Teks -- Judges 19:1-30 (NET)

Sodom and Gomorrah Revisited

19:1 In those days Israel had no king. There was a Levite living temporarily in the remote region of the Ephraimite hill country. He acquired a concubine from Bethlehem in Judah. 19:2 However, she got angry at him and went home to her father’s house in Bethlehem in Judah. When she had been there four months, 19:3 her husband came after her, hoping he could convince her to return. He brought with him his servant and a pair of donkeys. When she brought him into her father’s house and the girl’s father saw him, he greeted him warmly. 19:4 His father-in-law, the girl’s father, persuaded him to stay with him for three days, and they ate and drank together, and spent the night there. 19:5 On the fourth day they woke up early and the Levite got ready to leave. But the girl’s father said to his son-in-law, “Have a bite to eat for some energy, then you can go.” 19:6 So the two of them sat down and had a meal together. Then the girl’s father said to the man, “Why not stay another night and have a good time!” 19:7 When the man got ready to leave, his father-in-law convinced him to stay another night. 19:8 He woke up early in the morning on the fifth day so he could leave, but the girl’s father said, “Get some energy. Wait until later in the day to leave!” So they ate a meal together. 19:9 When the man got ready to leave with his concubine and his servant, his father-in-law, the girl’s father, said to him, “Look! The day is almost over! Stay another night! Since the day is over, stay another night here and have a good time. You can get up early tomorrow and start your trip home.” 19:10 But the man did not want to stay another night. He left and traveled as far as Jebus (that is, Jerusalem). He had with him a pair of saddled donkeys and his concubine. 19:11 When they got near Jebus, it was getting quite late and the servant said to his master, “Come on, let’s stop at this Jebusite city and spend the night in it.” 19:12 But his master said to him, “We should not stop at a foreign city where non-Israelites live. We will travel on to Gibeah.” 19:13 He said to his servant, “Come on, we will go into one of the other towns and spend the night in Gibeah or Ramah.” 19:14 So they traveled on, and the sun went down when they were near Gibeah in the territory of Benjamin. 19:15 They stopped there and decided to spend the night in Gibeah. They came into the city and sat down in the town square, but no one invited them to spend the night. 19:16 But then an old man passed by, returning at the end of the day from his work in the field. The man was from the Ephraimite hill country; he was living temporarily in Gibeah. (The residents of the town were Benjaminites.) 19:17 When he looked up and saw the traveler in the town square, the old man said, “Where are you heading? Where do you come from?” 19:18 The Levite said to him, “We are traveling from Bethlehem in Judah to the remote region of the Ephraimite hill country. That’s where I’m from. I had business in Bethlehem in Judah, but now I’m heading home. But no one has invited me into their home. 19:19 We have enough straw and grain for our donkeys, and there is enough food and wine for me, your female servant, and the young man who is with your servants. We lack nothing.” 19:20 The old man said, “Everything is just fine! I will take care of all your needs. But don’t spend the night in the town square.” 19:21 So he brought him to his house and fed the donkeys. They washed their feet and had a meal. 19:22 They were having a good time, when suddenly some men of the city, some good-for-nothings, surrounded the house and kept beating on the door. They said to the old man who owned the house, “Send out the man who came to visit you so we can have sex with him.” 19:23 The man who owned the house went outside and said to them, “No, my brothers! Don’t do this wicked thing! After all, this man is a guest in my house. Don’t do such a disgraceful thing! 19:24 Here are my virgin daughter and my guest’s concubine. I will send them out and you can abuse them and do to them whatever you like. But don’t do such a disgraceful thing to this man!” 19:25 The men refused to listen to him, so the Levite grabbed his concubine and made her go outside. They raped her and abused her all night long until morning. They let her go at dawn. 19:26 The woman arrived back at daybreak and was sprawled out on the doorstep of the house where her master was staying until it became light. 19:27 When her master got up in the morning, opened the doors of the house, and went outside to start on his journey, there was the woman, his concubine, sprawled out on the doorstep of the house with her hands on the threshold. 19:28 He said to her, “Get up, let’s leave!” But there was no response. He put her on the donkey and went home. 19:29 When he got home, he took a knife, grabbed his concubine, and carved her up into twelve pieces. Then he sent the pieces throughout Israel. 19:30 Everyone who saw the sight said, “Nothing like this has happened or been witnessed during the entire time since the Israelites left the land of Egypt! Take careful note of it! Discuss it and speak!”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Jdg 19:1

A concubine ___Heb. a wife, a concubine, that is, such a concubine as was also his wife: called a concubine, only because she was not endowed. Perhaps he had nothing to endow her with, being himself only a sojourner.

Wesley: Jdg 19:2 - Against him

That is, against her faith given to him.

Wesley: Jdg 19:2 - Went away

Either for fear of punishment; or, because her heart was alienated from him; wherein not only she sinned, but her father by connivance at her sin, and neglect of just endeavours for her reconciliation to her husband.

Wesley: Jdg 19:3 - Friendly

To offer her pardon and reconciliation.

Wesley: Jdg 19:12 - A stranger

That is, of a strange nation: which the Canaanites possess; for though the city Jerusalem had been taken by Caleb, Jdg 1:8, yet the strong fort of Zion was still in their hands, whence it is likely they did much molest, and afterwards by God's permission, drive out the Israelites who dwelt there.

Wesley: Jdg 19:15 - To lodge

Though they were soft and effeminate in other respects, yet they were hard - hearted to strangers, and at that time there were no public - houses in that country.

Wesley: Jdg 19:16 - Ephraim

Whence also the Levite was, which enclined him to shew the more kindness to his country - man.

Wesley: Jdg 19:16 - Benjamites

This was indeed one of the cities belonging to the priests; but the cities which were given to the priests, and whereof they were owners, were not inhabited by the priests or Levites only, especially at this time when they were but few in number, but by many other persons of different professions.

Wesley: Jdg 19:18 - House of the Lord

Which was in Shiloh. Thither he went, either because he lived there, for that was in the tribe of Ephraim; or, rather, because he would there offer prayers and praises, and sacrifices to God, for his mercy in reconciling him and his wife.

Wesley: Jdg 19:20 - Let all, &c.

_It matters not whether thou wantest nothing or everything, I will take care to supply all thy wants.

Wesley: Jdg 19:21 - Washed

As they used to do to travellers in those hot countries.

Wesley: Jdg 19:22 - Merry

That is, refreshing themselves with the provisions set before them.

Wesley: Jdg 19:22 - Sons of belial

Children of the devil, wicked and licentious men.

Wesley: Jdg 19:23 - Into my house

And therefore I am obliged to protect him by the laws of hospitality.

Wesley: Jdg 19:26 - Fell down

Namely, dead; killed partly with grief of heart, and partly with excessive abuse. Thus the sin she formerly chose, Jdg 19:2, is now her destruction; and though her husband pardoned her, God would punish her, at least as to this life.

Wesley: Jdg 19:29 - Sent

By several messengers, with a relation of the fact.

Wesley: Jdg 19:30 - Speak

Let us meet together, and seriously consider, and every one freely speak what is to be done in this case.

JFB: Jdg 19:1 - it came to pass in those days

The painfully interesting episode that follows, together with the intestine commotion the report of it produced throughout the country, belongs to the same early period of anarchy and prevailing disorder.

JFB: Jdg 19:1 - a certain Levite . . . took to him a concubine

The priests under the Mosaic law enjoyed the privilege of marrying as well as other classes of the people. It was no disreputable connection this Levite had formed; for a nuptial engagement with a concubine wife (though, as wanting in some outward ceremonies, it was reckoned a secondary or inferior relationship) possessed the true essence of marriage; it was not only lawful, but sanctioned by the example of many good men.

JFB: Jdg 19:2 - his concubine . . . went away from him unto her father's house

The cause of the separation assigned in our version rendered it unlawful for her husband to take her back (Deu 24:4); and according to the uniform style of sentiment and practice in the East, she would have been put to death, had she gone to her father's family. Other versions concur with JOSEPHUS, in representing the reason for the flight from her husband's house to be, that she was disgusted with him, through frequent brawls.

JFB: Jdg 19:3-4 - And her husband arose, and went after her, to speak friendly unto her

Hebrew, "speak to her heart," in a kindly and affectionate manner, so as to rekindle her affection. Accompanied by a servant, he arrived at the house of his father-in-law, who rejoiced to meet him, in the hope that a complete reconciliation would be brought about between his daughter and her husband. The Levite, yielding to the hospitable importunities of his father-in-law, prolonged his stay for days.

JFB: Jdg 19:8 - tarried

With reluctance.

JFB: Jdg 19:8 - until afternoon

Literally, "the decline of the day." People in the East, who take little or nothing to eat in the morning, do not breakfast till from ten to twelve A.M., and this meal the hospitable relative had purposely protracted to so late a period as to afford an argument for urging a further stay.

JFB: Jdg 19:9 - the day draweth toward evening

Hebrew, "the pitching time of day." Travellers who set out at daybreak usually halt about the middle of the afternoon the first day, to enjoy rest and refreshment. It was, then, too late a time to commence a journey. But duty, perhaps, obliged the Levite to indulge no further delay.

JFB: Jdg 19:10-12 - the man . . . departed, and came over against Jebus

The note, "which is Jerusalem," must have been inserted by Ezra or some later hand. Jebus being still, though not entirely (Jdg 1:8) in the possession of the old inhabitants, the Levite resisted the advice of his attendant to enter it and determined rather to press forward to pass the night in Gibeah, which he knew was occupied by Israelites. The distance from Beth-lehem to Jerusalem is about six miles. The event showed that it would have been better to have followed the advice of his attendant--to have trusted themselves among aliens than among their own countrymen.

JFB: Jdg 19:13 - in Gibeah, or in Ramah

The first of these places was five miles northeast, the other from four to five north of Jerusalem.

JFB: Jdg 19:15 - when he went in, he sat him down in a street of the city

The towns of Palestine at this remote period could not, it seems, furnish any establishment in the shape of an inn or public lodging-house. Hence we conclude that the custom, which is still frequently witnessed in the cities of the East, was then not uncommon, for travellers who were late in arriving and who had no introduction to a private family, to spread their bedding in the streets, or wrapping themselves up in their cloaks, pass the night in the open air. In the Arab towns and villages, however, the sheik, or some other person, usually comes out and urgently invites the strangers to his house. This was done also in ancient Palestine (Gen 18:4; Gen 19:2). That the same hospitality was not shown in Gibeah seems to have been owing to the bad character of the people.

JFB: Jdg 19:16 - there came an old man from his work out of the field at even, which was also of mount Ephraim

Perhaps his hospitality was quickened by learning the stranger's occupation, and that he was on his return to his duties at Shiloh.

JFB: Jdg 19:19-20 - there is no want of any thing

In answering the kindly inquiries of the old man, the Levite deemed it right to state that he was under no necessity of being burdensome on anyone, for he possessed all that was required to relieve his wants. Oriental travellers always carry a stock of provisions with them; and knowing that even the khans or lodging-houses they may find on their way afford nothing beyond rest and shelter, they are careful to lay in a supply of food both for themselves and their beasts. Instead of hay, which is seldom met with, they used chopped straw, which, with a mixture of barley, beans, or the like, forms the provender for cattle. The old man, however, in the warmth of a generous heart, refused to listen to any explanation, and bidding the Levite keep his stocks for any emergency that might occur in the remainder of his journey, invited them to accept of the hospitalities of his house for the night.

JFB: Jdg 19:20 - only lodge not in the street

As this is no rare or singular circumstance in the East, the probability is that the old man's earnest dissuasive from such a procedure arose from his acquaintance with the infamous practices of the place.

JFB: Jdg 19:22-24 - certain sons of Belial beset the house

The narrative of the horrid outrage that was committed; of the proposal of the old man; the unfeeling, careless, and in many respects, inexplicable conduct of the Levite towards his wife, disclose a state of morality that would have appeared incredible, did it not rest on the testimony of the sacred historian. Both men ought to have protected the women in the house, even though at the expense of their lives, or thrown themselves on God's providence. It should be noted, however, that the guilt of such a foul outrage is not fastened on the general population of Gibeah.

JFB: Jdg 19:29 - divided her . . . into twelve pieces

The want of a regular government warranted an extraordinary step; and certainly no method could have been imagined more certain of rousing universal horror and indignation than this terrible summons of the Levite.

Clarke: Jdg 19:1 - There was no king in Israel

There was no king in Israel - All sorts of disorders are attributed to the want of civil government; justice, right, truth, and humanity, had fallen in the streets

Clarke: Jdg 19:1 - Took to him a concubine

Took to him a concubine - We have already seen that the concubine was a sort of secondary wife; and that such connections were not disreputable, being according to the general custom of those times. The word פילגש pilegesh , concubine, is supposed by Mr. Parkhurst to be compounded of פלג palag , "to divide, or share;"and נגש nagash , "to approach;"because the husband shared or divided his attention and affections between her and the real wife; from whom she differed in nothing material, except in her posterity not inheriting.

Clarke: Jdg 19:2 - Played the whore

Played the whore - Neither the Vulgate, Septuagint, Targum, nor Josephus, understand this word as implying any act of conjugal infidelity on the woman’ s part. They merely state that the parties disagreed, and the woman returned to her father’ s house. Indeed all the circumstances of the case vindicate this view of the subject. If she had been a whore, or adulteress, it is not very likely that her husband would have gone after her to speak friendly, literally, to speak to her heart, and entreat her to return. The Vulgate simply states, quae reliquit eum , that she left him; the Septuagint, ωργισθη αυτῳ, that she was angry with him; the Targum ובסרת עלוהי ubserath alohi , that she despised him; Josephus, αλλοτοιως ειχε, that she was alienated, or separated herself, from him. Houbigant translates the clause: quae cum ab eo alienata esset, vel irata in eum esset, eum reliquit ; "who when she was alienated from him, or angry with him, left him;"and he defends this version in his note. I think the true meaning to be among the above interpretations. They had contentions; she ceased to love him, her affections were alienated from him; and she left his house, and went home to her father.

Clarke: Jdg 19:3 - He rejoiced to meet him

He rejoiced to meet him - He hoped to be able completely to reconcile his daughter and her husband.

Clarke: Jdg 19:8 - And they tarried until afternoon

And they tarried until afternoon - Merely that they might avoid the heat of the day, which would have been very inconvenient in travelling.

Clarke: Jdg 19:9 - The day groweth to an end

The day groweth to an end - חנות היום chanoth haiyom , "the day is about to pitch its tent;"that is, it was near the time in which travelers ordinarily pitched their tents, to take up their lodging for the night.

Clarke: Jdg 19:11 - When they were by Jebus

When they were by Jebus - This was Jerusalem, in which, though after the death of Joshua it appears to have been partly conquered by the tribe of Judah, yet the Jebusites kept the strong hold of Zion till the days of David, by whom they were finally expelled. See the note on Jdg 1:8.

Clarke: Jdg 19:15 - No man - took them into his house to lodging

No man - took them into his house to lodging - There was probably no inn or house of public entertainment in this place, and therefore they could not have a lodging unless furnished by mere hospitality. To say that there were no inns in those primitive times, is not true; there were such places, though not very frequent. Joseph’ s brethren found their money in their sacks when they loosed them at an inn, Gen 42:27. The house of Rahab was an inn, Jos 2:1. And the woman whose house Samson frequented at Gaza was a hostess, or one who kept a place of public entertainment.

Clarke: Jdg 19:19 - There is both straw and provender for our asses

There is both straw and provender for our asses - In the countries principally devoted to pasturage, there was no hay; but as they raised some corn, they took great care of their straw, chopped it very small, and having mixed it with barley, beans, or the pounded kernels of dates, made it into balls, and fed their cattle with it. Straw, cut into what is called chaff, is not unfrequently used in England for the same purpose.

Clarke: Jdg 19:20 - All thy wants lie upon me

All thy wants lie upon me - Here was genuine hospitality: "Keep your bread and wine for yourselves, and your straw and provender for your asses; you may need them before you finish your journey; I will supply all your wants for this night, therefore do not lodge in the street."

Clarke: Jdg 19:22 - Sons of Belial

Sons of Belial - Profligate fellows. See the notes on Deu 13:13

Clarke: Jdg 19:22 - That we may know him

That we may know him - See Gen 19:5. These were genuine sodomites as to their practice; sons of Belial, rascals and miscreants of the deepest dye; worse than brutes, being a compound of beast and devil inseparably blended.

Clarke: Jdg 19:24 - Here is my daughter, a maiden

Here is my daughter, a maiden - Such a proposal was made by Lot to the men of Sodom, Gen 19:8, but nothing can excuse either. That the rights of hospitality were sacred in the East, and most highly regarded we know; and that a man would defend, at the expense of his life, the stranger whom he had admitted under his roof, is true; but how a father could make such a proposal relative to his virgin daughter, must remain among those things which are incomprehensible.

Clarke: Jdg 19:25 - So the man took his concubine

So the man took his concubine - The word יחזק yachazek , which we here translate simply took, signifies rather to take or seize by violence. The woman would not go out to them; but her graceless husband forced her to go, in order that he might save his own body. He could have but little love for her, and this was the cause of their separation before. The men of Gibeah who wished to abuse the body of the Levite; the Levite who wished to save his body at the expense of the modesty, reputation, and life of his wife; and the old man who wished to save his guest at the expense of the violation of his daughter; are all characters that humanity and modesty wish to be buried in everlasting oblivion

Clarke: Jdg 19:25 - When the day began to spring

When the day began to spring - Their turpitude could not bear the full light of the day; and they dismissed the poor woman when the day began to break.

Clarke: Jdg 19:26 - Fell down at the door

Fell down at the door - She had strength to reach the door, but not to knock for admittance: when she reached the door she fell down dead! The reason of this abominable and horrid catastrophe is strongly signified by the original words, Jdg 19:25 : וידעו אותה ויתעללו בה כל הלילה vaiyedu othah , vaiyithallelu bah col hallailah , which we modestly translate, and they knew her, and they abused her all the night. More literally, but still not fully: Illi cum ea rem habuerunt, et alternatim in eam tota nocte ascenderunt . The hithpahel used here in the verb עלל greatly increases the sense: Conjugatio hithpahel frequentiam actus et immanem libidinem designat . The Arabic is not too strong; the following is its meaning: Exercuerunt in ea cupiditates suas, et maechati, sunt in ea ad matutinum usque .

Clarke: Jdg 19:29 - Divided her - into twelve pieces

Divided her - into twelve pieces - There is no doubt that with the pieces he sent to each tribe a circumstantial account of the barbarity of the men of Gibeah; and it is very likely that they considered each of the pieces as expressing an execration, "If ye will not come and avenge my wrongs, may ye be hewn in pieces like this abused and murdered woman!"It was a custom among the ancient Highlanders in Scotland, when one clan wished to call all the rest to avenge its wrongs, to take a wooden cross, dip it in blood, and send it by a special messenger through all the clans. This was called the fire cross, because at sight of it each clan lighted a fire or beacon, which gave notice to all the adjoining clans that a general rising was immediately to take place.

Clarke: Jdg 19:30 - There was no such deed done nor seen

There was no such deed done nor seen - They were all struck with the enormity of the crime; and considered it a sovereign disgrace to all the tribes of Israel

Clarke: Jdg 19:30 - Consider of it

Consider of it - Literally, Put it to yourselves; take counsel upon it; and speak. This was the prelude to the council held, and the subsequent operations, which are mentioned in the following chapter

I Have passed over the abominable transactions of this chapter as lightly as I could, and shall make no apology to the learned or unlearned reader for leaving some things untranslated

What a blessing are wholesome laws, and a vigorous and attentive magistracy! These wretched people had no form of government, and every one did what was right in his own eyes: their own eye (corrupt inclination) was the measure and rule of their conduct; and how bad a rule, the abuse and murder of the Levite’ s wife testify. Reader, bless God for a civil government.

Defender: Jdg 19:22 - sons of Belial

Belial was a Hebrew epithet meaning "good-for-nothing" or even "evil." When the writer called these homosexuals "sons of Belial," he was using one of the most insulting names in the culture. Sodomites (Gen 19:4, Gen 19:5) are also called "dogs" in Deu 23:18 (Rom 1:26, Rom 1:27). It is clear that homosexuality is abhorrent to a holy God."

