God. Victory is achieved by using resources hidden from the enemy. By fleeing, Israel openly acknowledges that it is weak. It does indeed seem weak to flee, but it gives the hidden resources, that is the ambushes, opportunity to do their work.
This is a beautiful illustration of prayer. Lying on your knees resembles weakness, but there is strength in it. Personal humiliation before God is the great secret to overcome. Therein strength is found for every exercise of discipline, both for parents toward their children and for the church toward the evildoers.
It is therefore not Israel that defeats Benjamin, but “the LORD struck Benjamin before Israel” (Judges 20:35). First, the sons of Benjamin think that they will also be successful the third time. The previous victories have made them confident and even overconfident (Judges 20:32; 39). But this time God connects His blessing to the strategy Israel has chosen.
As soon as Benjamin leaves the city, the ambushed warriors appear, take possession of the unprotected city and set it on fire. In Deuteronomy 13 we also read about a city that has to be set on fire. That must happen if there are men there who have called for idolatry. It says that that city must be burned “as a whole burnt offering to the LORD your God” (Deuteronomy 13:16). We can say that Gibeah’s sin is punished just as severely as the idolatry mentioned in Deuteronomy 13.
When the sons of Benjamin see the city burning, the victory tug turns into fear. They can’t believe their eyes, the shock is great. Their lust to fight fades away and they flee. Israel does not grant itself peace and chases the fugitives. In an almost ‘Jehu’s zeal’ they kill almost all the sons of Benjamin.
What the consequences of their far-reaching zeal are, we will see in the next and final chapter. The balance sheet can be drawn up for the time being. The victory is achieved, the evil judged. But there is also loss. Israel has lost about 40,030 men (Judges 20:21; 25; 31). More than 25,000 men have died of Benjamin, through which the tribe nearly is eradicated. Only 600 men remain.
If someone doesn’t live in self-judgment, by which sin is given a chance to assert itself and others have to engage in it, it always results in loss. If those others are also involved in the removal of that sin in a nonspiritual way, the damage is incalculable. The only way to avoid becoming a source of misery, both for ourselves and for others, is to live in close fellowship with the Lord and in obedience to His Word.
1 Samuel 5:5
The Third Encounter
The third and final meeting between Israel and Benjamin is described in detail. It starts with the laying of ambushes. Here, as in the fight against Ai in Joshua 8, ambushes speak of acknowledging one’s own weakness and counting on the hidden power of God. Victory is achieved by using resources hidden from the enemy. By fleeing, Israel openly acknowledges that it is weak. It does indeed seem weak to flee, but it gives the hidden resources, that is the ambushes, opportunity to do their work.
This is a beautiful illustration of prayer. Lying on your knees resembles weakness, but there is strength in it. Personal humiliation before God is the great secret to overcome. Therein strength is found for every exercise of discipline, both for parents toward their children and for the church toward the evildoers.
It is therefore not Israel that defeats Benjamin, but “the LORD struck Benjamin before Israel” (Judges 20:35). First, the sons of Benjamin think that they will also be successful the third time. The previous victories have made them confident and even overconfident (Judges 20:32; 39). But this time God connects His blessing to the strategy Israel has chosen.
As soon as Benjamin leaves the city, the ambushed warriors appear, take possession of the unprotected city and set it on fire. In Deuteronomy 13 we also read about a city that has to be set on fire. That must happen if there are men there who have called for idolatry. It says that that city must be burned “as a whole burnt offering to the LORD your God” (Deuteronomy 13:16). We can say that Gibeah’s sin is punished just as severely as the idolatry mentioned in Deuteronomy 13.
When the sons of Benjamin see the city burning, the victory tug turns into fear. They can’t believe their eyes, the shock is great. Their lust to fight fades away and they flee. Israel does not grant itself peace and chases the fugitives. In an almost ‘Jehu’s zeal’ they kill almost all the sons of Benjamin.
What the consequences of their far-reaching zeal are, we will see in the next and final chapter. The balance sheet can be drawn up for the time being. The victory is achieved, the evil judged. But there is also loss. Israel has lost about 40,030 men (Judges 20:21; 25; 31). More than 25,000 men have died of Benjamin, through which the tribe nearly is eradicated. Only 600 men remain.
