The Crime of the Benjamites 1Now in those days, when there was no king in Israel, a Levite who lived in the remote hill country of Ephraim took for himself a concubine from Bethlehem in Judah. 2But she was unfaithful to hima and left him to return to her father’s house in Bethlehem in Judah. After she had been there four months, 3her husband got up and went after her to speak kindly to her and bring her back, taking his servant and a pair of donkeys. So the girl brought him into her father’s house, and when her father saw him, he gladly welcomed him. 4His father-in-law, the girl’s father, persuaded him to stay, so he remained with him three days, eating, drinking, and lodging there. 5On the fourth day, they got up early in the morning and prepared to depart, but the girl’s father said to his son-in-law, “Refresh your heart with a morsel of bread, and then you can go.” 6So they sat down and the two of them ate and drank together. Then the girl’s father said to the man, “Please agree to stay overnight and let your heart be merry.” 7The man got up to depart, but his father-in-law persuaded him, so he stayed there that night. 8On the fifth day, he got up early in the morning to depart, but the girl’s father said, “Please refresh your heart.” So they waited until late afternoon and the two of them ate. 9When the man got up to depart with his concubine and his servant, his father-in-law, the girl’s father, said to him, “Look, the day is drawing to a close. Please spend the night. See, the day is almost over. Spend the night here, that your heart may be merry. Then you can get up early tomorrow for your journey home.” 10But the man was unwilling to spend the night. He got up and departed, and arrived opposite Jebus (that is, Jerusalem), with his two saddled donkeys and his concubine. 11When they were near Jebus and the day was almost gone, the servant said to his master, “Please, let us stop at this Jebusite city and spend the night here.” 12But his master replied, “We will not turn aside to the city of foreigners, where there are no Israelites. We will go on to Gibeah.” 13He continued, “Come, let us try to reach one of these towns to spend the night in Gibeah or Ramah.” 14So they continued on their journey, and the sun set as they neared Gibeah in Benjamin. 15They stopped to go in and lodge in Gibeah. The Levite went in and sat down in the city square, but no one would take them into his home for the night. 16That evening an old man from the hill country of Ephraim, who was residing in Gibeah (the men of that place were Benjamites), came in from his work in the field. 17When he looked up and saw the traveler in the city square, the old man asked, “Where are you going, and where have you come from?” 18The Levite replied, “We are traveling from Bethlehem in Judah to the remote hill country of Ephraim, where I am from. I went to Bethlehem in Judah, and now I am going to the house of the LORD;b but no one has taken me into his home, 19even though there is both straw and feed for our donkeys, and bread and wine for me and the maidservant and young man with me. There is nothing that we, your servants, lack.” 20“Peace to you,” said the old man. “Let me supply everything you need. Only do not spend the night in the square.” 21So he brought him to his house and fed his donkeys. And they washed their feet and ate and drank. 22While they were enjoying themselves, suddenly the wicked men of the city surrounded the house. Pounding on the door, they said to the old man who owned the house, “Bring out the man who came to your house, so we can have relations with him!” 23The owner of the house went out and said to them, “No, my brothers, do not do this wicked thing! After all, this man is a guest in my house. Do not commit this outrage. 24Look, let me bring out my virgin daughter and the man’s concubine, and you can use them and do with them as you wish. But do not do such a vile thing to this man.” 25But the men would not listen to him. So the Levite took his concubine and sent her outside to them, and they raped her and abused her throughout the night, and at dawn they let her go. 26Early that morning, the woman went back to the house where her master was staying, collapsed at the doorway, and lay there until it was light. 27In the morning, when her master got up and opened the doors of the house to go out on his journey, there was his concubine, collapsed in the doorway of the house, with her hands on the threshold. 28“Get up,” he told her. “Let us go.” But there was no response. So the man put her on his donkey and set out for home. 29When he reached his house, he picked up a knife, took hold of his concubine, cut her limb by limb into twelve pieces, and sent her throughout the territory of Israel. 