TSK: Jdg 19:1 - when there // mount // a concubine

when there : Jdg 17:6, Jdg 18:1, Jdg 21:25

mount : Jdg 17:1, Jdg 17:8; Jos 24:30, Jos 24:33

a concubine : Heb. a woman or, a wife. Gen 22:24, Gen 25:6; 2Sa 3:7, 2Sa 5:13, 2Sa 16:22, 2Sa 19:5, 2Sa 20:3; 1Ki 11:3; 2Ch 11:21; Est 2:14; Son 6:8, Son 6:9; Dan 5:3; Mal 2:15, Beth-lehem-judah, Jdg 17:8; Gen 35:19; Mat 2:6

TSK: Jdg 19:2 - played // four whole months

played : Lev 21:9; Deu 22:21; Eze 16:28

four whole months : or, a year and four months, Heb. days, four months

TSK: Jdg 19:3 - went // speak // friendly unto her // to bring // his servant

went : Jdg 15:1

speak : Gen 50:21; Lev 19:17, Lev 20:10; Hos 2:14; Mat 1:19; Joh 8:4, Joh 8:5, Joh 8:11; Gal 6:1

friendly unto her : Heb. to her heart, Gen 34:3

to bring : Jer 3:1

his servant : Num 22:22

TSK: Jdg 19:5 - Comfort // with a morsel

Comfort : Heb. Srengthen, Jdg 19:8; Gen 18:5; 1Sa 14:27-29, 1Sa 30:12; 1Ki 13:7; Psa 104:15; Joh 4:34; Act 9:19

with a morsel : Jdg 19:22

TSK: Jdg 19:6 - let thine heart

let thine heart : Jdg 19:9, Jdg 19:21, Jdg 9:27, Jdg 16:25; Rth 3:7; 1Sa 25:36; Est 1:10; Psa 104:15; Luk 12:19; 1Th 5:3; Rev 11:10, Rev 11:13, until afternoon, Heb. till the day declined, Merely that they might avoid the heat of the day, which would have been very inconvenient in travelling.

TSK: Jdg 19:9 - the day // draweth // the day groweth to an end // to morrow // home

the day : Luk 24:29

draweth : etc. Heb. is weak

the day groweth to an end : Heb. it is the pitching time of the day, Jer 6:4. That is, it was near the time in which travellers ordinarily pitched their tents, to take up their lodging for the night. In the latter part of the afternoon, eastern travellers begin to look out for a place for this purpose. So Dr. Shaw observes, ""Our constant practice was to rise at break of day, set forward with the sun, and travel to the middle of the afternoon; at which time we began to look out for encampments of Arabs; who, to prevent such parties as ours from living at free charges upon them, take care to pitch in woods, valleys, or places the least conspicuous."

to morrow : Pro 27:1; Jam 4:13, Jam 4:14

home : Heb. to thy tent

TSK: Jdg 19:10 - over against // Jebus

over against : Heb. to over against

Jebus : Jdg 1:8; Jos 15:8, Jos 15:63, Jos 18:28; 2Sa 5:6

TSK: Jdg 19:11 - the Jebusites

the Jebusites : Jdg 19:10, Jdg 1:21; Gen 10:16; Jos 15:63; 2Sa 5:6

TSK: Jdg 19:12 - Gibeah

Gibeah : Gibeah, a city of Benjamin, and the birth-place of Saul, was situated near Rama and Gibeon, according to Josephus, thirty furlongs north from Jerusalem; or, according to Jerome, about two leagues. Jdg 19:12

TSK: Jdg 19:13 - Gibeah

Gibeah : Jos 18:25, Jos 18:26, Jos 18:28; 1Sa 10:26; Isa 10:29; Hos 5:8

TSK: Jdg 19:15 - no man

no man : There was probably no inn, or house of public entertainment in this place; and therefore they could not have a lodging unless furnished by mere hospitality. But these Benjamites seem to have added to their other vices, avarice and inhospitality, like the inhabitants of Akoura in mount Lebanon, mentioned by Burckhardt. Jdg 19:18; Gen 18:2-8, Gen 19:2, Gen 19:3; Mat 25:35, Mat 25:43; Heb 13:2

TSK: Jdg 19:16 - his work

his work : Gen 3:19; Psa 104:23, Psa 128:2; Pro 13:11, Pro 14:23, Pro 24:27; Ecc 1:13, Ecc 5:12; Eph 4:28; 1Th 4:11, 1Th 4:12; 2Th 3:10

TSK: Jdg 19:17 - whither

whither : Gen 16:8, Gen 32:17

TSK: Jdg 19:18 - I am now // the house // receiveth

I am now : The LXX read, εις τον οικον μου εγω πορευομαι· ""I am going to my own house;""which is probably the true reading, as we find (Jdg 19:29) that he really went home; yet he might have gone previously to Shiloh, or to ""the house of the Lord,""because that was also in mount Ephraim.

the house : Jdg 18:31, Jdg 20:18; Jos 18:1; 1Sa 1:3, 1Sa 1:7

receiveth : Heb. gathereth, Jdg 19:5; Psa 26:9; Joh 15:6

TSK: Jdg 19:19 - straw and provender

straw and provender : In those countries principally devoted to pasturage, they made little or no hay, but as they raised corn, they took great care of their straw for cattle, which by their mode of threshing was chopped very small. See note on Gen 24:32.

TSK: Jdg 19:20 - Peace be // let all thy wants // lodge not

Peace be : Jdg 6:23; Gen 43:23, Gen 43:24; 1Sa 25:6; 1Ch 12:18; Luk 10:5, Luk 10:6; Joh 14:27; 1Co 1:3

let all thy wants : Here was genuine hospitality: ""Keep your bread and wine for yourselves, and your straw and provender for your asses; you may need them before you finish your journey: I will supply all your wants for this night; only do not lodge in the street.""Rom 12:13; Gal 6:6; Heb 13:2; Jam 2:15, Jam 2:16; 1Pe 4:9; 1Jo 3:18

lodge not : Gen 19:2, Gen 19:3, Gen 24:31-33

TSK: Jdg 19:21 - So he brought // they washed

So he brought : Gen 24:32, Gen 43:24

they washed : Gen 18:4; 1Sa 25:41; 2Sa 11:8; Luk 7:44; Joh 13:4, Joh 13:5, Joh 13:14, Joh 13:15; 1Ti 5:10

TSK: Jdg 19:22 - they were // the men // sons of Belial // Bring forth

they were : Jdg 19:6, Jdg 19:7, Jdg 16:25

the men : Jdg 20:5; Gen 19:4; Hos 9:9, Hos 10:9

sons of Belial : Deu 13:13; 1Sa 1:16, 1Sa 2:12, 1Sa 10:27, 1Sa 25:25; 2Sa 23:6, 2Sa 23:7; 2Co 6:15

Bring forth : Gen 19:5; Rom 1:26, Rom 1:27; 1Co 6:9; Jud 1:7

TSK: Jdg 19:23 - the man // do not this folly

the man : Gen 19:6, Gen 19:7

do not this folly : Jdg 20:6; Gen 34:7; Jos 7:15; 2Sa 13:12

TSK: Jdg 19:24 - Behold // them // humble ye // so vile a thing

Behold : The rites of hospitality are regarded as sacred and inviolable in the East, and a man who has admitted a stranger under his roof, is bound to protect him even at the expense of his life. On these high notions only, the influence of which an Asiatic mind alone can appreciate, can the present transaction be either excused or palliated.

them : Gen 19:8; Rom 3:8

humble ye : Gen 34:2 *marg. Deu 21:14

so vile a thing : Heb. the matter of this folly

TSK: Jdg 19:25 - knew her // and abused

knew her : Gen 4:1

and abused : Jer 5:7, Jer 5:8; Hos 7:4-7, Hos 9:9, Hos 10:9; Eph 4:19

TSK: Jdg 19:26 - her lord was

her lord was : Jdg 19:3, Jdg 19:27; Gen 18:12; 1Pe 3:6

TSK: Jdg 19:28 - But none

But none : Jdg 20:5; 1Ki 18:29

TSK: Jdg 19:29 - divided her // with her bones

divided her : It is probable, that with the pieces he sent to each tribe a circumstantial account of the barbarity of the men of Gibeah; and that they considered each of the pieces as expressing an execration. That a similar custom prevailed in ancient times is evident from 1Sa 11:7. It had an inhuman appearance, thus to mangle the corpse of this unhappy woman; but it was intended to excite a keener resentment against so horrible a crime, which called for a punishment proportionally severe. Jdg 20:6, Jdg 20:7; Rom 10:2

with her bones : Deu 21:22, Deu 21:23

TSK: Jdg 19:30 - consider

consider : Jdg 20:7; Pro 11:14, Pro 13:10, Pro 15:22, Pro 20:18, Pro 24:6

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Jdg 19:1 - In those days // On the side // A concubine

In those days of which See Poole "Jud 17:1" .

On the side Heb. in the sides , i.e. in one of the sides, as Jud 19:18 .

A concubine Heb. a wife a concubine , i.e. such a concubine as was also his wife, as appears from Jud 19:3-5,7,9,26,27 Jud 20:4 . See of these Gen 22:24 25:1 .

Poole: Jdg 19:2 - Against him // Went away from him // Four whole months

Against him i.e. against her faith given to him, or to his wrong; or, with him , i.e. in his house; or whilst she lived with him, which is opposed to her going away , which here follows.

Went away from him either for fear of his severe rebukes or punishment, or because her heart was alienated from him.

Four whole months Heb. some days , to wit, four months ; or, a year (so days commonly signify) and four months; wherein not only site sinned, but her father by some indulgence and connivance at her sin, and neglect of just endeavours for her reconciliation to her husband, the ill effects whereof he speedily felt, in the loss of his daughter in so dreadful a manner.

Poole: Jdg 19:3 - To speak friendly unto her // To bring her again // A couple of asses // He rejoiced to meet him

To speak friendly unto her or, to speak to her heart, i.e. kindly and comfortably, as that phrase is taken, Ge 1 21 Ho 2:14 , to offer, her pardon and reconciliation, and restitution to her former state.

To bring her again to wit, to his own house.

A couple of asses partly for himself or his wife to ride upon, as there was occasion; and partly for carrying their provision, as appears from Jud 19:19 .

He rejoiced to meet him hoping the breach would be made up by this means.

Poole: Jdg 19:9 - The day groweth to an end

The day groweth to an end Heb. it is the encamping time of the day , i.e. the evening, when armies having marched in the day, begin to pitch their camp; or, when the sun that makes the day begins to encamp himself and go toward rest; so it is a poetical expression taken from hence, that the sun, when he sets, seems to vulgar eyes to go to rest.

Poole: Jdg 19:12 - Of a stranger

Of a stranger i.e. of a strange nation, which the Canaanites possess; for though the city Jerusalem had been taken by Caleb, Jud 1 , yet the strong fort of Zion was still in their hands, 2Sa 5:6,7 , whence it is likely they did much molest, and afterwards, by God’ s permission, and for the punishment of their sin, drive out the Israelites who dwelt there.

Poole: Jdg 19:13

Both which places lay in Benjamin’ s portion, a little northward from Jerusalem, and in the road from Bethlehem-judah to Gibeah.

Poole: Jdg 19:14

This is added to difference it from another Gibeah in Judah, Jos 15:57 . Possibly this is that which was called Gibeah of Saul , 1Sa 11:4 .

Poole: Jdg 19:15

Though they were soft and effeminate in other respects, yet they were hard-hearted towards strangers or indigent persons. Either there were no public houses to receive and entertain travellers, as may be gathered from Ge 28 Ge 42 Ge 45 Jos 9 &c.; or, if there were such a one here, they might perceive it to be a very wicked house, as being in so lewd a place, and therefore might decline it, and expect that some private person would exercise hospitality to them, as persons of any worth used to do, as Gen 18:1-4 19:1,2 Heb 13:2 .

Poole: Jdg 19:16 - Of Mount Ephraim // The men of the place were Benjamites

Of Mount Ephraim whence also the Levite was, which obliged and inclined him to show the more kindness to his countryman.

The men of the place were Benjamites: this was indeed one of thee cities belonging to the priests, Jos 21 1Ch 6 ; but you consider that the cities which were given to the priests, and whereof they were possessors and owners, were not inhabited by the priests or Levites only, especially at this time when they were but few in number, but many other persons of differing professions and callings, which was necessary for their conveniency.

Poole: Jdg 19:18 - The house of the Lord

The house of the Lord was in Shiloh, Jos 18:1 22:12 Thither he went, either because he lived there, for that in the tribe of Ephraim; or rather, because he would there offer prayers, and praises, and sacrifices unto God, for his mercy in reconciling him and his wife together, and for his blessing upon them again, and to make atonement for his wife.

Poole: Jdg 19:20

It matters not whether thou wantest nothing or every thing, I will take care to supply all thy wants.

Poole: Jdg 19:21 - They washed their feet

They washed their feet as they used to do to travellers in these hot countries, Gen 18:4 19:2 24:32 , &c.

Poole: Jdg 19:22 - Making their hearts merry // Certain sons of Belial // That we may know him

Making their hearts merry i.e. refreshing themselves with the provisions set before them.

Certain sons of Belial wicked and licentious men: see Deu 13:13 .

That we may know him an ambiguous expression, whereby they pretended only a desire to know and see what person he had brought among them, and yet carry on their wicked design of knowing him carnally. Compare Gen 19:5 , where the same phrase is used in that sense upon a like occasion. But though they name only the man, yet it is plain from the following relation that their design was principally upon the woman, and therefore under the name of the man, they comprehend those that belong to him.

Poole: Jdg 19:23 - This man is come into mine house

This man is come into mine house and therefore I am obliged to protect him by the laws of hospitality. Compare Gen 19:17,8 .

Poole: Jdg 19:24

He offers this to avoid a greater and more unnatural sin, which he thought they designed; but it seems they did not, their abuse being confined to the woman, and not extended to the man, who also was in their power, if they had lusted after him. But this offer was sinful, because he offered that which was not in his nor in the man’ s power to dispose of, even the chastity of his daughter, and the man’ s wife; and because no man must do any evil, though never so small, for the prevention of any evil of sin or misery, or for the procuring of the greatest good, Rom 3:8 ; though his sin was much mitigated by his ignorance, by his honest and generous intention of protecting a stranger, by the force which was in some sort put upon him, and by the suddenness and violence of the temptation.

Poole: Jdg 19:25 - The man took his concubine

The man took his concubine being willing to expose her rather than the daughter of his host, who had expressed such a singular care and affection for him.

Poole: Jdg 19:26 - Fell down // Her lord

Fell down to wit, dead, as the following words show, and as that word is oft used, as Exo 19:21 Psa 82:7 91:7 Hos 5:5 ; killed, partly with grief of heart, and partly with excessive abuse of her body, of which there have been divers instances. Thus the sin she formerly chose, Jud 19:2 , is now her destruction; and though her husband and pardoned her, God would punish her, at least as to this life.

Her lord so he is called, either because he was her husband; for which cause Sarah called Abraham lord , 1Pe 3:6 ; or because she had been his maid-servant, as concubines oftentimes were; as Gen 30:3,9 .

Poole: Jdg 19:27

The posture either of one that had fallen down, or of one that was laid down to sleep, her hands or arms (for the Hebrew word signifies both) leaning upon the threshold and being put under her head; and therefore he thought to awake her, and raise her up.

Poole: Jdg 19:28 - None answered

None answered for she was dead, as is said, Jud 20:5 .

Poole: Jdg 19:29 - Together with her bones // Into twelve pieces // Sent her into all the coasts of Israel

Together with her bones or, according to her bones , according to the joints of her body, for there he made a division. This might seem to be a barbarous and inhuman act in itself; but may seem excusable, if it be considered that the sadness of the spectacle did highly contribute to stir up the zeal of all the Israelites to avenge his concubine’ s death, and to execute justice upon such profligate offenders; and was necessary, especially in this time of anarchy and general corruption, Jud 17:6 , to awaken them out of that lethargy in which all the tribes lay.

Into twelve pieces that one piece might be sent to every tribe; whereof none to Levi because they would meet with it in every tribe, being dispersed among them; but one to Benjamin; for he might well presume, that they would as much abhor so villainous an action, though done by some of their own tribe, as any of the rest.

Sent her into all the coasts of Israel by several messengers, by whom also he sent a particular relation of the fact.

Poole: Jdg 19:30 - No such deed // Consider of it, take advice, and speak your minds

No such deed so wicked and abominable.

Consider of it, take advice, and speak your minds let us meet together, and seriously consider, and every one freely speak what is to be done in this case.

Haydock: Jdg 19:1 - Ephraim // A wife

Ephraim. Some think at Silo, to which place, he says, he was going, (ver. 18,) though it might be only out of devotion. (Calmet) ---

A wife. Hebrew, "a concubine." Septuagint joins both together, "he took a harlot to wife." (Haydock)

Haydock: Jdg 19:2 - Left him // Months

Left him. Hebrew Thozne. Now tizne, (Du Hamel) "his concubine, fell into fornication against (Junius improperly translates with) him." Chaldean, "She despised went from him." Septuagint, "She was vexed at or she left him." (Calmet) ---

Josephus, "as he was deeply in love with her on account of her beauty, he was displeased that she did not correspond with his love. Hence a quarrel ensuing, the woman would not bear his continual expostulations, and leaving her husband, after four months, returns to her parents. Hither, overcome by his love for her, he follows, and, by the mediation of her parents, he is reconciled to his wife, both agreeing to lay aside all complaints." (Antiquities v. 2.) ---

It is clear that the Septuagint, Vulgate, &c., have read the text in a different manner from what we do at present, and their explanation seems more rational than the Hebrew. For, is it probable that a Levite should go to be reconciled to an adulteress, contrary to the intention of the law (Deuteronomy xxiv. 2., Jeremias iii. 1., and Proverbs xviii. 22.) and the custom of the Jews, as well as of pagan nations, who looked upon those with contempt, who kept a woman of this character? The word concubine, we have often remarked, signifies a wife without a dowry, &c., (Calmet) such as the Mahometans still maintain as lawful wives. (Busbec. ii.) ---

Months. Josephus explain this of the time she had remained with her husband.

Haydock: Jdg 19:3 - With him

With him. Hebrew, "her husband arose and followed her to speak to her heart, to bring her back," Genesis xxxiv. 3. He shewed great condescension and love, (Haydock) and she received him with suitable sentiments of regard, and did not become more haughty, as women, who perceive themselves to be courted, frequently do. If she had been married to another, she could not have been received by her former husband.

Haydock: Jdg 19:7 - With him

With him. A beautiful instance of hospitality, like that of the disciples at Emaus, Luke xxiv. 29. (Menochius)

Haydock: Jdg 19:8 - Advanced

Advanced. Hebrew, "and they tarried until the evening." Septuagint, "rest till the day decline." (Haydock) ---

He wishes them to wait till the hear of the day be over. (Calmet) ---

When he had obtained this request, he made the late hour an excuse for detaining them longer. But unhappily, the Levite was too resolute and desirous of returning home.

Haydock: Jdg 19:9 - Depart

Depart. Hebrew and Septuagint add, "early," before the sun was up to render travelling incommodious. (Haydock)

Haydock: Jdg 19:10 - Jebus // Concubine

Jebus was about six short miles from Bethlehem, and as many from Gabaa. It had not yet fallen into the hands of Juda (Calmet) and Benjamin, (Haydock) or they had been expelled again, so that the old inhabitants held possession of it at this time, (Calmet) as they did of the citadel till the reign of David. See chap. i. 6, 21. (Haydock) ---

Concubine. She was his lawful wife: but even lawful wives are frequently in Scripture called concubines. See above, chap. viii. 31. (Challoner) ---

Ver. 2.

Haydock: Jdg 19:13 - Rama

Rama was not so far as Gabaa; so that, if they could not travel to the latter place, they might turn to the former, and lodge all night. They held on their journey, however, till they came not very late, to Gabaa.

Haydock: Jdg 19:15 - Lodge

Lodge. No one invited them in. How much had these people degenerated from the manners of Abraham and of Lot, to imitate those of the men of Sodom! (Haydock) ---

There was no inn it seems at Gabaa, though we read of some at Jericho, Gaza, &c., chap. xvi. 1., Josue ii. 1., and Genesis xlii. 27. (Calmet)

Haydock: Jdg 19:16 - Jemini

Jemini. That is, Benjamin. (Challoner) ---

Chap. iii. 15.

Haydock: Jdg 19:17 - Bundles

Bundles. Hebrew, "saw a traveller in," &c.