If someone doesn’t live in self-judgment, by which sin is given a chance to assert itself and others have to engage in it, it always results in loss. If those others are also involved in the removal of that sin in a nonspiritual way, the damage is incalculable. The only way to avoid becoming a source of misery, both for ourselves and for others, is to live in close fellowship with the Lord and in obedience to His Word.
1 Samuel 5:6
The Third Encounter
The third and final meeting between Israel and Benjamin is described in detail. It starts with the laying of ambushes. Here, as in the fight against Ai in Joshua 8, ambushes speak of acknowledging one’s own weakness and counting on the hidden power of God. Victory is achieved by using resources hidden from the enemy. By fleeing, Israel openly acknowledges that it is weak. It does indeed seem weak to flee, but it gives the hidden resources, that is the ambushes, opportunity to do their work.
This is a beautiful illustration of prayer. Lying on your knees resembles weakness, but there is strength in it. Personal humiliation before God is the great secret to overcome. Therein strength is found for every exercise of discipline, both for parents toward their children and for the church toward the evildoers.
It is therefore not Israel that defeats Benjamin, but “the LORD struck Benjamin before Israel” (Judges 20:35). First, the sons of Benjamin think that they will also be successful the third time. The previous victories have made them confident and even overconfident (Judges 20:32; 39). But this time God connects His blessing to the strategy Israel has chosen.
As soon as Benjamin leaves the city, the ambushed warriors appear, take possession of the unprotected city and set it on fire. In Deuteronomy 13 we also read about a city that has to be set on fire. That must happen if there are men there who have called for idolatry. It says that that city must be burned “as a whole burnt offering to the LORD your God” (Deuteronomy 13:16). We can say that Gibeah’s sin is punished just as severely as the idolatry mentioned in Deuteronomy 13.
When the sons of Benjamin see the city burning, the victory tug turns into fear. They can’t believe their eyes, the shock is great. Their lust to fight fades away and they flee. Israel does not grant itself peace and chases the fugitives. In an almost ‘Jehu’s zeal’ they kill almost all the sons of Benjamin.
What the consequences of their far-reaching zeal are, we will see in the next and final chapter. The balance sheet can be drawn up for the time being. The victory is achieved, the evil judged. But there is also loss. Israel has lost about 40,030 men (Judges 20:21; 25; 31). More than 25,000 men have died of Benjamin, through which the tribe nearly is eradicated. Only 600 men remain.
If someone doesn’t live in self-judgment, by which sin is given a chance to assert itself and others have to engage in it, it always results in loss. If those others are also involved in the removal of that sin in a nonspiritual way, the damage is incalculable. The only way to avoid becoming a source of misery, both for ourselves and for others, is to live in close fellowship with the Lord and in obedience to His Word.
1 Samuel 5:7
The Third Encounter
The third and final meeting between Israel and Benjamin is described in detail. It starts with the laying of ambushes. Here, as in the fight against Ai in Joshua 8, ambushes speak of acknowledging one’s own weakness and counting on the hidden power of God. Victory is achieved by using resources hidden from the enemy. By fleeing, Israel openly acknowledges that it is weak. It does indeed seem weak to flee, but it gives the hidden resources, that is the ambushes, opportunity to do their work.
This is a beautiful illustration of prayer. Lying on your knees resembles weakness, but there is strength in it. Personal humiliation before God is the great secret to overcome. Therein strength is found for every exercise of discipline, both for parents toward their children and for the church toward the evildoers.
It is therefore not Israel that defeats Benjamin, but “the LORD struck Benjamin before Israel” (Judges 20:35). First, the sons of Benjamin think that they will also be successful the third time. The previous victories have made them confident and even overconfident (Judges 20:32; 39). But this time God connects His blessing to the strategy Israel has chosen.
As soon as Benjamin leaves the city, the ambushed warriors appear, take possession of the unprotected city and set it on fire. In Deuteronomy 13 we also read about a city that has to be set on fire. That must happen if there are men there who have called for idolatry. It says that that city must be burned “as a whole burnt offering to the LORD your God” (Deuteronomy 13:16). We can say that Gibeah’s sin is punished just as severely as the idolatry mentioned in Deuteronomy 13.
When the sons of Benjamin see the city burning, the victory tug turns into fear. They can’t believe their eyes, the shock is great. Their lust to fight fades away and they flee. Israel does not grant itself peace and chases the fugitives. In an almost ‘Jehu’s zeal’ they kill almost all the sons of Benjamin.
