Romans: Election, Israel, and Covenant Mercy

The Clean Hands Doctrine Exemplified

Transcript: AI Transcript

Professor: John Weaver

Subject: New Testament Studies

Genre: Sermon

Dictation Name:

Date: 2018-12-30

Synopsis: John Weaver examines Judges 19–20, where a Levite's concubine is brutally abused and murdered in Gibeah, leading to a civil war between Israel and Benjamin. Despite Israel's righteous cause, they suffer 40,000 casualties in the first two battles. Weaver explains this through the 'Clean Hands Doctrine': Israel was guilty of similar sins, so God did not grant them victory until they humbled themselves. The sermon applies this principle to personal judgment, prayer, and national sin, warning that America faces divine judgment for legalizing and protecting wickedness.

[John Weaver] The message is entitled, Clean Hands Doctrine Exemplified. Clean Hands Doctrine Exemplified. So I want you to turn in your Bibles to the book of Judges chapter 19. We're going to read the entire chapter, 30 verses.

[John Weaver] Judges chapter 19, and just get ready, if you would, to look at some other passages as well. Judges 19, the entire chapter, beginning with verse 1, And it came to pass in those days, when there was no king in Israel, that there was a certain Levite journeying on this side of Mount Ephraim, who took him a concubine out of Bethlehem, Judah. And his concubine played the whore against him, and went away from him unto her father's house to Bethlehem Judah, and was there four whole months. And her husband arose and went after her to speak friendly unto her, and to bring her again, having his servant with him, and a couple of asses. And she brought him into her father's house, and when her father, when the father of the damsels, saw him, he rejoiced immediately. And his father-in-law, the damsels' father, retained him, and he abode with him three days, so that they did eat and drink and lodge there. It came to pass on the fourth day, when they arose early in the morning, that he rose up to depart, and the damsel's father said unto his son-in-law, Comfort thine heart with a morsel of bread, and afterwards go thy way.

[John Weaver] And they sat down, and did eat and drink, both of them together. For the damsel's father had said unto the man, Be content, I pray thee, and tarry all night, and let thine heart be merry. And when the man rose up to depart, His father-in-law urged him, therefore he lodged there again. And he rose early in the morning on the fifth day to depart, and the damsel's father said, Comfort thine heart, I pray thee, and they tarried until afternoon, and they did eat both of them. And when the man rose up to depart, he and his concubine, and his servant, and his father-in-law, the damsel's father said unto him, Now the day draweth toward evening. I pray you, tarry all night. Behold, the day draweth to an end. Lodge here, that thine heart may be merry, and to-morrow get you early on your way, that thou mayest go home.' But the man would not tarry that night. But he rose up and departed, and came over against Jivas, which is Jerusalem.

[John Weaver] And there were with him two asses saddled, his concubine also was with him. And when they were by Jeebus, the day was far spent. And the servant said unto his master, Come, I pray thee, and let us turn into this city of the Jebusites, and lodge in it. And his master said unto him, We will not turn aside hither into the city of a stranger that is not of the children of Israel.

[John Weaver] We will pass over into Gibeah. And he said unto his servant, Come, and let us draw near to one of these places, to lodge all night in Gibeah, or in Ramah. And they passed on and went their way, and the sun went down upon them when they were by Gibeah, which belonged to Benjamin. And they turned aside thither to go in and to lodge in Gibeah. And when he went in, he sat down in a street of the city, and there was no man that took them into his house for lodging. And behold, there came an old man from his work out of the field at Even, which was also of Mount Ephraim, and he sojourned in Gibeah.

[John Weaver] But the men of the palace were Benjamites. The men of the place were Benjamites, and when he lifted up his eyes he saw a wayfaring man in the street of the city, and the old man said, Whither goest thou, and whence comest thou? And he said unto them, We are passing from Bethlehem Judah toward the side of Mount Ephraim, and from Phiths am I, and I went to Bethlehem Judah, but I am now going to the house of the Lord, and there is no man that receiveth me to house. Yet there is both straw and provender for our asses, there is bread and wine also for me, and for thy handmaid, and for the young man which is with thy servants.

[John Weaver] there is no one of anything. And the old man said, Peace be with thee, house over let all thy wants lie upon me, only lodge not in the street. So he brought him into his house, and gave provender unto the asses, and they washed their feet, and did eat and drink.

[John Weaver] Now as they were making their hearts merry, behold, the men of the city, certain sons of Belial, beset the house round about, and beat at the door. And spake to the master of the house the old man, saying, Bring forth a man that came into thine house, that we may know him. And the man, the master of the house, went out unto them, and said unto them, Nay, my brethren, nay, I pray you, do not so wickedly, seeing that this man is come into mine house, do not this folly. Behold, here is my daughter, a maiden, and his concubine. Them will I bring out now, and humble ye them, and do with them what seemeth good unto you. But unto this man do not so vile a thing. But the men would not hearken to him. So the man took his concubine, and brought her forth unto them.

[John Weaver] And they knew her, and abused her all the night until the morning. And when the day began to spring, they let her go. Then came the woman in the dawning of the day, and fell down at the door of the man's house, where her lord was, till it was light. And her lord arose up in the morning, and opened the doors of the house, and went out to go his way. And, behold, the woman, his concubine, was fallen down at the door of the house, and her hands were upon the threshold.

[John Weaver] And he said unto her, Up, and let us be going. But none answered. Then the man took her up upon an ass, and the man rose up and got him into his place. And when he was come into his house, he took a knife, laid hold of his concubine, and divided her together with her bones into twelve pieces, and sent her into all the coast of Israel. And it was so that all that saw it said, there was no such deed done nor seen from the day that the children of Israel came up out of the land of Egypt unto this day.

[John Weaver] Consider of it, take advice, and speak your mind." There is no chapter in the Bible that is more revealing, disturbing, and distressing than Judges chapter 19. It is certainly a chapter that raises eyebrows. It is a chapter that creates empathy, sympathy, and feelings of revulsion at the same time. It is also a chapter that raises the fighting emotions in every true man, husband, and father. It is a chapter that cries out for vengeance, both human and divine. It also is a chapter that would make you today question the manhood of the father and the husband.

[John Weaver] And you have to ask, why did they not fight for the woman? Surely had they done so, it would have meant their deaths, as well as the death of the woman as well, but we would say at least they died trying, or at least they died with honor.

[John Weaver] Now, one of the things that distresses the average individual is when you look at verse 24, and I want you to look very carefully, because the Father said to these reprobates, Behold, here is my daughter a maiden, and his concubine. Them will I bring out now, and humble ye them, and do with them what seemeth good unto you. But unto this man do not so vile a thing." So you have to ask your question, this question, how could this father offer his virgin daughter and his married daughter to this bunch of reprobates?

[John Weaver] I mean, today that just simply boggles my mind. And it certainly boggles your mind. But we really and truly do not understand the customs that existed in Bible times. You remember in this passage, this man found them in the street, and he said, don't lodge in the street. You come into my house.

[John Weaver] Now, I want you to look in verse 23. Watch what the man said to these reprobates. And the man, the master of the house, went out unto them, and said unto them, Nay, my brethren, nay, I pray you, do not so wickedly, seeing that this man is come into mine house, do not this folly."

[John Weaver] Now, in Bible times, the custom was that if a visitor came to your house, or a traveler came to your house, you were obligated to protect that individual with your life. did not matter what it took, you were responsible to protect that individual. H. Clay Trumbull, in his book, Studies in Oriental Society, on page 110, gave this paragraph. Listen carefully. In the lands of the East, when a host accepts a man to be his guest, he thereby agrees at whatever the cost to defend his guest from possible enemies during the time of his entertainment. Then he says this, Dr. Cyrus Hamlin, an American missionary in the East, was entertained by a governor. The host took a piece of roast mutton and handed it to the missionary, saying, as he did, Now do you know what I have done?

[John Weaver] In answering his own question, he went on to say, By that act I have pledged you every drop of my blood, that while you are in my territory, no evil shall come upon you. For that space of time we're brothers so this man was an Arab but he said to the Christian man you're now under my protection I will defend you with every drop of my blood so you have to understand the customs in that day would explain that which you and I would deem absolutely horrible and vile and unthinkable when you think of what happened to this woman The sins of the Benjamites that lived in Gibeon were unthinkable. But at the same time, you must also understand that in our day and time, there are viler, grosser, and worse sins that are being committed on every hand that deserve God's divine wrath and judgment as well. So the sins of the Benjamites cried out for divine justice, like the sins that are going on today also cry out for the divine justice.

[John Weaver] So we need to rest assured of one thing, and that is that God is not mocked. That's what the Bible says, that you will reap exactly that which you sow.

[John Weaver] Now, what happened was when this woman was found dead at the threshold, her husband, her Lord, took her home, cut her up in 12 pieces and sent her to the 12 tribes and said, nothing like this has ever been done. You consider what needs to be done. So when you get to chapter 20 of Judges, you find that all of Israel comes together to avenge this sin, this criminal act, and to make war upon Benjamin. Now, the interesting thing is, initially, they just sent to Benjamin and said, all we want you to do is to hand over the guilty parties. That's all. You hand over those who were involved in this, and we will execute them, and that will take care of it. Notice in Judges chapter 20.

[John Weaver] Let's begin reading there in verse 12. Judges 20, verse 12. And the tribes of Israel sent men throughout all the tribe of Benjamin, saying, What wickedness is this that is done among you? Now therefore deliver us the men, the children of Belial, which were 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." Watch. But the children of Benjamin gathered themselves together out of all the cities under Gibeah to go out to battle against the children of Israel.

[John Weaver] Now, you need to mark something down in your mind. And that is this, as vile and as wicked and as corrupt and as depraved as the sins and the criminal acts that were committed against this woman were, It's far worse now for all of the Benjamites to band together to protect those who committed such awful sins. Wow! I want you to understand, when you do that, you are actually guilty of the same sins. Let me show you.

[John Weaver] Turn in your Bible, hold it, you've got just 20, but turn, if you would please, to Psalm 50, and let's begin reading there with verse 16. Look what God says, Psalm 50, beginning there with verse 16. Psalm 50, verse 16. Here it is. Psalm 50, verse 16, But unto the wicked God saith, What is thou to do to declare my statutes? For thou shouldest take my covenant in my mouth, seeing thou hatest instruction, and castest my words behind thy back. Now watch this next verse. When thou sawest a thief, then thou consentest with him, and hast been partaker with adulterers. Thou givest thy mouth to evil, and thy tongue from its deceit. Thou sinnest and speakest against thy brother, thou slanderst thine own mother's son. These things hast thou done, and I kept silence. Thou thoughtest that I was altogether such in one as thyself, but I will reprove thee, And set them in order before thine eyes. Now what is meant when he said, Thou thoughtest that I was all such in one as thyself?

[John Weaver] Well, when you go back to verse 18, Well, thou sawest a thief, and thou consentest with him. How do they consent with a thief? They never exposed him. They never did anything. They just let him steal. How do they become partakers with adulterers? They knew it was going on. They never did anything. And so they consented by silence.

[John Weaver] Now let me tell you, if it is a sin and if it is wicked and if it is wrong to keep silence when you see sin and when you see wickedness, how much more is it wicked and vile when you protect the wicked and make sure that they do not come to punishment? Now, I want you to look, if you would please, still holding Judges 20, to the book of Romans chapter 1 and verse 32. You see, the Bible tells us very obviously that when we see people sin and we commit the same sins, or at least we get a vicarious enjoyment out of that sin, then we're guilty ourselves. So in Romans 1 and verse 32, the Bible says this, who, knowing the judgment of God, that they which commit such things are worthy of death." Now watch,"...not only do the same, but have pleasure in them that do them." So God says, when people commit all these sins, they may be worthy of death, but there are others that do the same thing, and others that just have pleasure in them that do them.

[John Weaver] Now, here's the part that has bothered me when I would read Judges 19 and Judges 20. When all the Israelites came together, the Benjamites had come together to fight against the Israelites and to protect all of these wicked people. There were several battles and there were lots of fatalities. And many of these fatalities were among the Israelites. So the question has to be asked, why? I mean, the Benjamites were wicked. They were vile.

[John Weaver] They were the ones that had sinned. And the Israelites had come to execute justice, to obey God's law, to do that which God demands to be done. So the Benjamites were not only guilty of the sins, they were guilty of covering up and protecting those who were guilty of that sin. In the first two battles, there were a multitude of Israelites that were killed. Let me show you.

[John Weaver] If you will look in Judges chapter 20, beginning there with verse 15, watch this. Here's just the first battle now. And the children of Benjamin were numbered at that time out of the cities, 26,000 men that drew the sword. And beside the inhabitants of Gibeah, which were numbered, 700 chosen men." So you actually had 26,700 men. But let me show you how accurate these men were. Among all this people, there were 700 chosen men left-handed.

[John Weaver] Everyone could sling stones at a hair's breadth and not miss. Now you remember it was David who used a sling to take out Goliath. So here's a man that can sling a stone at a hare's breath and not miss. Now that's pretty accurate. Watch carefully. And the men of Israel beside Benjamin were numbered 400,000 men that drew a sword. All these were men of war. 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. So now you've got the battle set. You've got 26,700 men against 400,000. So you would think that the 400,000 men could just simply overcome the 26,000 men. Well, it didn't work like that because they asked counsel of God and God said, You send the Judahites up first against these people. And that's exactly what they did. So Judah went up, and I want you to look at the result of the first battle.

[John Weaver] Judges chapter 20 and verse 19. And the children of Israel rose up in the morning and encamped against Gibeah. And the men of Israel went out to battle against Benjamin, and the men of Israel put themselves in a ray to fight against them at Gibeah. And the children of Benjamin came forth out of Gibeah, and destroyed down to the ground of the Israelites that day twenty-two thousand men." Now, wait a minute. Twenty-two thousand men.

[John Weaver] May I ask you a question? Why did twenty-two thousand Israelites die in this first battle? I mean, they were the ones who were trying to enforce God's law. The Benjamites were the ones who were wicked, and as far as we can tell from the text, there were none of the Benjamites killed. There may have been, but the Bible does not say. So, after 22,000 men have died, the Israelites then begin to weep and pray and seek God's counsel and say, should we go up or should we quit? We've lost 22,000 men.

[John Weaver] Well, look if you would in verse 23. Judges 20 verse 23 and the children of Israel went up and wept before the Lord until evening Wow and as counsel of the Lord saying shall I go up again to battle against the children of Benjamin my brother now watch and the Lord said go up against him and the children of Israel came near against the children of Benjamin the second day and And Benjamin went forth against them out of Gibeah the second day, and destroyed down to the ground of the children of Israel again 18,000 men.

[John Weaver] All these drew the sword." Now in two days, Israel has lost 40,000 men. That's 10% of their army. They came out with 400,000. In two days, in two battles, they have lost 40,000 men. We read nothing of any of the Benjamites being killed. Wow. You've lost 40,000 men in two days and you're the ones trying to do what's right. Certainly it calls for a time of fasting and weeping and praying and trying to figure out what is going wrong. And certainly, that is exactly what they did.