Haydock: Jdg 19:18 - Of God

Of God. Septuagint, "to my house I return in haste; and no one brings me into his house." The tabernacle was fixed at Silo in Ephraim. (Haydock) ---

Chaldean, "the house of the sanctuary of God." (Menochius) (Ver. 1.)

Haydock: Jdg 19:19

Straw. It used to be cut small, as hay was very scarce. (St. Jerome in Isaias xxv.) Hebrew, "straw and provender."

Haydock: Jdg 19:20 - I will

I will. Hebrew, "all thy wants be upon me." I will furnish all that may be requisite. In this wicked city, there was at least, one generous soul, like Lot in Sodom, Genesis xviii., and xix.

Haydock: Jdg 19:22 - That is

That is, &c. An interpretation of the Vulgate. Belial is sometimes rendered "devilish, apostate," &c. Septuagint, "lawless, or transgressors." (Menochius) ---

Aquila, "rebels." Symmachus, "libertines," without education or restraint. (Calmet) ---

Josephus lays the blame on some young men, who had been captivated with the charms of the Levite's wife, whom they had seen in the street. But they seem to have had designs still more criminal, though they were prevailed upon to desist, when she was abandoned to them. (Haydock) ---

The demanded the Levite himself. (Calmet)

Haydock: Jdg 19:24 - I have // Against nature

I have, &c. A similar proposal was made by Lot; (Genesis xix. 8,) and hence the old man, who was brought up to hard labour, and the young Levite might, through ignorance, suppose it lawful for them to do the like. (Menochius) ---

IT is lawful to advise a man, who is about to commit two crimes, to be satisfied with the less: but we cannot persuade any one to do even the smallest offence, that good may ensue, Romans iii. 8. The ignorance or good intention of these people might extenuate, but could hardly excuse their conduct, as it was unjust to the woman, whom the people of Gabaa did not ask for; and they ought rather to have encountered the utmost fury of the populace. Had the latter even come to the extremity proposed, if the Levite had made all possible resistance, his virtue could not have been injured. (Calmet) ---

His crown would have been doubled, as St. Lucy observed when the judge threatened to have her prostituted. Castitas mihi duplicabitur ad coronam. (Dec. xiii.) (Haydock) ---

Perhaps in the agitation of mind, caused by such a brutal proposal, the old man might have been so disturbed, as scarcely to know what he was saying, and he did not afterwards expose his daughter. (Calmet) ---

But the Levite, seeing him in such a dilemma, on his account (Haydock) took this wife by force. (Hebrew, &c.) See Tostat; Bonfrere. (Estius) (Calmet) ---

Against nature. Hebrew, "unto this man do not so vile a thing."

Haydock: Jdg 19:25 - And abandoned

And abandoned. Hebrew, "and they knew her and abused her." (Haydock) ---

Interpreters say in the most unnatural manner. (Calmet)

Haydock: Jdg 19:26 - Lord // Down

Lord. So wives styled their husbands, 1 Peter iii. 5. ---

Down dead through fatigue, (Menochius) shame, and grief. (Josephus) ---

She had not power to knock. (Calmet) ---

Though the former misconduct of this unhappy woman might call for punishment, yet, after she was reconciled to her husband, we cannot but think he used her ill, though he acted through a sort of constraint and ignorance. (Haydock) ---

Instances of women dying under a similar treatment, may be found in Herodotus, and in the Russian and Turkish historians. (Calmet)

Haydock: Jdg 19:29 - Israel

Israel. One part, like an epistle, written with blood, to every tribe. (Salien) ---

Some, without reason, think that Benjamin was neglected: but they were to be summoned, to bring their guilty brethren (Calmet) to condign punishment, or to share in their fate, as accomplices of the crime. (Haydock) ---

The state of the republic authorized the Levite to take this extraordinary method of rousing all to a sense of horror for what had been done. (Calmet) ---

His brethren, dispersed through the country, would no doubt take part in his grief.

Haydock: Jdg 19:30 - Egypt // Done

Egypt, that is for the space of eighty years. (Salien) ---

Indeed the annals of all past ages could hardly furnish an instance of such barbarous lust. ---

Done. In every city, people gathered together to consult how the crime was to be expiated; (Haydock) and all agreed to assemble before the Lord. (Calmet) ---

Grabe's Septuagint observes, that the Levite "gave order to the men, to whom he sent, saying, these things shall you speak to every Israelite. If such a word ( or thing) has come to pass, from the day of the coming up of the sons of Israel out of Egypt, till the present day? Take ye advice concerning it, and speak." (Haydock)

Gill: Jdg 19:1 - And it came to pass in those days, when there was no king in Israel // that there was a certain Levite sojourning on the side of Mount Ephraim // who took to him a concubine out of Bethlehemjudah

And it came to pass in those days, when there was no king in Israel,.... The same is observed in Jdg 17:6 and refers to the same times, the times before the judges, between them and the death of Joshua, during which time there was no supreme magistrate or ruler in Israel, which is meant; and this is observed, as before, to account for wickedness being committed with impunity, such as adultery, sodomy, murder, &c. afterwards related:

that there was a certain Levite sojourning on the side of Mount Ephraim; in a city that was on one side of that mountain; it seems not to have been a Levitical city, because he was only a sojourner in it; perhaps he chose to reside there, as being near to the tabernacle of Shiloh, which was in that tribe;

who took to him a concubine out of Bethlehemjudah; the same place from whence the wicked Levite came, spoken of in the preceding chapters, and who was the means of spreading idolatry in Israel; and here a wicked concubine of a Levite comes from the same, and was the cause of great effusion of blood in Israel; which two instances may seem to reflect dishonour and disgrace on Bethlehem, which were wiped off by the birth of some eminent persons in it, as Boaz, Jesse, David, and especially the Messiah. The woman the Levite took from hence is in the Hebrew called, "a wife, a concubine" ^h; for a concubine was a secondary wife, taken without espousals and a dowry: some think they were espoused, though there was no dowry, and were reckoned truly wives, though they had not all the honour and privilege as others; and that this woman was accounted the wife of the Levite, appears from his being called her husband frequently; and her father is said to be his father-in-law, and he his son-in-law; nor could she have been chargeable with adultery otherwise.

Gill: Jdg 19:2 - And his concubine played the whore against him // and went away from him to her father's house to Bethlehemjudah // and was there some whole months

And his concubine played the whore against him,.... Was unfaithful to him and his bed, and broke the covenant and agreement between them; or "with him" ⁱ, while she was with him in the house; or "before him" ^k, of which he had knowledge and proof; though some think this is not to be understood of whoredom or adultery, but of her ill usage of him, and departure from him. The Targum is, she despised him; so Kimchi and Ben Gersom interpret it of her declining and turning aside from him, and returning to her father's house, as follows: and indeed, had she been guilty of such a crime, one would think he would never have sought after her to reconcile her, and take her again, since she not only deserved to be put away, but to be put to death according to the law of God:

and went away from him to her father's house to Bethlehemjudah; where she was received, as she knew she should, having a parent perhaps too indulgent, and which was an encouragement to her to leave her husband:

and was there some whole months or a year and four whole months, according to Ben Gersom; so Kimchi and Ben Melech observe the copulative "and" is wanting, which is expressed in 1Sa 27:7 and "yamim, days", is so the times used for a year, Jdg 14:8.

Gill: Jdg 19:3 - And her husband arose // and went after her // to speak comfortably to her // to bring her again // having his servant with him, and a couple of asses // and she brought him into her father's house // and when the father of the damsel saw him, he rejoiced to meet him

And her husband arose,.... From the place where he lived:

and went after her; to Bethlehemjudah, where her father lived:

to speak comfortably to her "or to her heart" ^l; having heard perhaps that she repented of her sin, or if it was only upon a quarrel between them, his anger might cool and subside, and therefore sought for a reconciliation; and which was the more commendable in him, as he did not put her away, but she departed from him: and

to bring her again; to his own city, and to his own house and bed, as before:

having his servant with him, and a couple of asses; one of them for her to ride upon, and the other to carry provisions on:

and she brought him into her father's house; it seems she met with him before he came thither, in the fields, or in the street; and by this it appears that she was glad to see him, and received him in a loving manner, and introduced him into her father's house, so that things looked well, and promised success:

and when the father of the damsel saw him, he rejoiced to meet him; having a good opinion of him, and perhaps understood, even by his daughter's story, that she was most in fault, and therefore was well pleased to see him come after her; though he ought before this time to have sent her home, or sought for a reconciliation of her to her husband.

Gill: Jdg 19:4 - And his father in law, the damsel's father, retained him // and he abode with him three days // so they did eat and drink, and lodged there

And his father in law, the damsel's father, retained him,.... Prevailed upon him to stay some time with him:

and he abode with him three days; it seems as if he agreed to stay with him so long, and that time he stayed contentedly:

so they did eat and drink, and lodged there; the Levite and his servant were very handsomely entertained, and had everything provided for them convenient for meat, drink, and lodging.

Gill: Jdg 19:5 - And it came to pass on the fourth day // when they arose early in the morning // and the damsel's father said to his son in law, comfort thy heart with a morsel of bread

And it came to pass on the fourth day,.... The time the Levite had agreed to stay being up:

when they arose early in the morning the Levite, his concubine and servant, in order to set out on their journey: that he arose to depart; the Levite rose up from his seat to take his leave of his father-in-law, and depart from his house, and proceed on his way homeward; for rising out of his bed is before expressed:

and the damsel's father said to his son in law, comfort thy heart with a morsel of bread; take a breakfast first, that he might be fitter for his journey, for bread comforts or strengthens men's hearts, Psa 104:15 though here it may be put for any and all sorts of provisions, whatever might be proper to take early in a morning, and before setting out on a journey: and afterwards go your way; he seemed as if he was willing he should set forward, after he had refreshed him with a meal.

Gill: Jdg 19:6 - And they sat down // and did eat and drink both of them together // for the damsel's father had said to the man, be content, I pray thee, and tarry all night, and let thine heart be merry

And they sat down,.... Not only sat down upon their seats again, the Levite having rose up in order to go away, but sat down at table:

and did eat and drink both of them together; both the Levite and his father-in-law; and it appears by this, and what follows, that the Levite did not take only a short repast, or breakfast with him, but stayed and dined with him, when they ate a plentiful meal, and drank freely after dinner:

for the damsel's father had said to the man, be content, I pray thee, and tarry all night, and let thine heart be merry; let us spend a pleasant evening together, in drinking freely, though not to excess, in cheerful conversation, and innocent mirth. This he proposed to him, and hoped he would agree to it.

Gill: Jdg 19:7 - And when the man rose up to depart // his father in law urged him // therefore he lodged there again

And when the man rose up to depart,.... Rose up from table, having ate and drank sufficiently, in order to depart the house, and proceed on his journey:

his father in law urged him; with much entreaty, and earnest solicitations, that he would stay all night with him:

therefore he lodged there again; another night, being prevailed upon through his father's importunity.

Gill: Jdg 19:8 - And he rose early in the morning on the fifth day to depart // and the damsel's father said, comfort thine heart, I pray thee // and they tarried until afternoon // and they did eat both of them

And he rose early in the morning on the fifth day to depart,.... With a full intention to take his leave of his father, and be gone:

and the damsel's father said, comfort thine heart, I pray thee; with a meal's meat, with a breakfast, before he set out on his journey, that he might be heartier and stronger for it:

and they tarried until afternoon; or "until the decline of the day" ^m, when the sun had passed the meridian, and was declining, as it immediately does when noon is past:

and they did eat both of them; the man stayed and took a dinner with his father-in-law; and though no mention is made of the concubine, neither in this, nor in the other instances, no doubt she ate with them.

Gill: Jdg 19:9 - And when the man rose up to depart, he and his concubine, and his servant // his father in law, the damsel's father, said unto him, behold, now the day draweth towards evening // I pray you tarry all night // behold, the day groweth to an end // lodge here, that thine heart may be merry // and tomorrow get you early on your way, that thou mayest go home

And when the man rose up to depart, he and his concubine, and his servant,.... Rose up from table, having comfortably refreshed themselves:

his father in law, the damsel's father, said unto him, behold, now the day draweth towards evening; or is "remiss", or "weak" ⁿ; that is, the heat, light, and strength of the sun abated, and became weaker and more remiss, as it does the more it declines, and is nearer setting:

I pray you tarry all night; suggesting, it was a very improper time to set out in on a journey:

behold, the day groweth to an end; or "behold, it is the encampment of the day" ^o, when the day or sun seems to be pitching its tent, and going to rest; or it being the time when an army on the march stops and pitches their tents, in order to continue all night; or when men go to their tents and habitations, and lie down and take their rest:

lodge here, that thine heart may be merry; and let us have another pleasant evening together, which cannot be had in an inn upon the road; you cannot be comfortable there, as here, and therefore be persuaded to stay, since it is not possible to get home tonight:

and tomorrow get you early on your way, that thou mayest go home; to thy city, as the Targum; signifying, that he should not insist upon their staying any longer, and then they might set out on their journey as soon as they pleased.

Gill: Jdg 19:10 - But the man would not tarry that night // but he rose up and departed // and came over against Jebus, which is Jerusalem // and there were with him two asses saddled // and his concubine also was with him

But the man would not tarry that night,.... He was determined upon his journey; he perceived there was no end of the solicitations of his father-in-law, and did not know how long he intended to detain him, and therefore was resolved not to hearken to him any longer:

but he rose up and departed; rose up from his seat, took his leave of his father-in-law, and proceeded on his journey:

and came over against Jebus, which is Jerusalem; which was then called Jebus, because inhabited by the Jebusites, as appears from the following verse; this was about six miles from Bethlehem ^p; so far they were come on in their journey homewards:

and there were with him two asses saddled; which he brought with him when he came to Bethlehem, Jdg 19:3 now said to be "saddled", either for him and his concubine to ride on; or they were bound or girt, as the word signifies, being loaded with bread, and wine, and provender; or it may be one of them was for him and his concubine to ride on by turns, and the other to carry the provisions:

and his concubine also was with him; matters being now made up between them, she had agreed to go with him, and did, which was the end of his coming to her father's house; and therefore this is observed on that account, as well as for what follows in the tragical part of this history.

Gill: Jdg 19:11 - And when they were by Jebus the day was far spent // and the servant said unto his master, come, I pray thee // and let us turn in unto this city of the Jebusites, and lodge in it

And when they were by Jebus the day was far spent,.... Or "was gone down very much" ^q, the sun was going down apace, and near setting:

and the servant said unto his master, come, I pray thee: he proposed it to him in a submissive manner, and might use some entreaty for his master's good and safety:

and let us turn in unto this city of the Jebusites, and lodge in it; for though that part of the city which belonged to the tribe of Judah was taken by them after the death of Joshua, yet that which belonged to the tribe of Benjamin, part of it was still possessed by the Jebusites, whom the Benjamites could not expel, Jdg 1:21 and Ben Gersom thinks, that this affair of this Levite, and his concubine, was before the men of Judah fought against it, and took it; which not unlikely, seeing it is called here a city of the Jebusites, and because the Levite objected going into it on that account; whereas there would not have been much in his objection, if one part or it was in the session of the men of Judah, and the other in the hands of the tribe of Benjamin, though they had some Jebusites dwelling among them.

Gill: Jdg 19:12 - And his master said unto him, we will not turn aside hither into the city of a stranger // that is not of the children of Israel // we will pass over to Gibeah

And his master said unto him, we will not turn aside hither into the city of a stranger,.... A city of the children of the Gentiles, as the Targum, as the Jebusites were, being one of the seven nations of the land of Canaan, who were to be dispossessed and destroyed; and which, one would think, he would not have so called, had it been inhabited, though but in part, by the children of Judah and Benjamin: by this it appears, that this Levite was a good man, and conscientious, and shunned all appearance of evil, and the company of wicked men, as became his character and profession: and it is added:

that is not of the children of Israel; which further confirms the above conjecture, that this city was not as yet at all in the hands of the Israelites; or if it had been, was retaken, and now in the hands of the Jebusites:

we will pass over to Gibeah; which was in the tribe of Benjamin, and inhabited by men of that tribe, and so more agreeable to this Levite, though it proved fatal to him; this was, as Josephus says ^r thirty furlongs, or near four miles from Jebus or Jerusalem; and though it was near sun setting, he chose rather to proceed on to this place, than to lodge at Jebus, and the rather it may be, as it was a Levitical city, Jos 21:17.

Gill: Jdg 19:13 - And he said to his servant, come, and let us draw near // to one of these places to lodge all night, in Gibeah, or in Ramah

And he said to his servant, come, and let us draw near,.... And get on as fast as we can:

to one of these places to lodge all night, in Gibeah, or in Ramah; which were both in the tribe of Benjamin, and he left it to his servant to go to either, to that which was most convenient, because of the time of the day, it being near sun setting; now, as before observed, Gibeah was not quite four miles from Jerusalem; whereas, according to Jerom ^s, Ramah was six miles, and therefore we find they took up at Gibeah, as being nearest of these two places; See Gill on Jos 18:24, Jos 18:25, Hos 5:8.

Gill: Jdg 19:14 - And they passed on, and went their way // and the sun went down upon them when they were by Gibeah, which belongeth to Benjamin

And they passed on, and went their way,.... Proceeded on in their journey from Jebus or Jerusalem, near to which they were:

and the sun went down upon them when they were by Gibeah, which belongeth to Benjamin; which is added, to distinguish it from another Gibeah in the tribe of Judah, Jos 15:57 when they were come pretty near to this place, on the side of it, as it seems, the sun was just setting, which determined them to take up their lodging here, as follows.

Gill: Jdg 19:15 - And they turned aside thither to go in and lodge in Gibeah // and when he went in, he sat him down in a street of the city // for there was no man that took them into his house to lodging

And they turned aside thither to go in and lodge in Gibeah,.... Instead of going right forward, and passing by Gibeah, over against which they were, they turned out of their road, and went into the city to seek a lodging in it:

and when he went in, he sat him down in a street of the city; to see whether any person would invite him into any of their houses, as was usual in those hospitable times and countries, and where there were few inns for the entertainment of travellers and strangers, or none at all, and especially in cities; if any where, they were upon the public road:

for there was no man that took them into his house to lodging; the spirit of hospitality being greatly declined, and even gone from among them; or as some think, those that had such a spirit, and were willing to receive strangers, were afraid, because of their wicked neighbours, who would beset their houses to abuse strangers, as the sequel of this history shows.

Gill: Jdg 19:16 - And, behold, there came an old man from his work out of the field at even // which was also of Mount Ephraim // and he sojourned in Gibeah // but the men of the place were Benjamites

And, behold, there came an old man from his work out of the field at even,.... Which is the time that men come from their labour, and take their rest; and this man, though a man in years, and of some substance, as appears by what follows, yet attended the business of his calling, which was very commendable in him:

which was also of Mount Ephraim; as the Levite was, which when the old man understood, he was the more ready no doubt to receive him into his house:

and he sojourned in Gibeah; he was not a native of the place, and yet more kind to strangers than such as were; nor does he appear to be a Levite, though it was a Levitical city; on what account he sojourned here is not manifest:

but the men of the place were Benjamites: for as yet the number of Levites were not large, others dwelt in the cities besides them, even such as were of the tribe to which they belonged.

Gill: Jdg 19:17 - And when he had lifted up his eyes // he saw a wayfaring man in the street of the city // and the old man said, whither goest thou? and whence comest thou

And when he had lifted up his eyes,.... For it may be, as he came out of the field, he was musing and meditating with his eyes downwards directed, but coming into the city looked up:

he saw a wayfaring man in the street of the city; whom he supposed to be a traveller and a stranger by his dress, and other circumstances, having never seen him before, and knowing pretty well the inhabitants of the place:

and the old man said, whither goest thou? and whence comest thou? the meaning of the questions is, what place he was travelling to, and from whence he came last.

Gill: Jdg 19:18 - And he said unto him, we are passing from Bethlehemjudah // towards the side of Mount Ephraim // from thence am I // and I went to Bethlehemjudah // but I am now going to the house of the Lord // and there is no man that receiveth me to house

And he said unto him, we are passing from Bethlehemjudah,.... He answers to his last question first, for this was the place from whence they came:

towards the side of Mount Ephraim: thither they were going, which is an answer to the first question: and then adds, which is more than what was requested:

from thence am I; that is, he was an inhabitant of a city on one side of Mount Ephraim, but what that city was, he says not, nor is it elsewhere said:

and I went to Bethlehemjudah; on what account he does not declare, but the above narrative clearly shows for what reason he went thither:

but I am now going to the house of the Lord; that is, the tabernacle in Shiloh, there he proposed to go first to offer sacrifice for the success of his journey, and for the reconciliation of his wife to him, and to pray to God for happiness in his family yet to come, and where some think his habitation was; but rather it was at some distance, not far from Mount Ephraim, and on the side of it, whither he should return when he had performed those acts of religion and devotion, which he judged were his duty:

and there is no man that receiveth me to house: that had invited him to his house to take a lodging there, as was common to do to travellers, as the instances of Abraham, Lot, Job, and others, show. It was a law with the Lucani (a people in Italy), that if a stranger came at sun setting, and was desirous of coming under the roof of anyone, if such an one did not receive him, he was to be fined, and suffer the punishment of inhospitality ^t.