30And everyone who saw it said, “Nothing like this has been seen or done from the day the Israelites came out of the land of Egypt until this day. Think it over, take counsel, and speak up!” Footnotes: 2 a LXX became angry with him 18 b LXX I am going to my home; see verse 29. Berean Standard Bible (BSB) printed 2016, 2020, 2022, 2025 by Bible Hub and Berean.Bible. Produced in cooperation with Bible Hub, Discovery Bible, unfoldingWord, Bible Aquifer, OpenBible.com, and the Berean Bible Translation Committee. This text of God's Word has been dedicated to the public domain. Free downloads and unlimited usage available. See also the Berean Literal Bible and Berean Interlinear Bible. Bible Hub  Judges 19 Summary The Crime of the BenjamitesVerses 1–2 – An Estranged Concubine Verses 3–9 – Reconciliation and Lingering Hospitality Verses 10–15 – Journey and Misguided Choice of Lodging Verses 16–21 – Shelter from an Aged Host Verses 22–26 – Night of Violence in Gibeah Verses 27–30 – Ghastly Aftermath and National Summons Judges 19 presents a chilling account of moral decadence in the pre-monarchic period of Israel. This harrowing tale, set in the lawless times of the Judges, underscores the ramifications of a society detached from God. The chapter is dominated by tragic events, from a Levite's pursuit of his wayward concubine, a bleak display of inhospitality, to a ghastly crime that sends shockwaves across the nation. Historical Setting • “In those days Israel had no king” (Judges 19:1). The repeated refrain frames the book’s closing stories, spotlighting moral chaos without unified leadership (cf. 17:6; 18:1; 21:25). • The episode occurs after Joshua’s death but before Saul’s reign (c. 1200–1050 BC). Tribal boundaries exist, yet national identity is weak. • The Levite, though from the priestly tribe, lives outside assigned Levitical cities, hinting at widespread neglect of God-given structures (Joshua 21). Social and Cultural Background Hospitality was a sacred duty (Genesis 18; Exodus 22:21). The failure of Gibeah contrasts sharply with Abraham’s welcome to strangers and Lot’s bold rescue attempt in Sodom (Genesis 19). The old man in Gibeah upholds the custom, while the townsmen violate it. Concubinage allowed a man sexual and domestic rights without the full covenant of marriage. Though tolerated, Scripture never paints it as ideal (Genesis 16; 1 Kings 11:3). Here the woman’s vulnerability is tragically exposed. Parallels with Sodom Judges 19 mirrors Genesis 19: • Both settings feature nightfall in a wicked city, strangers in the square, and an urgent invitation indoors. • Both mobs seek sexual assault. • Both narratives end with catastrophe—divine judgment on Sodom, civil war on Gibeah. The echo warns that Israel, meant to be a light to nations, now behaves like the nations God once judged. Tribal Breakdown and National Alarm The Levite’s gruesome act forces the tribes to confront evil within their own camp. Twelve pieces sent to twelve tribes call each clan to responsibility, similar to how Saul later cuts up oxen to rally Israel (1 Samuel 11:7). Hosea later recalls this dark memory: “They have deeply corrupted themselves as in the days of Gibeah” (Hosea 9:9). Archaeological Notes • Likely site of Gibeah is Tell el-Ful, north of modern Jerusalem. Excavations reveal 12th-11th century BC occupation layers consistent with Judges’ period. • Pottery and fortifications show Benjamin was modest yet strategically placed near trade routes—heightening the shame that such violence occurred in a crossroads town. • Bethlehem and its surrounding highlands have produced domestic two-room houses from the era, matching the simple homes mentioned in the narrative. Key Lessons 1. Absence of godly leadership breeds chaos. What began as private unfaithfulness escalates into tribal devastation (see 20:1-48). 2. Sexual sin and violence corrode community health. Paul alludes to similar downward spirals in Romans 1:24-27. 3. Passive men endanger loved ones. The Levite offers his concubine to save himself; the host does likewise with his daughter. Scripture later honors courageous protection (John 10:11; Ephesians 5:25). 4. Outrage alone cannot repair brokenness; repentant obedience is needed. Israel’s shock must translate into lasting devotion to God’s ways. Connections Forward • Benjamin’s near destruction (Judges 20-21) paves the way for Saul, Israel’s first king, a Benjaminite from Gibeah (1 Samuel 10:26). • The narrative prepares readers for the cry for a righteous king, ultimately fulfilled in Christ, “the Lion of the tribe of Judah” (Revelation 5:5). • Echoes of suffering victim-saviors appear: an innocent one abused so others might live—a shadow that finds its true answer at the cross (Isaiah 53). Difficult Verses Simplified • 19:2 “played the harlot” can mean marital unfaithfulness or, in some manuscripts, “was angry with him.” Either way, the relationship was broken. • 19:23-24 The host’s offer shows distorted ethics shaped by cultural