[John Weaver] Notice again, if you would please, they had asked once again, shall we go up? Well, look if you would in Judges 20, beginning there with verse 26. Then all the children of Israel and all the people went up and came into the house of God and wept, and sat there before the Lord and fasted that day until evening, and offered burnt offerings and peace offerings before the Lord. And the children of Israel inquired of the Lord, for the ark of the covenant of God was there in those days. And Phinehas the son of Eliezer, 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 tomorrow I will deliver them into thine hand. Now watch, and Israel set liars in wait, round about give you now God says tomorrow I'm going to give them into your hand so Israel works out an ambush they put liars and wait actually behind the city they also hide some people in the woods and Israel goes up and attacks like they

[John Weaver] normally do and then they begin to fall back as if they're beaten and they're drawing the Benjamites out. And as the Benjamites come out of the city, the liars in wait go in the city, set everything on fire, kill the inhabitants of the city, and then the other liars in wait along with those, now they come in behind the Benjamites, and Benjamin turns around and sees the smoke coming, sees these people, and then the ones who were fleeing, now they turn back, and you've got the Benjamites caught in a vice. And they killed 25,000 Benjamites.

[John Weaver] For instance, look down, if you would please, look down verse 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 the other times, the highways, as which one goeth up to the house of God, and the other to Gibeah, in the field about thirty men of Israel. So we've lost 40,000, now 30 additional men. But they were drawn away, and of course now they are actually devastated and defeated. Look in verse 35, And the Lord smote Benjamin before Israel, And the children of Israel who destroyed the Benjamites that day, 25,000 and 100 men, all these drew the sword." Now, 25,000 and 100.

[John Weaver] If you'll skip down to verse 43, you'll see a delineation of how many were killed and when and where. Notice verse 43, Judges chapter 20. Thus they enclosed the Benjamites round about, and chased them, and trod them down, with ease, over against Gibeah toward the sun rising. And there fell of Benjamin eighteen thousand men, all these were men of valor. And they turned and fled toward the wilderness into the rock rimmoned, and they gleaned of them in the highways five thousand men, and pursued at heart after them to Gibeon, and slew two thousand men of them." There you go. So all those which fell that day of Benjamin were 25,000 men that drew the sword. All these were mighty men of valor." Now, 600 of the Benjamites that were left escaped to the Rock Rimmen. So verse 47,"...but 600 men turned and fled into the wilderness under the Rock Rimmen, and abode in the Rock Rimmen four months." And the men of Israel turned again upon the children of Benjamin.

[John Weaver] Now look, 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 fire on all the cities they came to." So now we know that there's been over 40,000 Israelites killed. There's over 25,000 Benjamites killed. And we understand that the Benjamites deserved the wrath and the punishment of God. I do not know how many people were killed in the city, the Bible does not say, or how many were killed in the other cities as well. But here's the question. Why did 40,000 Israelites have to lose their lives in trying to enforce God's law and God's judgment against these wicked individuals.

[John Weaver] You would stop and think if you have 400,000 soldiers and you've got 26,000 soldiers on the opposing side, you just walk right in and walk over them and keep going. Because 26,000 men cannot defeat 400,000. Then you've got to consider this, that these Israelites prayed Fasted, cried, wept, offered offerings, sought the Lord, and the Lord said, you go and fight. Each time, when there were 40,000 killed, God told them to fight.

[John Weaver] Now, I want to show you something. My question is, why did 40,000 Israelites die? If you look back in your Bible, through the book of Numbers, chapter 31, Numbers chapter 31, fourth book in the Bible. Genesis, Exodus, Leviticus, Numbers. Numbers 31. God had ordered a war against the Midianites. And so Moses had sent his men to smite the Midianites. And I want you to see what they say after the war is over. They defeated all the Midianites. They've captured all their animals, brought everything back, all the spoil. Verse 48, And the officers which were over the thousands of the host, the captains of thousands, and the captains of hundreds, came near unto Moses. And they said unto Moses, Thy servants have taken the sum of the men of war which are under our charge, and there lacketh not one man of us. So here they went to war.

[John Weaver] They slew all of the enemy. And they did not lose one man.

[John Weaver] Now we know that God can protect thousands if He so chooses. David said it like this in Psalm 140, verse 7, O God the Lord, the strength of my salvation, Thou hast covered my head in the day of battle. What does he mean? God sovereignly protected him as he was fighting. God was his helmet. God was his protector. So God can protect one, or God can protect thousands.

[John Weaver] Now, the question is, why did all of these Israelites die trying to enforce God's law and doing that which was right? Well, you have to understand what is known in the Bible as the Clean Hands Doctrine. The Clean Hands Doctrine is not only a biblical doctrine, it is also a truth that has been instilled in American jurisprudence. In other words, even today, the courts still understand the Clean Hands Doctrine.

[John Weaver] In fact, let me give you just one little quote from 283 Southwestern, 2nd edition, page 43, page 46, Franklin vs. Franklin. Here's what it says, under clean hands doctrine, equity will not grant relief to a party whose actor seeks to set judicial machinery in motion and obtain some remedy if such party in his prior conduct has violated conscience of good faith or other equitable principle." So, here's what it means just simply. If I'm going to take Ron to court, if I'm accusing him of being a thief and a fraudster, if I'm accusing him I've got to have clean hands.

[John Weaver] I can't be guilty of the same thing that he's guilty of. Because, number one, I'd be condemning myself. But, number two, they say I have no standing because I'm accused of him of doing what I'm doing. It's kind of like, I just read recently, of some guy called the cops because he bought some dope. And it wasn't real dope. And he wanted the cops to go arrest the man who sold him the dope.

[John Weaver] And it was a false... So they arrested him. I mean, you know, come on. Well, the clean hands doctrine is taught throughout the Bible. For instance, let me show you. I'll hold Judges chapter 20, but look in your Bibles, if you would, to Matthew chapter 7. Matthew chapter 7. And let's begin reading there with verse 1. Matthew chapter 7. And notice, if you would please, verse 1. Watch carefully this first verse. Matthew 7, verse 1.

[John Weaver] God says, Judge not that you be not judged. For with what judgment you judge, you shall be judged. And with what measure you measure, it shall be measured to you again. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? And how wilt thou say to thy brother, Let me pull out the mote out of thine eye? And behold, a beam is in thine own eye, thou hypocrite. First cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brother's eye."

[John Weaver] Now, notice what he said. You see a mote in your brother's eye, and the mote is just a little teeny splinter, but you've got a beam in yours, which is a huge piece of lumber. Now, he says, what you're trying to do is judge this man, this little tiny splinter, and you've got something far more huge in your life. Now he says, you judge not that you be not judged.

[John Weaver] In other words, he's talking about a wicked judgment. He's not talking about judging righteously. For in John 7, verse 24, he says, judge righteous judgment. But now he's talking about a wicked judgment. And he said, with what measure you measure, it's going to be measured right back to you. So the more you condemn someone, Viciously and wickedly, God said, I'm going to measure that same amount right back to you. Okay? Now, so what he's trying to tell us, if we're going to do any judging, if we're going to do any condemning, we better have clean hands.

[John Weaver] Let me give you another one. Turn in your Bibles to John chapter 8. Everybody knows this story, or at least you should. In John chapter 8, you have the illustration of a woman taken in adultery. In fact, these men came up to our Lord and said, this woman was taken in adultery in the very act.

[John Weaver] Now, you can't get any fresher witnesses than that. And they said, Moses in the Law says she is to be stoned, but what sayest thou? Well, you know, you've got several things wrong with this. Number one, if they caught this woman in the very act, You have to ask, where was the man? Why didn't they bring him? Okay?

[John Weaver] Secondly, this whole thing was basically just a setup for Jesus Christ. Because if He said, take her out and stone her, then He's no friend of sinners. If He says, do not stone her, then He's guilty of violating the law. So it's a catch-22. But what did our Lord do? He knelt down and wrote on the ground. I don't know what he wrote. I have an idea, but I don't know exactly. I couldn't prove it.

[John Weaver] And by the way, in the Old Testament, when a husband was jealous of his wife, and he went through this ritual, this ceremony, the priest would write on the dust in the tabernacle as well. So our Lord here is riding on the ground. And if you look in John chapter 8, and notice if you would please verse 7. John 8 verse 7. So when they continued asking Him, He lifted up Himself. See, He's riding on the ground, verse 6.

[John Weaver] And He said to them, He that is without sin among you, let him first cast a stone at her. And again He stooped down and rode on the ground. Now watch verse 9. And when they heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even to the last. And Jesus was left alone with the woman standing in the midst." Now, actually what he said was, the one that is sinless, in other words, the one that does not have this sin in his life, you cast the first stone.

[John Weaver] Now, I don't know what he wrote on the ground, but I would imagine that he was probably writing down names and dates and times, because all of these men had been guilty of the same thing. And obviously, if they condemned her, if they stoned her, then they were condemning themselves and they need to be stoned as well. So again, this is the clean hands doctrine, you see.

[John Weaver] In Acts 23, in verse 1, the Apostle Paul said it like this,"...Men and brethren, I have lived in all good conscience before God until this day." In other words, I've got a clear conscience.

[John Weaver] Now, let me show you how just even the clean hands doctrine affects our prayer life. If you would turn in your Bibles to 1 John 3. 1 John 3 and we're going to look at verse 21. 1 John 3 and verse 21. Look at it. 1 John 3, verse 21. In fact, we'll read verse 22 as well. 1 John 3, verse 21.

[John Weaver] Beloved, if our heart condemn us not, then we have confidence toward God." Look at that. Beloved, if our heart condemn us not, then have we confidence toward God. And whatsoever we ask, we receive of Him because we keep His commandments and do those things that are pleasing in His sight. Now, what does he mean when he says, Beloved, if our heart condemn us not, then we have confidence toward God?

[John Weaver] Well, here's what he means. How in the world can you pray if you know that you have known sin and rebellion in your life that has been unconfessed and unrepented of. David said it like this in Psalm 66 and verse 18. He said, if I regard iniquity in my heart, the Lord will not hear me. So I'm coming to God in prayer and I'm asking for something. I need to have a clean heart, a clean conscience or clean hands. And he said, if I have that cleanliness, then I have confidence toward God. But if I don't have that cleanliness, then I cannot have that confidence toward God.

[John Weaver] Charles Bridges, one of the early evangelical leaders in the Church of England, he lived from 1794 to 1869, wrote this. Listen carefully. The testimony of conscience has often been the rejoicing of the Lord's people when suffering under unmerited reproach or proud oppression. They have been able to plead it without offense in the presence of their holy, heart-searching God. Nay, even when in the near prospect of a great and final account, they might well have been supposed to shrink from the strict and unearned scrutiny of their omniscient judge.

[John Weaver] Perhaps, however, we are not sufficiently aware of the importance of moral integrity in connection with our spiritual comfort. Mark the boldness with which it gave David in prayer when David said, I have done judgment and justice. Leave me not to mine oppressors. In other words, he said, I've done what is right. My hands are clean. So Lord, don't leave me to my oppressors.

[John Weaver] Now, I want you to turn back in your Bibles to the book of Romans chapter 2, it is, before we go back. Romans chapter 2. And let's read the first three verses. I think you can see the doctrine of clean hands, how important it is. Look, if you would, Romans 2, beginning there with verse 1. Look what God says, Therefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou didst judge us, and doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?" No. He said, you are judging somebody and you are doing exactly the same thing. You are just bringing judgment upon yourselves. because we're sure that the judgment of God is according to truth. So, the man in Matthew 7 who was judging the moat in his brother's eye had the beam in his own eye.

[John Weaver] He had a greater sin. In John chapter 8, those who were condemning the woman for adultery were guilty themselves. So, obviously, the doctrine of clean hands has a very, very great impact upon our lives, even our prayer lives.

[John Weaver] Now, I want you to turn in your Bibles to the book of Hosea, because I want to try to answer this question for you and show it to you from the Bible, because it has perplexed me in times past. It has perplexed a lot of people. You have to wonder why in the world 40,000 Israelites died to defeat 25,000 wicked Benjamites, and you begin to think, well, who really won that war? I mean, you lose 40 to 25,000, I mean, who knows? But obviously the Benjamites were defeated, that is for sure, but the cost was very great. So if you look in Hosea chapter 9 and verse 9, here's the first verse. Then we're going to look in Hosea chapter 10. Hosea 9, verse 9, and God is talking about Israel.

[John Weaver] They have deeply corrupted themselves, as in the days of Gibeah. Therefore He will remember their iniquity. He will visit their sins.

[John Weaver] Now, if you look in chapter 10, beginning there with verse 9, look what God says. O Israel, thou hast sinned from the days of Gibeah. There they stood, the battling Gibeah against the children of Niquity, did not overtake them, did not finish them off. It is my desire that I should chastise them, and the people shall be gathered against them, when they shall bind themselves and their two furrows." Now, note verse 9,"'O Israel, thou hast sinned from the days of Gibeah.'" These two passages demonstrate a truth. And here's what that truth is.

[John Weaver] The Israelites were just as guilty as the Benjamites. They had unclean hands. They were guilty of vileness as well. Hosea 9 and verse 9 says they were deeply corrupted. Hosea 10 and verse 9 makes it clear that they had sinned from the days of Gibeah. So simply stating, they were seeking to condemn and punish the sins in Benjamin that they were allowing in themselves, in their cities, in their towns, in their families. Now, their sins may not have been open sins as yet, like the sins of the Benjamites, but the sins were there.

[John Weaver] Now, I want to give you three quotes, and then I want to try to tie this together for you. The first quote is from Matthew Pooh. Listen to what he says. He says the meaning of Hosea 10 and verse 9 could be understood comparatively. It will bear a comparative thus. Thou hast sinned above or more than. The ten tribes were greater sinners than those Gibeonites. Wow. Matthew Henry.

[John Weaver] Not only the wickedness that was committed in that age is revived in this, and reacted, a copy from that original, but the wickedness that was committed in that age has been continued in a constant series and succession through all the intervening ages down to this. So that the measure of iniquity had long been in filling, and still there had been made additions to it, or thou hast thinned more than in the days of Gibeah." So here are two commentators saying that these Israelites were just as guilty and even worse than the Benjamites.

[John Weaver] Now this next one is from John Calvin. I want you to listen carefully. I may not read it all, but I may just emphasize several things. He says,"...he here reproaches Israel for having been long inured in their sins, and not for being lately corrupted. This is the substance.

[John Weaver] Seeing then that so great obscenity prevailed openly and with impunity in Gibeah, rightly did the prophet say that the Israelites were then lost and past hope, as the case was at that time. But now he regards another thing, even this, that from that time they had not ceased to accumulate evils on evils. and thus to spin, as it were, a continuous rope of iniquity, as it has said in another place, Thou hast sinned from the days of Gibeah." Wow! He goes on to say this, listen to this,"...Hence it was that they ravished the Levite's wife, and killed her by their filthy obscenities.

