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
This phrase indicates the time of day, suggesting a new beginning or revelation. In biblical narratives, morning often symbolizes a time of decision or action (e.g., Genesis 19:27, Exodus 14:24). It sets the stage for the events that follow, highlighting the contrast between the darkness of the previous night and the light of day.

when her master got up
The term "master" reflects the patriarchal society of ancient Israel, where men held authority over women, including concubines. This relationship is complex, as concubines were considered part of the household but had fewer rights than wives. The Levite's actions throughout the chapter reveal a lack of compassion and responsibility, which is a recurring theme in Judges, illustrating the moral decline of Israel during this period.

and opened the doors of the house
Opening the doors signifies a transition from the private to the public sphere. In biblical times, the act of opening doors could symbolize readiness to face the world or to reveal what is hidden. This action foreshadows the discovery of the tragic events that occurred during the night.

to go out on his journey
The Levite's intention to continue his journey underscores his disregard for the gravity of the situation. It reflects the self-centeredness and moral apathy prevalent in the narrative. This journey motif is common in Scripture, often representing a physical and spiritual path (e.g., Abraham's journey in Genesis 12).

there was his concubine
The presence of the concubine at this moment is a stark reminder of the previous night's violence and the Levite's failure to protect her. Her status as a concubine, rather than a wife, highlights her vulnerability and the societal norms that devalued her life. This tragic event serves as a critique of the social and moral decay in Israel.

collapsed in the doorway of the house
The doorway is a significant location, symbolizing a threshold between safety and danger, life and death. Her collapse here emphasizes the failure of the household to provide protection and the broader failure of Israel to uphold justice and righteousness.

with her hands on the threshold
This detail poignantly captures her desperate attempt to reach safety, evoking a sense of tragedy and helplessness. The threshold, a place of transition, becomes a symbol of her unfulfilled hope for rescue. This imagery can be seen as a metaphor for Israel's spiritual state, caught between covenant faithfulness and moral collapse.

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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