What the consequences of their far-reaching zeal are, we will see in the next and final chapter. The balance sheet can be drawn up for the time being. The victory is achieved, the evil judged. But there is also loss. Israel has lost about 40,030 men (Judges 20:21; 25; 31). More than 25,000 men have died of Benjamin, through which the tribe nearly is eradicated. Only 600 men remain.
If someone doesn’t live in self-judgment, by which sin is given a chance to assert itself and others have to engage in it, it always results in loss. If those others are also involved in the removal of that sin in a nonspiritual way, the damage is incalculable. The only way to avoid becoming a source of misery, both for ourselves and for others, is to live in close fellowship with the Lord and in obedience to His Word.
1 Samuel 5:8
The Third Encounter
The third and final meeting between Israel and Benjamin is described in detail. It starts with the laying of ambushes. Here, as in the fight against Ai in Joshua 8, ambushes speak of acknowledging one’s own weakness and counting on the hidden power of God. Victory is achieved by using resources hidden from the enemy. By fleeing, Israel openly acknowledges that it is weak. It does indeed seem weak to flee, but it gives the hidden resources, that is the ambushes, opportunity to do their work.
This is a beautiful illustration of prayer. Lying on your knees resembles weakness, but there is strength in it. Personal humiliation before God is the great secret to overcome. Therein strength is found for every exercise of discipline, both for parents toward their children and for the church toward the evildoers.
It is therefore not Israel that defeats Benjamin, but “the LORD struck Benjamin before Israel” (Judges 20:35). First, the sons of Benjamin think that they will also be successful the third time. The previous victories have made them confident and even overconfident (Judges 20:32; 39). But this time God connects His blessing to the strategy Israel has chosen.
As soon as Benjamin leaves the city, the ambushed warriors appear, take possession of the unprotected city and set it on fire. In Deuteronomy 13 we also read about a city that has to be set on fire. That must happen if there are men there who have called for idolatry. It says that that city must be burned “as a whole burnt offering to the LORD your God” (Deuteronomy 13:16). We can say that Gibeah’s sin is punished just as severely as the idolatry mentioned in Deuteronomy 13.
When the sons of Benjamin see the city burning, the victory tug turns into fear. They can’t believe their eyes, the shock is great. Their lust to fight fades away and they flee. Israel does not grant itself peace and chases the fugitives. In an almost ‘Jehu’s zeal’ they kill almost all the sons of Benjamin.
What the consequences of their far-reaching zeal are, we will see in the next and final chapter. The balance sheet can be drawn up for the time being. The victory is achieved, the evil judged. But there is also loss. Israel has lost about 40,030 men (Judges 20:21; 25; 31). More than 25,000 men have died of Benjamin, through which the tribe nearly is eradicated. Only 600 men remain.
If someone doesn’t live in self-judgment, by which sin is given a chance to assert itself and others have to engage in it, it always results in loss. If those others are also involved in the removal of that sin in a nonspiritual way, the damage is incalculable. The only way to avoid becoming a source of misery, both for ourselves and for others, is to live in close fellowship with the Lord and in obedience to His Word.
1 Samuel 5:9
The Third Encounter
The third and final meeting between Israel and Benjamin is described in detail. It starts with the laying of ambushes. Here, as in the fight against Ai in Joshua 8, ambushes speak of acknowledging one’s own weakness and counting on the hidden power of God. Victory is achieved by using resources hidden from the enemy. By fleeing, Israel openly acknowledges that it is weak. It does indeed seem weak to flee, but it gives the hidden resources, that is the ambushes, opportunity to do their work.
This is a beautiful illustration of prayer. Lying on your knees resembles weakness, but there is strength in it. Personal humiliation before God is the great secret to overcome. Therein strength is found for every exercise of discipline, both for parents toward their children and for the church toward the evildoers.
It is therefore not Israel that defeats Benjamin, but “the LORD struck Benjamin before Israel” (Judges 20:35). First, the sons of Benjamin think that they will also be successful the third time. The previous victories have made them confident and even overconfident (Judges 20:32; 39). But this time God connects His blessing to the strategy Israel has chosen.