[John Weaver] And this was the cause of that memorable slaughter, which nearly demolished the whole tribe of Benjamin. The history is related in the book of Judges and it deserves to be recorded that people might know what it is not to walk with care and fear and obedience to the Lord. Who could have indeed believed that a people taught in the law of God could have fallen into such a state of madness as this city did, which was not a Jerusalem, the destined place of the temple, though not yet built. And not to mention the temple who could have thought that this city, which was in the midst of the people, could have been so demented that like brute beasts they should have abandoned themselves to the filthiest lusts. Nay, that they should have been more filthy than the beasts.

[John Weaver] For monstrous lusts, I have said, were there left unpunished as at Sodom and the neighboring cities." And then he goes on to say how that God is going to judge them and how that God is going to destroy them. So what you have is this, you have all of these Benjamites that have created all of this wickedness and have accomplished this wickedness and you have the others trying to defend them and you have this great war where 40,000 people are lost just for trying to enforce the law. Why were they lost?

[John Weaver] because they came with unclean hands. Now, let me make some applications, and I want you to think very closely with me. If we're going to condemn and judge others, we'd better make sure that we have clean hands. We'd better make sure that we're not guilty of the same sins or greater sins, because when we condemn them, We in turn condemn ourselves. And our Lord said it like this, with what measure you meet, it shall be measured right back to you again. Okay? Here it is. Listen carefully.

[John Weaver] There is not an individual in this room that cannot see the wickedness, the vileness and the depravity of what the Gibeonites, who were Benjamites, did to this woman and to her husband. You and I could say that is absolutely horrific. I don't see how anyone could endure such. What is even worse is that all the other Benjamites then came to protect the criminals and keep them from being punished. Here's what I'm trying to say.

[John Weaver] We have to cry out against evil. We have to cry out against sin. We have to cry out against wickedness. We have to try to bring anyone who violates God's law to His bar of justice. And those that guard and protect wicked people are just as guilty as the perpetrators. So let me ask you a question. When is the last time you heard of a church exercising church discipline on an adulterer, a whoremonger, a thief, someone who defrauds his brethren, someone who lives unholy and under the guise of God?

[John Weaver] You don't ever hear of that anymore. There are very few churches that will exercise church discipline. Let me go further. I want you to go ahead and turn in your Bibles, if you would, to Psalm 94. Psalm 94. Turn there, because I want you to see this, and I'm going to ask you a question. Get ready to Psalm 94. I want you to think with me, please, of what is happening in our country.

[John Weaver] What caused the deaths of so many people? Let me ask you again. What caused the deaths of over 40,000 Israelites, over 25,000 Benjamites, and over all the other people in all those other cities? What caused their deaths? The answer comes back. Because some individuals We're going to cover up and protect the wicked and keep them from suffering biblical justice. Okay, here it is. If merely protecting pedophiles, and sodomites, and fornicators, and murderers, and abortionists, and adulterers are heinous violations of God's law and deserve punishment.

[John Weaver] How much worse is it? And how much more deserving of punishment when you have a humanistic government that makes such sin legal, and not only makes it legal, but subsidizes it? So look in Psalm 94 verse 20. Shall the throne of iniquity have fellowship with thee which frameth mischief by law? They gather themselves together against the soul of the righteous, and condemn the innocent blood."

[John Weaver] Now, let me explain this. Here's a question. Shall the throne of iniquity have fellowship with thee which frameth mischief by law? It's a throne. A throne speaks of government. It speaks of power, authority. Note it's a throne of iniquity. It is a wicked civil government. So here's the question. Shall a wicked civil government have fellowship with thee which frameth mischief? And by the way, mischief is another word for sin in the Bible. Which frameth mischief by law or which makes sin legal? So, shall a wicked civil government have fellowship with God which makes sin legal?

[John Weaver] And the answer is no. What is the result of such? They gather themselves together against the soul of the righteous and condemn the innocent blood. Look how many babies have been murdered in this country through abortion. Look how many people have been killed because of adultery and fornication and rape. Look at it! And if just protecting them is enough to merit and bring forth God's punishment, how much more do we deserve God's punishment when we make it legal and subsidize it?

[John Weaver] So here's what I'm going to tell you. Since God is immutable, that is, He is unchangeable, He does not change. You need to understand something, folks. We're in for a world of hurt, for a world of wrath and vengeance if we do not repent and come back to God in faith. He judged Benjamin. He judged Israel. He will judge America. And you look at everything that's going downhill in this country as fast as it can go, there's no other need to wonder as to why because we have sinned against Him and we have protected anyone and everything that's contrary to Him and His law.

[John Weaver] And it's a heinous violation of His truth. Father, in the name of Jesus Christ, we bow to Thee this day. We thank You for Your Word. We thank You for Your truth. We ask You, Heavenly Father, to grant us repentance and faith and obedience. And help us, Lord, to live lives of holiness and righteousness. Help us, Lord, to have moral integrity and uprightness and honor and character. Help us, Lord, to walk in Thy law and to walk in obedience unto Thee. Give us grace that we may serve Thee acceptably with reverence and godly fear. In Thy name we pray. Amen.

The Clean Hands Doctrine Exemplified

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	123018225347362
Subject	New Testament Studies
Course	Romans: Election, Israel, and Covenant Mercy
Genre	Sermon
Date	2018-12-30
Dictation Name
Book	Book 138: Romans-Related Topical Applications — Chapter 6
Source Timed Segments	82

Formatted Transcript

Introduction to Judges 19

Weaver introduces Judges 19 as a disturbing chapter that evokes revulsion and questions about the manhood of the father and husband who failed to protect the woman.

The message is entitled, "Clean Hands Doctrine Exemplified." So I want you to turn in your Bibles to the book of Judges chapter 19. We're going to read the entire chapter, 30 verses.

Judges chapter 19, and just get ready, if you would, to look at some other passages as well. Judges 19, the entire chapter, beginning with verse 1:

Scripture Reading — Judges 19:1-30

"And it came to pass in those days, when there was no king in Israel, that there was a certain Levite journeying on this side of Mount Ephraim, who took him a concubine out of Bethlehem, Judah. And his concubine played the whore against him, and went away from him unto her father's house to Bethlehem Judah, and was there four whole months. And her husband arose and went after her to speak friendly unto her, and to bring her again, having his servant with him, and a couple of asses. And she brought him into her father's house, and when her father, when the father of the damsel, saw him, he rejoiced immediately. And his father-in-law, the damsel's father, retained him, and he abode with him three days, so that they did eat and drink and lodge there. It came to pass on the fourth day, when they arose early in the morning, that he rose up to depart, and the damsel's father said unto his son-in-law, Comfort thine heart with a morsel of bread, and afterwards go thy way." "And they sat down, and did eat and drink, both of them together. For the damsel's father had said unto the man, Be content, I pray thee, and tarry all night, and let thine heart be merry. And when the man rose up to depart, his father-in-law urged him, therefore he lodged there again. And he rose early in the morning on the fifth day to depart, and the damsel's father said, Comfort thine heart, I pray thee, and they tarried until afternoon, and they did eat both of them. And when the man rose up to depart, he and his concubine, and his servant, and his father-in-law, the damsel's father said unto him, Now the day draweth toward evening. I pray you, tarry all night. Behold, the day draweth to an end. Lodge here, that thine heart may be merry, and to-morrow get you early on your way, that thou mayest go home. But the man would not tarry that night. But he rose up and departed, and came over against Jebus, which is Jerusalem." "And there were with him two asses saddled, his concubine also was with him. And when they were by Jebus, the day was far spent. And the servant said unto his master, Come, I pray thee, and let us turn into this city of the Jebusites, and lodge in it. And his master said unto him, We will not turn aside hither into the city of a stranger that is not of the children of Israel." "We will pass over into Gibeah. And he said unto his servant, Come, and let us draw near to one of these places, to lodge all night in Gibeah, or in Ramah. And they passed on and went their way, and the sun went down upon them when they were by Gibeah, which belonged to Benjamin. And they turned aside thither to go in and to lodge in Gibeah. And when he went in, he sat down in a street of the city, and there was no man that took them into his house for lodging. And behold, there came an old man from his work out of the field at Even, which was also of Mount Ephraim, and he sojourned in Gibeah." "But the men of the place were Benjamites. And when he lifted up his eyes he saw a wayfaring man in the street of the city, and the old man said, Whither goest thou, and whence comest thou? And he said unto them, We are passing from Bethlehem Judah toward the side of Mount Ephraim, and from thence am I, and I went to Bethlehem Judah, but I am now going to the house of the Lord, and there is no man that receiveth me to house. Yet there is both straw and provender for our asses, there is bread and wine also for me, and for thy handmaid, and for the young man which is with thy servants." "There is no want of anything. And the old man said, Peace be with thee, howsoever let all thy wants lie upon me, only lodge not in the street. So he brought him into his house, and gave provender unto the asses, and they washed their feet, and did eat and drink." "Now as they were making their hearts merry, behold, the men of the city, certain sons of Belial, beset the house round about, and beat at the door. And spake to the master of the house the old man, saying, Bring forth a man that came into thine house, that we may know him. And the man, the master of the house, went out unto them, and said unto them, Nay, my brethren, nay, I pray you, do not so wickedly, seeing that this man is come into mine house, do not this folly. Behold, here is my daughter, a maiden, and his concubine. Them will I bring out now, and humble ye them, and do with them what seemeth good unto you. But unto this man do not so vile a thing. But the men would not hearken to him. So the man took his concubine, and brought her forth unto them." "And they knew her, and abused her all the night until the morning. And when the day began to spring, they let her go. Then came the woman in the dawning of the day, and fell down at the door of the man's house, where her lord was, till it was light. And her lord arose up in the morning, and opened the doors of the house, and went out to go his way. And, behold, the woman, his concubine, was fallen down at the door of the house, and her hands were upon the threshold." "And he said unto her, Up, and let us be going. But none answered. Then the man took her up upon an ass, and the man rose up and got him into his place. And when he was come into his house, he took a knife, laid hold of his concubine, and divided her together with her bones into twelve pieces, and sent her into all the coast of Israel. And it was so that all that saw it said, there was no such deed done nor seen from the day that the children of Israel came up out of the land of Egypt unto this day. Consider of it, take advice, and speak your mind."

There is no chapter in the Bible that is more revealing, disturbing, and distressing than Judges chapter 19. It is certainly a chapter that raises eyebrows. It is a chapter that creates empathy, sympathy, and feelings of revulsion at the same time. It is also a chapter that raises the fighting emotions in every true man, husband, and father. It is a chapter that cries out for vengeance, both human and divine. It also is a chapter that would make you today question the manhood of the father and the husband.

The Custom of Hospitality and Protection

Weaver explains the ancient custom that a host was obligated to protect a guest with his life, which clarifies the father's offer of his daughter and concubine to the mob.

I mean, today that just simply boggles my mind. And it certainly boggles your mind. But we really and truly do not understand the customs that existed in Bible times. You remember in this passage, this man found them in the street, and he said, don't lodge in the street. You come into my house.

Now, I want you to look in verse 23. Watch what the man said to these reprobates. "And the man, the master of the house, went out unto them, and said unto them, Nay, my brethren, nay, I pray you, do not so wickedly, seeing that this man is come into mine house, do not this folly." Now, in Bible times, the custom was that if a visitor came to your house, or a traveler came to your house, you were obligated to protect that individual with your life. It did not matter what it took, you were responsible to protect that individual. H. Clay Trumbull, in his book, Studies in Oriental Society, on page 110, gave this paragraph. Listen carefully. "In the lands of the East, when a host accepts a man to be his guest, he thereby agrees at whatever the cost to defend his guest from possible enemies during the time of his entertainment." Then he says this, "Dr. Cyrus Hamlin, an American missionary in the East, was entertained by a governor. The host took a piece of roast mutton and handed it to the missionary, saying, as he did, 'Now do you know what I have done?'"

In answering his own question, he went on to say, "By that act I have pledged you every drop of my blood, that while you are in my territory, no evil shall come upon you. For that space of time we're brothers." So this man was an Arab, but he said to the Christian man, "You're now under my protection. I will defend you with every drop of my blood." So you have to understand the customs in that day would explain that which you and I would deem absolutely horrible and vile and unthinkable when you think of what happened to this woman. The sins of the Benjamites that lived in Gibeah were unthinkable. But at the same time, you must also understand that in our day and time, there are viler, grosser, and worse sins that are being committed on every hand that deserve God's divine wrath and judgment as well. So the sins of the Benjamites cried out for divine justice, like the sins that are going on today also cry out for the divine justice.

Israel's Demand for Justice and Benjamin's Refusal

Israel demands the guilty men of Gibeah be handed over, but Benjamin instead gathers to protect them, making the whole tribe complicit in the sin.

Now, what happened was when this woman was found dead at the threshold, her husband, her lord, took her home, cut her up in 12 pieces and sent her to the 12 tribes and said, nothing like this has ever been done. You consider what needs to be done. So when you get to chapter 20 of Judges, you find that all of Israel comes together to avenge this sin, this criminal act, and to make war upon Benjamin. Now, the interesting thing is, initially, they just sent to Benjamin and said, all we want you to do is to hand over the guilty parties. That's all. You hand over those who were involved in this, and we will execute them, and that will take care of it. Notice in Judges chapter 20.

Let's begin reading there in verse 12. Judges 20, verse 12:

Scripture Reading — Judges 20:12-14

"And the tribes of Israel sent men throughout all the tribe of Benjamin, saying, What wickedness is this that is done among you? Now therefore deliver us the men, the children of Belial, which were 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."

Watch.

Scripture Reading — Judges 20:12-14

"But the children of Benjamin gathered themselves together out of all the cities under Gibeah to go out to battle against the children of Israel."

Now, you need to mark something down in your mind. And that is this, as vile and as wicked and as corrupt and as depraved as the sins and the criminal acts that were committed against this woman were, it's far worse now for all of the Benjamites to band together to protect those who committed such awful sins. Wow! I want you to understand, when you do that, you are actually guilty of the same sins. Let me show you.

The First Two Battles and Israel's Defeat

Despite outnumbering Benjamin, Israel loses 40,000 men in two battles after God tells them to fight, raising the question of why the righteous suffered such losses.

If you will look in Judges chapter 20, beginning there with verse 15, watch this. Here's just the first battle now.

Scripture Reading — Judges 20:15-21

"And the children of Benjamin were numbered at that time out of the cities, 26,000 men that drew the sword. And beside the inhabitants of Gibeah, which were numbered, 700 chosen men."

So you actually had 26,700 men. But let me show you how accurate these men were.

Scripture Reading — Judges 20:15-21

"Among all this people, there were 700 chosen men left-handed." "Everyone could sling stones at a hair's breadth and not miss."

Now you remember it was David who used a sling to take out Goliath. So here's a man that can sling a stone at a hair's breadth and not miss. Now that's pretty accurate. Watch carefully.

Scripture Reading — Judges 20:15-21

"And the men of Israel beside Benjamin were numbered 400,000 men that drew a sword. All these were men of war. 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,

Scripture Reading — Judges 20:15-21

"Judah shall go up first."