Gill: Jdg 19:19 - Yet there is both straw and provender for our asses // and there is bread and wine also for me, and for thine handmaid // and for the young man which is with thy servants

Yet there is both straw and provender for our asses,.... Straw to litter them with, and provender to feed them with, which he had brought with him on them:

and there is bread and wine also for me, and for thine handmaid; meaning himself and his concubine; there were enough for them both, which were packed up, and carried by the asses:

and for the young man which is with thy servants; the supplement, which is, seems quite needless, and even impertinent; for as yet the young man, by whom he means his servant, was not as yet in company with the servants of the old man; but the sense is, that there was not only provisions with him for himself, and his wife, and also for his servant, but even enough for the servants of the old man, whether maid or manservants: there is no want of anything; and therefore none needed to be shy of taking them in, since they should not be burdensome to any upon any account; all they wanted was a lodging.

Gill: Jdg 19:20 - And the old man said, peace be with you // howsoever, let all thy wants lie upon me // only lodge not in the street

And the old man said, peace be with you,.... All happiness attend thee, particularly ease and tranquillity of mind, let nothing disturb or distress thee:

howsoever, let all thy wants lie upon me; signifying, that if he had neither bread nor wine for himself, his wife, and his servant, nor any litter nor provender for his asses, he was welcome to all from him; and whatever his wants were, he would supply them, which was nobly and generously said:

only lodge not in the street: that I cannot bear to think of, as if he should say; for a stranger, an Israelite, one of my own country, a good man, a Levite going to the house of God, to take up a lodging in the streets, let it not be said.

Gill: Jdg 19:21 - So he brought him into his house // and gave provender unto the asses // and they washed their feet // and did eat and drink

So he brought him into his house,.... Showed him the way to it, and in a kind and friendly manner introduced him, and bid him welcome:

and gave provender unto the asses; this is mentioned first, it being then perhaps, as now, the first thing that a careful man is concerned for, to see that his cattle is taken care of, and then himself; and such a method this ancient good man took with his guest:

and they washed their feet; which was commonly done to strangers in those hot countries, and was very refreshing, see Gen 18:4.

and did eat and drink; sat down at table and supped with him.

Gill: Jdg 19:22 - Now as they were making their hearts merry // behold, the men of the city, certain sons of Belial // beset the house round about // and beat at the door // and spake to the master of the house, the old man // bring forth the man that came into thy house, that we may know him

Now as they were making their hearts merry,.... With a glass of wine after supper, and conversing together in a cheerful manner about their country and friends:

behold, the men of the city, certain sons of Belial; very wicked, lawless, ungovernable, worthless, and unprofitable creatures, men under the influence of Satan, and their own lusts:

beset the house round about: that none might escape out of it, especially the Levite, his wife and servant:

and beat at the door; to get entrance, either by those within opening to them, or by breaking it open:

and spake to the master of the house, the old man; who, upon this noise and clamour made, came to the door, to inquire what was the meaning of all this: to whom they replied, saying:

bring forth the man that came into thy house, that we may know him; not what manner of person he was, of what country and profession, whither he was going, and what business he had here; but that they might have carnal knowledge of him in an unnatural way, or commit that sin with him which is commonly called sodomy; and the men of Sodom expressed their lust by the same word, Gen 19:5.

Gill: Jdg 19:23 - And the man, the master of the house, went out unto them // and said unto them, nay, my brethren, nay, I pray you, do not so wickedly // seeing this man is come into my house, do not this folly

And the man, the master of the house, went out unto them,.... Opened the door, and went out to converse with them, and talked them after this manner:

and said unto them, nay, my brethren, nay, I pray you, do not so wickedly; it is plain he understood them in such sense, that they meant not bare knowledge of the man, as who he was, &c. but to commit wickedness the most abominable; so great, that it cannot be well said how great it is; and to dissuade from it, he uses the most tender language, and the most earnest entreaties:

seeing this man is come into my house, do not this folly; he argues from the law of hospitality, which ought not to be infringed; a man being obliged to protect a stranger under his roof; and from the nature of the crime, which was folly, stupidity, and what was abominable to the last degree.

Gill: Jdg 19:24 - Behold, here is my daughter, a maiden, and his concubine // them I will bring out now, and humble ye them, and do with them what seemeth good unto you // but unto this man do not so vile a thing

Behold, here is my daughter, a maiden, and his concubine,.... His own daughter, a virgin, and the concubine of the Levite his guest:

them I will bring out now, and humble ye them, and do with them what seemeth good unto you; those he proposed to bring out, and deliver to them, to lie with, to do with as they pleased to gratify their raging lust, which to do was more than he ought, or had power to do: he had no right to prostitute his own daughter, and much less the concubine or wife of another man, though perhaps it might be with the consent of the Levite; but all this he said in a hurry and surprise, in a fright and terror, and of two evils choosing the least, and perhaps in imitation of Lot, whose case might come to remembrance:

but unto this man do not so vile a thing; as he apprehended that to be which they were desirous of, whether to kill him, as he himself says, Jdg 20:5 or to commit the unnatural sin, and which, rather than comply with, he should have chosen to have been slain.

Gill: Jdg 19:25 - But the men would not hearken to him // so the man took his concubine, and brought her forth unto them // and they knew her, and abused her all night until the morning // and when the day began to spring; at break of day, when the light dawned: they let her go

But the men would not hearken to him,.... Especially with respect to his daughter, whom they knew very well, and had no affection for, perhaps was not handsome enough for them:

so the man took his concubine, and brought her forth unto them; that is, not the old man, but the Levite took his own wife or concubine, and put her forth to them, very probably with her consent, to try if that would pacify them, she being a fair and beautiful woman, as Ben Gersom and Abarbinel suggest; and Josephus ^u intimates, that some young men of the city had seen her in the street, and were captivated with her beauty, and came on purpose for her, and would not be satisfied unless she was delivered to them; and upon which her husband, perceiving this, laid hold on her by main strength, as the word signifies, and brought her out whether she would or not, as Kimchi notes:

and they knew her, and abused her all night until the morning; had carnal knowledge of her, and used her in a most shocking manner one after another, all the night long, until the morning appeared:

and when the day began to spring; at break of day, when the light dawned: they let her go; their works being works of darkness, and would not bear the light.

Gill: Jdg 19:26 - Then came the woman in the dawning of the day // and fell down at the door of the man's house where her lord was // till it was light

Then came the woman in the dawning of the day,.... When those wicked wretches who had abused her had left her, having had her from place to place, at some distance from the house out of which she was put, and to which she got again, as well as she could:

and fell down at the door of the man's house where her lord was; her husband, so called, not because she had been his servant, but because she was his wife; and at the door of the old man's house, where he was, which she knew, and had found out by one means or another; she fell down, either purposely for her ease, and to lie and wait there, until the time of opening the door in the morning; or rather through weakness, not being able to stand, nor so much as to knock at the door to get admittance: and there she lay

till it was light; broad daylight.

Gill: Jdg 19:27 - And her lord rose up in the morning // and opened the doors of the house, and went out to go his way // and, behold the woman his concubine was fallen down at the door of the house, and her hands were upon the threshold

And her lord rose up in the morning,.... Very early no doubt, and it is scarcely reasonable to think he should sleep quietly after such a riot, and his concubine or wife delivered up to the lust of such brutish creatures:

and opened the doors of the house, and went out to go his way; either in search of her, or rather to make the best of his way on his journey, to preserve his own life, having given her up for lost:

and, behold the woman his concubine was fallen down at the door of the house, and her hands were upon the threshold; in a posture that persons are when they fall, stretching out their hands to save themselves what they can; or of such who lay themselves down to sleep with their hands under their heads, and which her husband thought was her case, by what follows.

Gill: Jdg 19:28 - And he said unto her, up, and let us be going // but none answered // then the man took her up upon an ass // and the man rose up, and got him unto his place

And he said unto her, up, and let us be going,.... He spoke to her as supposing her asleep, in order to awake her, and prepare for their journey with all the haste they could, lest greater mischief should befall them:

but none answered; for she was dead; and her death was occasioned, as Josephus ^w says, partly through grief at what she had suffered, and partly through shame, not daring to come into the sight of her husband; but chiefly through the injuries done her by the number of persons that had lain with her: so it is reported ^x of the Thessalonians, when they took Phocis, many women were destroyed through the abundance of rapes committed upon them. To these Abarbinel adds, the cold of the night, being without her clothes, or anything to cover her:

then the man took her up upon an ass; and carried off her dead body, without making any remonstrance to the inhabitants, from whom he could not expect that any justice would be done him:

and the man rose up, and got him unto his place; to his city on one side Mount Ephraim, to which he made as much haste as he could, instead of going to the house of God at Shiloh, as he proposed; for now the circumstances of things were changed with him, and instead of sacrificing and giving praise to God in his house, his business was to seek for justice from the tribes of Israel.

Gill: Jdg 19:29 - And when he was come into his house // he took a knife // and laid hold on his concubine, and divided her, together with her bones, into twelve pieces // and sent her into all the coasts of Israel

And when he was come into his house,.... Having taken the dead body of his wife from off the ass, and brought it in thither, and laid it in a proper place and order:

he took a knife; a carving knife, such as food is cut with, as the word signifies; the Targum is, a sword:

and laid hold on his concubine, and divided her, together with her bones, into twelve pieces; cut off her limbs at the joints of her bones, and made twelve pieces of them, according to the number of the tribes of Israel:

and sent her into all the coasts of Israel; that is, to every tribe, as Josephus says ^y: there was now no supreme magistrate to apply unto for justice, nor the court of seventy elders, and therefore he took this strange and unheard of method to acquaint each of the tribes with the fact committed; this he did not out of disrespect to his wife, but to express the vehement passion he was in on account of her death, in the way it was, and to raise their indignation at the perpetrators of it. Ben Gersom thinks he did not send to the tribe of Benjamin, where the evil was done; but Abarbinel is of another mind, and as Levi was not a tribe that lay together in one part of the land, but was scattered in it, pieces might be sent to the two half tribes of Manasseh, as the one lay on the one side Jordan, and the other on the other, and so there were twelve for the twelve pieces to be sent unto. So Ptolemy king of Egypt killed his eldest son, and divided his members, and put them in a box, and sent them to his mother on his birthday ^z. Chytraeus ^a writes, that about A. C. 140, a citizen of Vicentia, his daughter being ravished by the governor Carrarius, and cut to pieces, who had refused to send her to him, being sent back again, he put up the carcass in a vessel, and sent it to the senate of Venice, and invited them to punish the governor, and seize upon the city.

Gill: Jdg 19:30 - And it was so, that all that saw it // said, there was no such deed done nor seen, from the day that the children of Israel came out of Egypt, unto this day // consider of it, take advice, and speak your minds

And it was so, that all that saw it,.... The dismembered pieces of the dead body, and were made acquainted with the cause of it; for so Josephus ^b says, he gave the messengers a command to declare what was the cause of her death:

said, there was no such deed done nor seen, from the day that the children of Israel came out of Egypt, unto this day; meaning not so much the cutting in pieces the dead body, and sending it to different parts; though that was awful and shocking, as the complicated wickedness committed at Gibeah, which was the cause of it, to which reference is had, Hos 9:9 this is an observation of the writer of this book, Samuel; but what follows are the words either of those the Levite sent, who were bid to deliver them to those to whom the pieces were sent, or else of the persons present at the time of the delivery of the pieces to them, or whom they got together to disclose the matter to:

consider of it, take advice, and speak your minds; well weigh and think of the matter within yourselves, consult with one another what is proper to be done, and give your opinion freely without any reserve.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Jdg 19:1

¹ tn Heb “a man, a Levite.”

² sn See the note on the word “concubine” in 8:31.

³ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

NET Notes: Jdg 19:2

¹ tn Heb “and his concubine.” The pronoun (“she”) has been used in the translation for stylistic reasons.

² tn Or “was unfaithful to him.” Many have understood the Hebrew verb וַתִּזְנֶה (vattizneh) as being from זָנָה (zanah, “to be a prostitute”), but it may be derived from a root meaning “to be angry; to hate” attested in Akkadian (see HALOT 275 s.v. II זנה).

³ tn Heb “went from him.”

NET Notes: Jdg 19:3

¹ tn Heb “arose and came.”

² tn Heb “to speak to her heart to bring her back.”

³ tn Or “young man.”

⁴ tn Heb “he was happy to meet him.”

NET Notes: Jdg 19:5

¹ tn Heb “and he arose to go.”

² tn Heb “Sustain your heart [with] a bit of food.”

NET Notes: Jdg 19:6

¹ tn Heb “And they sat and ate, the two of them together, and they drank.”

² tn Heb “Be willing and spend the night so that your heart might be good.”

NET Notes: Jdg 19:7

¹ tn Heb “and the man arose to go.”

² tn Heb “his father-in-law persuaded him and he again spent the night there.”

NET Notes: Jdg 19:8

¹ tn Heb “Sustain your heart.” He is once more inviting him to stay for a meal.

² tn Heb “Wait until the declining of the day.”

NET Notes: Jdg 19:9

¹ tn Heb “the man arose to go.”

² tn Or “young man.”

³ tn Heb “the day is sinking to become evening.”

⁴ tn Or “declining.”

⁵ tn Heb “for your way and go to your tent.”

NET Notes: Jdg 19:10

¹ tn Heb “and he arose and went.”

² tn Heb “to the front of.”

³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁴ tc Some ancient witnesses add “and his servant.”

NET Notes: Jdg 19:11

¹ tn Heb “and the day was descending greatly.”

² tn Or “young man.”

³ tn Heb “turn aside” (also in the following verse).

NET Notes: Jdg 19:12

¹ tn Heb “who are not from the sons of Israel.”

NET Notes: Jdg 19:13

¹ tn Or “young man.”

² tn Heb “we will enter one of the places.”

NET Notes: Jdg 19:14

¹ tn Heb “and they passed by and went.”

² tn Heb “which belongs to Benjamin.”

NET Notes: Jdg 19:15

¹ tn Heb “they turned aside there to enter to spend the night.”

² tn Heb “and he entered and sat down, and there was no one receiving them into the house to spend the night.”

NET Notes: Jdg 19:16

¹ tn Heb “And look, an old man was coming from his work, from the field in the evening.”

² tn Heb “And the men of the place were Benjaminites.”

NET Notes: Jdg 19:17

¹ tn Heb “the man, the traveler.”

NET Notes: Jdg 19:18

¹ tn Heb “he”; the referent (the Levite) has been specified in the translation for clarity.

² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

³ tn Heb “I went to Bethlehem in Judah, but [to] the house of the LORD I am going.” The Hebrew text has “house of the LORD,” which might refer to the shrine at Shiloh. The LXX reads “to my house.”

NET Notes: Jdg 19:19

¹ tn By calling his concubine the old man’s “female servant,” the Levite emphasizes their dependence on him for shelter.

² tc Some Hebrew mss and ancient witnesses read the singular, “your servant,” which would refer to the Levite. If one retains the plural, then both the Levite and his wife are in view. In either case the pronominal suffix emphasizes their dependence on the old man for shelter.

NET Notes: Jdg 19:20

¹ tn Heb “Peace to you.”

NET Notes: Jdg 19:21

¹ tn Heb “ate and drank.”

NET Notes: Jdg 19:22

¹ tn Heb “they were making their heart good.”

² tn Heb “and look.”

³ tn Heb “the men of the city, men, the sons of wickedness.” The phrases are in apposition; the last phrase specifies what type of men they were. It is not certain if all the men of the city are in view, or just a group of troublemakers. In 20:5 the town leaders are implicated in the crime, suggesting that all the men of the city were involved. If so, the implication is that the entire male population of the town were good-for-nothings.

⁴ tn The Hitpael verb form appears to have an iterative force here, indicating repeated action.

⁵ tn Heb “so we can know him.” On the surface one might think they simply wanted to meet the visitor and get to know him, but their hostile actions betray their double-talk. The old man, who has been living with them long enough to know what they are like, seems to have no doubts about the meaning of their words (see v. 23).

NET Notes: Jdg 19:24

¹ tn Heb “his”; the referent (the visiting Levite) has been specified in the translation for clarity.

² tn Heb “what is good in your eyes.”

NET Notes: Jdg 19:25

¹ tn Heb “he”; the referent (the Levite) has been specified in the translation for clarity.

² tn Heb “and he caused [her] to go outside to them.”

³ tn Heb “knew,” in the sexual sense.

NET Notes: Jdg 19:26

¹ tn The Hebrew term here translated “master,” is plural. The plural indicates degree here and emphasizes the Levite’s absolute sovereignty over the woman.

² tn Heb “The woman came at the turning of the morning and fell at the door of the house of the man where her master was until the light.”

NET Notes: Jdg 19:27

¹ tn The Hebrew term here translated “master,” is plural. The plural indicates degree here and emphasizes the Levite’s absolute sovereignty over the woman.

NET Notes: Jdg 19:28

¹ tn Heb “And the man took her on the donkey and arose and went to his place.”

NET Notes: Jdg 19:29

¹ tn Heb “he carved her up by her bones into twelve pieces.”

² tn Heb “and he sent her through all the territory of Israel.”

NET Notes: Jdg 19:30

¹ tn The words “the sight” are supplied in the translation for clarification.

² tn Heb “from the day.”

³ tc Codex Alexandrinus (A) of the (original) LXX has the following additional words: “And he instructed the men whom he sent out, ‘Thus you will say to every male Israelite: “There has never been anything like this from the day the Israelites left Egypt till the present day.”’”

Geneva Bible: Jdg 19:6

And they sat down, and did eat and drink both of them together: for the ^{( a )} damsel's father had said unto the man, Be content, I pray thee, and tarry all night, and let thine heart be merry.

^{( a )} That is, his concubines father.

Geneva Bible: Jdg 19:8

And he arose early in the morning on the fifth day to depart: and the damsel's father said, ^{( b )} Comfort thine heart, I pray thee. And they tarried until afternoon, and they did eat both of them.

^{( b )} Meaning, that he should refresh himself with food, as in (Jdg 19:5).

Geneva Bible: Jdg 19:9

And when the man rose up to depart, he, and his concubine, and his servant, his father in law, the damsel's father, said unto him, Behold, now the day draweth toward evening, I pray you tarry all night: behold, the day groweth to an end, lodge here, that thine heart may be merry; and to morrow get you early on your way, that thou mayest go ^{( c )} home.

^{( c )} That is, to the town or city where he lived.

Geneva Bible: Jdg 19:12

And his master said unto him, ^{( d )} We will not turn aside hither into the city of a stranger, that [is] not of the children of Israel; we will pass over to Gibeah.

^{( d )} Though in these days there were most horrible corruptions, even necessity could not compel them to associate with those who did not profess the true God.

Geneva Bible: Jdg 19:16

And, behold, there came an old man from his work out of the field at even, which [was] also of mount Ephraim; and he sojourned in Gibeah: but the men of the place [were] ^{( e )} Benjamites.

^{( e )} Or, the children of Jamini.

Geneva Bible: Jdg 19:18

And he said unto him, We [are] passing from Bethlehemjudah toward the side of mount Ephraim; from thence [am] I: and I went to Bethlehemjudah, but I [am now] going to the ^{( f )} house of the LORD; and there [is] no man that receiveth me to house.

^{( f )} To Shiloh of Mizpeh where the ark was.

Geneva Bible: Jdg 19:22

[Now] as they were making their hearts merry, behold, the men of the city, certain sons of Belial, beset the house round about, [and] ^{( g )} beat at the door, and spake to the master of the house, the old man, saying, Bring forth the man that came into thine house, that we may know him.

^{( g )} In an attempt to break it.

Geneva Bible: Jdg 19:24

Behold, [here is] my daughter a maiden, and his concubine; them I will bring out now, ^{( h )} and humble ye them, and do with them what seemeth good unto you: but unto this man do not so vile a thing.

