Judges 21:25
Sources
Reformed ConsensusReformation Study BibleGeneva Bible Notes (1599)John Trapp (1647)Matthew Poole (1685)John Gill (1748)Matthew Henry (1714)Jamieson-Fausset-BrownBarnes (1832)Cross-References (TSK)Reformed Consensus
The closing refrain of Judges — "there was no king in Israel; everyone did what was right in his own eyes" — serves as a theological indictment rather than a mere historical observation, exposing the fruit of covenant unfaithfulness when human autonomy replaces divine authority. Reformed interpreters have consistently read this verse as a stark illustration of total depravity: fallen humanity, unrestrained by legitimate governance and the fear of God, does not drift neutrally but descends into atrocity, as the preceding chapters amply demonstrate. The absence of a king is not simply a political vacuum but a spiritual one, highlighting Israel's rejection of Yahweh as their true sovereign — a point Calvin underscores in noting that lawlessness always flows from the heart's rebellion against God before it manifests in the civic order. Yet the passage also functions proleptically, driving the reader toward the Davidic monarchy and ultimately to Christ, the King whose reign alone can redirect human will from self-legislating autonomy toward righteousness. The book thus ends not in despair but in anticipation, as the Spirit's repeated deliverances throughout Judges testify to God's sovereign preservation of his covenant people despite their cyclical apostasy, guaranteeing that the promised Seed would come to establish the kingdom no human judge could.
Reformation Study Bible
In those days. While Israel's only hope was in allegiance to her divine King, the nation rather settled for a human monarchy (1 Sam. 8:7, 22), which inevitably would fail them.
Geneva Bible Notes (1599)
In those days there was no king in Israel: every man did that which was right in his own eyes.
John Trapp (1647)
In those days [there was] no king in Israel: every man did [that which was] right in his own eyes. In those days, … — See Judges 17:6 . Every man did that which was right. — Quod sibi placebat, id solebat facere. Vatab. Had the Israelites been, as some say the Thracians were, αυτονομοι , every man a law to himself, it might have been better with them. But although they lived in God’s good land, yet because not by God’s good laws, nor had at this time any supreme magistrate, therefore all was out of order, and their anarchy begat a general ataxy.
Matthew Poole (1685)
No text from Poole on this verse.
John Gill (1748)
In those days there was no king in Israel,.... No supreme magistrate, Joshua being dead, and as yet no judge in Israel had risen up; for all related in the five last chapters of this book were done between the death of Joshua and the time of the judges: every man did that which was right in his own eyes; there being none to restrain him from it, or punish him for it; and this accounts for the many evil things related, as the idolatry of Micah and the Danites, the base usage of the Levite's concubine, the extreme rigour and severity with which the Israelites treated their brethren the Benjaminites, the slaughter of the inhabitants of Jabeshgilead, and the rape of the daughters of Shiloh.
Matthew Henry (1714)
Micah thought it was a sign of God's favour to him and his images, that a Levite should come to his door. Thus those who please themselves with their own delusions, if Providence unexpectedly bring any thing to their hands that further them in their evil way, are apt from thence to think that God is pleased with them.
Jamieson-Fausset-Brown
21, 22. daughters of Shiloh come out to dance in dances—The dance was anciently a part of the religious observance. It was done on festive occasions, as it is still in the East, not in town, but in the open air, in some adjoining field, the women being by themselves. The young women being alone indulging their light and buoyant spirits, and apprehensive of no danger, facilitated the execution of the scheme of seizing them, which closely resembles the Sabine rape in Roman history. The elders undertook to reconcile the families to the forced abduction of their daughters. And thus the expression of their public sanction to this deed of violence afforded a new evidence of the evils and difficulties into which the unhappy precipitancy of the Israelites in this crisis had involved them.
Barnes (1832)
The repetition of this characteristic phrase (compare Judges 17:6 ; Judges 18:1 ; Judges 19:1 ) is probably intended to impress upon us the idea that these disorders arose from the want of a sufficient authority to suppress them. The preservation of such a story, of which the Israelites must have been ashamed, is a striking evidence of the divine superintendence and direction as regards the Holy Scriptures.
Cross-References (TSK)
Judges 21:24; Ruth 1:1; Judges 17:6; Judges 18:1; Judges 18:7; Deuteronomy 12:8; Psalms 12:4; Proverbs 3:5; Proverbs 14:12; Ecclesiastes 11:9; Micah 2:1; Judges 21:1; Judges 21:8; Judges 21:16; Judges 19:17; Judges 20:16; Ruth 2:2; Ruth 2:12; Ruth 3:9; 1Samuel 1:13; Judges 21:25