So now you've got the battle set. You've got 26,700 men against 400,000. So you would think that the 400,000 men could just simply overcome the 26,000 men. Well, it didn't work like that because they asked counsel of God and God said, "You send the Judahites up first against these people." And that's exactly what they did. So Judah went up, and I want you to look at the result of the first battle. Judges chapter 20 and verse 19:

Scripture Reading — Judges 20:15-21

"And the children of Israel rose up in the morning and encamped against Gibeah. 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. And the children of Benjamin came forth out of Gibeah, and destroyed down to the ground of the Israelites that day twenty-two thousand men."

Now, wait a minute. Twenty-two thousand men. May I ask you a question? Why did twenty-two thousand Israelites die in this first battle? I mean, they were the ones who were trying to enforce God's law. The Benjamites were the ones who were wicked, and as far as we can tell from the text, there were none of the Benjamites killed. There may have been, but the Bible does not say. So, after 22,000 men have died, the Israelites then begin to weep and pray and seek God's counsel and say, should we go up or should we quit? We've lost 22,000 men.

Well, look if you would in verse 23. Judges 20 verse 23:

Scripture Reading — Judges 20:23-25

"And the children of Israel went up and wept before the Lord until evening."

Wow.

Scripture Reading — Judges 20:23-25

"And asked counsel of the Lord, saying, Shall I go up again to battle against the children of Benjamin my brother?"

Now watch,

Scripture Reading — Judges 20:23-25

"And the Lord said, Go up against him."

And the children of Israel came near against the children of Benjamin the second day. And Benjamin went forth against them out of Gibeah the second day, and destroyed down to the ground of the children of Israel again 18,000 men.

Scripture Reading — Judges 20:23-25

"All these drew the sword."

Now in two days, Israel has lost 40,000 men. That's 10% of their army. They came out with 400,000. In two days, in two battles, they have lost 40,000 men. We read nothing of any of the Benjamites being killed. Wow. You've lost 40,000 men in two days and you're the ones trying to do what's right. Certainly it calls for a time of fasting and weeping and praying and trying to figure out what is going wrong. And certainly, that is exactly what they did.

The Clean Hands Doctrine in Scripture

Weaver introduces the Clean Hands Doctrine, showing from Matthew 7, John 8, and Romans 2 that those who judge must be free from the same sins, or they condemn themselves.

In fact, let me give you just one little quote from 283 Southwestern, 2nd edition, page 43, page 46, Franklin vs. Franklin. Here's what it says: "Under clean hands doctrine, equity will not grant relief to a party whose actor seeks to set judicial machinery in motion and obtain some remedy if such party in his prior conduct has violated conscience of good faith or other equitable principle." So, here's what it means just simply. If I'm going to take Ron to court, if I'm accusing him of being a thief and a fraudster, if I'm accusing him, I've got to have clean hands. I can't be guilty of the same thing that he's guilty of. Because, number one, I'd be condemning myself. But, number two, they say I have no standing because I'm accusing him of doing what I'm doing. It's kind of like, I just read recently, of some guy called the cops because he bought some dope. And it wasn't real dope. And he wanted the cops to go arrest the man who sold him the dope.

And it was a false... So they arrested him. I mean, you know, come on. Well, the clean hands doctrine is taught throughout the Bible. For instance, let me show you. I'll hold Judges chapter 20, but look in your Bibles, if you would, to Matthew chapter 7. Matthew chapter 7. And let's begin reading there with verse 1. Matthew chapter 7. And notice, if you would please, verse 1. Watch carefully this first verse. Matthew 7, verse 1.

God says, "Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye."

Now, notice what he said. You see a mote in your brother's eye, and the mote is just a little teeny splinter, but you've got a beam in yours, which is a huge piece of lumber. Now, he says, what you're trying to do is judge this man, this little tiny splinter, and you've got something far more huge in your life. Now he says, you judge not that you be not judged. In other words, he's talking about a wicked judgment. He's not talking about judging righteously. For in John 7, verse 24, he says, "judge righteous judgment." But now he's talking about a wicked judgment. And he said, with what measure you mete, it's going to be measured right back to you. So the more you condemn someone viciously and wickedly, God said, I'm going to measure that same amount right back to you. Okay? Now, so what he's trying to tell us, if we're going to do any judging, if we're going to do any condemning, we better have clean hands.

Let me give you another one. Turn in your Bibles to John chapter 8. Everybody knows this story, or at least you should. In John chapter 8, you have the illustration of a woman taken in adultery. In fact, these men came up to our Lord and said, this woman was taken in adultery in the very act.

Now, you can't get any fresher witnesses than that. And they said, Moses in the Law says she is to be stoned, but what sayest thou? Well, you know, you've got several things wrong with this. Number one, if they caught this woman in the very act, you have to ask, where was the man? Why didn't they bring him? Okay? Secondly, this whole thing was basically just a setup for Jesus Christ. Because if He said, take her out and stone her, then He's no friend of sinners. If He says, do not stone her, then He's guilty of violating the law. So it's a catch-22. But what did our Lord do? He knelt down and wrote on the ground. I don't know what he wrote. I have an idea, but I don't know exactly. I couldn't prove it.

And by the way, in the Old Testament, when a husband was jealous of his wife, and he went through this ritual, this ceremony, the priest would write on the dust in the tabernacle as well. So our Lord here is writing on the ground. And if you look in John chapter 8, and notice if you would please verse 7. John 8 verse 7:

Scripture Reading — John 8:7-9

"So when they continued asking Him, He lifted up Himself."

See, He's writing on the ground, verse 6.

Scripture Reading — John 8:7-9

"And He said to them, He that is without sin among you, let him first cast a stone at her. And again He stooped down and wrote on the ground."

Now watch verse 9:

Scripture Reading — John 8:7-9

"And when they heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even to the last. And Jesus was left alone with the woman standing in the midst."

Now, actually what he said was, the one that is sinless, in other words, the one that does not have this sin in his life, you cast the first stone.

Now, I don't know what he wrote on the ground, but I would imagine that he was probably writing down names and dates and times, because all of these men had been guilty of the same thing. And obviously, if they condemned her, if they stoned her, then they were condemning themselves and they need to be stoned as well. So again, this is the clean hands doctrine, you see. In Acts 23, in verse 1, the Apostle Paul said it like this, "Men and brethren, I have lived in all good conscience before God until this day." In other words, I've got a clear conscience.

Now, let me show you how just even the clean hands doctrine affects our prayer life. If you would turn in your Bibles to 1 John 3. 1 John 3 and we're going to look at verse 21. 1 John 3 and verse 21. Look at it. 1 John 3, verse 21. In fact, we'll read verse 22 as well. 1 John 3, verse 21.

"Beloved, if our heart condemn us not, then we have confidence toward God." Look at that. "Beloved, if our heart condemn us not, then have we confidence toward God. And whatsoever we ask, we receive of Him because we keep His commandments and do those things that are pleasing in His sight." Now, what does he mean when he says, "Beloved, if our heart condemn us not, then we have confidence toward God"? Well, here's what he means. How in the world can you pray if you know that you have known sin and rebellion in your life that has been unconfessed and unrepented of? David said it like this in Psalm 66 and verse 18. He said,

Scripture Reading — Psalm 66:18

"If I regard iniquity in my heart, the Lord will not hear me."

So I'm coming to God in prayer and I'm asking for something. I need to have a clean heart, a clean conscience or clean hands. And he said, if I have that cleanliness, then I have confidence toward God. But if I don't have that cleanliness, then I cannot have that confidence toward God.

Charles Bridges, one of the early evangelical leaders in the Church of England, he lived from 1794 to 1869, wrote this. Listen carefully. "The testimony of conscience has often been the rejoicing of the Lord's people when suffering under unmerited reproach or proud oppression. They have been able to plead it without offense in the presence of their holy, heart-searching God. Nay, even when in the near prospect of a great and final account, they might well have been supposed to shrink from the strict and unerring scrutiny of their omniscient judge." Perhaps, however, we are not sufficiently aware of the importance of moral integrity in connection with our spiritual comfort. Mark the boldness with which it gave David in prayer when David said, "I have done judgment and justice. Leave me not to mine oppressors." In other words, he said, I've done what is right. My hands are clean. So Lord, don't leave me to my oppressors.

Now, I want you to turn back in your Bibles to the book of Romans chapter 2, it is, before we go back. Romans chapter 2. And let's read the first three verses. I think you can see the doctrine of clean hands, how important it is. Look, if you would, Romans 2, beginning there with verse 1. Look what God says, "Therefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?" No. He said, you are judging somebody and you are doing exactly the same thing. You are just bringing judgment upon yourselves, because we're sure that the judgment of God is according to truth. So, the man in Matthew 7 who was judging the mote in his brother's eye had the beam in his own eye.

He had a greater sin. In John chapter 8, those who were condemning the woman for adultery were guilty themselves. So, obviously, the doctrine of clean hands has a very, very great impact upon our lives, even our prayer lives.

The Reason for Israel's Defeat: Their Own Sin

Citing Hosea 9:9 and 10:9, Weaver argues Israel was just as guilty as Benjamin, having sinned from the days of Gibeah, so God allowed their defeat until they repented.

Scripture Reading — Hosea 10:9

"They have deeply corrupted themselves, as in the days of Gibeah. Therefore He will remember their iniquity. He will visit their sins."

Now, if you look in chapter 10, beginning there with verse 9, look what God says.

Scripture Reading — Hosea 10:9

"O Israel, thou hast sinned from the days of Gibeah. There they stood, the battle in Gibeah against the children of iniquity, did not overtake them. It is my desire that I should chastise them, and the people shall be gathered against them, when they shall bind themselves in their two furrows."

Now, note verse 9,

Scripture Reading — Hosea 10:9

"O Israel, thou hast sinned from the days of Gibeah."

These two passages demonstrate a truth. And here's what that truth is.

The Israelites were just as guilty as the Benjamites. They had unclean hands. They were guilty of vileness as well. Hosea 9 and verse 9 says they were deeply corrupted. Hosea 10 and verse 9 makes it clear that they had sinned from the days of Gibeah. So simply stating, they were seeking to condemn and punish the sins in Benjamin that they were allowing in themselves, in their cities, in their towns, in their families. Now, their sins may not have been open sins as yet, like the sins of the Benjamites, but the sins were there.

Now, I want to give you three quotes, and then I want to try to tie this together for you. The first quote is from Matthew Poole. Listen to what he says. He says the meaning of Hosea 10 and verse 9 could be understood comparatively. It will bear a comparative thus: "Thou hast sinned above or more than." The ten tribes were greater sinners than those Gibeonites. Wow. Matthew Henry.

Application to Personal and Church Life

Weaver applies the doctrine to personal judgment, prayer, and church discipline, urging believers to have clean hands before condemning others.

Because they came with unclean hands. Now, let me make some applications, and I want you to think very closely with me. If we're going to condemn and judge others, we'd better make sure that we have clean hands. We'd better make sure that we're not guilty of the same sins or greater sins, because when we condemn them, we in turn condemn ourselves. And our Lord said it like this, with what measure you mete, it shall be measured right back to you again. Okay? Here it is. Listen carefully.

There is not an individual in this room that cannot see the wickedness, the vileness and the depravity of what the Gibeonites, who were Benjamites, did to this woman and to her husband. You and I could say that is absolutely horrific. I don't see how anyone could endure such. What is even worse is that all the other Benjamites then came to protect the criminals and keep them from being punished. Here's what I'm trying to say. We have to cry out against evil. We have to cry out against sin. We have to cry out against wickedness. We have to try to bring anyone who violates God's law to His bar of justice. And those that guard and protect wicked people are just as guilty as the perpetrators. So let me ask you a question. When is the last time you heard of a church exercising church discipline on an adulterer, a whoremonger, a thief, someone who defrauds his brethren, someone who lives unholy and under the guise of God?

You don't ever hear of that anymore. There are very few churches that will exercise church discipline. Let me go further. I want you to go ahead and turn in your Bibles, if you would, to Psalm 94. Psalm 94. Turn there, because I want you to see this, and I'm going to ask you a question. Get ready to Psalm 94. I want you to think with me, please, of what is happening in our country.

Application to National Sin and Judgment

Weaver warns that America, like Israel, is guilty of legalizing and subsidizing sin, and will face God's judgment unless there is national repentance.

What caused the deaths of so many people? Let me ask you again. What caused the deaths of over 40,000 Israelites, over 25,000 Benjamites, and over all the other people in all those other cities? What caused their deaths? The answer comes back. Because some individuals were going to cover up and protect the wicked and keep them from suffering biblical justice. Okay, here it is. If merely protecting pedophiles, and sodomites, and fornicators, and murderers, and abortionists, and adulterers are heinous violations of God's law and deserve punishment.

How much worse is it? And how much more deserving of punishment when you have a humanistic government that makes such sin legal, and not only makes it legal, but subsidizes it? So look in Psalm 94 verse 20:

Scripture Reading — Psalm 94:20-21

"Shall the throne of iniquity have fellowship with thee which frameth mischief by law? They gather themselves together against the soul of the righteous, and condemn the innocent blood."

Now, let me explain this. Here's a question. "Shall the throne of iniquity have fellowship with thee which frameth mischief by law?" It's a throne. A throne speaks of government. It speaks of power, authority. Note it's a throne of iniquity. It is a wicked civil government. So here's the question. Shall a wicked civil government have fellowship with thee which frameth mischief? And by the way, mischief is another word for sin in the Bible. Which frameth mischief by law or which makes sin legal? So, shall a wicked civil government have fellowship with God which makes sin legal?

And the answer is no. What is the result of such? "They gather themselves together against the soul of the righteous and condemn the innocent blood." Look how many babies have been murdered in this country through abortion. Look how many people have been killed because of adultery and fornication and rape. Look at it! And if just protecting them is enough to merit and bring forth God's punishment, how much more do we deserve God's punishment when we make it legal and subsidize it?

So here's what I'm going to tell you. Since God is immutable, that is, He is unchangeable, He does not change. You need to understand something, folks. We're in for a world of hurt, for a world of wrath and vengeance if we do not repent and come back to God in faith. He judged Benjamin. He judged Israel. He will judge America. And you look at everything that's going downhill in this country as fast as it can go, there's no other need to wonder as to why because we have sinned against Him and we have protected anyone and everything that's contrary to Him and His law.

Study Guide

Major Themes

The Clean Hands Doctrine

Summary: One must be free from the sin they condemn in others; otherwise, they bring judgment upon themselves.

Evidence: Weaver states, 'If we're going to condemn and judge others, we'd better make sure that we have clean hands.' He cites Matthew 7:1-5 and Romans 2:1-3.

Corporate Guilt and Complicity

Summary: Protecting or remaining silent about sin makes one a partaker in that sin, as seen in Benjamin's defense of Gibeah.

Evidence: Weaver says, 'when you protect the wicked and make sure that they do not come to punishment... you are actually guilty of the same sins.' He references Psalm 50:18.

Divine Justice and Judgment

Summary: God is not mocked; He will judge sin both individually and nationally, as He did with Benjamin and Israel.