pressure. Scripture records it but does not endorse it. • 19:29 The dismemberment shocks modern readers; in ancient context it was a call to arms when time was critical. Takeaway Snapshot Judges 19 paints Israel at rock bottom—no king, no justice, no safe place for the vulnerable. Its horror drives readers to seek the faithful King who shelters, forgives, and reforms His people. Connections to Additional Scriptures Moral Relativism Proverbs 14:12 - There is a way that seems right to a man, but its end is the way of death. Godly Leadership Proverbs 29:2 - When the righteous flourish, the people rejoice, but when the wicked rule, the people groan. Justice and Compassion Micah 6:8 - He has shown you, O man, what is good. And what does the LORD require of you but to act justly, to love mercy, and to walk humbly with your God? Faithful Relationships Ephesians 5:25 - Husbands, love your wives, just as Christ loved the church and gave Himself up for her. Teaching Points Moral DeclineJudges 19:1 sets the stage by noting, In those days, there was no king in Israel. This absence of leadership symbolizes the spiritual and moral decline of the nation. The Levite's Journey The Levite's decision to retrieve his concubine (Judges 19:2-3) reflects personal and societal brokenness, as relationships are marred by infidelity and neglect. Hospitality and Hostility The contrast between the hospitality of the old man in Gibeah (Judges 19:16-21) and the hostility of the townsmen (Judges 19:22) underscores the perversion of societal norms. The Outrage in Gibeah The horrific actions of the men of Gibeah (Judges 19:22-26) serve as a chilling example of unchecked sin and the consequences of a community devoid of godly influence. The Levite's Response The Levite's dismemberment of his concubine's body (Judges 19:29) is a desperate call to the tribes of Israel, highlighting the need for collective accountability and justice. Practical Applications Guard Against Moral RelativismRecognize the dangers of living by personal standards rather than God's absolute truth. Value Godly Leadership Seek and support leaders who uphold biblical principles and guide communities in righteousness. Promote Justice and Compassion Stand against injustice and immorality, advocating for the vulnerable and oppressed in society. Reflect on Personal Relationships Examine and nurture relationships to ensure they align with God's design for love and faithfulness. People 1. The LeviteA central figure in the story, the Levite is a man from the hill country of Ephraim. He takes a concubine from Bethlehem in Judah. The Levite's actions and decisions drive much of the narrative. The term "Levite" (לֵוִי, Levi) refers to a member of the tribe of Levi, traditionally associated with religious duties. 2. The Concubine The Levite's concubine is from Bethlehem in Judah. She plays a crucial role in the story, as her departure from the Levite and subsequent tragic fate are pivotal to the events that unfold. The Hebrew term for concubine is "פִּילֶגֶשׁ" (pilegesh), indicating a secondary wife or a woman in a recognized relationship without the full status of a wife. 3. The Concubine's Father The father of the concubine welcomes the Levite into his home when he comes to retrieve her. He shows hospitality by urging the Levite to stay longer, which reflects the cultural emphasis on hospitality in ancient Israel. 4. The Old Man from Gibeah An elderly man residing in Gibeah of Benjamin, he offers hospitality to the Levite and his concubine when they find no one else willing to take them in for the night. His actions contrast with the inhospitable and violent behavior of the townsmen. 5. The Wicked Men of Gibeah These are the men of the city who surround the old man's house, demanding to have relations with the Levite. Their actions echo the depravity described in the account of Sodom and Gomorrah, highlighting the moral decline in Israel during this period. Places 1. EphraimThe chapter begins with a Levite living in the remote hill country of Ephraim. This region is significant as it was part of the central highlands of Israel, often associated with the tribe of Ephraim, one of the prominent tribes of Israel. 2. Bethlehem in Judah The Levite's concubine is from Bethlehem in Judah. Bethlehem, meaning "House of Bread" in Hebrew, is a town with deep historical and religious significance, later known as the birthplace of King David and Jesus Christ. 3. Jebus (Jerusalem) As the Levite and his concubine travel, they pass by Jebus, which is identified as Jerusalem. At this time, it was still a Jebusite city, not yet conquered by the Israelites. The name "Jebus" reflects its Canaanite origins. 4. Gibeah The Levite and his concubine decide to stay in Gibeah, a city of the tribe of Benjamin. Gibeah becomes the central location for the tragic events that unfold in the narrative. The Hebrew root of Gibeah means "hill," indicating its geographical feature. 