^{( h )} That is, abuse them, as in (Gen 19:8).

Geneva Bible: Jdg 19:26

Then came the woman in the dawning of the day, and ^{( i )} fell down at the door of the man's house where her lord [was], till it was light.

^{( i )} She fell down dead, as in (Jdg 19:27).

Geneva Bible: Jdg 19:28

And he said unto her, Up, and let us be going. But none answered. Then the man took her [up] upon an ass, and the man rose up, and gat him unto his ^{( k )} place.

^{( k )} Meaning, home to mount Ephraim.

Geneva Bible: Jdg 19:30

And it was so, that all that saw it said, There was no ^{( l )} such deed done nor seen from the day that the children of Israel came up out of the land of Egypt unto this day: consider of it, take advice, and speak [your minds].

^{( l )} For this was like the sin of Sodom for which God rained down fire and brimstone from heaven.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Jdg 19:1-30

The three remaining chapters of this book contain a very sad history of the wickedness of the men of Gibeah, in Benjamin. The righteous Lord permits sinners to execute just vengeance on one another, and if the scene here described is horrible, what will the discoveries of the day of judgment be! Let each of us consider how to escape from the wrath to come, how to mortify the sins of our own hearts, to resist Satan's temptations, and to avoid the pollutions there are in the world.

Matthew Henry: Jdg 19:1-15

The domestic affairs of this Levite would not have been related thus largely but to make way for the following story of the injuries done him, in which the whole nation interested themselves. Bishop Hall's first remark upon this story is, That there is no complain of a public ordered state but there is a Levite at one end of it, either as an agent or as a patient. In Micah's idolatry a Levite was active; in the wickedness of Gibeah a Levite was passive; no tribe shall sooner feel the want of government than that of Levi; and, in all the book of Judges, no mention is made of any of that tribe, but of these two. This Levite was of Mount Ephraim, Jdg 19:1. He married a wife of Bethlehem-Judah. She is called his concubine, because she was not endowed, for perhaps he had nothing to endow her with, being himself a sojourner and not settled; but it does not appear that he had any other wife, and the margin calls her a wife, a concubine, Jdg 19:1. She came from the same city that Micah's Levite came from, as if Bethlehem-Judah owed a double ill turn to Mount Ephraim, for she was as bad for a Levite's wife as the other for a Levite.

I. This Levite's concubine played the whore and eloped from her husband, Jdg 19:2. The Chaldee reads it only that she carried herself insolently to him, or despised him, and, he being displeased at it, she went away from him, and (which was not fair) was received and entertained at her father's house. Had her husband turned her out of doors unjustly, her father ought to have pitied her affliction; but, when she treacherously departed from her husband to embrace the bosom of a stranger, her father ought not to have countenanced her sin. Perhaps she would not have violated her duty to her husband if she had not known too well where she should be kindly received. Children's ruin is often owing very much to parents' indulgence.

II. The Levite went himself to court her return. It was a sign there was no king, no judge, in Israel, else she would have been prosecuted and put to death as an adulteress; but, instead of that, she is addressed in the kindest manner by her injured husband, who takes a long journey on purpose to beseech her to be reconciled, Jdg 19:3. If he had put her away, it would have been a crime in him to return to her again, Jer 3:1. But, she having gone away, it was a virtue in him to forgive the offence, and, though the party wronged, to make the first motion to her to be friends again. It is part of the character of the wisdom from above that it is gentle and easy to be entreated. He spoke friendly to her, or comfortably (for so the Hebrew phrase of speaking to the heart commonly signifies), which intimates that she was in sorrow, penitent fore what she had done amiss, which probably he heard of when he came to fetch her back. Thus God promises concerning adulterous Israel (Hos 2:14), I will bring her into the wilderness, and speak comfortably to her.

III. Her father made him very welcome, and, by his extraordinary kindness to him, endeavoured to atone for the countenance he had given his daughter in withdrawing from him, and to confirm him in his disposition to be reconciled to her. 1. He entertains him kindly, rejoices to see him (Jer 3:3), treats him generously for three days, Jdg 19:4. And the Levite, to show that he was perfectly reconciled, accepted his kindness, and we do not find that he upbraided him or his daughter with what had been amiss, but was as easy and as pleasant as at his first wedding-feast. It becomes all, but especially Levites, to forgive as God does. Every thing among them gave a hopeful prospect of their living comfortably together for the future; but, could they have foreseen what befel them within one day or two, how would all their mirth have been embittered and turned into mourning! When the affairs of our families are in the best posture we ought to rejoice with trembling, because we know not what troubles one day may bring forth. We cannot foresee what evil is near us, but we ought to consider what may be, that we may not be secure, as if tomorrow must needs be as this day and much more abundant, Isa 56:12. 2. He is very earnest for his stay, as a further demonstration of his hearty welcome. The affection he had for him, and the pleasure he took in his company, proceeded, (1.) From a civil regard to him as his son-in-law and an ingrafted branch of his own house. Note, Love and duty are due to those to whom we are related by marriage as well as to those who are bone of our bone: and those that show kindness as this Levite did may expect to receive kindness as he did. And, (2.) From a pious respect to him as a Levite, a servant of God's house; if he was such a Levite as he should be (and nothing appears to the contrary) he is to be commended for courting his stay, finding his conversation profitable, and having opportunity to learn from him the good knowledge of the Lord, hoping also that the Lord will do him good because he has a Levite to be his son-in-law, and will bless him for his sake. [1.] He forces him to stay the fourth day, and this was kind; not knowing when they might be together again, he engages him to stay as long as he possibly could. The Levite, though nobly treated, was very urgent to be gone. A good man's heart is where his business is; for as a bird that wanders from her nest so is the man that wanders form his place. It is a sign a man has either little to do at home, or little heart to do what he has to do, when he can take pleasure in being long abroad where he has nothing to do. It is especially good to see a Levite willing to go home to his few sheep in the wilderness. Yet this Levite was overcome by importunity and kind persuasion to stay longer than he intended, Jdg 19:5-7. We ought to avoid the extreme of an over-easy yielding, to the neglect of our duty on the one hand, and that of moroseness and wilfulness, to the neglect of our friends and their kindness on the other hand. Our Saviour, after his resurrection, was prevailed upon to stay with his friends longer than he at first intimated to be his purpose, Luk 24:28, Luk 24:29. [2.] He forces him to stay till the afternoon of the fifth day, and this, as it proved, was unkind, Jdg 19:8, Jdg 19:9. He would by no means let him go before dinner, promises him he shall have dinner early, designing thereby, as he had done the day before, to detain him another night; but the Levite was intent on the house of the Lord at Shiloh (Jdg 19:18), and, being impatient to get thither, would stay no longer. Had they set out early, they might have reached some better lodging-place than that which they were now constrained to take up with, nay, they might have got to Shiloh. Note, Our friends' designed kindnesses often prove, in the event, real injuries; what is meant for our welfare becomes a trap. Who knows what is good for a man in this life? The Levite was unwise in setting out so late; he might have got home better if he had staid a night longer and taken the day before him.

IV. In his return home he was forced to lodge at Gibeah, a city in the tribe of Benjamin, afterwards called Gibeah of Saul, which lay on his road towards Shiloh and Mount Ephraim. When it drew towards night, and the shadows of the evening were stretched out, they began to think (as it behoves us to do when we observe the day of our life hastening towards a period) where they must lodge. When night came they could not pursue their journey. He that walketh in darkness knoweth not whither he goes. They could not but desire rest, for which the night was intended, as the day for labour. 1. The servant proposed that they should lodge in Jebus, afterwards Jerusalem, but as yet in the possession of Jebusites. "Come,"said the servant, "let us lodge in this city of the Jebusites,"Jdg 19:11. And, if they had done so, it is probable they would have had much better usage than they met with in Gibeah of Benjamin. Debauched and profligate Israelites are worse and much more dangerous than Canaanites themselves. But the master, as became one of God's tribe, would by no means quarter, no, not one night, in a city of strangers (Jdg 19:12), not because he questioned his safety among them, but he was not willing, if he could possibly avoid it, to have so much intimacy and familiarity with them as a night's lodging came to, nor to be so much beholden to them. By shunning this place he would witness against the wickedness of those that contracted friendship and familiarity with these devoted nations. Let Israelites, Levites especially, associate with Israelites, and not with the sons of the stranger. 2. Having passed by Jebus, which was about five or six miles from Bethlehem (the place whence they came), and not having daylight to bring them to Ramah, they stopped at Gibeah (Jdg 19:13-15); there they sat down in the street, nobody offering them a lodging. In these countries, at that time, there were no inns, or public-houses, in which, as with us, travellers might have entertainment for their money, but they carried entertainment along with them, as this Levite did (Jdg 19:19), and depended upon the courtesy and hospitality of the inhabitants for a lodging. Let us take occasion hence, when we are in journeys, to thank God for this, among other conveniences of travelling, that there are inns to entertain strangers, and in which they may be welcome and well accommodated for their money. Surely there is no country in the world wherein one may stay at home with more satisfaction, or go abroad with more comfort, than in our own nation. This traveller, though a Levite (and to those of that tribe God had particularly commanded his people to be kind upon all occasions), met with very cold entertainment at Gibeah: No man took them into his house. If they had any reason to think he was a Levite perhaps that made those ill-disposed people the more shy of him. There are those who will have this laid to their charge at the great day, I was a stranger and you took me not in.

Matthew Henry: Jdg 19:16-21

Though there as not one of Gibeah, yet it proved there was one in Gibeah, that showed some civility to this distressed Levite, who was glad that any one took notice of him. It was strange that some of those wicked people, who, when it was dark, designed so ill to him and his concubine, did not, under pretence of kindness, invite them in, that they might have a fairer opportunity of perpetrating their villany; but either they had not wit enough to be so designing, or not wickedness enough to be so deceiving. Or, perhaps, none of them separately thought of such a wickedness, till in the black and dark night they got together to contrive what mischief they should do. Bad people in confederacy make one another much worse than any of them would be by themselves. When the Levite, and his wife, and servant, were beginning to fear that they must lie in the street all night (and as good have laid in a den of lions) they were at length invited into a house, and we are here told,

I. Who that kind man was that invited them. 1. He was a man of Mount Ephraim, and only sojourned in Gibeah, Jdg 19:16. Of all the tribes of Israel, the Benjamites had most reason to be kind to poor travellers, for their ancestor, Benjamin, was born upon the road, his mother being then upon a journey, and very near to this place, Gen 35:16, Gen 35:17. Yet they were hard-hearted to a traveller in distress, while an honest Ephraimite had compassion on him, and, no doubt, was the more kind to him, when, upon enquiry, he found that he was his countryman, of Mount Ephraim likewise. He that was himself but a sojourner in Gibeah was the more compassionate to a wayfaring man, for he knew the heart of a stranger, Exo 23:9; Deu 10:19. Good people, that look upon themselves but as strangers and sojourners in this world, should for this reason be tender to one another, because they all belong to the same better country and are not at home here. 2. He was an old man, one that retained some of the expiring virtue of an Israelite. The rising generation was entirely corrupted; if there was any good remaining among them, it was only with those that were old and going off. 3. He was coming home from his work out of the field at eventide. The evening calls home labourers, Psa 104:23. But, it should seem, this was the only labourer that this evening brought home to Gibeah. The rest had given themselves up to sloth and luxury, and no marvel there was among them, as in Sodom, abundance of uncleanness, when there was among them, as in Sodom, abundance of idleness, Eze 16:49. But he that was honestly diligent in his business all day was disposed to be generously hospitable to these poor strangers at night. Let men labour, that they may have to give, Eph 4:28. It appears from Jdg 19:21 that he was a man of some substance, and yet had been himself at work in the field. No man's estate will privilege him in idleness.

II. How free and generous he was in his invitation. He did not stay till they applied to him to beg for a night's lodging; but when he saw them (Jdg 19:17) enquired into their circumstances, and anticipated them with his kindness. Thus our good God answers before we call. Note, A charitable disposition expects only opportunity, not importunity, to do good, and will succour upon sight, unsought unto. Hence we read of a bountiful eye, Pro 22:9. If Gibeah was like Sodom, this old man was like Lot in Sodom, who sat in the gate to invite strangers, Gen 19:1. Thus Job opened his doors to the traveller, and would not suffer him to lodge in the street, Job 31:32. Observe, 1. How ready he was to give credit to the Levite's account of himself when he saw no reason at all to question the truth of it. Charity is not apt to distrust, but hopeth all things (1Co 13:7) and will not make use of Nabal's excuse for his churlishness to David, Many servants now-a-days break away from their masters, 1Sa 25:10. The Levite, in his account of himself, professed that he was now going to the house of the Lord (Jdg 19:18), for there he designed to attend, either with a trespass-offering for the sins of his family, or with a peace-offering for the mercies of his family, or both, before he went to his own house. And, if the men of Gibeah had any intimation of his being bound that way, probably they would therefore be disinclined to entertain him. The Samaritans would not receive Christ because his face was towards Jerusalem, Luk 9:53. But for this reason, because he was a Levite and was now going to the house of the Lord, this good old man was the more kind to him. Thus he received a disciples in the name of a disciple, a servant of God for his Master's sake. 2. How free he was to give him entertainment. The Levite was himself provided with all necessaries (Jdg 19:19), wanted nothing but a lodging, but his generous host would be himself at the charge of his entertainment (Jdg 19:20): Let all thy wants be upon me; so he brought him into his house, Jdg 19:21. Thus God will, some way or other, raise up friends for his people and ministers, even when they seem forlorn.

Matthew Henry: Jdg 19:22-30

Here is, I. The great wickedness of the men of Gibeah. One could not imagine that ever it should enter into the heart of men that had the use of human reason, of Israelites that had the benefit of divine revelation, to be so very wicked. "Lord, what is man!"said David, "what a mean creature is he!""Lord, what is man,"may we say upon the reading of this story, "what a vile creature is he, when he is given up to his own heart's lusts!"The sinners are here called sons of Belial, that is, ungovernable men, men that would endure no yoke, children of the devil (for he is Belial), resembling him, and joining with him in rebellion against God and his government. Sons of Benjamin, of whom Moses had said, The beloved of the Lord shall dwell in safety by him (Deu 33:12), have become such sons of Belial that an honest man cannot lodge in safety among them. The sufferers were a Levite and his wife, and that kind man that gave them entertainment. We are strangers upon earth, and must expect strange usage. It is said they were making their hearts merry when this trouble came upon them, Jdg 19:22. If the mirth was innocent, it teaches us of what uncertain continuance all our creature comforts and enjoyments are; when we are ever so well pleased with our friends, we know not how near our enemies are; nor, if it be well with us this hour, can we be sure it will be so the next. If the mirth was sinful and excessive, let it be a warning to us to keep a strict guard upon ourselves, that we grow not intemperate in the use of lawful things, nor be transported into indecencies by our cheerfulness; for the end of that mirth is heaviness. God can soon change the note of those that are making their hearts merry, and turn their laughter into mourning and their joy into heaviness. Let us see what the wickedness of these Benjamites was.

1. They made a rude and insolent assault, in the night, upon the habitation of an honest man, that not only lived peaceably among them, but kept a good house and was a blessing and ornament to their city. They beset the house round, and, to the great terror of those within, beat as hard as they could at the door, Jdg 19:22. A man's house is his castle, in which he ought to be both safe and quiet, and, where there is law, it is taken under the special protection of it; but there was no king in Israel to keep the peace and secure honest men from the sons of violence.

2. They had a particular spite at the strangers that were within their gates, that only desired a night's lodging among them, contrary to the laws of hospitality, which all civilized nations have accounted sacred, and which the master of the house pleaded with them (Jdg 19:23): Seeing that this man has come into my house. Those are base and abject spirits indeed that will trample upon the helpless, and use a man the worse for his being a stranger, whom they know no ill of.

3. They designed in the most filthy and abominable manner (not to be thought of without horror and detestation) to abuse the Levite, whom perhaps they had observed to be young and comely: Bring him forth that we may know him. We should certainly have concluded they meant only to enquire whence he came, and to know his character, but that the good man of the house, who understood their meaning too well, by his answer lets us know that they designed the gratification of that most unnatural and worse than brutish lust which was expressly forbidden by the law of Moses, and called an abomination, Lev 18:22. Those that are guilty of it are ranked in the New Testament among the worst and vilest of sinners (1Ti 1:10), and such as shall not inherit the kingdom of God, 1Co 6:9. Now, (1.) This was the sin of Sodom, and is thence called Sodomy. The Dead Sea, which was the standing monument of God's vengeance upon Sodom, for its filthiness, was one of the boundaries of Canaan, and lay not many miles off from Gibeah. We may suppose the men of Gibeah had seen it many a time, and yet would not take warning by it, but did worse than Sodom (Eze 16:48), and sinned just after the similitude of their transgression. Who would have expected (says bishop Hall) such extreme abomination to come out of the loins of Jacob? Even the worst pagans were saints to them. What did it avail them that they had the ark of God in Shiloh when they had Sodom in their streets - God's law in their fringes, but the devil in their hearts? Nothing but hell itself can yield a worse creature than a depraved Israelite. (2.) This was the punishment of their idolatry, that sin to which they were, above all others, most addicted. Because they liked not to retain God in their knowledge, therefore he gave them up to these vile affections, by which they dishonoured themselves as they had by their idolatry dishonoured him and turned his glory into shame, Rom 1:24, Rom 1:28. See and admire, in this instance, the patience of God. Why were not these sons of Belial struck blind, as the Sodomites were? Why were not fire and brimstone rained from heaven upon their city? It was because God would leave it to Israel to punish them by the sword, and would reserve his own punishment of them for the future state, in which those that go after strange flesh shall suffer the vengeance of eternal fire, Jud 1:7.

4. They were deaf to the reproofs and reasoning of the good man of the house, who, being well acquainted (we may suppose) with the story of Lot and the Sodomites, set himself to imitate Lot, Jdg 19:23, Jdg 19:24. Compare Gen 19:6-8. He went out to them as Lot did, spoke civilly to them, called them brethren, begged of them to desist, pleaded the protection of his house which his guests were under, and represented to them the great wickedness of their attempt: "Do not so wickedly, so very wickedly."He calls it folly and a vile thing. But in one thing he conformed too far to Lot's example (as we are apt in imitating good men to follow them even in their false steps), in offering them his daughter to do what they would with. He had not power thus to prostitute his daughter, nor ought he to have done this evil that good might come. But this wicked proposal of his may be in part excused from the great surprise and terror he was in, his concern for his guests, and his having too close a regard to what Lot did in the like case, especially not finding that the angels who were by reproved him for it. And perhaps he hoped that his mentioning this as a more natural gratification of their lust would have sent them back to their common harlots. But they would not hearken to him, Jdg 19:25. Headstrong lusts are like the deaf adder that stoppeth her ear; they sear the conscience and make it insensible.

5. They got the Levite's wife among them, and abused her to death, Jdg 19:25. They slighted the old man's offer of his daughter to their lust, either because she was not handsome or because they knew her to be one of great gravity and modesty: but, when the Levite brought them his concubine, they took her with them by force to the place appointed for their filthiness. Josephus, in his narrative of this story, makes her to be the person they had a design upon when they beset the house, and says nothing of their villainous design upon the Levite himself. They saw her (he says) in the street, when they came into the town, and were smitten with her beauty; and perhaps, though she was reconciled to her husband, her looks did not bespeak her to be one of the most modest. Many bring mischief of this kind upon themselves by their loose carriage and behaviour; a little spark may kindle a great fire. One would think the Levite should have followed them, to see what became of his wife, but it is probable he durst not, lest they should do him a mischief. In the miserable end of this woman, we may see the righteous hand of God punishing her for her former uncleanness, when she played the whore against her husband, Jdg 19:2. Though her father had countenanced her, her husband had forgiven her, and the fault was forgotten now that the quarrel was made up, yet God remembered it against her when he suffered these wicked men thus wretchedly to abuse her; how unrighteous soever they were in their treatment of her, in permitting it the Lord was righteous. Her punishment answered her sin, Culpa libido fuit, poena libido fuit - Lust was her sin, and lust was her punishment. By the law of Moses she was to have been put to death for her adultery. She escaped that punishment from men, yet vengeance pursued her; for, if there was no king in Israel, yet there was a God in Israel, a God that judgeth in the earth. We must not think it enough to make our peace with men, whom by our sins we have wronged, but are concerned, by repentance and faith, to make our peace with God, who sees not as men see, nor makes so light of sin as men often do. The justice of God in this matter does not at all extenuate the horrid wickedness of these men of Gibeah, than which nothing could be more barbarous and inhuman.