Evidence: Weaver warns, 'Since God is immutable... He will judge America.' He points to the destruction of Benjamin and the deaths of Israelites as divine judgment.

The Necessity of Repentance

Summary: Victory and answered prayer require repentance and clean hands; Israel only prevailed after weeping, fasting, and offering sacrifices.

Evidence: Weaver notes that after the defeats, Israel 'wept, and sat there before the Lord and fasted... and offered burnt offerings.' He ties this to 1 John 3:21-22.

The Wickedness of Legalizing Sin

Summary: It is worse for a government to legalize and subsidize sin than for individuals to protect sinners, as it frames mischief by law.

Evidence: Weaver cites Psalm 94:20, 'Shall the throne of iniquity have fellowship with thee which frameth mischief by law?' and applies it to modern abortion and sexual sins.

Key Arguments

Israel's defeat was due to their own sin

Summary: The 40,000 Israelites died because they had unclean hands; they were guilty of the same sins they sought to punish in Benjamin.

Evidence: Weaver says, 'The Israelites were just as guilty as the Benjamites. They had unclean hands.' He cites Hosea 9:9 and 10:9.

Protecting sinners makes one complicit

Summary: Benjamin's refusal to hand over the guilty men made the entire tribe guilty, leading to their destruction.

Evidence: Weaver states, 'as vile and as wicked... as the sins... were, it's far worse now for all of the Benjamites to band together to protect those who committed such awful sins.'

Judging others requires self-examination

Summary: Jesus' teaching in Matthew 7 and the woman caught in adultery show that one must be without sin to cast the first stone.

Evidence: Weaver explains, 'He that is without sin among you, let him first cast a stone at her' demonstrates the clean hands principle.

Clean hands affect prayer

Summary: Unconfessed sin hinders prayer; a clear conscience gives confidence before God.

Evidence: Weaver quotes 1 John 3:21-22 and Psalm 66:18, 'If I regard iniquity in my heart, the Lord will not hear me.'

National sin invites national judgment

Summary: America's legalization of abortion and sexual immorality mirrors Israel's sin and will bring God's wrath unless there is repentance.

Evidence: Weaver asks, 'how much more do we deserve God's punishment when we make it legal and subsidize it?' referencing Psalm 94:20-21.

Scripture References

Judges 19:1-30

Context: The entire chapter is read, detailing the Levite's concubine, her abuse, death, and dismemberment.

Judges 20:12-14

Context: Israel demands the guilty men of Gibeah, but Benjamin refuses and prepares for war.

Psalm 50:16-21

Context: God rebukes the wicked for consenting with thieves and partaking with adulterers by silence.

Romans 1:32

Context: Those who have pleasure in them that do evil are worthy of death, just as the doers.

Judges 20:15-21

Context: The first battle where 22,000 Israelites are killed by the Benjamites.

Judges 20:23-25

Context: The second battle where 18,000 more Israelites are killed.

Judges 20:26-29

Context: Israel weeps, fasts, and offers sacrifices; God promises deliverance.

Judges 20:31-35

Context: The ambush and defeat of Benjamin, with 25,100 killed.

Numbers 31:48-49

Context: After the war with Midian, not one Israelite soldier was missing, showing God's protection when hands are clean.

Psalm 140:7

Context: David acknowledges God as the strength of his salvation who covered his head in battle.

Matthew 7:1-5

Context: Jesus teaches against hypocritical judgment, the beam and the mote.

John 8:7-9

Context: Jesus challenges the accusers of the adulterous woman, 'He that is without sin... cast a stone.'

1 John 3:21-22

Context: If our heart condemns us not, we have confidence toward God and receive what we ask.

Psalm 66:18

Context: If I regard iniquity in my heart, the Lord will not hear me.

Romans 2:1-3

Context: Those who judge others and do the same things condemn themselves and will not escape God's judgment.

Hosea 9:9

Context: Israel has deeply corrupted themselves as in the days of Gibeah; God will remember their iniquity.

Hosea 10:9

Context: O Israel, thou hast sinned from the days of Gibeah; the battle did not overtake them, but God will chastise.

Psalm 94:20-21

Context: Shall the throne of iniquity have fellowship with thee which frameth mischief by law? They condemn innocent blood.

Historical References

H. Clay Trumbull, Studies in Oriental Society

Context: Weaver quotes Trumbull on the Eastern custom of a host defending a guest with his life, including an anecdote about Dr. Cyrus Hamlin.

Franklin vs. Franklin, 283 S.W.2d 43, 46

Context: Weaver cites this legal case to illustrate the clean hands doctrine in American jurisprudence.

Charles Bridges (1794-1869)

Context: Weaver quotes Bridges on the testimony of conscience and moral integrity in prayer.

Matthew Poole

Context: Weaver quotes Poole's commentary on Hosea 10:9, suggesting Israel sinned more than the Gibeonites.

Matthew Henry

Context: Weaver quotes Henry's commentary, stating Israel's wickedness continued from the days of Gibeah.

John Calvin

Context: Weaver quotes Calvin's commentary on Hosea, emphasizing Israel's long accumulation of sin since Gibeah.

Important Quotes

There is no chapter in the Bible that is more revealing, disturbing, and distressing than Judges chapter 19.

Significance: Sets the tone for the sermon, highlighting the gravity of the narrative.

In Bible times, the custom was that if a visitor came to your house, or a traveler came to your house, you were obligated to protect that individual with your life.

Significance: Explains the cultural context that makes the father's offer understandable, though still shocking.

as vile and as wicked and as corrupt and as depraved as the sins and the criminal acts that were committed against this woman were, it's far worse now for all of the Benjamites to band together to protect those who committed such awful sins.

Significance: Key argument that protecting sinners makes one complicit and worse than the original sin.

If we're going to condemn and judge others, we'd better make sure that we have clean hands. We'd better make sure that we're not guilty of the same sins or greater sins, because when we condemn them, we in turn condemn ourselves.

Significance: Central application of the Clean Hands Doctrine to personal conduct.

The Israelites were just as guilty as the Benjamites. They had unclean hands. They were guilty of vileness as well.

Significance: The answer to the sermon's driving question: why 40,000 Israelites died.

Shall the throne of iniquity have fellowship with thee which frameth mischief by law?

Significance: Key verse applied to modern government legalizing sin, showing the severity of national complicity.

Since God is immutable, that is, He is unchangeable, He does not change. You need to understand something, folks. We're in for a world of hurt, for a world of wrath and vengeance if we do not repent and come back to God in faith.

Significance: Sober warning of impending judgment on America, tying the ancient narrative to contemporary application.

Discussion Questions

How does the ancient custom of hospitality help us understand the father's offer in Judges 19:24, and what does it teach about cultural context in interpreting difficult passages?

Context: Weaver explains the host's obligation to protect a guest at all costs, which clarifies the father's actions.

In what ways do we 'consent with thieves' or 'partake with adulterers' by our silence today, as described in Psalm 50:18?

Context: Weaver applies the principle that silence in the face of sin makes one complicit.

Why do you think God allowed 40,000 Israelites to die before granting victory, and what does this teach about His purposes in suffering?

Context: The sermon's central question, answered by the Clean Hands Doctrine.

How does the Clean Hands Doctrine affect our prayer life according to 1 John 3:21-22 and Psalm 66:18?

Context: Weaver emphasizes that unconfessed sin hinders prayer and a clear conscience gives confidence.

What are some modern examples of 'framing mischief by law' (Psalm 94:20), and how should Christians respond?

Context: Weaver applies the verse to legalized abortion and sexual immorality, calling for repentance.

How can we exercise righteous judgment without falling into the hypocrisy condemned in Matthew 7:1-5?

Context: Weaver distinguishes between wicked judgment and righteous judgment, citing John 7:24.

Applications

Examine your own life before judging others

Summary: Before condemning sin in others, ensure you are not guilty of the same or greater sins, lest you condemn yourself.

Evidence: Weaver says, 'If we're going to condemn and judge others, we'd better make sure that we have clean hands.' He cites Matthew 7:1-5 and Romans 2:1-3.

Maintain a clear conscience for effective prayer

Summary: Confess and repent of known sin so that your heart does not condemn you and you can pray with confidence.

Evidence: Weaver quotes 1 John 3:21-22 and Psalm 66:18, stating, 'if I have that cleanliness, then I have confidence toward God.'

Do not protect or remain silent about sin

Summary: Protecting wicked people or failing to expose sin makes you a partaker in their evil, as Benjamin did.

Evidence: Weaver warns, 'when you protect the wicked and make sure that they do not come to punishment... you are actually guilty of the same sins.'

Practice church discipline

Summary: Churches must exercise discipline on unrepentant sinners to uphold God's holiness and avoid corporate guilt.

Evidence: Weaver asks, 'When is the last time you heard of a church exercising church discipline on an adulterer...?' implying it is neglected.

Repent nationally and individually

Summary: America must repent of legalizing and subsidizing sin, or face God's judgment as Israel did.

Evidence: Weaver declares, 'We're in for a world of hurt... if we do not repent and come back to God in faith.'

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T18:39:22Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T11:17:01Z

Clean Transcript

The Clean Hands Doctrine Exemplified

Clean readable transcript. This view follows the Commentary.net cleaned segment text while preserving timestamps for audio follow-along.

