提要
利未人的求援行動得到極大的迴響,證明絕大多數的以色列人仍有高度的道德觀,對所發生的慘劇也深表震驚。這個可怕的事件將他們從冷漠的態度中驚醒,顯示儘管他們在許多方面未能持守上帝的律法,但他們仍有極深的宗教信念。
這也是我們在士師記裡首次見到以色列人的聯合軍事行動。從各支派的團結及亞倫的孫子非尼哈仍作以色列人的大祭司,可知,這件事發生在士師記的早期。可惜的是,以色列人對於除掉同樣邪惡的迦南人卻沒有如此團結;但因為這件事發生在他們自己弟兄中間,所以他們覺得更有責任要迅速教訓犯罪的基比亞人。
所有的以色列人(除了基列雅比人外;21:8~9)都聚集在米斯巴(便雅憫境內的聚會中心,參撒上7:5,距基比亞約五公里處)耶和華面前。在採取行動以前,他們先詳細的詢問了事情的來龍去脈,利未人重述了整個事件,但將自己的責任推得一乾二淨,不過士師記的作者在聖靈的啟示下,把他的過犯公諸於世(19:25~28)。
以色列人於是發誓,除非等到基比亞人為他們「在以色列中所行的醜事」付出代價,否則他們連一人都不回自己的家去。基比亞人必須償罪,因為上帝的律法已被破壞。流無辜人血的罪發生在上帝的土地上,因此集體的罪,如同亞干事件一樣(書7:11~15),也臨到所有以色列人身上。於是眾百姓都必須負起報血仇的責任,如摩西所吩咐的:「你眼不可顧惜他,卻要從以色列中除掉流無辜血的罪,使你可以得福」(申19:10~13)。
以色列人先要便雅憫人將罪魁禍首交出來,他們只懲治元兇,好「從以色列中除掉這惡」(13節);這樣做符合上帝的律法。但其中幾位兇手可能是基比亞城的首領或重要人物,因為便雅憫全支派不願將他們交出來,反而保護他們。便雅憫人不謙卑己心,承認他們的罪,也不感覺羞恥或懊悔,相反的,他們心高氣傲,像頭「撕掠的狼」(雅各對便雅憫的預言;創49:27),對上門討伐的人訴諸武力。便雅憫人的行為表示他們寬容基比亞人的罪行,所以他們也是一樣有罪和墮落。戰爭於是爆發,目標不再是那些直接犯罪的人,而是整個便雅憫支派。
但以色列聯軍在嘗了第一場敗績後才誠心的尋求上帝的引導和幫助。先前他們似乎是倚靠自己的力量和猶大支派的力量(18節,上帝要猶大先出戰)。連續兩次挫敗後,以色列人於是更加認真的尋求上帝。他們不但哀哭,還在上帝面前禁食,刻苦己心。這表示他們真正懇切的仰望上帝,要知道祂的旨意,並要從祂得安慰、力量、和拯救;現在他們是真正完全倚靠上帝了。最重要的是,他們向上帝獻平安祭和燔祭。在他們可以為上帝成事之前,他們必須先藉著認罪與上帝和好,恢復與上帝的關係,並藉著所獻的燔祭象徵他們將自己分別為聖歸給上帝。以色列人馨香的祭終於令上帝滿意,而向他們保證:「你們當上去,因為明日我必將他們交在你們手中」(28節)。
上帝用約書亞攻艾城的相同戰略(書8:14~21)使以色列人得勝。不過,可悲的是,便雅憫全族幾乎被滅絕──只有六百人在上帝的保守下逃跑,因著上帝的恩典,這些餘民才得重建便雅憫。
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Overview
The tremendous response that the Levite received from his call for support and retribution gives evidence that the majority of Israelites still held high moral values and were greatly disturbed by what had happened. This terrible incident awoke them from their attitude of indifference to reveal that, even though they had sunken into degeneracy in many areas concerning the Law of God, they still had deep inner religious convictions.
This is the only time we see a united military effort in the book of Judges. The fact that the tribes united and that Phinehas, the grandson of Aaron, was still high priest indicates that this event took place early in the period of the judges. Unfortunately, all Israel had not rallied together in the same way to rid the land of the equally wicked Canaanites, as God had ordered; but because this wickedness happened among their own brethren, they felt all the more responsible to take immediate disciplinary action against them.
All Israel (except the men from Jabesh Gilead; 21:8-9) gathered before the Lord at Mizpah, the central meeting area (cf, 1 Sam.7:5) within the territory of Benjamin, about 5 kilometers from Gibeah. Before they took any action against Gibeah, they first inquired concerning the details of the crime. The Levite retold the story in such a way that he appeared without any blame, yet the inspired writer of Judges made it known that he was not blameless (19:25-28).
The Israelites, by a solemn oath, determined that none would return to his home until the men of Gibeah were repaid for “the vileness” that they had done in Israel (v.10). Restitution and atonement was to be made because the Law of God had been broken. Innocent blood had been split upon God’s land in a violent and cruel sex crime; therefore, blood guiltiness, or collective guilt, came upon all Israel, just as it had with the sin of Achan (Josh.7:11-15). The people all took upon themselves the responsibility of the blood avenger. As Moses commanded: “Your eye shall not pity him, but you shall put away the guilt of innocent blood from Israel, that it may go well with you” (Deut.19:10-13).
The Israelites were acting in accordance to God’s law when they first asked the Benjamites to hand over only those responsible for the crime, that they alone might be punished in order to “remove the evil from Israel” (v.13). Some of the men involved in the crime were probably leaders or important men in the city, because the whole tribe was unwilling to hand them over and they protected them,. The people of Benjamin did not humble themselves and confess their sin, nor did they feel shame and remorse; rather, they were proud and met the challenge with violent force as “a ravenous wolf” (the prophecy of Jacob concerning Benjamin; Gen.49:27). Their reaction signified that they condoned the actions of the men of Gibeah; therefore, they were just as guilty and morally repaved. So the battle began and not just against those directly involved, but the whole tribe was the target.
It was not until after the united forces lost the first battle that they sincerely sought guidance and the help of the Lord. It appears that beforehand they were relying on their own strength and the strength of Judah, whom the Lord told to go out first (v.18; cf.1:2). After two defeats, they sought the Lord more seriously and along with weeping, as they had done before, they displayed humility by fasting at the house of God (v.26). This showed they were earnestly waiting on God to know His will, as well as to receive comfort, strength, and deliverance from Him; they were now totally dependent upon God. Most importantly, they sacrificed both peace and brunt offerings to the Lord. Before they could successfully do His work, they needed to make peace with God through confession of sin and the needed to make peace with God through confession of sin and the restoration of fellowship with Him and consecrate themselves to God as signified by the burnt offering. Finally, with the sweet aroma of the sacrifices, the Lord was satisfied and gave them the assurance: “Go up, for tomorrow I will deliver them into your hand” (v.28).
The Lord did indeed give the men of Israel the victory with the same military strategy Joshua had used at Ai (Josh.8:14-21). Sadly, however, the tribe of Benjamin was almost exterminated – only six hundred men escaped by the grace and providence of God, so that from this remnant they might be built up again.
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