Judges Part 19

XIX. Judges 19. A. This chapter rivals the scandalous fame of Jephthah and his daughter in JDG 11. 1. Previously we read of a sojourning hireling Levite in those days. JDG 18. 2. The only other Levite noted in Judges is the sojourner found in this account and he also has some things to answer for. 3. The events of this chapter set the stage for the near elimination of a tribe of Israel in JDG 20. 4. Again, “...when there was no king in Israel...” (v. 1) is an integral part of the narrative. a. The character of the times was largely owing to the character of the people who played fast and loose with Moses’ Law and basic morality. b. Had they upheld their Mosaic heritage as they should have done, they likely would have not needed a king since God was their King. JDG 8:23 c/w 1SAM 12:11. B. vs. 1-4. 1. concubine: In reference to polygamous peoples, as the ancient Hebrews and the Muslims: A ‘secondary wife’ whose position is recognized by law, but is inferior to that of a wife. a. The Levite was her husband and lord. v. 26. b. The phrases “father in law... son in law” (vs. 4-5) establish that there was a lawful covenant of marriage in place. c. Therefore, Moses’ laws concerning marital fidelity should have applied. 2. “And his concubine played the whore against him...” (v. 2): she assumed the role of a whore (one who prostitutes herself, or simply commits fornication or adultery). a. To play the whore/harlot involved sexual sin. GEN 38:24; DEU 22:20-21. b. Moses’ Law demanded death for the adulterer and the adulteress. DEU 22:22; LEV 20:10. c. Christ’s Law demands church separation from such (1CO 6:9-10) and thus the “father’s wife” of 1CO 5:1 seems to not have been a church member since she was not indicted by Paul. 3. She “...went away from him unto her father’s house...four months.” A characteristic of the adulterous strange woman is that she dresses like a harlot and “...her feet abide not in her house” (PRO 7:9-10). 4. The Levite sought her to reconcile with her (v. 3) and she was not brought to judgment. a. Consider the times and general ignorance which may have been factors. b. If her father knew of her adultery, he was guilty of harboring a criminal. c. It is possible that the Levite or her father were not aware of her sexual sin which the Holy Ghost reveals in Scripture (yet justice caught up with her later by circuitous providence). d. Perhaps the Levite had conscience issues of his own that motivated him to speak comfortably with her. c/w GEN 38:25-26; JOH 8:7-9. e. Christ teaches that fornication/adultery puts the marital fate of the offender in the hands of the offended (MAT 5:31; 19:9). The offended has power to put away or to forgive and reconcile. f. NOTE: Christ is willing to speak comfortably with a wayward church to keep their candlestick alive but His longsuffering is not limitless. REV 2:1-5. C. vs. 5-15. 1. The father in law was VERY hospitable, to the point of wearing it out. 2. The Levite gave way to the father in law, and allowed his plans to change. c/w LUK 24:28-29. 3. But good times must eventually yield to duty, and there is profit in other than the house of mirth. ACT 18:20-21; ECC 7:2-4. 4. The Levite declined to tarry at Jebus in deference to tarrying in a city of Israel. a. But they were not even offered lodging in Gibeah of Benjamin even though he had ample provision with him. vs, 15, 19. b. Jesus highlights such inhospitality on Judgment Day. MAT 25:43. c. We are to love, be given to and use hospitality one to another without grudging (especially in cases of genuine need). ROM 12:13; TIT 1:8; 1PE 4:9. d. Distinguish between establishing boundaries for hospitality and being hardened against hospitality. 5. As it soon becomes evident, the Levite and his concubine might have fared better by lodging in Jebus than in Gibeah. D. vs. 16-21. 1. The Levite fortuitously finds lodging with a fellow man of Mt. Ephraim who was sojourning in Gibeah. 2. This old man still worked the fields, had a decent lodging with a secure door, and discernment about the people of the city. 3. Unlike Micah (JDG 17-18), he was not looking to hire a personal Levite, only seeking to provide for his needs. Such for Christ will not lose their reward. c/w MAT 10:42. E. vs. 22-30. 1. The scene and events here is frightfully similar to GEN 19 with the old man playing the role of Lot. 2. Gibeah had debauched itself to where roving bands of queer S.O.B.’s (sons of Belial) hunted prey by night for their filthy lust’s sake. v. 22. a. People like this have been given over to vile affections (ROM 1:26-27): their lusts are their masters. b. They are not gay; they are militant degenerates at war with God, nature and self. They don’t really care about equality. 3. Like Lot, the old man was more concerned about his male guest than his own daughter (or the Levite’s concubine). vs. 23-24 c/w GEN 19:8. 4. The Levite then threw his concubine to the dogs (c/w DEU 23:17-18) who raped her to death, the same wife to whom he spoke comfortably and was reconciled. 5. It is difficult to process the inhumane indifference that Lot, the old man, and the Levite showed to women, even to family. a. Jesus Christ, more than anyone in history, liberated and lifted up women to a place of respect and dignity, giving them full recognition as saints of His covenant of salvation and of His body, the church. GAL 3:28; 1PE 3:7. b. His Holy Spirit left detailed instructions concerning how they should be nourished, cherished and led in love. EPH 5:22-29. c. Women’s liberation by Christ is immeasurably more healthy than women’s liberation by radical feminism. 6. The Levite had been on the way to the house of God (v. 18) but then he “...rose up, and gat him unto his place” (v. 28). a. It would be hoped that shame to appear before God was his motivation for change but such is likely not the case. b. Men of God who know the Law have done some shameful things out of fear. c/w GAL 2:11-12. 7. He cut her up and Fed-Axed her parts to the twelve tribes for shock value, an ugly but powerful way of rousing public sentiment. vs. 29-30.