The message is entitled, "Clean Hands Doctrine Exemplified." So I want you to turn in your Bibles to the book of Judges chapter 19. We're going to read the entire chapter, 30 verses.
#1 | 0:00 to 0:19 | cleaned
Judges chapter 19, and just get ready, if you would, to look at some other passages as well. Judges 19, the entire chapter, beginning with verse 1: "And it came to pass in those days, when there was no king in Israel, that there was a certain Levite journeying on this side of Mount Ephraim, who took him a concubine out of Bethlehem, Judah. And his concubine played the whore against him, and went away from him unto her father's house to Bethlehem Judah, and was there four whole months. And her husband arose and went after her to speak friendly unto her, and to bring her again, having his servant with him, and a couple of asses. And she brought him into her father's house, and when her father, when the father of the damsel, saw him, he rejoiced immediately. And his father-in-law, the damsel's father, retained him, and he abode with him three days, so that they did eat and drink and lodge there. It came to pass on the fourth day, when they arose early in the morning, that he rose up to depart, and the damsel's father said unto his son-in-law, Comfort thine heart with a morsel of bread, and afterwards go thy way."
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"And they sat down, and did eat and drink, both of them together. For the damsel's father had said unto the man, Be content, I pray thee, and tarry all night, and let thine heart be merry. And when the man rose up to depart, his father-in-law urged him, therefore he lodged there again. And he rose early in the morning on the fifth day to depart, and the damsel's father said, Comfort thine heart, I pray thee, and they tarried until afternoon, and they did eat both of them. And when the man rose up to depart, he and his concubine, and his servant, and his father-in-law, the damsel's father said unto him, Now the day draweth toward evening. I pray you, tarry all night. Behold, the day draweth to an end. Lodge here, that thine heart may be merry, and to-morrow get you early on your way, that thou mayest go home. But the man would not tarry that night. But he rose up and departed, and came over against Jebus, which is Jerusalem."
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"And there were with him two asses saddled, his concubine also was with him. And when they were by Jebus, the day was far spent. And the servant said unto his master, Come, I pray thee, and let us turn into this city of the Jebusites, and lodge in it. And his master said unto him, We will not turn aside hither into the city of a stranger that is not of the children of Israel."
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"We will pass over into Gibeah. And he said unto his servant, Come, and let us draw near to one of these places, to lodge all night in Gibeah, or in Ramah. And they passed on and went their way, and the sun went down upon them when they were by Gibeah, which belonged to Benjamin. And they turned aside thither to go in and to lodge in Gibeah. And when he went in, he sat down in a street of the city, and there was no man that took them into his house for lodging. And behold, there came an old man from his work out of the field at Even, which was also of Mount Ephraim, and he sojourned in Gibeah."
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"But the men of the place were Benjamites. And when he lifted up his eyes he saw a wayfaring man in the street of the city, and the old man said, Whither goest thou, and whence comest thou? And he said unto them, We are passing from Bethlehem Judah toward the side of Mount Ephraim, and from thence am I, and I went to Bethlehem Judah, but I am now going to the house of the Lord, and there is no man that receiveth me to house. Yet there is both straw and provender for our asses, there is bread and wine also for me, and for thy handmaid, and for the young man which is with thy servants."
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"There is no want of anything. And the old man said, Peace be with thee, howsoever let all thy wants lie upon me, only lodge not in the street. So he brought him into his house, and gave provender unto the asses, and they washed their feet, and did eat and drink."
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"Now as they were making their hearts merry, behold, the men of the city, certain sons of Belial, beset the house round about, and beat at the door. And spake to the master of the house the old man, saying, Bring forth a man that came into thine house, that we may know him. And the man, the master of the house, went out unto them, and said unto them, Nay, my brethren, nay, I pray you, do not so wickedly, seeing that this man is come into mine house, do not this folly. Behold, here is my daughter, a maiden, and his concubine. Them will I bring out now, and humble ye them, and do with them what seemeth good unto you. But unto this man do not so vile a thing. But the men would not hearken to him. So the man took his concubine, and brought her forth unto them."
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"And they knew her, and abused her all the night until the morning. And when the day began to spring, they let her go. Then came the woman in the dawning of the day, and fell down at the door of the man's house, where her lord was, till it was light. And her lord arose up in the morning, and opened the doors of the house, and went out to go his way. And, behold, the woman, his concubine, was fallen down at the door of the house, and her hands were upon the threshold."
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"And he said unto her, Up, and let us be going. But none answered. Then the man took her up upon an ass, and the man rose up and got him into his place. And when he was come into his house, he took a knife, laid hold of his concubine, and divided her together with her bones into twelve pieces, and sent her into all the coast of Israel. And it was so that all that saw it said, there was no such deed done nor seen from the day that the children of Israel came up out of the land of Egypt unto this day. Consider of it, take advice, and speak your mind."
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There is no chapter in the Bible that is more revealing, disturbing, and distressing than Judges chapter 19. It is certainly a chapter that raises eyebrows. It is a chapter that creates empathy, sympathy, and feelings of revulsion at the same time. It is also a chapter that raises the fighting emotions in every true man, husband, and father. It is a chapter that cries out for vengeance, both human and divine. It also is a chapter that would make you today question the manhood of the father and the husband.
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And you have to ask, why did they not fight for the woman? Surely had they done so, it would have meant their deaths, as well as the death of the woman as well, but we would say at least they died trying, or at least they died with honor.
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Now, one of the things that distresses the average individual is when you look at verse 24, and I want you to look very carefully, because the father said to these reprobates, "Behold, here is my daughter a maiden, and his concubine. Them will I bring out now, and humble ye them, and do with them what seemeth good unto you. But unto this man do not so vile a thing." So you have to ask your question, this question, how could this father offer his virgin daughter and his married daughter to this bunch of reprobates?
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I mean, today that just simply boggles my mind. And it certainly boggles your mind. But we really and truly do not understand the customs that existed in Bible times. You remember in this passage, this man found them in the street, and he said, don't lodge in the street. You come into my house.
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Now, I want you to look in verse 23. Watch what the man said to these reprobates. "And the man, the master of the house, went out unto them, and said unto them, Nay, my brethren, nay, I pray you, do not so wickedly, seeing that this man is come into mine house, do not this folly."
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Now, in Bible times, the custom was that if a visitor came to your house, or a traveler came to your house, you were obligated to protect that individual with your life. It did not matter what it took, you were responsible to protect that individual. H. Clay Trumbull, in his book, Studies in Oriental Society, on page 110, gave this paragraph. Listen carefully. "In the lands of the East, when a host accepts a man to be his guest, he thereby agrees at whatever the cost to defend his guest from possible enemies during the time of his entertainment." Then he says this, "Dr. Cyrus Hamlin, an American missionary in the East, was entertained by a governor. The host took a piece of roast mutton and handed it to the missionary, saying, as he did, 'Now do you know what I have done?'"
#16 | 8:23 to 9:22 | cleaned
In answering his own question, he went on to say, "By that act I have pledged you every drop of my blood, that while you are in my territory, no evil shall come upon you. For that space of time we're brothers." So this man was an Arab, but he said to the Christian man, "You're now under my protection. I will defend you with every drop of my blood." So you have to understand the customs in that day would explain that which you and I would deem absolutely horrible and vile and unthinkable when you think of what happened to this woman. The sins of the Benjamites that lived in Gibeah were unthinkable. But at the same time, you must also understand that in our day and time, there are viler, grosser, and worse sins that are being committed on every hand that deserve God's divine wrath and judgment as well. So the sins of the Benjamites cried out for divine justice, like the sins that are going on today also cry out for the divine justice.
#17 | 9:24 to 10:40 | cleaned
So we need to rest assured of one thing, and that is that God is not mocked. That's what the Bible says, that you will reap exactly that which you sow.
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Now, what happened was when this woman was found dead at the threshold, her husband, her lord, took her home, cut her up in 12 pieces and sent her to the 12 tribes and said, nothing like this has ever been done. You consider what needs to be done. So when you get to chapter 20 of Judges, you find that all of Israel comes together to avenge this sin, this criminal act, and to make war upon Benjamin. Now, the interesting thing is, initially, they just sent to Benjamin and said, all we want you to do is to hand over the guilty parties. That's all. You hand over those who were involved in this, and we will execute them, and that will take care of it. Notice in Judges chapter 20.
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Let's begin reading there in verse 12. Judges 20, verse 12: "And the tribes of Israel sent men throughout all the tribe of Benjamin, saying, What wickedness is this that is done among you? Now therefore deliver us the men, the children of Belial, which were 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." Watch. "But the children of Benjamin gathered themselves together out of all the cities under Gibeah to go out to battle against the children of Israel."
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Now, you need to mark something down in your mind. And that is this, as vile and as wicked and as corrupt and as depraved as the sins and the criminal acts that were committed against this woman were, it's far worse now for all of the Benjamites to band together to protect those who committed such awful sins. Wow! I want you to understand, when you do that, you are actually guilty of the same sins. Let me show you.
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Turn in your Bible, hold it, you've got just 20, but turn, if you would please, to Psalm 50, and let's begin reading there with verse 16. Look what God says, Psalm 50, beginning there with verse 16. Psalm 50, verse 16: "But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? Seeing thou hatest instruction, and castest my words behind thee. When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers. Thou givest thy mouth to evil, and thy tongue frameth deceit. Thou sittest and speakest against thy brother; thou slanderest thine own mother's son. These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes." Now what is meant when he said, "Thou thoughtest that I was altogether such an one as thyself"?
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Well, when you go back to verse 18, "When thou sawest a thief, then thou consentedst with him." How do they consent with a thief? They never exposed him. They never did anything. They just let him steal. How do they become partakers with adulterers? They knew it was going on. They never did anything. And so they consented by silence.
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Now let me tell you, if it is a sin and if it is wicked and if it is wrong to keep silence when you see sin and when you see wickedness, how much more is it wicked and vile when you protect the wicked and make sure that they do not come to punishment? Now, I want you to look, if you would please, still holding Judges 20, to the book of Romans chapter 1 and verse 32. You see, the Bible tells us very obviously that when we see people sin and we commit the same sins, or at least we get a vicarious enjoyment out of that sin, then we're guilty ourselves. So in Romans 1 and verse 32, the Bible says this, "Who, knowing the judgment of God, that they which commit such things are worthy of death." Now watch, "...not only do the same, but have pleasure in them that do them." So God says, when people commit all these sins, they may be worthy of death, but there are others that do the same thing, and others that just have pleasure in them that do them.
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Now, here's the part that has bothered me when I would read Judges 19 and Judges 20. When all the Israelites came together, the Benjamites had come together to fight against the Israelites and to protect all of these wicked people. There were several battles and there were lots of fatalities. And many of these fatalities were among the Israelites. So the question has to be asked, why? I mean, the Benjamites were wicked. They were vile.
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They were the ones that had sinned. And the Israelites had come to execute justice, to obey God's law, to do that which God demands to be done. So the Benjamites were not only guilty of the sins, they were guilty of covering up and protecting those who were guilty of that sin. In the first two battles, there were a multitude of Israelites that were killed. Let me show you.
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If you will look in Judges chapter 20, beginning there with verse 15, watch this. Here's just the first battle now. "And the children of Benjamin were numbered at that time out of the cities, 26,000 men that drew the sword. And beside the inhabitants of Gibeah, which were numbered, 700 chosen men." So you actually had 26,700 men. But let me show you how accurate these men were. "Among all this people, there were 700 chosen men left-handed."
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"Everyone could sling stones at a hair's breadth and not miss." Now you remember it was David who used a sling to take out Goliath. So here's a man that can sling a stone at a hair's breadth and not miss. Now that's pretty accurate. Watch carefully. "And the men of Israel beside Benjamin were numbered 400,000 men that drew a sword. All these were men of war. 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." So now you've got the battle set. You've got 26,700 men against 400,000. So you would think that the 400,000 men could just simply overcome the 26,000 men. Well, it didn't work like that because they asked counsel of God and God said, "You send the Judahites up first against these people." And that's exactly what they did. So Judah went up, and I want you to look at the result of the first battle.
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Judges chapter 20 and verse 19: "And the children of Israel rose up in the morning and encamped against Gibeah. 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. And the children of Benjamin came forth out of Gibeah, and destroyed down to the ground of the Israelites that day twenty-two thousand men." Now, wait a minute. Twenty-two thousand men.
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May I ask you a question? Why did twenty-two thousand Israelites die in this first battle? I mean, they were the ones who were trying to enforce God's law. The Benjamites were the ones who were wicked, and as far as we can tell from the text, there were none of the Benjamites killed. There may have been, but the Bible does not say. So, after 22,000 men have died, the Israelites then begin to weep and pray and seek God's counsel and say, should we go up or should we quit? We've lost 22,000 men.
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Well, look if you would in verse 23. Judges 20 verse 23: "And the children of Israel went up and wept before the Lord until evening." Wow. "And asked counsel of the Lord, saying, Shall I go up again to battle against the children of Benjamin my brother?" Now watch, "And the Lord said, Go up against him." And the children of Israel came near against the children of Benjamin the second day. And Benjamin went forth against them out of Gibeah the second day, and destroyed down to the ground of the children of Israel again 18,000 men.
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"All these drew the sword." Now in two days, Israel has lost 40,000 men. That's 10% of their army. They came out with 400,000. In two days, in two battles, they have lost 40,000 men. We read nothing of any of the Benjamites being killed. Wow. You've lost 40,000 men in two days and you're the ones trying to do what's right. Certainly it calls for a time of fasting and weeping and praying and trying to figure out what is going wrong. And certainly, that is exactly what they did.
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Notice again, if you would please, they had asked once again, shall we go up? Well, look if you would in Judges 20, beginning there with verse 26: "Then all the children of Israel and all the people went up and came into the house of God and wept, and sat there before the Lord and fasted that day until evening, and offered burnt offerings and peace offerings before the Lord. And the children of Israel inquired of the Lord, for the ark of the covenant of God was there in those days. 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 tomorrow I will deliver them into thine hand." Now watch, "And Israel set liers in wait round about Gibeah." Now God says tomorrow I'm going to give them into your hand, so Israel works out an ambush. They put liers in wait actually behind the city, they also hide some people in the woods, and Israel goes up and attacks like they
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normally do and then they begin to fall back as if they're beaten and they're drawing the Benjamites out. And as the Benjamites come out of the city, the liers in wait go in the city, set everything on fire, kill the inhabitants of the city, and then the other liers in wait along with those, now they come in behind the Benjamites, and Benjamin turns around and sees the smoke coming, sees these people, and then the ones who were fleeing, now they turn back, and you've got the Benjamites caught in a vice. And they killed 25,000 Benjamites.
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For instance, look down, if you would please, look down verse 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 the 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." So we've lost 40,000, now 30 additional men. But they were drawn away, and of course now they are actually devastated and defeated. Look in verse 35: "And the Lord smote Benjamin before Israel, and the children of Israel destroyed of the Benjamites that day 25,000 and 100 men, all these drew the sword." Now, 25,000 and 100.
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If you'll skip down to verse 43, you'll see a delineation of how many were killed and when and where. Notice verse 43, Judges chapter 20: "Thus they enclosed the Benjamites round about, and chased them, and trod them down, with ease, over against Gibeah toward the sun rising. And there fell of Benjamin eighteen thousand men, all these were men of valor. And they turned and fled toward the wilderness unto the rock 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." There you go. "So that all which fell that day of Benjamin were 25,000 men that drew the sword. All these were mighty men of valor." Now, 600 of the Benjamites that were left escaped to the rock Rimmon. So verse 47, "But 600 men turned and fled into the wilderness unto the rock Rimmon, and abode in the rock Rimmon four months." And the men of Israel turned again upon the children of Benjamin.
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Now look, "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 fire on all the cities they came to." So now we know that there's been over 40,000 Israelites killed. There's over 25,000 Benjamites killed. And we understand that the Benjamites deserved the wrath and the punishment of God. I do not know how many people were killed in the city, the Bible does not say, or how many were killed in the other cities as well. But here's the question. Why did 40,000 Israelites have to lose their lives in trying to enforce God's law and God's judgment against these wicked individuals?
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You would stop and think if you have 400,000 soldiers and you've got 26,000 soldiers on the opposing side, you just walk right in and walk over them and keep going. Because 26,000 men cannot defeat 400,000. Then you've got to consider this, that these Israelites prayed, fasted, cried, wept, offered offerings, sought the Lord, and the Lord said, you go and fight. Each time, when there were 40,000 killed, God told them to fight.
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Now, I want to show you something. My question is, why did 40,000 Israelites die? If you look back in your Bible, through the book of Numbers, chapter 31, Numbers chapter 31, fourth book in the Bible. Genesis, Exodus, Leviticus, Numbers. Numbers 31. God had ordered a war against the Midianites. And so Moses had sent his men to smite the Midianites. And I want you to see what they say after the war is over. They defeated all the Midianites. They've captured all their animals, brought everything back, all the spoil. Verse 48: "And the officers which were over the thousands of the host, the captains of thousands, and the captains of hundreds, came near unto Moses. And they said unto Moses, Thy servants have taken the sum of the men of war which are under our charge, and there lacketh not one man of us." So here they went to war.
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They slew all of the enemy. And they did not lose one man.
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Now we know that God can protect thousands if He so chooses. David said it like this in Psalm 140, verse 7: "O God the Lord, the strength of my salvation, Thou hast covered my head in the day of battle." What does he mean? God sovereignly protected him as he was fighting. God was his helmet. God was his protector. So God can protect one, or God can protect thousands.
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Now, the question is, why did all of these Israelites die trying to enforce God's law and doing that which was right? Well, you have to understand what is known in the Bible as the Clean Hands Doctrine. The Clean Hands Doctrine is not only a biblical doctrine, it is also a truth that has been instilled in American jurisprudence. In other words, even today, the courts still understand the Clean Hands Doctrine.
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In fact, let me give you just one little quote from 283 Southwestern, 2nd edition, page 43, page 46, Franklin vs. Franklin. Here's what it says: "Under clean hands doctrine, equity will not grant relief to a party whose actor seeks to set judicial machinery in motion and obtain some remedy if such party in his prior conduct has violated conscience of good faith or other equitable principle." So, here's what it means just simply. If I'm going to take Ron to court, if I'm accusing him of being a thief and a fraudster, if I'm accusing him, I've got to have clean hands.
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I can't be guilty of the same thing that he's guilty of. Because, number one, I'd be condemning myself. But, number two, they say I have no standing because I'm accusing him of doing what I'm doing. It's kind of like, I just read recently, of some guy called the cops because he bought some dope. And it wasn't real dope. And he wanted the cops to go arrest the man who sold him the dope.
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And it was a false... So they arrested him. I mean, you know, come on. Well, the clean hands doctrine is taught throughout the Bible. For instance, let me show you. I'll hold Judges chapter 20, but look in your Bibles, if you would, to Matthew chapter 7. Matthew chapter 7. And let's begin reading there with verse 1. Matthew chapter 7. And notice, if you would please, verse 1. Watch carefully this first verse. Matthew 7, verse 1.
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God says, "Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye."
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Now, notice what he said. You see a mote in your brother's eye, and the mote is just a little teeny splinter, but you've got a beam in yours, which is a huge piece of lumber. Now, he says, what you're trying to do is judge this man, this little tiny splinter, and you've got something far more huge in your life. Now he says, you judge not that you be not judged.
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In other words, he's talking about a wicked judgment. He's not talking about judging righteously. For in John 7, verse 24, he says, "judge righteous judgment." But now he's talking about a wicked judgment. And he said, with what measure you mete, it's going to be measured right back to you. So the more you condemn someone viciously and wickedly, God said, I'm going to measure that same amount right back to you. Okay? Now, so what he's trying to tell us, if we're going to do any judging, if we're going to do any condemning, we better have clean hands.
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Let me give you another one. Turn in your Bibles to John chapter 8. Everybody knows this story, or at least you should. In John chapter 8, you have the illustration of a woman taken in adultery. In fact, these men came up to our Lord and said, this woman was taken in adultery in the very act.
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Now, you can't get any fresher witnesses than that. And they said, Moses in the Law says she is to be stoned, but what sayest thou? Well, you know, you've got several things wrong with this. Number one, if they caught this woman in the very act, you have to ask, where was the man? Why didn't they bring him? Okay?
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Secondly, this whole thing was basically just a setup for Jesus Christ. Because if He said, take her out and stone her, then He's no friend of sinners. If He says, do not stone her, then He's guilty of violating the law. So it's a catch-22. But what did our Lord do? He knelt down and wrote on the ground. I don't know what he wrote. I have an idea, but I don't know exactly. I couldn't prove it.
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And by the way, in the Old Testament, when a husband was jealous of his wife, and he went through this ritual, this ceremony, the priest would write on the dust in the tabernacle as well. So our Lord here is writing on the ground. And if you look in John chapter 8, and notice if you would please verse 7. John 8 verse 7: "So when they continued asking Him, He lifted up Himself." See, He's writing on the ground, verse 6.
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"And He said to them, He that is without sin among you, let him first cast a stone at her. And again He stooped down and wrote on the ground." Now watch verse 9: "And when they heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even to the last. And Jesus was left alone with the woman standing in the midst." Now, actually what he said was, the one that is sinless, in other words, the one that does not have this sin in his life, you cast the first stone.
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Now, I don't know what he wrote on the ground, but I would imagine that he was probably writing down names and dates and times, because all of these men had been guilty of the same thing. And obviously, if they condemned her, if they stoned her, then they were condemning themselves and they need to be stoned as well. So again, this is the clean hands doctrine, you see.
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In Acts 23, in verse 1, the Apostle Paul said it like this, "Men and brethren, I have lived in all good conscience before God until this day." In other words, I've got a clear conscience.
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Now, let me show you how just even the clean hands doctrine affects our prayer life. If you would turn in your Bibles to 1 John 3. 1 John 3 and we're going to look at verse 21. 1 John 3 and verse 21. Look at it. 1 John 3, verse 21. In fact, we'll read verse 22 as well. 1 John 3, verse 21.
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"Beloved, if our heart condemn us not, then we have confidence toward God." Look at that. "Beloved, if our heart condemn us not, then have we confidence toward God. And whatsoever we ask, we receive of Him because we keep His commandments and do those things that are pleasing in His sight." Now, what does he mean when he says, "Beloved, if our heart condemn us not, then we have confidence toward God"?
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Well, here's what he means. How in the world can you pray if you know that you have known sin and rebellion in your life that has been unconfessed and unrepented of? David said it like this in Psalm 66 and verse 18. He said, "If I regard iniquity in my heart, the Lord will not hear me." So I'm coming to God in prayer and I'm asking for something. I need to have a clean heart, a clean conscience or clean hands. And he said, if I have that cleanliness, then I have confidence toward God. But if I don't have that cleanliness, then I cannot have that confidence toward God.
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Charles Bridges, one of the early evangelical leaders in the Church of England, he lived from 1794 to 1869, wrote this. Listen carefully. "The testimony of conscience has often been the rejoicing of the Lord's people when suffering under unmerited reproach or proud oppression. They have been able to plead it without offense in the presence of their holy, heart-searching God. Nay, even when in the near prospect of a great and final account, they might well have been supposed to shrink from the strict and unerring scrutiny of their omniscient judge."
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Perhaps, however, we are not sufficiently aware of the importance of moral integrity in connection with our spiritual comfort. Mark the boldness with which it gave David in prayer when David said, "I have done judgment and justice. Leave me not to mine oppressors." In other words, he said, I've done what is right. My hands are clean. So Lord, don't leave me to my oppressors.
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Now, I want you to turn back in your Bibles to the book of Romans chapter 2, it is, before we go back. Romans chapter 2. And let's read the first three verses. I think you can see the doctrine of clean hands, how important it is. Look, if you would, Romans 2, beginning there with verse 1. Look what God says, "Therefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?" No. He said, you are judging somebody and you are doing exactly the same thing. You are just bringing judgment upon yourselves, because we're sure that the judgment of God is according to truth. So, the man in Matthew 7 who was judging the mote in his brother's eye had the beam in his own eye.
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He had a greater sin. In John chapter 8, those who were condemning the woman for adultery were guilty themselves. So, obviously, the doctrine of clean hands has a very, very great impact upon our lives, even our prayer lives.
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Now, I want you to turn in your Bibles to the book of Hosea, because I want to try to answer this question for you and show it to you from the Bible, because it has perplexed me in times past. It has perplexed a lot of people. You have to wonder why in the world 40,000 Israelites died to defeat 25,000 wicked Benjamites, and you begin to think, well, who really won that war? I mean, you lose 40 to 25,000, I mean, who knows? But obviously the Benjamites were defeated, that is for sure, but the cost was very great. So if you look in Hosea chapter 9 and verse 9, here's the first verse. Then we're going to look in Hosea chapter 10. Hosea 9, verse 9, and God is talking about Israel.
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"They have deeply corrupted themselves, as in the days of Gibeah. Therefore He will remember their iniquity. He will visit their sins."
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Now, if you look in chapter 10, beginning there with verse 9, look what God says. "O Israel, thou hast sinned from the days of Gibeah. There they stood, the battle in Gibeah against the children of iniquity, did not overtake them. It is my desire that I should chastise them, and the people shall be gathered against them, when they shall bind themselves in their two furrows." Now, note verse 9, "O Israel, thou hast sinned from the days of Gibeah." These two passages demonstrate a truth. And here's what that truth is.
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The Israelites were just as guilty as the Benjamites. They had unclean hands. They were guilty of vileness as well. Hosea 9 and verse 9 says they were deeply corrupted. Hosea 10 and verse 9 makes it clear that they had sinned from the days of Gibeah. So simply stating, they were seeking to condemn and punish the sins in Benjamin that they were allowing in themselves, in their cities, in their towns, in their families. Now, their sins may not have been open sins as yet, like the sins of the Benjamites, but the sins were there.
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Now, I want to give you three quotes, and then I want to try to tie this together for you. The first quote is from Matthew Poole. Listen to what he says. He says the meaning of Hosea 10 and verse 9 could be understood comparatively. It will bear a comparative thus: "Thou hast sinned above or more than." The ten tribes were greater sinners than those Gibeonites. Wow. Matthew Henry.
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"Not only the wickedness that was committed in that age is revived in this, and reacted, a copy from that original, but the wickedness that was committed in that age has been continued in a constant series and succession through all the intervening ages down to this. So that the measure of iniquity had long been in filling, and still there had been made additions to it, or thou hast sinned more than in the days of Gibeah." So here are two commentators saying that these Israelites were just as guilty and even worse than the Benjamites.
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Now this next one is from John Calvin. I want you to listen carefully. I may not read it all, but I may just emphasize several things. He says, "...he here reproaches Israel for having been long inured in their sins, and not for being lately corrupted. This is the substance."
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"Seeing then that so great obscenity prevailed openly and with impunity in Gibeah, rightly did the prophet say that the Israelites were then lost and past hope, as the case was at that time. But now he regards another thing, even this, that from that time they had not ceased to accumulate evils on evils, and thus to spin, as it were, a continuous rope of iniquity, as it is said in another place, 'Thou hast sinned from the days of Gibeah.'" Wow! He goes on to say this, listen to this, "Hence it was that they ravished the Levite's wife, and killed her by their filthy obscenities."
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"And this was the cause of that memorable slaughter, which nearly demolished the whole tribe of Benjamin. The history is related in the book of Judges and it deserves to be recorded that people might know what it is not to walk with care and fear and obedience to the Lord. Who could have indeed believed that a people taught in the law of God could have fallen into such a state of madness as this city did, which was not a Jerusalem, the destined place of the temple, though not yet built. And not to mention the temple who could have thought that this city, which was in the midst of the people, could have been so demented that like brute beasts they should have abandoned themselves to the filthiest lusts. Nay, that they should have been more filthy than the beasts."
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"For monstrous lusts, I have said, were there left unpunished as at Sodom and the neighboring cities." And then he goes on to say how that God is going to judge them and how that God is going to destroy them. So what you have is this, you have all of these Benjamites that have created all of this wickedness and have accomplished this wickedness and you have the others trying to defend them and you have this great war where 40,000 people are lost just for trying to enforce the law. Why were they lost?
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Because they came with unclean hands. Now, let me make some applications, and I want you to think very closely with me. If we're going to condemn and judge others, we'd better make sure that we have clean hands. We'd better make sure that we're not guilty of the same sins or greater sins, because when we condemn them, we in turn condemn ourselves. And our Lord said it like this, with what measure you mete, it shall be measured right back to you again. Okay? Here it is. Listen carefully.
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There is not an individual in this room that cannot see the wickedness, the vileness and the depravity of what the Gibeonites, who were Benjamites, did to this woman and to her husband. You and I could say that is absolutely horrific. I don't see how anyone could endure such. What is even worse is that all the other Benjamites then came to protect the criminals and keep them from being punished. Here's what I'm trying to say.
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We have to cry out against evil. We have to cry out against sin. We have to cry out against wickedness. We have to try to bring anyone who violates God's law to His bar of justice. And those that guard and protect wicked people are just as guilty as the perpetrators. So let me ask you a question. When is the last time you heard of a church exercising church discipline on an adulterer, a whoremonger, a thief, someone who defrauds his brethren, someone who lives unholy and under the guise of God?
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You don't ever hear of that anymore. There are very few churches that will exercise church discipline. Let me go further. I want you to go ahead and turn in your Bibles, if you would, to Psalm 94. Psalm 94. Turn there, because I want you to see this, and I'm going to ask you a question. Get ready to Psalm 94. I want you to think with me, please, of what is happening in our country.
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What caused the deaths of so many people? Let me ask you again. What caused the deaths of over 40,000 Israelites, over 25,000 Benjamites, and over all the other people in all those other cities? What caused their deaths? The answer comes back. Because some individuals were going to cover up and protect the wicked and keep them from suffering biblical justice. Okay, here it is. If merely protecting pedophiles, and sodomites, and fornicators, and murderers, and abortionists, and adulterers are heinous violations of God's law and deserve punishment.
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How much worse is it? And how much more deserving of punishment when you have a humanistic government that makes such sin legal, and not only makes it legal, but subsidizes it? So look in Psalm 94 verse 20: "Shall the throne of iniquity have fellowship with thee which frameth mischief by law? They gather themselves together against the soul of the righteous, and condemn the innocent blood."
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Now, let me explain this. Here's a question. "Shall the throne of iniquity have fellowship with thee which frameth mischief by law?" It's a throne. A throne speaks of government. It speaks of power, authority. Note it's a throne of iniquity. It is a wicked civil government. So here's the question. Shall a wicked civil government have fellowship with thee which frameth mischief? And by the way, mischief is another word for sin in the Bible. Which frameth mischief by law or which makes sin legal? So, shall a wicked civil government have fellowship with God which makes sin legal?
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And the answer is no. What is the result of such? "They gather themselves together against the soul of the righteous and condemn the innocent blood." Look how many babies have been murdered in this country through abortion. Look how many people have been killed because of adultery and fornication and rape. Look at it! And if just protecting them is enough to merit and bring forth God's punishment, how much more do we deserve God's punishment when we make it legal and subsidize it?
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So here's what I'm going to tell you. Since God is immutable, that is, He is unchangeable, He does not change. You need to understand something, folks. We're in for a world of hurt, for a world of wrath and vengeance if we do not repent and come back to God in faith. He judged Benjamin. He judged Israel. He will judge America. And you look at everything that's going downhill in this country as fast as it can go, there's no other need to wonder as to why because we have sinned against Him and we have protected anyone and everything that's contrary to Him and His law.
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And it's a heinous violation of His truth. Father, in the name of Jesus Christ, we bow to Thee this day. We thank You for Your Word. We thank You for Your truth. We ask You, Heavenly Father, to grant us repentance and faith and obedience. And help us, Lord, to live lives of holiness and righteousness. Help us, Lord, to have moral integrity and uprightness and honor and character. Help us, Lord, to walk in Thy law and to walk in obedience unto Thee. Give us grace that we may serve Thee acceptably with reverence and godly fear. In Thy name we pray. Amen.
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T18:39:22Z