II. The notice that was sent of this wickedness to all the tribes of Israel. The poor abused woman made towards her husband's lodgings as soon as ever the approach of the day-light obliged these sons of Belial to let her go (for these works of darkness hate and dread the light), Jdg 19:25. Down she fell at the door, with her hands on the threshold, begging pardon (as it were) for her former transgression, and in that posture of a penitent, with her mouth in the dust, she expired. There he found her (Jdg 19:26, Jdg 19:27), supposed her asleep, or overcome with shame and confusion for what had happened, but soon perceived she was dead (Jdg 19:28), took up her dead body, which, we may suppose, had all over it marks of the hands, the blows, and other abuses, she had received. On this sad occasion he waived his purpose of going to Shiloh, and went directly home. He that went out in hopes to return rejoicing came in again melancholy and disconsolate, sat down and considered, "Is this an injury fit to be passed by?"He cannot call for fire from heaven to consume the men of Gibeah, as those angels did who were, after the same manner, insulted by the Sodomites. There was no king in Israel, nor (for aught that appears) any sanhedrim, or great council, to appeal to, and demand justice from. Phinehas is high priest, but he attends closely to the business of the sanctuary, and will be no judge or divider. He has therefore no other way left him than to appeal to the people: let the community be judge. Though they had no general stated assembly of all the tribes, yet it is probable that each tribe had a meeting of their chiefs within itself. To each of the tribes, in their respective meetings, he sent by special messengers a remonstrance of the wrong that was done him, in all its aggravating circumstances, and with it a piece of his wife's dead body (Jdg 19:29), both to confirm the truth of the story and to affect them the more with it. He divided it into twelve pieces, according to the bones, so some read it, that is, by the joints, sending one to each tribe, even to Benjamin among the rest, with the hope that some among them would be moved to join in punishing so great a villany, and the more warmly because committed by some of their own tribe. It did indeed look very barbarous thus to mangle a dead body, which, having been so wretchedly dishonoured, ought to have been decently interred; but the Levite designed hereby, not only to represent their barbarous usage of his wife, whom they had better have cut in pieces thus than have used as they did, but also to express his own passionate concern and thereby to excite the like in them. And it had the desired effect. All that saw the pieces of the dead body, and were told how the matter was, expressed the same sentiments upon it. 1. That the men of Gibeah had been guilty of a very heinous piece of wickedness, the like to which had never been known before in Israel, Jdg 19:30. It was a complicated crime, loaded and blackened with all possible aggravations. They were not such fools as to make a mock at this sin, or turn the story off with a jest. 2. That a general assembly of all Israel should be called, to debate what was fit to be done for the punishment of this wickedness, that a stop might be put to this threatening inundation of debauchery, and the wrath of God might not be poured upon the whole nation for it. It is not a common case, and therefore they stir up one another to come together upon the occasion with this: Consider of it, take advice, and speak your minds. We have here the three great rules by which those that sit in council ought to go in every arduous affair. (1.) Let every man retire into himself, and weigh the matter impartially and fully in his own thoughts, and seriously and calmly consider it, without prejudice on either side, before he speaks upon it. (2.) Let them freely talk it over, and every man take advice of his friend, know his opinion and his reasons, and weigh them. (3.) Then let every man speak his mind, and give his vote according to his conscience. In the multitude of such counsellors there is safety.

Keil-Delitzsch: Jdg 19:1-2

Infamous Crime of the Inhabitants of Gibeah. - Jdg 19:1-14. At the time when there was no king in Israel, a Levite, who sojourned (i.e., lived outside a Levitical town) in the more remote parts of the mountains of Ephraim, took to himself a concubine out of Bethlehem in Judah, who proved unfaithful to him, and then returned to her father's house. הר־אפרים ירכּתי , the hinder or outermost parts of the mountains of Ephraim, are the northern extremity of these mountains; according to Jdg 19:18, probably the neighbourhood of Shiloh. עליו תּזנה , " she played the harlot out beyond him, "i.e., was unfaithful to her husband, and then went away from him, "back to her father's house.

Keil-Delitzsch: Jdg 19:3-4

Some time afterwards, namely at the end of four months ( הדשׁים ארבּעה is in apposition to ימים , and defines more precisely the ימים , or days), her husband went after her, " to speak to her to the heart, "i.e., to talk to her in a friendly manner (see Gen 34:3), and to reconcile her to himself again, so that she might return; taking with him his attendant and a couple of asses, for himself and his wife to ride upon. The suffix attached to להשׁיבו refers to לבּה , "to bring back her heart,"to turn her to himself again. The Keri השׁיבהּ is a needless conjecture. " And she brought him into her father's house, and her father received his son-in-law with joy, and constrained him ( יהזק־בּו , lit . held him fast) to remain there three days. "It is evident from this that the Levite had succeeded in reconciling his wife.

Keil-Delitzsch: Jdg 19:5-6

Also on the fourth day, when he was about to depart in the morning, the Levite yielded to the persuasion of his father-in-law, that he would first of all strengthen his heart again with a bit of bread ( לב סעד as in Gen 18:5; the imperative form with ŏ is unusual); and then afterwards, whilst they were eating and drinking, he consented to stay another night.

Keil-Delitzsch: Jdg 19:7

When he rose up to go, his father-in-law pressed him; then he turned back ( ויּשׁב is quite in place, and is not to be altered into ויּשׁב , according to the lxx and one Heb. Cod.), and remained there for the night.

Keil-Delitzsch: Jdg 19:8

And even in the morning of the fifth day he suffered himself to be induced to remain till the afternoon. התמהמהוּ is an imperative, "Tarry till the day turns,"i.e., till mid-day is past.

Keil-Delitzsch: Jdg 19:9-10

When at length he rose up, with his concubine and his attendant, to go away, the father entreated his daughter once more: " Behold the day has slackened to become evening, spend the night here! Behold the declining of the day, spend the night here, "etc. חנות inf. of חנה , to bend, incline. The interchange of the plural and singular may be explained from the simple fact that the Levite was about to depart with his wife and attendant, but that their remaining or departing depended upon the decision of the man alone. But the Levite did not consent to remain any longer, but set out upon the road, and came with his companions to before Jebus, i.e., Jerusalem, which is only two hours from Bethlehem (compare Rob . Pal. ii. 375 and 379). עד־נכח , to before Jebus, for the road from Bethlehem to Shiloh went past Jerusalem.

Keil-Delitzsch: Jdg 19:11-13

But as the day had gone far down when they were by Jebus ( רד , third pers . perf ., either of ירד with י dropped like תּתּה in 2Sa 22:41 for נתתּה , or from רדד in the sense of ירד ), the attendant said to his master, "Come, let us turn aside into this Jebusite city, and pass the night in it." But his master was unwilling to enter a city of the foreigners ( נכרי( sre is a genitive), where there were none of the sons of Israel, and would pass over to Gibeah. " Come ( לך = לכה , Num 23:13), we will draw near to one of the places (which he immediately names), and pass the night in Gibeah or Ramah ."These two towns, the present Jeba and er Râm , were not a full hour's journey apart, and stood opposite to one another, only about two and a half or three hours from Jerusalem (see at Jos 18:25, Jos 18:28).

Keil-Delitzsch: Jdg 19:14

Then they went forward, and the sun went down upon them as they were near (at) Gibeah of Benjamin.

Keil-Delitzsch: Jdg 19:15-30

And they turned aside thither to pass the night in Gibeah; and he (the Levite) remained in the market-place of the town, as no one received them into his house to pass the night.

Jdg 19:16-19

Behold, there came an old man from the field, who was of the mountains of Ephraim, and dwelt as a stranger in Gibeah, the inhabitants of which were Benjaminites (as is observed here, as a preliminary introduction to the account which follows). When he saw the traveller in the market-place of the town, he asked him whither he was going and whence he came; and when he had heard the particulars concerning his descent and his journey, he received him into his house. ואת־בּית י הלך אני (Jdg 19:18), " and I walk at the house of Jehovah, and no one receives me into his house "( Seb. Schm ., etc.); not "I am going to the house of Jehovah"( Ros., Berth ., etc.), for את הלך does not signify to go to a place, for which the simple accusative is used either with or without ה local. It either means "to go through a place"(Deu 1:19, etc.), or "to go with a person,"or, when applied to things, "to go about with anything"(see Job 31:5, and Ges . Thes. p. 378). Moreover, in this instance the Levite was not going to the house of Jehovah (i.e., the tabernacle), but, as he expressly told the old man, from Bethlehem to the outermost sides of the mountains of Ephraim. The words in question explain the reason why he was staying in the market-place. Because he served at the house of Jehovah, no one in Gibeah would receive him into his house,

(Note: As Seb. Schmidt correctly observes, "the argument is taken from the indignity shown him: the Lord thinks me worthy to minister to Him, as a Levite, in His house, and there is not one of the people of the Lord who thinks me worthy to receive his hospitality.")

although, as he adds in Jdg 19:19, he had everything with him that was requisite for his wants. " We have both straw and fodder for our asses, and bread and wine for me and thy maid, and for the young man with thy servants. No want of anything at all, "so as to cause him to be burdensome to his host. By the words "thy maid"and "thy servants"he means himself and his concubine, describing himself and his wife, according to the obsequious style of the East in olden times, as servants of the man from whom he was expecting a welcome.

Jdg 19:20

The old man replied, "Peace to thee,"assuring him of a welcome by this style of greeting; " only all thy wants upon me, "i.e., let me provide for them. Thus the friendly host declined the offer made by his guest to provide for himself. " Only do not pass the night in the market-place. "

Jdg 19:21

He then took him into his house, mixed fodder for his asses ( יבול from בּלל , a denom . verb from בּליל , to make a mixture, to give fodder to the beasts), and waited upon his guest with washing of feet, food, and drink (see Gen 18:4., Jdg 19:2).

Jdg 19:22

Whilst they were enjoying themselves, some worthless men of the city surrounded the house, knocking continuously at the door ( התדּפּק , a form indicative of gradual increase), and demanding of the master of the house that he would bring out the man who had entered his house, that they might know him,-the very same demand that the Sodomites had made of Lot (Gen 19:6.). The construct state בני־בליּעל אנשׁי is used instead of בּני־בל אנשׁים (Deu 13:14, etc.), because בליעל בני is regarded as one idea: people of worthless fellows. Other cases of the same kind are given by Ewald , Lehrb. §289, c .

Jdg 19:23-24

The old man sought, as Lot had done, to defend his guests from such a shameful crime by appealing to the sacred rights of hospitality, and by giving up his own virgin daughter and the concubine of his guest (see the remarks on Gen 19:7-8). נבלה , folly , used to denote shameful licentiousness and whoredom, as in Gen 34:7 and Deu 22:21. אותם ענּוּ , "humble them."The masculine is used in אותם and להם as the more general gender, instead of the more definite feminine, as in Gen 39:9; Exo 1:21, etc.

Jdg 19:25

But as the people would not listen to this proposal, the man (no doubt the master of the house, according to Jdg 19:24) took his (the guest's) concubine (of course with the consent of his guest) and led her out to them, and they abused her the whole night. It is not stated how it was that they were satisfied with this; probably because they felt too weak to enforce their demand. בּ התעלּל , to exercise his power or wantonness upon a person (see Exo 10:2).

Jdg 19:26

When the morning drew on (i.e., at the first dawn of day), the woman fell down before the door of the house in which אדוניה , "her lord,"i.e., her husband, was, and lay there till it was light, i.e., till sunrise.

Jdg 19:27-28

There her husband found her, when he opened the house-door to go his way (having given up all thought of receiving her back again from the barbarous crowd), " lying before the house-door, and her hands upon the threshold "(i.e., with outstretched arms), and giving no answer to his word, having died, that is to say, in consequence of the ill-treatment of the night. He then took the corpse upon his ass to carry it to his place, i.e., to his home.

Jdg 19:29-30

As soon as he arrived there, he cut up the body, according to its bones (as they cut slaughtered animals in pieces: see at Lev 1:6), into twelve pieces, and sent them (the corpse in its pieces) into the whole of the territory of Israel, i.e., to all the twelve tribes, in the hope that every one who saw it would say: No such thing has happened or been seen since the coming up of Israel out of Egypt until this day. Give ye heed to it ( שׁימוּ for לב שׂימוּ ); make up your minds and say on, i.e., decide how this unparalleled wickedness is to be punished. Sending the dissected pieces of the corpse to the tribes was a symbolical act, by which the crime committed upon the murdered woman was placed before the eyes of the whole nation, to summon it to punish the crime, and was naturally associated with a verbal explanation of the matter by the bearer of the pieces. See the analogous proceeding on the part of Saul (1Sa 11:7), and the Scythian custom related by Lucian in Toxaris, c. 48, that whoever was unable to procure satisfaction for an injury that he had received, cut an ox in pieces and sent it round, whereupon all who were willing to help him to obtain redress took a piece, and swore that they would stand by him to the utmost of their strength. The perfects ואמר - והיה (Jdg 19:30) are not used for the imperfects c. vav consec . ויּאמר - ויהי , as Hitzig supposes, but as simple perfects ( perfecta conseq .), expressing the result which the Levite expected from his conduct; and we have simply to supply לאמר before והיה , which is often omitted in lively narrative or animated conversation (compare, for example, Exo 8:5 with Jdg 7:2). The perfects are used by the historian instead of imperfects with a simple vav , which are commonly employed in clauses indicating intention, "because what he foresaw would certainly take place, floated before his mind as a thing already done"( Rosenmüller ). The moral indignation, which the Levite expected on the part of all the tribes at such a crime as this, and their resolution to avenge it, are thereby exhibited not merely as an uncertain conjecture, but a fact that was sure to occur, and concerning which, as Judg 20 clearly shows, he had not deceived himself.

Constable: Jdg 17:1--21:25

III. THE RESULTS OF ISRAEL'S APOSTASY chs. 17--21

The following two extended incidents (ch. 17-21) differ from the records of the judges just completed (chs. 3-16). They are not accounts of the activities of any of Israel's judges. They are the record of events that took place during the period of the judges that throw light on conditions in Israel during this era. The purpose behind their inclusion seems to have been to illustrate even more clearly ". . . the low moral standards, . . . the debased religious conceptions and . . . the disordered social structure" in Israel.³⁰⁵

"As was the case in the earlier chapters of the Book of Judges [1:1-3:6], these chapters deal with the subject of spiritual apostasy and its effects upon the nation of Israel."³⁰⁶

Whereas chapters 3-16 record Israel's struggles with her external enemies, chapters 17-21 document the internal conditions of the nation that made her so weak. In chapters 17-18 we see Israel abandoning God, and in chapters 19-21 we see her destroying herself.

The town of Bethlehem features in each of three stories. These stories are Micah and the Danites (chs. 17-18), the Levite and the Benjamites (chs. 19-21), and the story of Ruth in the Book of Ruth. Therefore some scholars refer to this section of Scripture as the "Bethlehem trilogy." These stories also share other themes and motifs.

"They concern individuals in more or less private settings whose identities and activities are nevertheless inseparable from and crucial to a full understanding of the Davidic monarchy which followed them. Accounts of actual events that transpired in the days of the judges, they are included in the sacred record for the purpose of tracing the roots of the Davidic dynasty and justifying its existence in opposition to Saul."³⁰⁷

The first incident (chs. 17-18) describes the fate of the Danites, and the second (chs. 19-21) the fate of the Benjamites. Both tribes received land in Israel's heartland, between Judah and Ephraim, the tribes that would, after the monarchy divided, lead the Southern and Northern Kingdoms respectively. By selecting incidents from these tribes, the narrator showed that the degenerating tendency in Israel was not just a problem in the fringe territories. Canaanite influence had infected the heart of the nation.

Both Dan and Benjamin found themselves in dire straits but for different reasons. The Danites could not settle into their allotted inheritance because of Canaanite influence, and the Benjamites could not remain in theirs because of their hostile Israelite brethren. In both instances a nameless Levite with Bethlehem-Judah (17:7-8; 19:1-2) and Mt. Ephraim (17:1; 19:1) connections precipitated the crisis. Both accounts include priestly characters inquiring of God concerning the outcome of a proposed course of action (18:5-6; 20:27-28), and both conclude with a reference to Shiloh (18:31; 21:19-24). In both accounts military contingents of 800 men play a crucial role (18:11, 16, 25; 20:47; 21:7, 12, 14, 16-17, 23), and both contain references to the absence of a king in Israel (17:6; 18:1; 19:1; 21:25). These parallel phenomena have the effect of making the reader conclude that the Canaanization of Israel had become complete.³⁰⁸

Constable: Jdg 17:1--19:30

A. The Reminder to Remember the Apostles' Warning vv. 17-19

vv. 17-18 "Forgetfulness of the teaching and warnings of God in Scripture is a major cause of spiritual deterioration. . . .

"Remember! It is the first imperative that Jude has used, and it heads a whole cluster of them in this concluding section."⁶⁹

The term "apostles" here evidently refers to the Twelve plus Paul rather than to the larger group of Christian leaders whom Jesus sent out with the gospel (Matt. 28:19-20). The New Testament writers also called this larger group apostles (cf. Rom. 16:7; 2 Cor. 8:23; Phil. 2:25). The smaller group of apostles, however, were those who mainly revealed the faith once for all delivered to the saints (v. 3). It is for that faith Jude urged his readers to contend. The official apostles therefore seem to be in view here rather than all those who functioned as apostles.

Jude's quotation of the apostles' teaching (v. 18) seems to be a general summary rather than a specific reference. We find a similar statement in 2 Peter 3:3, and that too is probably a summary. Many conservative scholars believe Peter wrote his second epistle after Jude, so Jude may not have been quoting 2 Peter 3:3 here.

The "last time" refers to the end of the historical period that encompasses the church age and the Tribulation. After this "last time" God will rule directly over humankind, first during the Millennium and then in the new heavens and new earth (cf. 1 Tim. 4:1; 2 Tim. 3:1; et al.). It is the last time in relation to Jesus Christ's return to reign on earth.

The object of the "mockers" mocking seems to be the revealed will of God (cf. Ps. 35:16; Prov. 14:6; 19:25; et al.).

"These workers were . . . ever intent on experiencing the thrills of new forms of ungodliness."⁷⁰

v. 19 The false teachers' teaching divided the believers into two basic groups: those who remained in the apostles' teaching and those who departed from it. While they may have claimed to be the truly spiritual group, the false teachers were really worldly-minded sharing the viewpoint of unbelievers. In the case of the unbelievers, they were completely devoid of the Holy Spirit. In the case of the saved apostates, they were devoid of the effective influence of the Holy Spirit.

"In refusing the Divine Spirit they had sunk to the level of an animal life, immoral in itself, and productive of confusion to the Church."⁷¹

Constable: Jdg 19:1--21:25

B. The Immorality of Gibeah and the Benjamites chs. 19-21

Chapter 19 records an event that provoked civil war in Israel. The account of that war follows in chapter 20. Then the consequences of the war unfold in chapter 21. This section of the book is the climactic and supreme demonstration of the Canaanization of Israel during the pre-monarchic period of her history.

Chapters 19-21 teach us how to survive in a society without spiritual and moral standards. Chapter 19 is a story of love and hate. It is so contemporary that with a few minor changes we might read it on the front page of our newspaper any day.

The first verse introduces a new story. The events of chapters 19-21 are not a continuation of those in chapters 17-18. "Those days" were the days of the amphictyony. The reference to Phinehas (20:28) suggests that they took place in the years fairly soon after Joshua's death. The writer of Chronicles did not record that any other descendant of Aaron bore the name Phinehas except the godly son of Eleazar (1 Chron. 6:1-15) and the ungodly son of Eli (1 Sam. 4:4). This series of events (chs. 19-21) evidently transpired during the lifetime of Aaron's grandson, and the previous events (chs. 17-18) did during the lifetime of Moses' grandson. The reference to Israel's lack of a king (v. 1) points to the Israelites' practical denial of Yahweh's lordship over them as well as the absence of an Israelite monarch. This refrain occurs four times in chapters 17-21 (17:6; 18:1; 19:1; 21:25). It brackets the story in chapters 19-21 and provides the key to its interpretation. This incident shows what happens when God's people fail to acknowledge Yahweh's sovereign authority over their lives. In chapters 17-18 the result was religious apostasy (idolatry), and in chapters 19-21 it was moral degeneracy (immorality), political disintegration (anarchy), and social chaos (injustice).