5. Ramah Mentioned as being near Gibeah, Ramah is another town in the territory of Benjamin. It serves as a geographical marker in the narrative, indicating the proximity of Gibeah to other locations. Events 1. The Levite Takes a ConcubineA Levite from the hill country of Ephraim takes a concubine from Bethlehem in Judah. This sets the stage for the events that follow, highlighting the social and moral complexities of the time. 2. The Concubine Leaves The concubine leaves the Levite and returns to her father's house in Bethlehem, staying there for four months. This separation indicates underlying tensions and issues within their relationship. 3. The Levite Pursues Reconciliation The Levite goes to Bethlehem to speak kindly to her and bring her back. This action reflects the Levite's desire to restore the relationship, despite the previous estrangement. 4. Hospitality of the Father-in-Law The concubine's father welcomes the Levite warmly, urging him to stay for several days. This hospitality is a cultural norm, emphasizing the importance of kinship and reconciliation. 5. Departure Delayed The Levite's departure is delayed multiple times due to the father-in-law's insistence on extending their stay. This delay plays a crucial role in the timing of subsequent events. 6. Journey to Gibeah The Levite, his concubine, and his servant set out for home but decide to spend the night in Gibeah, a city of the Benjamites, instead of Jebus (Jerusalem). This decision is pivotal, as it leads them into a hostile environment. 7. Lack of Hospitality in Gibeah Initially, no one in Gibeah offers them hospitality, which is contrary to the cultural expectations of the time. This lack of hospitality foreshadows the moral decay present in the city. 8. An Old Man Offers Shelter An old man from the hill country of Ephraim, living in Gibeah, offers them shelter. His actions contrast with the inhospitable nature of the city's inhabitants. 9. Wicked Men of Gibeah The men of Gibeah surround the house, demanding to have relations with the Levite. This echoes the depravity seen in Sodom and Gomorrah, highlighting the moral corruption in Israel. 10. The Concubine Abused To protect himself, the Levite sends out his concubine, who is abused by the men throughout the night. This tragic event underscores the severe moral decline and the value placed on women at the time. 11. The Levite's Response In the morning, the Levite finds his concubine at the door, and upon discovering her death, he takes her body home. His response is both a personal tragedy and a catalyst for national outrage. 12. The Levite's Call to Action The Levite dismembers the concubine's body and sends the pieces throughout Israel, calling for justice. This gruesome act serves as a shocking call to arms, demanding a response from the tribes of Israel. Topics 1. The Levite and His ConcubineThe chapter begins with a Levite from the hill country of Ephraim who takes a concubine from Bethlehem in Judah. The concubine leaves him and returns to her father's house. The Levite goes to persuade her to return with him. This sets the stage for the events that follow, highlighting themes of marital discord and reconciliation. 2. Hospitality in Gibeah As the Levite and his concubine travel back, they decide to spend the night in Gibeah, a town of the Benjamites. An old man offers them hospitality, emphasizing the cultural importance of hospitality in ancient Israel. The Hebrew root for "hospitality" (גּוּר, gur) underscores the duty to protect and care for travelers. 3. The Wickedness of the Men of Gibeah The men of Gibeah surround the house, demanding to have relations with the Levite. This mirrors the sin of Sodom and Gomorrah, illustrating the moral decay in Israel. The Hebrew term for "wickedness" (רָעָה, ra'ah) is used to describe their intentions, indicating profound moral corruption. 4. The Outrage Against the Concubine To protect himself, the Levite sends out his concubine to the men, who abuse her throughout the night. This tragic event highlights the degradation of societal values and the vulnerability of women. The Hebrew word for "abuse" (עָנָה, anah) conveys the severity of the violence inflicted upon her. 5. The Levite's Response and Call to Action Upon discovering his concubine dead, the Levite dismembers her body and sends the pieces throughout Israel. This shocking act serves as a call to action for the tribes of Israel to address the atrocity. The Hebrew root for "send" (שָׁלַח, shalach) implies a deliberate and urgent message to the nation. Themes 1. Hospitality and Its BreachJudges 19 highlights the theme of hospitality, a significant cultural and moral expectation in ancient Israel. The Levite and his concubine are initially welcomed by an old man in Gibeah, demonstrating the importance of offering shelter