The Clean Hands Doctrine Exemplified

John Weaver | Freedom Ministries

John Weaver examines Judges 19–20, where a Levite's concubine is brutally abused and murdered in Gibeah, leading to a civil war between Israel and Benjamin. Despite Israel's righteous cause, they suffer 40,000 casualties in the first two battles. Weaver explains this through the 'Clean Hands Doctrine': Israel was guilty of similar sins, so God did not grant them victory until they humbled themselves. The sermon applies this principle to personal judgment, prayer, and national sin, warning that America faces divine judgment for legalizing and protecting wickedness.

Introduction to Judges 19

Weaver introduces Judges 19 as a disturbing chapter that evokes revulsion and questions about the manhood of the father and husband who failed to protect the woman.

The message is entitled, "Clean Hands Doctrine Exemplified." So I want you to turn in your Bibles to the book of Judges chapter 19. We're going to read the entire chapter, 30 verses.

Judges chapter 19, and just get ready, if you would, to look at some other passages as well. Judges 19, the entire chapter, beginning with verse 1:

Scripture Reading — Judges 19:1-30

"And it came to pass in those days, when there was no king in Israel, that there was a certain Levite journeying on this side of Mount Ephraim, who took him a concubine out of Bethlehem, Judah. And his concubine played the whore against him, and went away from him unto her father's house to Bethlehem Judah, and was there four whole months. And her husband arose and went after her to speak friendly unto her, and to bring her again, having his servant with him, and a couple of asses. And she brought him into her father's house, and when her father, when the father of the damsel, saw him, he rejoiced immediately. And his father-in-law, the damsel's father, retained him, and he abode with him three days, so that they did eat and drink and lodge there. It came to pass on the fourth day, when they arose early in the morning, that he rose up to depart, and the damsel's father said unto his son-in-law, Comfort thine heart with a morsel of bread, and afterwards go thy way." "And they sat down, and did eat and drink, both of them together. For the damsel's father had said unto the man, Be content, I pray thee, and tarry all night, and let thine heart be merry. And when the man rose up to depart, his father-in-law urged him, therefore he lodged there again. And he rose early in the morning on the fifth day to depart, and the damsel's father said, Comfort thine heart, I pray thee, and they tarried until afternoon, and they did eat both of them. And when the man rose up to depart, he and his concubine, and his servant, and his father-in-law, the damsel's father said unto him, Now the day draweth toward evening. I pray you, tarry all night. Behold, the day draweth to an end. Lodge here, that thine heart may be merry, and to-morrow get you early on your way, that thou mayest go home. But the man would not tarry that night. But he rose up and departed, and came over against Jebus, which is Jerusalem." "And there were with him two asses saddled, his concubine also was with him. And when they were by Jebus, the day was far spent. And the servant said unto his master, Come, I pray thee, and let us turn into this city of the Jebusites, and lodge in it. And his master said unto him, We will not turn aside hither into the city of a stranger that is not of the children of Israel." "We will pass over into Gibeah. And he said unto his servant, Come, and let us draw near to one of these places, to lodge all night in Gibeah, or in Ramah. And they passed on and went their way, and the sun went down upon them when they were by Gibeah, which belonged to Benjamin. And they turned aside thither to go in and to lodge in Gibeah. And when he went in, he sat down in a street of the city, and there was no man that took them into his house for lodging. And behold, there came an old man from his work out of the field at Even, which was also of Mount Ephraim, and he sojourned in Gibeah." "But the men of the place were Benjamites. And when he lifted up his eyes he saw a wayfaring man in the street of the city, and the old man said, Whither goest thou, and whence comest thou? And he said unto them, We are passing from Bethlehem Judah toward the side of Mount Ephraim, and from thence am I, and I went to Bethlehem Judah, but I am now going to the house of the Lord, and there is no man that receiveth me to house. Yet there is both straw and provender for our asses, there is bread and wine also for me, and for thy handmaid, and for the young man which is with thy servants." "There is no want of anything. And the old man said, Peace be with thee, howsoever let all thy wants lie upon me, only lodge not in the street. So he brought him into his house, and gave provender unto the asses, and they washed their feet, and did eat and drink." "Now as they were making their hearts merry, behold, the men of the city, certain sons of Belial, beset the house round about, and beat at the door. And spake to the master of the house the old man, saying, Bring forth a man that came into thine house, that we may know him. And the man, the master of the house, went out unto them, and said unto them, Nay, my brethren, nay, I pray you, do not so wickedly, seeing that this man is come into mine house, do not this folly. Behold, here is my daughter, a maiden, and his concubine. Them will I bring out now, and humble ye them, and do with them what seemeth good unto you. But unto this man do not so vile a thing. But the men would not hearken to him. So the man took his concubine, and brought her forth unto them." "And they knew her, and abused her all the night until the morning. And when the day began to spring, they let her go. Then came the woman in the dawning of the day, and fell down at the door of the man's house, where her lord was, till it was light. And her lord arose up in the morning, and opened the doors of the house, and went out to go his way. And, behold, the woman, his concubine, was fallen down at the door of the house, and her hands were upon the threshold." "And he said unto her, Up, and let us be going. But none answered. Then the man took her up upon an ass, and the man rose up and got him into his place. And when he was come into his house, he took a knife, laid hold of his concubine, and divided her together with her bones into twelve pieces, and sent her into all the coast of Israel. And it was so that all that saw it said, there was no such deed done nor seen from the day that the children of Israel came up out of the land of Egypt unto this day. Consider of it, take advice, and speak your mind."