Constable: Jdg 19:1-30

1. The atrocity in Gibeah ch. 19

This incident and chapter closely relate to those that follow.

Constable: Jdg 19:1-15

The background of the incident 19:1-15

We meet another Levite in verse 1 who was paying no attention to God's directions concerning where the Levites should live (cf. 17:7). Since monogamy was God's standard for marriage the Levite should not have married a concubine (Gen. 2:24). This was doubly wrong in the case of a Levite because the Levites were to remain as holy as possible in view of their special ministry in Israel.

It appears that the Levite and his concubine had a disagreement that resulted in the woman leaving him and returning home to her father (v. 2).

"The reason for her return given in many ancient versions, because she was angry with him' (followed by RSV), is more plausible than that supplied in the AV and RV that she played the whore against him. The penalty against the adulteress was death (Lv. 20:10), but a heated argument would allow the Levite to seek a reconciliation when the passions of temper had subsided."³⁴⁰

This opinion rests on the Septuagint translators' rendering of verse 2 that is the equivalent of "his concubine was angry with him." However the Hebrew text has "his concubine was unfaithful to him," and this is the preferable reading. As we have noted, the Israelites paid less attention to the Law in the period of the judges than they did while Joshua was alive. It is probable that the concubine had been unfaithful and the Israelites simply did not execute the penalty for that offense that the Law prescribed. The fact that the Levite waited four months to get his wife back suggests that he was not eager to do so.

The writer referred to the Levite as the concubine's husband because that is what she was in God's sight (v. 3). His tender words were insincere, as his later dealings with her prove. Apparently he wanted her back for selfish reasons. The two donkeys the Levite brought with him to Bethlehem were for his wife and him to ride back home. The concubine's father was probably glad to see the Levite because it was disgraceful for a woman to leave her husband in that culture. The Levite wanted to patch up the relationship, and that would have pleased his father-in-law.

The writer's mention of the hospitality of the Levite's father-in-law (vv. 4-9) points out the contrast with the Gibeans' lack of hospitality later in the story (v. 15, 22-26). Hospitality was a sacred duty in the ancient Near East when there were few public facilities for travelers (cf. 4:17-23; Gen. 18:5; 24:55). Perhaps it is significant that this man who practiced hospitality (lit. love of strangers) lived in Bethlehem, David's hometown. Saul came from Gibeah where the residents hated strangers, as the story will show. The fact that Israel's first king came from this city has led some scholars to conclude that by including this incident the writer may have intended to discredit Saul.³⁴¹

Jebus (Jerusalem) was and is about six miles north of Bethlehem (v. 10). The Levite and his concubine would have reached it in about two hours. Gibeah (v. 12) was three miles farther north and Ramah (v. 13) two miles beyond Gibeah. Jebus was then, and until David finally captured it (2 Sam. 5:6-9), a stronghold of the Jebusites who were one of the native Canaanite tribes. The Levite expected to find hate in Jebus and love in Gibeah. He would have been wiser to have stopped for the night in Jebus since he found no hospitality in Gibeah. All the "motels" there were full or at least not open to the Levite and his party.

"The last clause in v. 15 would have been shocking anywhere in the ancient Near East. But it is especially shocking in Israel. The social disintegration has infected the very heart of the community. People refuse to open their doors to strangers passing through. It makes no difference that these travelers are their own countrymen."³⁴²

Constable: Jdg 19:16-21

The hospitality of the stranger 19:16-21

The old man who took the Levite and his travelling companions in for the night evidently had moved to Gibeah temporarily, perhaps as a farm laborer (v. 16; cf. v. 23; Gen. 19:9). The contrast between this stranger's hospitality and the Gibeans' lack of it stands out in the text.³⁴³ One wonders if the men of Gibeah knew that the Levite was a Levite. Was their refusal to grant him shelter as a servant of Yahweh a deliberate act of disrespect for the Lord? Verse 19 shows that there was no reason for the Gibeans to refuse the Levite hospitality.

Beginning with verse 21 this story begins to sound like a replay of what happened to Lot in Sodom (cf. Gen. 19:1-3). Gibeah proved to be New Sodom.³⁴⁴

Constable: Jdg 19:22-26

The immorality of the Gibeans 19:22-26

Only a group of "worthless fellows" ("sons of Beliel," i.e., ungodly men, AV, RV) surrounded the stranger's house (v. 22). However the men of Gibeah as a whole defended the actions of this group. Furthermore the whole tribe of Benjamin refused to punish them (20:13-14). This points to the Benjamites' sympathy for the perpetrators of this atrocity who lived in Gibeah. The "worthless" men repeated the request of the Sodomites in Lot's day (Gen. 19:4-5; cf. 1 Sam. 2:12). What had previously characterized the Canaanites now marked the Israelites (cf. Rom. 1:26-27).³⁴⁵

The Levite, and his aged host to a lesser degree, shared the callousness to sexual perversion that marked the gang from Gibeah.

"In his concern for the accepted conventions of hospitality the old man was willing to shatter a code which, to the modern reader, appears of infinitely more importance, namely, the care and protection of the weak and helpless. Womanhood was but lightly esteemed in the ancient world; indeed it is largely due to the precepts of the Jewish faith, and particularly the enlightenment which has come through the Christian faith, that women enjoy their present position. . . . The Levite himself, with a callous disregard for the one he professed to love, or, perhaps more pertinently, with a greater concern for his own skin, took his concubine by force and thrust her out to the men [cf. Gen. 19:6-9]."³⁴⁶

Evidently "the man" in verse 25 was the Levite. He was more guilty than the old stranger because he sacrificed his concubine to the homosexual terrorists.³⁴⁷ He threw her out of the house as one tosses a scrap of meat to dogs. There is no mention that the old stranger did so with his daughter. Imagine the fight the concubine must have put up as her husband tried to wrestle her out of the door to save his own cowardly skin. Clearly he did not really love this woman or he would have defended her and even offered himself in her place. His actions speak volumes about his views of women, himself, and God's will. Now it is easier for us to understand why this woman left him earlier (v. 2).

The writer called the Levite the "master" of the concubine in verse 26 rather than her husband. Perhaps he did so because the Levite treated her as his property rather than as a person.

"The entire book presents a nation rotting at the core. Nothing is normal, least of all the Canaanite version of patriarchy. Normative biblical patricentrism perceives male headship not as a position of power but one of responsibility, in which the leader sacrifices himself for the well-being of the led. In the Book of Judges this pattern is reversed. Repeatedly women and children are sacrificed for males."³⁴⁸

Constable: Jdg 19:27-30

The Levite's reaction to the atrocity 19:27-30

"It is not only the action of the men of Gibeah which reveals the abysmally low moral standards of the age; the indifference of the Levite who prepared to depart in the morning without any apparent concern to ascertain the fate of his concubine, and his curt, unfeeling command when he saw her lying on the threshold (27, 28), these show that, in spite of his religion, he was devoid of the finer emotions. The sense of outrage does not appear to have influenced him until he realized that she was dead, when he lifted her body on to one of the asses and continued his journey."³⁴⁹

As soon as he arrived home the Levite callously cut his concubine into 12 pieces as one would slaughter an animal (Exod. 29:17; Lev. 1:6, 12; 8:20).³⁵⁰ This shows his further disrespect for his wife. In that culture the treatment people gave a corpse reflected their respect or lack of respect for the dead person. He should have given her a proper burial. Instead he sent one piece of her body to each of the Israelite tribes explaining what had happened and calling on them to take action.

"Sending the dissected pieces of the corpse to the tribes was a symbolic act, by which the crime committed upon the murdered woman was placed before the eyes of the whole nation, to summon it to punish the crime . . ."³⁵¹

Saul later summoned the tribes with a similar act involving an animal (1 Sam. 11:7).

The Israelites perceived this incident as the greatest act of moral corruption in their nation's history (v. 30; cf. Hos. 9:9; 10:9). The last sentence in the last verse of this chapter is perhaps the most significant. What would Israel do? Would she deal with this situation as God had specified in the Mosaic Law, or would she disregard His will as almost everyone in this story had done? The nation had faced a similar crisis in dealing with Micah (cf. 18:14). The next chapter shows what Israel did.

". . . it is truly remarkable that this nameless Levite from an obscure place in Ephraim was able to accomplish what none of the divinely called and empowered deliverers had been able to do. Not even Deborah and Barak had been able to galvanize support and mobilize the military resources of the nation to this extent."³⁵²

Chapter 19 is a story about love and hate. The major manifestation of love is hospitality. The major manifestation of hate is immorality (lit. what is contrary to manners). Webster's dictionary defines immoral as "contrary to the moral code of the community."³⁵³ The idea that man sets his own standards of morality goes all the way back to the Fall (Gen. 3). Really God sets these standards. He does so in love and for the welfare of humanity, and He reveals them in His Word. When people abandon God's standards, life breaks down, unravels, and disintegrates.

Notice how the characters in this chapter behaved when they chose to disregard divine sovereign authority. The most admirable person was the Levite's father-in-law. He showed love to both the man and the woman by extending hospitality (vv. 4-9). The concubine loved the Levite enough to live with him temporarily, but she did not love him enough to remain faithful to him. The Levite loved the concubine enough to go after her, but he really hated her as a person. He handed her over as a coward, spoke to her callously, and treated her body contemptuously. He failed to protect her (v. 25), to assist her (v. 27), and to respect her (v. 29). The old stranger loved the other men in the story, but he hated the women: his daughter and the concubine. The men of Gibeah are the most despicable characters. They hated the men and the women in the house. Their profession of love (intercourse, v. 22) was a pretext for hate (attempted homosexual rape, heterosexual rape, and murder). This is how people, even God's people, may behave when they reject God's rule over their lives (v. 1).

Guzik: Jdg 19:1-30 - Gibeah's Crime

Judges 19 - Gibeah's Crime

A. The Levite and his concubine.

1. (1) A Levite takes a concubine.

And it came to pass in those days, when there was no king in Israel, that there was a certain Levite staying in the remote mountains of Ephraim. He took for himself a concubine from Bethlehem in Judah.

a. There was no king in Israel: This sets the stage for the terrible story in the following chapters. This meant more than Israel not having a political monarch; it meant that they refused to recognize God's leadership over them.

b. He took for himself a concubine: The Levite's concubine was recognized as his legal partner, but she did not have the same status in the home or in society as a wife had.

i. In this sense a concubine was a legal mistress. Many prominent men in the Old Testament had concubines. Examples include Abraham (Genesis 25:6), Jacob (Genesis 35:22), Caleb (1 Chronicles 2:46), Saul (2 Samuel 3:7), David (2 Samuel 5:13), Solomon (1 Kings 11:3 - 300 concubines), and Rehoboam (2 Chronicles 11:21). Significantly, we never see this kind of family life blessed by God.

ii. The New Testament makes it clear that from the beginning God's plan was one man and one woman to be one flesh forever (Matthew 19:4-6), and each man is to be a "one-woman man" (1 Timothy 3:2).

2. (2-4) The Levite reconciles with his concubine after she commits adultery.

But his concubine played the harlot against him, and went away from him to her father's house at Bethlehem in Judah, and was there four whole months. Then her husband arose and went after her, to speak kindly to her and bring her back, having his servant and a couple of donkeys with him. So she brought him into her father's house; and when the father of the young woman saw him, he was glad to meet him. Now his father-in-law, the young woman's father, detained him; and he stayed with him three days. So they ate and drank and lodged there.

a. Went after her, to speak kindly to her and bring her back: Here the Levite is an example of how an offended spouse should act when there is adultery. Though she broke the bond between them, he worked hard to bring the relationship back together and succeeded.

i. Jesus told us that divorce is never commanded when there is adultery (Matthew 19:8). If a partner in marriage is sinned against, they can still work to make the marriage survive and succeed.

b. When the father of the young woman saw him, he was glad to meet him: Perhaps the father was glad to see the Levite and his daughter back together or perhaps the father was simply glad to have his daughter out of his house again.

3. (5-10) The father of the concubine extends the visit with a traditionally generous show of hospitality.

Then it came to pass on the fourth day that they arose early in the morning, and he stood to depart; but the young woman's father said to his son-in-law, "Refresh your heart with a morsel of bread, and afterward go your way." So they sat down, and the two of them ate and drank together. Then the young woman's father said to the man, "Please be content to stay all night, and let your heart be merry." And when the man stood to depart, his father-in-law urged him; so he lodged there again. Then he arose early in the morning on the fifth day to depart, but the young woman's father said, "Please refresh your heart." So they delayed until afternoon; and both of them ate. And when the man stood to depart; he and his concubine and his servant; his father-in-law, the young woman's father, said to him, "Look, the day is now drawing toward evening; please spend the night. See, the day is coming to an end; lodge here, that your heart may be merry. Tomorrow go your way early, so that you may get home." However, the man was not willing to spend that night; so he rose and departed, and came to opposite Jebus (that is, Jerusalem). With him were the two saddled donkeys; his concubine was also with him.

4. (11-15) Returning home, the Levite and the concubine decide to spend the night in Gibeah.

They were near Jebus, and the day was far spent; and the servant said to his master, "Come, please, and let us turn aside into this city of the Jebusites and lodge in it." But his master said to him, "We will not turn aside here into a city of foreigners, who are not of the children of Israel; we will go on to Gibeah." So he said to his servant, "Come, let us draw near to one of these places, and spend the night in Gibeah or in Ramah." And they passed by and went their way; and the sun went down on them near Gibeah, which belongs to Benjamin. They turned aside there to go in to lodge in Gibeah. And when he went in, he sat down in the open square of the city, for no one would take them into his house to spend the night.

a. We will not turn aside here into a city of foreigners: The Levite and his concubine considered a pagan town too dangerous. They therefore went on to Gibeah, a city of Israel, because they thought they would be safer there.

b. No one would take them into his house to spend the night: The Levite and his concubine found no hospitality in Gibeah. This reflects poorly on the people of Gibeah, because God commanded such hospitality among the people of God (Leviticus 19:33-34, Leviticus 25:35, Matthew 25:35, Hebrews 13:2). There is something wrong when there is no such hospitality among God's people.

4. (16-21) Finally, a fellow Ephraimite finds them and takes them in.

Just then an old man came in from his work in the field at evening, who also was from the mountains of Ephraim; he was staying in Gibeah, whereas the men of the place were Benjamites. And when he raised his eyes, he saw the traveler in the open square of the city; and the old man said, "Where are you going, and where do you come from?" So he said to him, "We are passing from Bethlehem in Judah toward the remote mountains of Ephraim; I am from there. I went to Bethlehem in Judah; now I am going to the house of the LORD. But there is no one who will take me into his house, although we have both straw and fodder for our donkeys, and bread and wine for myself, for your female servant, and for the young man who is with your servant; there is no lack of anything." And the old man said, "Peace be with you! However, let all your needs be my responsibility; only do not spend the night in the open square." So he brought him into his house, and gave fodder to the donkeys. And they washed their feet, and ate and drank.

a. Who also was from the mountains of Ephraim: The only person to extend hospitality to the Levite and his concubine was a man from their own region. None of the native people of Gibeah cared for the strangers in their midst.

B. The crime of Gibeah.

1. (22) Their perverted demand.

As they were enjoying themselves, suddenly certain men of the city, perverted men, surrounded the house and beat on the door. They spoke to the master of the house, the old man, saying, "Bring out the man who came to your house, that we may know him carnally!"

a. Surrounded the house and beat on the door: The verb form of the term beat on the door indicates that there was an increasingly loud pounding on the door. This was in no way a polite or casual request.

b. Bring out the man who came to your house, that we may know him carnally! Their request was the same made by the homosexuals who surrounded the house of Lot in Sodom (Genesis 19:5). The picture is clear: During the time of the Judges, Israel was as bad as Sodom and Gomorrah.

2. (23-26) The wickedness and perversion of the men of Gibeah.

But the man, the master of the house, went out to them and said to them, "No, my brethren! I beg you, do not act so wickedly! Seeing this man has come into my house, do not commit this outrage. Look, here is my virgin daughter and the man's concubine; let me bring them out now. Humble them, and do with them as you please; but to this man do not do such a vile thing!" But the men would not heed him. So the man took his concubine and brought her out to them. And they knew her and abused her all night until morning; and when the day began to break, they let her go. Then the woman came as the day was dawning, and fell down at the door of the man's house where her master was, till it was light.

a. The man took his concubine and brought her out to them: Though the perverted men of Gibeah are clearly guilty, so are the Levite and the host of the home. They clearly should have been willing to sacrifice themselves before their daughters and companions.

b. And they new her and abused her: When describing the full meaning of the original Hebrew, Adam Clarke, due to modesty, did not translate the meaning into English. He left it in Latin so only the learned could understand the full implications of the wickedness and perversion of the men of Gibeah.

i. "One can easily see why the concubine had left her husband in the first place. She was virtually sacrificed to save his skin as the men sexually abused her all night." (Wolf)

ii. Clarke on Gibeah's sinful men: "Rascals and miscreants of the deepest dye; worse than brutes, being a compound of beast and devil inseparably blended."

iii. Centuries later, Israel still remembered this crime at Gibeah, and used it as an example of wickedness. They are deeply corrupted, as in the days of Gibeah (Micah 9:9). . . . O Israel, you have sinned from the days of Gibeah (Micah 10:9).

3. (27-30) The Levite discovers his dead concubine and issues a call for national judgment.

When her master arose in the morning, and opened the doors of the house and went out to go his way, there was his concubine, fallen at the door of the house with her hands on the threshold. And he said to her, "Get up and let us be going." But there was no answer. So the man lifted her onto the donkey; and the man got up and went to his place. When he entered his house he took a knife, laid hold of his concubine, and divided her into twelve pieces, limb by limb, and sent her throughout all the territory of Israel. And so it was that all who saw it said, "No such deed has been done or seen from the day that the children of Israel came up from the land of Egypt until this day. Consider it, confer, and speak up!"

a. Get up and let us be going: This is a painfully clear demonstration of the heartlessness of the Levite towards his concubine.

b. Divided her into twelve pieces, limb by limb, and sent her throughout all the territory of Israel: This was an obviously grotesque way to deliver a message, but the method worked. It was tragic that the Levite did not show this kind of concern for righteousness earlier.

© 2003 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: Judges (Pendahuluan Kitab)

JUDGES is the title given to the next book, from its containing the history of those non-regal rulers who governed the Hebrews from the time of Joshua to that of Eli, and whose functions in time of peace consisted chiefly in the administration of justice, although they occasionally led the people in their wars against their public enemies. The date and authorship of this book are not precisely known. It is certain, however, that it preceded the Second Book of Samuel (compare Jdg 9:35 with 2Sa 11:21), as well as the conquest of Jerusalem by David (compare Jdg 1:21 with 2Sa 5:6). Its author was in all probability Samuel, the last of the judges (see Jdg 19:1; Jdg 21:25), and the date of the first part of it is fixed in the reign of Saul, while the five chapters at the close might not have been written till after David's establishment as king in Israel (see Jdg 18:31). It is a fragmentary history, being a collection of important facts and signal deliverances at different times and in various parts of the land, during the intermediate period of three hundred years between Joshua and the establishment of the monarchy. The inspired character of this book is confirmed by allusions to it in many passages of Scripture (compare Jdg 4:2; Jdg 6:14 with 1Sa 12:9-12; Jdg 9:53 with 2Sa 11:21; Jdg 7:25 with Psa 83:11; compare Jdg 5:4-5 with Psa 7:5; Jdg 13:5; Jdg 16:17 with Mat 2:13-23; Act 13:20; Heb 11:32).

