Judges 19:27
In 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.
In the morning,

Daylight reveals the horror concealed by the night and brings the Levite face to face with the consequences of his actions.

Gen 19:27 Early the next morning, Abraham got up and returned…
Jos 6:12 Joshua got up early the next morning, and the priests…
1Sa 1:19 The next morning they got up early to bow in worship…

when her master got up

The Levite held authority over his concubine, yet he had failed in the duty to protect her. Having handed her over to the violent men of Gibeah, he now rises apparently prepared to continue his plans.

1Sa 29:10 Now then, get up early in the morning…
Gen 22:3 So Abraham got up early the next morning,…
Exo 24:4 And Moses wrote down all the words of the LORD.…

and opened the doors of the house

The house had provided shelter for the Levite and his host, but its doorway became the place where the woman’s suffering was finally seen. Gibeah had failed to uphold the sacred obligation of hospitality and protection.

Act 12:16 But Peter kept on knocking, and when they opened the door…
Rev 3:20 Behold, I stand at the door and knock…
Sng 5:5 I rose up to open for my beloved. My hands dripped…

to go out on his journey,

The Levite’s intended departure underscores the moral numbness that marks the account. His personal journey had become entangled with Israel’s deeper departure from the ways of the Lord.

Luk 15:13 After a few days, the younger son got everything together…
Mat 25:15 To one he gave five talents, to another two talents…
Gen 12:4 So Abram departed, as the LORD had directed him…

there was his concubine,

The unnamed woman’s position as a concubine made her especially vulnerable, but her lesser household status did not lessen her worth before God or her master’s responsibility toward her.

2Sa 3:7 Now Saul had a concubine named Rizpah, the daughter…
Gen 35:22 While Israel was living in that region, Reuben went in…
2Sa 16:22 So they pitched a tent for Absalom on the roof,…

collapsed in the doorway of the house,

Her body lies at the boundary of the only place where refuge might have been found. The doorway testifies that safety was close, yet denied her by the corruption of the men around her.

1Ki 14:17 Then Jeroboam’s wife got up and departed for Tirzah,…
1Sa 4:18 As soon as the ark of God was mentioned, Eli fell backward…
1Sa 28:20 Immediately Saul fell flat on the ground,…

with her hands on the threshold.

Her hands stretched toward the threshold portray a final effort to reach shelter. Israel’s covenant law called for justice, mercy, and protection of the helpless, but the events at Gibeah reveal a nation doing what was right in its own eyes.

1Sa 5:4-5 But when they got up early the next morning, there was Dagon…
Zep 1:9 On that day I will punish all who leap over the threshold…
Ezk 9:3 Then the glory of the God of Israel rose…

Persons / Places / Events
1. The Levite
A man from the tribe of Levi, who was traveling with his concubine. He is central to the account and his actions are pivotal in the unfolding events.

2. The Concubine
The Levite's concubine, who suffered abuse and ultimately died. Her tragic fate is a catalyst for the subsequent events in Israel.

3. Gibeah
A town in the territory of Benjamin where the events took place. It becomes infamous for the wickedness that occurred there.

4. The House
The location where the Levite and his concubine sought refuge. It becomes a place of horror and tragedy.

5. The Master
Refers to the Levite, who is described as the master of the concubine, highlighting the social and relational dynamics of the time.
Teaching Points
The Consequences of Moral Decay
The events in Gibeah illustrate the depths of moral decay that can occur when a society turns away from God's laws. This serves as a warning to maintain personal and communal holiness.

The Value of Human Life
The tragic fate of the concubine underscores the value of human life and the importance of treating every individual with dignity and respect, as all are made in the image of God.

The Role of Leadership
The Levite's actions, or lack thereof, highlight the responsibility of leaders to protect and care for those under their charge. This calls for godly leadership in families, churches, and communities.

The Need for Justice
The account calls for justice in the face of wrongdoing. It challenges believers to advocate for justice and righteousness in their own contexts.
Bible Study Questions
1. How does the account of the Levite and his concubine in Judges 19 reflect the spiritual and moral state of Israel during the time of the Judges?

2. In what ways does the account of Judges 19 parallel the account of Sodom and Gomorrah in Genesis 19, and what lessons can we draw from these parallels?

3. How can we apply the lessons of leadership and responsibility from the Levite's actions to our roles in family, church, and society today?

4. What does the treatment of the concubine in Judges 19 teach us about the importance of valuing and protecting human life in our current cultural context?

5. How can we, as Christians, actively pursue justice and righteousness in our communities, drawing from the lessons of Judges 19 and other related scriptures?
Connections to Other Scriptures
Genesis 19
The account of Sodom and Gomorrah shares thematic elements with Judges 19, particularly the themes of hospitality, wickedness, and divine judgment.

Deuteronomy 22
Provides laws concerning sexual morality and the treatment of women, which contrast sharply with the events in Judges 19.

Hosea 9
Hosea references Gibeah as a symbol of Israel's sin, indicating the lasting impact of the events described in Judges 19.
DeliberationBp. Smalridge.Judges 19:1-30
Helping OthersR. Rogers.Judges 19:1-30
The Past and the FutureJ. Grant, M. A.Judges 19:1-30
Monstrous WickednessW.F. Adeney Judges 19:22-28
People
Benjamin, Benjaminites, Benjamites, Israelites, Jebusites
Places
Bethlehem, Egypt, Gibeah, Jebus, Jerusalem, Ramah
Topics
Behold, Concubine, Continue, Door, Doors, Doorway, Fallen, Got, Hands, Lay, Lying, Master, Morning, Opened, Openeth, Opening, Riseth, Rose, Servant-wife, Step, Stepped, Stretched, Threshhold, Threshold
Dictionary of Bible Themes
Judges 19:16-29

     5702   husband

Judges 19:22-28

     6240   rape

Judges 19:22-30

     5745   women

Library
Renewal of Troubles. Second Exile. Pistus and Gregory, Culmination of Eusebian Intrigue. Rome and Sardica. (337-346).
(1). The stay of Athanasius at Alexandria was brief and troubled. The city was still disturbed by Arian malcontents, who had the sympathy of Jews and Pagans, and it was reported that the monks, and especially the famous hermit Antony, were on their side. This impression, however, was dissipated by the appearance of the great Ascetic himself, who, at the urgent request of the orthodox (pp. 214 sq., 503), consented to shew himself for two days in the uncongenial atmosphere of the city. The mystery
Athanasius—Select Works and Letters or Athanasius

Ramah. Ramathaim Zophim. Gibeah.
There was a certain Ramah, in the tribe of Benjamin, Joshua 18:25, and that within sight of Jerusalem, as it seems, Judges 19:13; where it is named with Gibeah:--and elsewhere, Hosea 5:8; which towns were not much distant. See 1 Samuel 22:6; "Saul sat in Gibeah, under a grove in Ramah." Here the Gemarists trifle: "Whence is it (say they) that Ramah is placed near Gibea? To hint to you, that the speech of Samuel of Ramah was the cause, why Saul remained two years and a half in Gibeah." They blindly
John Lightfoot—From the Talmud and Hebraica

Judges
For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes
John Edgar McFadyen—Introduction to the Old Testament

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