Judges 20:1–18 How Did This Evil Happen?

Introduction

There is a powerful and peculiar detail in Judges 20:2 that only reveals its meaning when we step back and take in the full scene:

“And the chiefs of all the people, of all the tribes of Israel, presented themselves in the assembly of the people of God…”

The men gathered at Mizpah are not called the nation of Israel, or an army, or even a council of tribes. They are referred to as the people of God.

It is a chilling reminder that sin, injustice, and division can exist among the covenant community. This is not a story about outsiders doing evil to insiders. It is the people of God reckoning with wickedness in their own house.

Gibeah was in Benjamin. The Levite was from Ephraim. The woman was from Judah. The sin was Israel’s.

And now—gathered before the Lord—400,000 men demand to know: “How did this evil happen?”

1. A Twisted Call for Justice (Judges 20:1–7)

The story opens with what appears to be a positive development: unity. Israel, so often fractured and disobedient, is now gathered “as one man” (v.1). There is righteous outrage. There is moral clarity. There is, it seems, a national return to godly justice.

But the closer we look, the more troubling it becomes.

The Levite, who had remained silent in the previous chapter, now speaks up to offer his account of what happened in Gibeah. But his version is selective and self-serving. He does not mention offering his concubine to the mob. He does not describe how he laid down for the night while she was abused. He does not recount her death in the morning or his gruesome act of cutting her body into twelve pieces.

He tells a version of the story that paints him as the innocent victim, stirs Israel’s emotions, and prepares them for war.

This is a crucial reminder: even legitimate justice movements can be corrupted when the voices we listen to are shaded by self-interest.

Israel should have inquired of the Lord. They should have conducted a full investigation. Instead, they move from outrage to action with no divine consultation.

This moment is a warning to the church today. Righteous anger must be grounded in truth and governed by God’s Word. Otherwise, we may find ourselves marching into battle on the basis of manipulated emotions.

2. Israel Unites (Judges 20:8–12)

The tribes respond swiftly and decisively. A tenth of the national force is assigned to gather provisions, and the rest prepare for war. Their stated goal is to “repay Gibeah of Benjamin for all the outrage they have committed” (v.10).

For a moment, we might be tempted to cheer. But there is a tension underneath this unity.

Where was this unity when idolatry crept into the land?
Where was this outrage when the people forsook the covenant of the Lord?
Why does it take a horrifying public crime—not decades of spiritual rebellion—for them to come together?

The answer is sobering: moral clarity is often easier when the sin is obvious. But God calls His people to walk in holiness every day—not just when something finally goes too far.

And here, the unity of Israel will soon be tested. The battle lines are drawn—but Benjamin refuses to listen.

3. Benjamin Refuses to Repent (Judges 20:13–17)

“Now therefore give up the men, the worthless fellows in Gibeah, that we may put them to death and purge evil from Israel.” But the Benjaminites would not listen to the voice of their brothers, the people of Israel.”

The path forward should have been simple. Gibeah’s crime was undeniable. The call was not to destroy the tribe, but to hand over the guilty. Yet Benjamin refused.

Rather than acknowledging the truth and turning from evil, they circled the wagons. They closed ranks around sin. They were willing to protect their own—even the wicked—if it meant preserving their pride and cultural identity.

This was not a misunderstanding. It was rebellion.

Whatever claim could have been made that not all Benjaminites were responsible for the rape and murder of the woman is now irrelevant. By choosing to defend the guilty, they became complicit. They did not just tolerate evil—they prepared to fight for it.

This is the tragic fruit of Israel’s long disobedience.

Centuries earlier, God had commanded His people to purge the land of pagan nations—not because of ethnicity or culture—but because of spiritual influence. He warned that foreign gods would become snares, and pagan practices would corrupt His people (Deuteronomy 7:1–4; Joshua 23:6–8).

But Israel did not listen. And now, within their own borders, one of their tribes behaves just like the nations they were supposed to drive out.