The Custom of Hospitality and Protection

Weaver explains the ancient custom that a host was obligated to protect a guest with his life, which clarifies the father's offer of his daughter and concubine to the mob.

Israel's Demand for Justice and Benjamin's Refusal

Israel demands the guilty men of Gibeah be handed over, but Benjamin instead gathers to protect them, making the whole tribe complicit in the sin.

Let's begin reading there in verse 12. Judges 20, verse 12:

Scripture Reading — Judges 20:12-14

"And the tribes of Israel sent men throughout all the tribe of Benjamin, saying, What wickedness is this that is done among you? Now therefore deliver us the men, the children of Belial, which were 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."

Watch.

Scripture Reading — Judges 20:12-14

"But the children of Benjamin gathered themselves together out of all the cities under Gibeah to go out to battle against the children of Israel."

The First Two Battles and Israel's Defeat

Despite outnumbering Benjamin, Israel loses 40,000 men in two battles after God tells them to fight, raising the question of why the righteous suffered such losses.

If you will look in Judges chapter 20, beginning there with verse 15, watch this. Here's just the first battle now.

Scripture Reading — Judges 20:15-21

"And the children of Benjamin were numbered at that time out of the cities, 26,000 men that drew the sword. And beside the inhabitants of Gibeah, which were numbered, 700 chosen men."

So you actually had 26,700 men. But let me show you how accurate these men were.

Scripture Reading — Judges 20:15-21

"Among all this people, there were 700 chosen men left-handed." "Everyone could sling stones at a hair's breadth and not miss."

Now you remember it was David who used a sling to take out Goliath. So here's a man that can sling a stone at a hair's breadth and not miss. Now that's pretty accurate. Watch carefully.

Scripture Reading — Judges 20:15-21

"And the men of Israel beside Benjamin were numbered 400,000 men that drew a sword. All these were men of war. 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,

Scripture Reading — Judges 20:15-21

"Judah shall go up first."

Scripture Reading — Judges 20:15-21

"And the children of Israel rose up in the morning and encamped against Gibeah. 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. And the children of Benjamin came forth out of Gibeah, and destroyed down to the ground of the Israelites that day twenty-two thousand men."

Well, look if you would in verse 23. Judges 20 verse 23:

Scripture Reading — Judges 20:23-25

"And the children of Israel went up and wept before the Lord until evening."

Wow.

Scripture Reading — Judges 20:23-25

"And asked counsel of the Lord, saying, Shall I go up again to battle against the children of Benjamin my brother?"

Now watch,

Scripture Reading — Judges 20:23-25

"And the Lord said, Go up against him."

Scripture Reading — Judges 20:23-25

"All these drew the sword."

The Clean Hands Doctrine in Scripture

Weaver introduces the Clean Hands Doctrine, showing from Matthew 7, John 8, and Romans 2 that those who judge must be free from the same sins, or they condemn themselves.

Scripture Reading — John 8:7-9

"So when they continued asking Him, He lifted up Himself."

See, He's writing on the ground, verse 6.

Scripture Reading — John 8:7-9

"And He said to them, He that is without sin among you, let him first cast a stone at her. And again He stooped down and wrote on the ground."

Now watch verse 9:

Scripture Reading — John 8:7-9

"And when they heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even to the last. And Jesus was left alone with the woman standing in the midst."

Now, actually what he said was, the one that is sinless, in other words, the one that does not have this sin in his life, you cast the first stone.

Scripture Reading — Psalm 66:18

"If I regard iniquity in my heart, the Lord will not hear me."

The Reason for Israel's Defeat: Their Own Sin

Citing Hosea 9:9 and 10:9, Weaver argues Israel was just as guilty as Benjamin, having sinned from the days of Gibeah, so God allowed their defeat until they repented.

Scripture Reading — Hosea 10:9

"They have deeply corrupted themselves, as in the days of Gibeah. Therefore He will remember their iniquity. He will visit their sins."

Now, if you look in chapter 10, beginning there with verse 9, look what God says.

Scripture Reading — Hosea 10:9

"O Israel, thou hast sinned from the days of Gibeah. There they stood, the battle in Gibeah against the children of iniquity, did not overtake them. It is my desire that I should chastise them, and the people shall be gathered against them, when they shall bind themselves in their two furrows."

Now, note verse 9,

Scripture Reading — Hosea 10:9

"O Israel, thou hast sinned from the days of Gibeah."

These two passages demonstrate a truth. And here's what that truth is.

Application to Personal and Church Life

Weaver applies the doctrine to personal judgment, prayer, and church discipline, urging believers to have clean hands before condemning others.

Application to National Sin and Judgment

Weaver warns that America, like Israel, is guilty of legalizing and subsidizing sin, and will face God's judgment unless there is national repentance.

Scripture Reading — Psalm 94:20-21

"Shall the throne of iniquity have fellowship with thee which frameth mischief by law? They gather themselves together against the soul of the righteous, and condemn the innocent blood."

The Clean Hands Doctrine Exemplified

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	123018225347362
Subject	New Testament Studies
Course	Romans: Election, Israel, and Covenant Mercy
Genre	Sermon
Date	2018-12-30
Dictation Name
Book	Book 138: Romans-Related Topical Applications — Chapter 6
Source Timed Segments	82

Lecture Guide

Outline

Introduction to Judges 19: Weaver introduces Judges 19 as a disturbing chapter that evokes revulsion and questions about the manhood of the father and husband who failed to protect the woman.
The Custom of Hospitality and Protection: Weaver explains the ancient custom that a host was obligated to protect a guest with his life, which clarifies the father's offer of his daughter and concubine to the mob.
Israel's Demand for Justice and Benjamin's Refusal: Israel demands the guilty men of Gibeah be handed over, but Benjamin instead gathers to protect them, making the whole tribe complicit in the sin.
The First Two Battles and Israel's Defeat: Despite outnumbering Benjamin, Israel loses 40,000 men in two battles after God tells them to fight, raising the question of why the righteous suffered such losses.
The Clean Hands Doctrine in Scripture: Weaver introduces the Clean Hands Doctrine, showing from Matthew 7, John 8, and Romans 2 that those who judge must be free from the same sins, or they condemn themselves.
The Reason for Israel's Defeat: Their Own Sin: Citing Hosea 9:9 and 10:9, Weaver argues Israel was just as guilty as Benjamin, having sinned from the days of Gibeah, so God allowed their defeat until they repented.
Application to Personal and Church Life: Weaver applies the doctrine to personal judgment, prayer, and church discipline, urging believers to have clean hands before condemning others.
Application to National Sin and Judgment: Weaver warns that America, like Israel, is guilty of legalizing and subsidizing sin, and will face God's judgment unless there is national repentance.

Major Themes

Key Arguments

Israel's defeat was due to their own sin

The 40,000 Israelites died because they had unclean hands; they were guilty of the same sins they sought to punish in Benjamin.

Weaver says, 'The Israelites were just as guilty as the Benjamites. They had unclean hands.' He cites Hosea 9:9 and 10:9.

Protecting sinners makes one complicit

Benjamin's refusal to hand over the guilty men made the entire tribe guilty, leading to their destruction.

Weaver states, 'as vile and as wicked... as the sins... were, it's far worse now for all of the Benjamites to band together to protect those who committed such awful sins.'

Judging others requires self-examination

Jesus' teaching in Matthew 7 and the woman caught in adultery show that one must be without sin to cast the first stone.

Weaver explains, 'He that is without sin among you, let him first cast a stone at her' demonstrates the clean hands principle.

Clean hands affect prayer

Unconfessed sin hinders prayer; a clear conscience gives confidence before God.

Weaver quotes 1 John 3:21-22 and Psalm 66:18, 'If I regard iniquity in my heart, the Lord will not hear me.'

National sin invites national judgment

America's legalization of abortion and sexual immorality mirrors Israel's sin and will bring God's wrath unless there is repentance.

Weaver asks, 'how much more do we deserve God's punishment when we make it legal and subsidize it?' referencing Psalm 94:20-21.

Scripture References

Judges 19:1-30: The entire chapter is read, detailing the Levite's concubine, her abuse, death, and dismemberment.
Judges 20:12-14: Israel demands the guilty men of Gibeah, but Benjamin refuses and prepares for war.
Psalm 50:16-21: God rebukes the wicked for consenting with thieves and partaking with adulterers by silence.
Romans 1:32: Those who have pleasure in them that do evil are worthy of death, just as the doers.
Judges 20:15-21: The first battle where 22,000 Israelites are killed by the Benjamites.
Judges 20:23-25: The second battle where 18,000 more Israelites are killed.
Judges 20:26-29: Israel weeps, fasts, and offers sacrifices; God promises deliverance.
Judges 20:31-35: The ambush and defeat of Benjamin, with 25,100 killed.
Numbers 31:48-49: After the war with Midian, not one Israelite soldier was missing, showing God's protection when hands are clean.
Psalm 140:7: David acknowledges God as the strength of his salvation who covered his head in battle.
Matthew 7:1-5: Jesus teaches against hypocritical judgment, the beam and the mote.
John 8:7-9: Jesus challenges the accusers of the adulterous woman, 'He that is without sin... cast a stone.'
1 John 3:21-22: If our heart condemns us not, we have confidence toward God and receive what we ask.
Psalm 66:18: If I regard iniquity in my heart, the Lord will not hear me.
Romans 2:1-3: Those who judge others and do the same things condemn themselves and will not escape God's judgment.
Hosea 9:9: Israel has deeply corrupted themselves as in the days of Gibeah; God will remember their iniquity.
Hosea 10:9: O Israel, thou hast sinned from the days of Gibeah; the battle did not overtake them, but God will chastise.
Psalm 94:20-21: Shall the throne of iniquity have fellowship with thee which frameth mischief by law? They condemn innocent blood.

Historical References

H. Clay Trumbull, Studies in Oriental Society: Weaver quotes Trumbull on the Eastern custom of a host defending a guest with his life, including an anecdote about Dr. Cyrus Hamlin.
Franklin vs. Franklin, 283 S.W.2d 43, 46: Weaver cites this legal case to illustrate the clean hands doctrine in American jurisprudence.
Charles Bridges (1794-1869): Weaver quotes Bridges on the testimony of conscience and moral integrity in prayer.
Matthew Poole: Weaver quotes Poole's commentary on Hosea 10:9, suggesting Israel sinned more than the Gibeonites.
Matthew Henry: Weaver quotes Henry's commentary, stating Israel's wickedness continued from the days of Gibeah.
John Calvin: Weaver quotes Calvin's commentary on Hosea, emphasizing Israel's long accumulation of sin since Gibeah.

Important Quotes

There is no chapter in the Bible that is more revealing, disturbing, and distressing than Judges chapter 19.

Sets the tone for the sermon, highlighting the gravity of the narrative.

In Bible times, the custom was that if a visitor came to your house, or a traveler came to your house, you were obligated to protect that individual with your life.

Explains the cultural context that makes the father's offer understandable, though still shocking.

as vile and as wicked and as corrupt and as depraved as the sins and the criminal acts that were committed against this woman were, it's far worse now for all of the Benjamites to band together to protect those who committed such awful sins.

Key argument that protecting sinners makes one complicit and worse than the original sin.

If we're going to condemn and judge others, we'd better make sure that we have clean hands. We'd better make sure that we're not guilty of the same sins or greater sins, because when we condemn them, we in turn condemn ourselves.

Central application of the Clean Hands Doctrine to personal conduct.

The Israelites were just as guilty as the Benjamites. They had unclean hands. They were guilty of vileness as well.

The answer to the sermon's driving question: why 40,000 Israelites died.

Shall the throne of iniquity have fellowship with thee which frameth mischief by law?

Key verse applied to modern government legalizing sin, showing the severity of national complicity.

Since God is immutable, that is, He is unchangeable, He does not change. You need to understand something, folks. We're in for a world of hurt, for a world of wrath and vengeance if we do not repent and come back to God in faith.

Sober warning of impending judgment on America, tying the ancient narrative to contemporary application.

Discussion Questions

[Question]

How does the ancient custom of hospitality help us understand the father's offer in Judges 19:24, and what does it teach about cultural context in interpreting difficult passages?

[Context]

Weaver explains the host's obligation to protect a guest at all costs, which clarifies the father's actions.

[Question]

In what ways do we 'consent with thieves' or 'partake with adulterers' by our silence today, as described in Psalm 50:18?

[Context]

Weaver applies the principle that silence in the face of sin makes one complicit.

[Question]

Why do you think God allowed 40,000 Israelites to die before granting victory, and what does this teach about His purposes in suffering?

[Context]

The sermon's central question, answered by the Clean Hands Doctrine.

[Question]

How does the Clean Hands Doctrine affect our prayer life according to 1 John 3:21-22 and Psalm 66:18?

[Context]

Weaver emphasizes that unconfessed sin hinders prayer and a clear conscience gives confidence.

[Question]

What are some modern examples of 'framing mischief by law' (Psalm 94:20), and how should Christians respond?

[Context]

Weaver applies the verse to legalized abortion and sexual immorality, calling for repentance.

[Question]

How can we exercise righteous judgment without falling into the hypocrisy condemned in Matthew 7:1-5?

[Context]

Weaver distinguishes between wicked judgment and righteous judgment, citing John 7:24.

Applications

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deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T11:17:01Z