Judges 19 - Printer Friendly

What does Judges 19 mean?

Chapter Commentary:

The writer of Judges gives another example of the depth of Israel's wickedness in the days before the nation had kings (Judges 17:6; 18:1; 21:25). The central figure in this story is a Levite, but not the same person mentioned in the previous chapters (Judges 17:7; 18:15).

This man lived in a remote area controlled by tribe of Ephraim. He arranged to take a woman from Bethlehem, in the territory of the tribe of Judah, as a concubine. In most ancient contexts, a " concubine " was some combination of a servant and a lesser wife. Typical concubines were women from families with little wealth or status. They would be supported and cared for, but not given the same rights as a "full" spouse. Kings, on the other hand, often took numerous concubines for purely sexual purposes (Judges 19:1).

The concubine is said to have been unfaithful to her husband. Scripture does not specify exactly what happened. However, it uses the Hebrew word zanah, which most often implies sexual immorality or adultery. Either in addition to adultery, or separate from it, she abandoned the Levite and went home to her father in Bethlehem. The Levite waited four months and then went to persuade her to return to Ephraim with him. He appears to be gracious and forgiving. She responds well, as does her father (Judges 19:2–3).

In keeping with the cultural laws of hospitality, the Levite's father-in-law entertains the man with food and drink. He urges the Levite to extend his stay for several days. Striving to be polite, the Levite remains longer than he wishes. Finally, he insists on leaving late one afternoon with his concubine, his servant, and their donkeys. As it's late, the sun is already low in the sky when they approach the city of Jebus (Judges 1:21). At that time, the city later named "Jerusalem" was under Gentile control. The servant suggests they stop there rather than travel at night (Judges 19:4–11).

However, the Levite refuses to stay in a city occupied by non-Israelites. Instead, the group pushes on a few more hours to Gibeah, controlled by Israelites of the tribe of Benjamin. Rather than finding hospitality and safety, they find a cold and unwelcome environment. Nobody offers to take them in for the night. So, the small group prepares to sleep outside, in the city square (Judges 19:12–15).

What happens next is a tragic, deliberate echo of Lot's experience in the city of Sodom (Genesis 19:2–7). An elderly worker, who is not a native of Gibeah, sees the small group in the square. Though they have ample supplies, he is adamant they cannot stay in the open. He demands they come to his home, offering to meet all their needs. As did Lot, this man likely knows that unsecured visitors to the city are in grave danger (Judges 19:16–21).

While the group is eating and drinking together, a mob surrounds the old man's house. The men are described using a Hebrew term which literally means "sons of wickedness." They violently demand the Levite be sent out to be raped. The old man pleads with them not to do something so heinous. In desperation, he offers them his virgin daughter and the Levite's concubine, inviting the mob to violate them (Judges 19:22–24).

The throng of depraved men completely ignores this request. They continue to demand access to the Levite. Finally, in an act of shocking cruelty, the Levite physically forces his concubine outside and into the hands of the mob. They rape and beat her, releasing her only shortly before the sun rises. She makes it to the door of the old man's house and collapses on the threshold, unable to enter. Whether locked out or simply ignored, she dies on the doorstep (Judges 19:25–26).

The Levite, portrayed here as oddly cold towards his concubine, opens the door in the morning and demands she get moving. She does not answer, having died from her injuries. The Levite picks up her corpse and puts it on a donkey. Then he returns, with the body, to his home in Ephraim. There, he further dishonors the concubine by dismembering her body and sending it in twelve separate pieces, presumably to each of the twelve tribes and with a messenger (Judges 19:27–29).

Israel reacts with stunned surprise. They indicate that such heinous things have not been seen since the people left Egypt. This, itself, connects the deep depravity of Israel with cities such as Sodom, which was destroyed in the time of Abraham. If the Levite's intent was to get the attention of his countrymen—to warn them and call them to respond—he is successful (Judges 19:30).

In the next chapter, the Levite will further explain what happened. Israel will rally to punish those responsible, but the tribe of Benjamin will refuse to hand over the guilty men. This sparks a bloody, chaotic civil war which nearly obliterates an entire tribe of Israel (Judges 20).

Judges 19:1–10 describes a Levite's journey to retrieve his runaway concubine. For reasons not given, she leaves him and goes back to her father. Months later, the Levite arrives to retrieve her, seemingly with complete forgiveness. The woman and her father are glad, and the father pressures them to stay for several days. Finally, the Levite insists on leaving. He refuses to stay in the then-Gentile-controlled city of Jebus. Instead, they will continue after dark to Gibeah. Ironically, this will lead them into shocking danger.

Judges 19:11–21 explains how the Levite, his concubine, and his servant came to stay in the Israeli town of Gibeah. The man refuses to stop in the city of Jebus. Instead, they continue after dark to Gibeah. Oddly, no one there is willing to take them in. An older migrant worker sees the group and insists they avoid the square overnight. This parallels the comments Lot made to a pair of angels he encountered in Sodom (Genesis 19:2–7), and for good reason (Judges 19:22). What happens next is one of the most stomach-turning incidents in the entire Bible.

Judges 19:22–30 finds a Levite traveler and his concubine spending the night in the home of an old man in the Israelite town of Gibeah. Suddenly, the house is surrounded by a mob of men demanding the Levite be handed over so they can rape him. In desperation, the Levite sends out his concubine to save himself. The mob violates and beats her until morning, after which she is found dead. The Levite carries her body home and sends a graphic message to all of Israel: cutting her into twelve pieces and sending them throughout the tribes. This sparks outrage against Gibeah leading to a civil war (Judges 20:8–10), and infamy (Hosea 9:9)

Chapter Summary:

A Levite man travels to reconcile with his runaway concubine. On their way back home, they spend the night in the city of Gibeah, in the home of an old man. The wicked men of the town form a mob, demanding the Levite be handed over to be raped. Instead, the Levite forces his concubine outside; the mob rapes and beats her until sunrise. The Levite finds her body, carries it home, and cuts it into twelve pieces. He sends these pieces throughout Israel. This shocks the entire nation into demanding some action be taken against Gibeah.

Chapter Context:

This chapter's stomach-turning depravity provides another example of the great wickedness in Israel, in an era when everyone did whatever they wanted to without regard for law or God (Judges 21:25). A mob of rapists murders a Levite man's concubine. He sends pieces of her body throughout the nation. This shocks the people into demanding justice. In the following chapters, the tribe of Benjamin refuses to hand over their guilty members. Israel is plunged into civil war.

The Book of Judges describes Israel's history from the death of Joshua to shortly before Israel's first king, Saul. Israel fails to complete God's command to purge the wicked Canaanites from the land (Deuteronomy 7:1–5; 9:4). This results in a centuries-long cycle where Israel falls into sin and is oppressed by local enemies. After each oppression, God sends a civil-military leader, labeled using a Hebrew word loosely translated into English as "judge." These appointed rescuers would free Israel from enemy control and govern for a certain time. After each judge's death, the cycle of sin and oppression begins again. This continues until the people of Israel choose a king, during the ministry of the prophet-and-judge Samuel (1 Samuel 1—7).

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