“They shall become thorns in your sides, and their gods shall be a snare to you.” (Judges 2:3)

This is not merely a story about Benjamin. It is a cautionary tale for all of God’s people. When sin is coddled instead of confronted—when justice is sacrificed on the altar of tribal loyalty—the result is rot from within.

And it would not end in this generation alone. Even centuries later, Israel struggled with compromise:

“The holy race has mixed itself with the peoples of the lands. And in this faithlessness the hand of the officials and chief men has been foremost.” (Ezra 9:1–2)

Holiness is not optional for the people of God. And refusal to repent is not neutral—it is rebellion.

4. Israel Seeks the Lord (Judges 20:18)

Finally, Israel turns to God.

“Who shall go up first for us to fight against the people of Benjamin?”

It is a subtle but striking moment. The question they ask is not, “Should we go?” or “Have we sinned?” or “How can we restore justice and mercy together?”

They ask, “Who goes up first?”

Even in seeking God, their minds are already made up. The decision to go to war has already been made. They are not truly inquiring. They are simply inviting God to bless their plan.

And yet, God answers.

“Judah shall go up first.”

It echoes the beginning of the book (Judges 1:1–2). But in this context, it rings with irony and grief.

The tribe that once led the charge into the land of promise now leads the charge into civil war. The sword that was meant for Canaanite strongholds is now lifted against fellow Israelites.

This is what happens when evil festers, truth is neglected, and God’s people tolerate sin in their midst.

They turn the sword inward.

Christ-Centered Conclusion: The King Who Will Not Tolerate Evil

This chapter is not easy to read. It should not be.

It is violent. It is tragic. It is filled with cowardice, complicity, and civil war. But it is also honest.

Because the Bible does not flinch in telling the truth about the human condition.

We are not divided into good tribes and bad ones. Left alone, every heart bends toward evil. Every group will eventually protect its own at the expense of righteousness. Every one of us—apart from grace—is more like Gibeah than we want to admit.

So we need a King. Not a tribal leader. Not a crowd-pleasing Levite. Not a vengeful judge.
We need a King who does not lie. Who does not tolerate evil. Who does not weaponize justice for His own ends.

And that King has come.

Jesus Christ does not manipulate the facts. He does not sugarcoat sin. He does not ignore the cries of the oppressed.

But neither does He wield judgment in pride. He takes the sword of justice—and turns it on Himself.

At the cross, the fullness of God’s wrath fell on Jesus—not because He sinned—but because we did. The punishment that should have torn us apart was placed on Him. The civil war that should have ended in our death ended in His.

And now, risen from the dead, He offers peace.
Not a truce.
Not a cover-up.
True peace—rooted in truth, justice, and mercy.

The question still echoes today: How did this evil happen?
And the answer remains: because we forgot our King.

But the King has not forgotten us.
And He is coming again.

Scripture Reference Index

• Deuteronomy 7:1–4 – Command to destroy pagan nations to protect holiness and avoid idolatry.
• Joshua 23:6–8 – Exhortation to avoid mixing with remaining nations and turning to false gods.
• Judges 2:1–3 – God's rebuke for failure to obey, resulting in the nations becoming a snare.
• Ezra 9:1–2 – Later example of Israel’s continued spiritual compromise through intermarriage and faithlessness.
• Romans 1:32 – Condemnation of approving and practicing evil.
• Romans 3:10–18 – Description of human depravity and the need for God’s intervention.
• Matthew 25:31–46 – Jesus' final judgment separating the righteous and wicked based on true obedience.
• John 3:19–20 – Mankind’s love of darkness and rejection of the light of Christ.
• John 12:48 – Jesus declares that His word will judge on the last day.
• Hebrews 12:25–29 – Warning not to reject God who now speaks from heaven with final authority.
• Revelation 19:11–16 – Jesus returns as conquering King and righteous Judge.