As soon as Benjamin leaves the city, the ambushed warriors appear, take possession of the unprotected city and set it on fire. In Deuteronomy 13 we also read about a city that has to be set on fire. That must happen if there are men there who have called for idolatry. It says that that city must be burned “as a whole burnt offering to the LORD your God” (Deuteronomy 13:16). We can say that Gibeah’s sin is punished just as severely as the idolatry mentioned in Deuteronomy 13.
When the sons of Benjamin see the city burning, the victory tug turns into fear. They can’t believe their eyes, the shock is great. Their lust to fight fades away and they flee. Israel does not grant itself peace and chases the fugitives. In an almost ‘Jehu’s zeal’ they kill almost all the sons of Benjamin.
What the consequences of their far-reaching zeal are, we will see in the next and final chapter. The balance sheet can be drawn up for the time being. The victory is achieved, the evil judged. But there is also loss. Israel has lost about 40,030 men (Judges 20:21; 25; 31). More than 25,000 men have died of Benjamin, through which the tribe nearly is eradicated. Only 600 men remain.
If someone doesn’t live in self-judgment, by which sin is given a chance to assert itself and others have to engage in it, it always results in loss. If those others are also involved in the removal of that sin in a nonspiritual way, the damage is incalculable. The only way to avoid becoming a source of misery, both for ourselves and for others, is to live in close fellowship with the Lord and in obedience to His Word.
1 Samuel 5:10
The Third Encounter
The third and final meeting between Israel and Benjamin is described in detail. It starts with the laying of ambushes. Here, as in the fight against Ai in Joshua 8, ambushes speak of acknowledging one’s own weakness and counting on the hidden power of God. Victory is achieved by using resources hidden from the enemy. By fleeing, Israel openly acknowledges that it is weak. It does indeed seem weak to flee, but it gives the hidden resources, that is the ambushes, opportunity to do their work.
This is a beautiful illustration of prayer. Lying on your knees resembles weakness, but there is strength in it. Personal humiliation before God is the great secret to overcome. Therein strength is found for every exercise of discipline, both for parents toward their children and for the church toward the evildoers.
It is therefore not Israel that defeats Benjamin, but “the LORD struck Benjamin before Israel” (Judges 20:35). First, the sons of Benjamin think that they will also be successful the third time. The previous victories have made them confident and even overconfident (Judges 20:32; 39). But this time God connects His blessing to the strategy Israel has chosen.
As soon as Benjamin leaves the city, the ambushed warriors appear, take possession of the unprotected city and set it on fire. In Deuteronomy 13 we also read about a city that has to be set on fire. That must happen if there are men there who have called for idolatry. It says that that city must be burned “as a whole burnt offering to the LORD your God” (Deuteronomy 13:16). We can say that Gibeah’s sin is punished just as severely as the idolatry mentioned in Deuteronomy 13.
When the sons of Benjamin see the city burning, the victory tug turns into fear. They can’t believe their eyes, the shock is great. Their lust to fight fades away and they flee. Israel does not grant itself peace and chases the fugitives. In an almost ‘Jehu’s zeal’ they kill almost all the sons of Benjamin.
What the consequences of their far-reaching zeal are, we will see in the next and final chapter. The balance sheet can be drawn up for the time being. The victory is achieved, the evil judged. But there is also loss. Israel has lost about 40,030 men (Judges 20:21; 25; 31). More than 25,000 men have died of Benjamin, through which the tribe nearly is eradicated. Only 600 men remain.
If someone doesn’t live in self-judgment, by which sin is given a chance to assert itself and others have to engage in it, it always results in loss. If those others are also involved in the removal of that sin in a nonspiritual way, the damage is incalculable. The only way to avoid becoming a source of misery, both for ourselves and for others, is to live in close fellowship with the Lord and in obedience to His Word.
1 Samuel 5:11
The Third Encounter
The third and final meeting between Israel and Benjamin is described in detail. It starts with the laying of ambushes. Here, as in the fight against Ai in Joshua 8, ambushes speak of acknowledging one’s own weakness and counting on the hidden power of God. Victory is achieved by using resources hidden from the enemy. By fleeing, Israel openly acknowledges that it is weak. It does indeed seem weak to flee, but it gives the hidden resources, that is the ambushes, opportunity to do their work.