and protection to travelers. However, the subsequent events reveal a grave breach of this hospitality, as the men of the city demand to violate the Levite, leading to the horrific abuse of his concubine. This breach underscores the moral decay present in Israel at the time. 2. Moral Depravity and Lawlessness The chapter illustrates the moral depravity and lawlessness prevalent in Israel during the period of the Judges. The actions of the men of Gibeah, who are described as "wicked men" (Judges 19:22), reflect a society that has strayed far from God's commandments. The Hebrew term used here, "בְּנֵי בְלִיַּעַל" (bene beliyaal), often translated as "worthless fellows" or "sons of wickedness," indicates a deep-seated corruption. 3. The Consequences of Idolatry and Disobedience Judges 19 serves as a narrative that reflects the broader consequences of Israel's idolatry and disobedience to God. The chaos and violence depicted in the chapter are symptomatic of a society that has rejected divine authority, as seen throughout the Book of Judges. This theme is a reminder of the covenantal relationship between God and Israel, where disobedience leads to societal breakdown. 4. The Role of Women and Their Vulnerability The chapter also addresses the theme of the vulnerability and mistreatment of women in ancient society. The concubine's tragic fate highlights the lack of protection and value afforded to women, reflecting a patriarchal system that often left them defenseless. This theme invites reflection on the need for justice and the protection of the vulnerable within society. 5. Justice and Retribution The narrative sets the stage for the subsequent chapters, where the tribes of Israel seek justice for the atrocity committed in Gibeah. This theme of justice and retribution is central to the unfolding story, as the Israelites grapple with how to address the sin within their own community. The call for justice reflects the biblical principle that wrongdoing must be confronted and rectified. 6. Covenantal Failure and the Need for Righteous Leadership The events in Judges 19 underscore the failure of Israel to uphold their covenant with God, highlighting the need for righteous leadership. The absence of a king or central authority during this period ("In those days Israel had no king," Judges 19:1) is a recurring motif in Judges, pointing to the need for godly leadership to guide the nation back to faithfulness. Answering Tough Questions 1. Judges 19:2—What historical or cultural factors would explain why the Levite’s concubine stayed with her father instead of returning home? Bible Study Discussion Questions 1. How does the Levite's pursuit of his concubine speak to the complexities of relationships in times of moral decay? 2. Reflect on the theme of hospitality in Judges 19. How does it contrast with our understanding of hospitality today? 3. Discuss the societal implications of Gibeah's men actions. How might such decadence impact a community or nation today? 4. How does the Levite's reaction to his concubine's death reflect the value placed on women's lives in this period? Compare it to the current status of women in society. 5. If you were the Levite, how would you have handled the situation in Gibeah? 6. How does this chapter illustrate the need for societal laws and order? Can you draw parallels to current global issues? 7. Why do you think the concubine's father tried to prolong the Levite's stay? What does this say about their relationship? 8. Discuss the role of the elderly Ephraimite man. What does his character represent? 9. How does the story of Gibeah's wickedness reflect on the overall moral and spiritual state of Israel during this period? 10. The Levite chose a gruesome method to call for justice. What alternatives could he have considered? 11. How does Judges 19 challenge our perception of humanity and the potential for evil? 12. What lessons can modern societies learn from the events in Gibeah? 13. How does the story of the Levite's concubine connect to broader themes in the book of Judges? 14. Can you draw any parallels between the moral decay exhibited in this chapter and situations in the world today? 15. How should society respond when it discovers such horrific actions within its midst? 16. How does Judges 19 highlight the consequences of a lack of spiritual leadership? 17. What message does the Levite's dismemberment of his concubine's body send to the tribes of Israel? 18. How can the shocking nature of this story serve as a wake-up call for personal and societal reflection? 19. How do the events of this chapter demonstrate the importance of living by God's laws? 20. In the face of such moral decay, how can individuals and communities ensure that they are aligned with God's standards? Bible Hub Chapter Summaries and Bible Study Questions |
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