This is a beautiful illustration of prayer. Lying on your knees resembles weakness, but there is strength in it. Personal humiliation before God is the great secret to overcome. Therein strength is found for every exercise of discipline, both for parents toward their children and for the church toward the evildoers.
It is therefore not Israel that defeats Benjamin, but “the LORD struck Benjamin before Israel” (Judges 20:35). First, the sons of Benjamin think that they will also be successful the third time. The previous victories have made them confident and even overconfident (Judges 20:32; 39). But this time God connects His blessing to the strategy Israel has chosen.
As soon as Benjamin leaves the city, the ambushed warriors appear, take possession of the unprotected city and set it on fire. In Deuteronomy 13 we also read about a city that has to be set on fire. That must happen if there are men there who have called for idolatry. It says that that city must be burned “as a whole burnt offering to the LORD your God” (Deuteronomy 13:16). We can say that Gibeah’s sin is punished just as severely as the idolatry mentioned in Deuteronomy 13.
When the sons of Benjamin see the city burning, the victory tug turns into fear. They can’t believe their eyes, the shock is great. Their lust to fight fades away and they flee. Israel does not grant itself peace and chases the fugitives. In an almost ‘Jehu’s zeal’ they kill almost all the sons of Benjamin.
What the consequences of their far-reaching zeal are, we will see in the next and final chapter. The balance sheet can be drawn up for the time being. The victory is achieved, the evil judged. But there is also loss. Israel has lost about 40,030 men (Judges 20:21; 25; 31). More than 25,000 men have died of Benjamin, through which the tribe nearly is eradicated. Only 600 men remain.
If someone doesn’t live in self-judgment, by which sin is given a chance to assert itself and others have to engage in it, it always results in loss. If those others are also involved in the removal of that sin in a nonspiritual way, the damage is incalculable. The only way to avoid becoming a source of misery, both for ourselves and for others, is to live in close fellowship with the Lord and in obedience to His Word.
1 Samuel 5:12
The Third Encounter
The third and final meeting between Israel and Benjamin is described in detail. It starts with the laying of ambushes. Here, as in the fight against Ai in Joshua 8, ambushes speak of acknowledging one’s own weakness and counting on the hidden power of God. Victory is achieved by using resources hidden from the enemy. By fleeing, Israel openly acknowledges that it is weak. It does indeed seem weak to flee, but it gives the hidden resources, that is the ambushes, opportunity to do their work.
This is a beautiful illustration of prayer. Lying on your knees resembles weakness, but there is strength in it. Personal humiliation before God is the great secret to overcome. Therein strength is found for every exercise of discipline, both for parents toward their children and for the church toward the evildoers.
It is therefore not Israel that defeats Benjamin, but “the LORD struck Benjamin before Israel” (Judges 20:35). First, the sons of Benjamin think that they will also be successful the third time. The previous victories have made them confident and even overconfident (Judges 20:32; 39). But this time God connects His blessing to the strategy Israel has chosen.
As soon as Benjamin leaves the city, the ambushed warriors appear, take possession of the unprotected city and set it on fire. In Deuteronomy 13 we also read about a city that has to be set on fire. That must happen if there are men there who have called for idolatry. It says that that city must be burned “as a whole burnt offering to the LORD your God” (Deuteronomy 13:16). We can say that Gibeah’s sin is punished just as severely as the idolatry mentioned in Deuteronomy 13.
When the sons of Benjamin see the city burning, the victory tug turns into fear. They can’t believe their eyes, the shock is great. Their lust to fight fades away and they flee. Israel does not grant itself peace and chases the fugitives. In an almost ‘Jehu’s zeal’ they kill almost all the sons of Benjamin.
What the consequences of their far-reaching zeal are, we will see in the next and final chapter. The balance sheet can be drawn up for the time being. The victory is achieved, the evil judged. But there is also loss. Israel has lost about 40,030 men (Judges 20:21; 25; 31). More than 25,000 men have died of Benjamin, through which the tribe nearly is eradicated. Only 600 men remain.
If someone doesn’t live in self-judgment, by which sin is given a chance to assert itself and others have to engage in it, it always results in loss. If those others are also involved in the removal of that sin in a nonspiritual way, the damage is incalculable. The only way to avoid becoming a source of misery, both for ourselves and for others, is to live in close fellowship with the Lord and in obedience to His Word.