JFB: Judges (Garis Besar)

• THE ACTS OF JUDAH AND SIMEON. (Jdg 1:1-3)
• ADONI-BEZEK JUSTLY REQUITED. (Jdg. 1:4-21)
• SOME CANAANITES LEFT. (Jdg 1:22-26)
• AN ANGEL SENT TO REBUKE THE PEOPLE AT BOCHIM. (Jdg 2:1-10)
• WICKEDNESS OF THE NEW GENERATION AFTER JOSHUA. (Jdg 2:11-19)
• NATIONS LEFT TO PROVE ISRAEL. (Jdg 3:1-4)
• BY COMMUNION WITH THESE THE ISRAELITES COMMIT IDOLATRY. (Jdg 3:5-7)
• OTHNIEL DELIVERS ISRAEL. (Jdg 3:8-11)
• EHUD SLAYS EGLON. (Jdg. 3:12-30)
• DEBORAH AND BARAK DELIVER ISRAEL FROM JABIN AND SISERA. (Jdg. 4:1-17)
• DEBORAH AND BARAK'S SONG OF THANKSGIVING. (Jdg. 5:1-31)
• THE ISRAELITES, FOR THEIR SINS, OPPRESSED BY MIDIAN. (Jdg 6:1-6)
• A PROPHET REBUKES THEM. (Jdg 6:7-10)
• AN ANGEL SENDS GIDEON TO DELIVER THEM. (Jdg 6:11-16)
• GIDEON'S PRESENT CONSUMED BY FIRE. (Jdg. 6:17-32)
• THE SIGNS. (Jdg 6:33-39)
• GIDEON'S ARMY. (Jdg 7:1-8)
• HE IS ENCOURAGED BY THE DREAM AND THE INTERPRETATION OF THE BARLEY CAKE. (Jdg 7:9-15)
• HIS STRATAGEM AGAINST MIDIAN. (Jdg 7:16-24)
• THE EPHRAIMITES OFFENDED, BUT PACIFIED. (Jdg 8:1-9)
• ZEBAH AND ZALMUNNA TAKEN. (Jdg. 8:10-27)
• MIDIAN SUBDUED. (Jdg 8:28)
• ABIMELECH IS MADE KING BY THE SHECHEMITES. (Jdg 9:1-6)
• JOTHAM BY A PARABLE REPROACHES THEM. (Jdg 9:7-21)
• GAAL'S CONSPIRACY. (Jdg. 9:22-49)
• ABIMELECH SLAIN. (Jdg 9:50-57)
• TOLA JUDGES ISRAEL IN SHAMIR. (Jdg 10:1-5)
• ISRAEL OPPRESSED BY THE PHILISTINES AND AMMONITES. (Jdg 10:6-9)
• THEY CRY TO GOD. (Jdg 10:10-15)
• THEY REPENT; GOD PITIES THEM. (Jdg 10:16-18)
• JEPHTHAH. (Jdg 11:1-3)
• THE GILEADITES COVENANT WITH JEPHTHAH. (Jdg 11:4-11)
• HIS VOW. (Jdg 11:29-31)
• HE OVERCOMES THE AMMONITES. (Jdg 11:32-33)
• THE EPHRAIMITES QUARRELLING WITH JEPHTHAH. (Jdg 12:1-3)
• DISCERNED BY THE WORD SIBBOLETH, ARE SLAIN BY THE GILEADITES. (Jdg 12:4-15)
• ISRAEL SERVES THE PHILISTINES FORTY YEARS. (Jdg 13:1)
• AN ANGEL APPEARS TO MANOAH'S WIFE. (Jdg 13:2-10)
• THE ANGEL APPEARS TO MANOAH. (Jdg 13:11-14)
• MANOAH'S SACRIFICE. (Jdg 13:15-23)
• SAMSON BORN. (Jdg 13:24-25)
• SAMSON DESIRES A WIFE OF THE PHILISTINES. (Jdg 14:1-5)
• HE KILLS A LION. (Jdg 14:5-9)
• HIS MARRIAGE FEAST. (Jdg 14:10-11)
• HIS RIDDLE. (Jdg 14:12-18)
• HE SLAYS THIRTY PHILISTINES. (Jdg 14:19-20)
• SAMSON IS DENIED HIS WIFE. (Jdg 15:1-2)
• HE BURNS THE PHILISTINES' CORN. (Jdg 15:3-8)
• HE IS BOUND BY THE MEN OF JUDAH, AND DELIVERED TO THE PHILISTINES. (Jdg 15:9-13)
• SAMSON CARRIES AWAY THE GATES OF GAZA. (Jdg 16:1-3)
• DELILAH CORRUPTED BY THE PHILISTINES. (Jdg 16:4-14)
• HE IS OVERCOME. (Jdg 16:15-20)
• THE PHILISTINES TOOK HIM AND PUT OUT HIS EYES. (Jdg 16:21-22)
• THEIR FEAST TO DAGON. (Jdg 16:23-25)
• HIS DEATH. (Jdg 16:26-31)
• MICAH RESTORING THE STOLEN MONEY TO HIS MOTHER, SHE MAKES IMAGES. (Jdg 17:1-4)
• THE DANITES SEEK OUT AN INHERITANCE. (Jdg. 18:1-26)
• THEY WIN LAISH. (Jdg 18:27-29)
• THEY SET UP IDOLATRY. (Jdg 18:30-31)
• A LEVITE GOING TO BETHLEHEM TO FETCH HIS WIFE. (Jdg 19:1-15)
• AN OLD MAN ENTERTAINS HIM AT GIBEAH. (Jdg 19:16-21)
• THE GIBEAHITES ABUSE HIS CONCUBINE TO DEATH. (Jdg 19:22-28)
• THE LEVITE, IN A GENERAL ASSEMBLY, DECLARES HIS WRONG. (Jdg 20:1-7)
• THEIR DECREE. (Jdg 20:8-17)
• THE PEOPLE BEWAIL THE DESOLATION OF ISRAEL. (Jdg 21:1-15)
• THE ELDERS CONSULT HOW TO FIND WIVES FOR THOSE THAT WERE LEFT. (Jdg 21:16-21)

TSK: Judges (Pendahuluan Kitab)

The book of Judges forms an important link in the history of the Israelites. It furnishes us with a lively description of a fluctuating and unsettled nation; a striking picture of the disorders and dangers which prevailed in a republic without magistracy; when " the high-ways were unoccupied, and the travellers walked through by-ways" (Jdg 5:6), when few prophets were appointed to control the people, and " every one did that which was right in his own eyes" (Jdg 17:6). It exhibits the contest of true religion with superstition; and displays the beneficial effects that flow from the former, and the miseries and evil consequences of impiety. It is a most remarkable history of the long-suffering of God towards the Israelites, in which we see the most signal instances of his justice and mercy alternately displayed. the people sinned, and were punished; they repented, and found mercy. These things are written for our warning. none should presume, for God is just; none need despair, for God is merciful. Independently of the internal evidence of the authenticity of this sacred book, the transactions it records are not only cited or alluded to by other inspired writers, but are further confirmed by the traditions current among heathen nations.

TSK: Judges 19 (Pendahuluan Pasal)

Overview

Jdg 19:1, A Levite goes to Beth-lehem to fetch home his concubine; Jdg 19:16, An old man entertains him at Gibeah; Jdg 19:22, The Gibeonites abuse his concubine to death; Jdg 19:29, He divides her into twelve pieces, and sends them to the twelve tribes.

Poole: Judges (Pendahuluan Kitab)

BOOK OF JUDGES

THE ARGUMENT

THE author of this book is not certainly known, whether it was Samuel, or Ezra, or some other prophet; nor is it material to know.

1. It matters not who was the king’ s secretary, or with what pen it was written, if it be once known that it was. the king who made the order or decree: it is sufficient that unto the Jews were committed to the oracles of God , Rom 3:2 , i.e. the Holy Scriptures of the Old Testament, one part of which this was, by confession of all; and that the Jews did not falsify their trust therein, but kept those holy books themselves, and delivered them to the world, entire, without addition or diminution; for neither Christ nor his apostles, who severely rebuke them for their mistakes and misunderstandings of some passages of Scripture, ever charge them with any perfidiousness about the canon or books of the Scripture. This book is called the Book of Judges , because it treats of the judges, or of the state of the commonwealth of Israel under all the judges, except Eli and Samuel, who being the last of the judges, and the occasions or instruments of the change of this government, are omitted in this book. The judges were a sort of magistrates inferior to kings, and could neither make new laws, nor impose any tributes, but were the supreme executors of God’ s laws and commands, and the generals of their armies.

Poole: Judges 19 (Pendahuluan Pasal)

CHAPTER 19

A Levite’ s concubine runs from him to her father’ s house at Beth-lehem; he goeth to fetch her back; is kindly entertained by her father; he departs, and comes to Gibeah of Benjamin, and his concubine with him, Jud 19:1-14 . An old man of Mount Ephraim entertains them, Jud 19:15-21 . The men of the city encompass the house, to debauch the Levite, who through necessity delivers unto them his concubine, whom they abuse to death, Jud 19:22-28 . He carrieth her body home; divideth it into twelve parts; sendeth them into all the coasts of Israel, Jud 19:29,30 .

MHCC: Judges (Pendahuluan Kitab)

The book of Judges is the history of Israel during the government of the Judges, who were occasional deliverers, raised up by God to rescue Israel from their oppressors, to reform the state of religion, and to administer justice to the people. The state of God's people does not appear in this book so prosperous, nor their character so religious, as might have been expected; but there were many believers among them, and the tabernacle service was attended to. The history exemplifies the frequent warnings and predictions of Moses, and should have close attention. The whole is full of important instruction.

MHCC: Judges 19 (Pendahuluan Pasal)

The wickedness of the men of Gibeah.

Matthew Henry: Judges (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Book of Judges

This is called the Hebrew Shepher Shophtim , the Book of Judges, which the Syriac and Arabic versions enlarge upon, and call it, The Book of the Judges of the Children of Israel; the judgments of that nation being peculiar, so were their judges, whose office differed vastly from that of the judges of other nations. The Septuagint entitles it only Kritai , Judges. It is the history of the commonwealth of Israel, during the government of the judges from Othniel to Eli, so much of it as God saw fit to transmit to us. It contains the history (according to Dr. Lightfoot's computation) of 299 years, reckoning to Othniel of Judah forty years, to Ehud of Benjamin eighty years, to Barak of Naphtali forty years, to Gideon of Manasseh forty years, to Abimelech his son three years, to Tola of Issachar twenty-three, to Jair of Manasseh twenty-two, to Jephtha of Manasseh six, to Ibzan of Judah seven, to Elon of Zebulun ten, to Abdon of Ephriam eight, to Samson of Dan twenty, in all 299. As for the years of their servitude, as were Eglon is said to oppress them eighteen years and Jabin twenty years, and so some others, those must be reckoned to fall in with some or other of the years of the judges. The judges here appear to have been of eight several tribes; that honour was thus diffused, until at last it centred in Judah. Eli and Samuel, the two judges that fall not within this book, were of Levi. It seems, there was no judge of Reuben or Simeon, Gad or Asher. The history of these judges in their order we have in this book to the end of ch. 16. And then in the last five chapters we have an account of some particular memorable events which happened, as the story of Ruth did (Rth 1:1) in the days when the judges ruled, but it is not certain in which judge's days; but they are put together at the end of the book, that the thread of the general history might not be interrupted. Now as to the state of the commonwealth of Israel during this period, I. They do not appear here either so great or so good as one might have expected the character of such a peculiar people would be, that were governed by such laws and enriched by such promises. We find them wretchedly corrupted, and wretchedly oppressed by their neighbours about them, and nowhere in all the book, either in war or council, do they make any figure proportionable to their glorious entry into Canaan. What shall we say to it? God would hereby show us the lamentable imperfection of all persons and things under the sun, that we may look for complete holiness and happiness in the other world, and not in this. Yet, II. We may hope that though the historian in this book enlarges most upon their provocations and grievances, yet there was a face of religion upon the land; and, however there were those among them that were drawn aside to idolatry, yet the tabernacle-service, according to the law of Moses, was kept up, and there were many that attended it. Historians record not the common course of justice and commerce in a nation, taking that for granted, but only the wars and disturbances that happen; but the reader must consider the other, to balance the blackness of them. III. It should seem that in these times each tribe had very much its government in ordinary within itself, and acted separately, without one common head, or council, which occasioned many differences among themselves, and kept them from being or doing any thing considerable. IV. The government of the judges was not constant, but occasional; when it is said that after Ehud's victory the land rested eighty years, and after Barak's forty , it is not certain that they lived, much less that they governed, so long; but they and the rest were raised up and animated by the Spirit of God to do particular service to the public when there was occasion, to avenge Israel of their enemies, and to purge Israel of their idolatries, which are the two things principally meant by their judging Israel. Yet Deborah, as a prophetess, was attended for judgment by all Israel, before there was occasion for her agency in war, Jdg 4:4. V. During the government of the judges, God was in a more especial manner Israel's king; so Samuel tells them when they were resolved to throw off this form of government, 1Sa 12:12. God would try what his own law and the constitutions of that would do to keep them in order, and it proved that when there was no king in Israel every man did that which was right in his own eyes; he therefore, towards the latter end of this time, made the government of the judges more constant and universal that it was at first, and at length gave them David, a king after his own heart; then, and not till then, Israel began to flourish, which should make us very thankful for magistrates both supreme and subordinate, for they are ministers of God unto us for good. Four of the judges of Israel are canonized (Heb 11:32), Gideon, Barak, Samson, and Jephtha. The Learned bishop Patrick thinks the prophet Samuel was the penman of this Book.

Matthew Henry: Judges 19 (Pendahuluan Pasal)

The three remaining chapters of this book contain a most tragical story of the wickedness of the men of Gibeah, patronised by the tribe of Benjamin, for which that tribe was severely chastised and almost entirely cut off by the rest of the tribes. This seems to have been done not long after the death of Joshua, for it was when there was no king, no judge, in Israel (Jdg 19:1, and Jdg 21:25), and Phinehas was then high priest, Jdg 20:28. These particular iniquities, the Danites' idolatry, and the Benjamites' immorality, let in that general apostasy, Jdg 3:7. The abuse of the Levite's concubine is here very particularly related. I. Her adulterous elopement from him (Jdg 3:1, Jdg 3:2). II. His reconciliation to her, and the journey he took to fetch her home (Jdg 3:3). III. Her father's kind entertainment of him (Jdg 3:4-9). IV. The abuse he met with at Gibeah, where, being benighted, he was forced to stop. 1. He was neglected by the men of Gibeah (Jdg 3:10-15) and entertained by an Ephraimite that sojourned among them (Jdg 3:16-21). 2. They set upon him in his quarters, as the Sodomites did on Lot's quests (Jdg 3:22-24). 3. They villainously forced his concubine to death (Jdg 3:25-28). V. The course he took to send notice of this to all the tribes of Israel (Jdg 3:29, Jdg 3:30).

Constable: Judges (Pendahuluan Kitab)

Introduction

Title

The English title, Judges, comes to us from the Latin translation (Vulgate) that the Greek translation (Septuagint) influenced. In all three languages the title means "judges." This title is somewhat misleading, however, because most English-speaking people associate the modern concept of a judge with Israel's judges. As we shall see, judges then were very different from judges now. The Hebrew title is also Judges (Shophetim). The book received its name from its principle characters, as the Book of Joshua did.

The judge in Israel was not a new office during the period of history that this book records. Moses ordered the people to appoint judges in every Israelite town to settle civil disputes (Deut. 16:18). In addition, there was to be a chief justice at the tabernacle who would, with the high priest, help settle cases too difficult for the local judges (Deut. 17:9). Evidently there were several judges at the tabernacle who served as a supreme court (Deut. 19:17).

When Joshua died God did not appoint a man to succeed him as the military leader of the entire nation of Israel. Instead each tribe was to proceed to conquer and occupy its allotted territory. As the need arose God raised up several different individuals who were judges in various parts of Israel at various times to lead segments of the Israelites against local enemies. These judges were similar to modern mayors of towns. God endowed them with certain qualities and identified them in various ways as being those He had chosen to lead His people. This leadership sometimes involved military command. As God had raised up Moses and Joshua, and as he would raise up David (1 Sam. 16:13), so He also raised up the judges. The writer also described Yahweh as a judge in Judges (11:27). This points out the fact that the judges were God's agents in Israel who judged under Him at this period in the nation's history.

"Though the judge enjoyed great prestige, he was in no sense a king. His authority was neither absolute, nor permanent, nor in any case hereditary; it rested solely in those personal qualities (the charisma) that gave evidence that he was the man of Yahweh's spirit. It was a type of authority perfectly expressive of the faith and constitution of early Israel: the God-King's direct leadership of his people through his spirit-designated representative. . . .

"The judges were by no means men of identical character. Some (e.g., Gideon) rose to their task at the behest of a profound experience of divine vocation; one (Jephthah) was no better than a bandit who knew how to strike a canny bargain; one (Samson) was an engaging rogue whose fabulous strength and bawdy pranks became legendary. None, so far as we know, ever led a united Israel into battle. All, however, seem to have had this in common: they were men who, stepping to the fore in times of danger, by virtue only of those personal qualities (charisma) which gave evidence to their fellows that Yahweh's spirit was upon them, rallied the clans against the foe."¹

Judges is the second book of the Former Prophets section of the Hebrew Old Testament. As I pointed out in the notes on Joshua, the fact that the Hebrews placed the book in this section of their canon is significant. It demonstrates that they recognized it as God's selective history of the period designed to teach spiritual lessons more than simply to record historical facts. God revealed Himself through the events of life and history as well as through the sermons of the prophets.

Date and Writer

Internal references help us locate the approximate date of composition of this book. The clause, "In those days there was no king in Israel," (17:6; 18:1; 19:1; 21:25) suggests that someone wrote Judges during the monarchical period that followed the period of rule by judges (amphictyony). Someone probably wrote it after 1051 B.C. when Saul became king. However at the time of writing Jerusalem was still in the hands of the Jebusites (1:21). David captured Jerusalem about 1004 B.C. Therefore the writing of Judges seems to date between 1051 and 1004 B.C.

Jewish tradition suggests that Samuel wrote Judges.² This was the opinion of the writers of the Talmud, the collection of Jewish writings that grew up around revealed Scripture beginning very early in Israel's history. Samuel is a likely writer because of his role in Israel when someone wrote Judges. Samuel's ministry began about 1090 B.C. and apparently ended a few years before Saul's death (ca. 1021 B.C.). If Samuel wrote Judges, he probably did so between 1051 and about 1021 B.C.

Scope

In contrast to Joshua, which spans only about 35 years, Judges covers a much longer period of Israel's history.

The book opens shortly after the death of Joshua (1:1). God did not give us sufficient information to enable us to fix the date of Joshua's death. Leon Wood figured that he died about 1390 B.C.³ Eugene Merrill calculated his death at about 1366 B.C.⁴ The latest event the writer of Judges recorded is probably the death of Samson (16:30-31). Wood believed Samson died about 1055 B.C.⁵ Merrill wrote that he died near 1084 B.C.⁶ Consequently the Book of Judges records about 300 years of Israel's history (cf. 11:26).⁷ The period of rule by the judges, however, extended beyond the events the Book of Judges records to Saul's coronation in 1050 or 1051 B.C.⁸ According to Wood's chronology this was five years beyond the end of Judges and according to Merrill's it was 33 years beyond.

The judgeships of some of the individual judges apparently overlapped. Some ruled in one area of Israel while one or more others ruled elsewhere in some cases.⁹

The Book of Judges does not record the ministries of all Israel's judges. Eli and Samuel were also judges whose work the writer of 1 Samuel recorded. Only the judges whom the divine Author selected for inclusion appear in this book.

Purpose

Arthur Cundall suggested that one of the purposes of Judges may have been to provide apologetic justification for Israel's monarchy.¹⁰ William Dumbrell believed its purpose was primarily to show the sovereign grace of God in preserving Israel in spite of Israel.¹¹ Leon Wood wrote that its primary purpose was to show why Israel did not experience God's promised blessings.¹² Herbert Wolf believed the primary purpose was to show that Israel's spiritual condition determined its political and material situation.¹³ Daniel Block argued that it was to reveal the Canaanization of Israel in the premonarchic period of Israel's history.¹⁴ All these explanations seem to me to be in harmony with what the book records.

Message¹⁵

Joshua reveals that victory, success, and progress result when God's people trust and obey Him consistently. Judges shows that defeat, failure, and retrogression follow when they fail to trust and obey consistently. In this respect Joshua and Judges are like two sides of one coin. The former is a positive lesson and the latter a negative one.

Judges portrays the deterioration of the nation of Israel: what caused it, the course it followed, and the chaos that resulted.

Israel failed because her heart turned from Yahweh, and then her head forsook His covenant. Keil and Delitzsch wrote, "The writer writes throughout from a prophet's point of view. He applies the standard of the law to the spirit of the age by which the nation was influenced as a whole, and pronounces a stern and severe sentence upon all deviations from the path of rectitude set before it in the law."¹⁶

We could visualize the structure of the book as a descending spiral. Israel departed from God, fell under His discipline, repented, experienced deliverance from her oppressors, dedicated herself anew to Yahweh, experienced His blessing, and then apostatized again. In each cycle Israel seems to have sunk lower than she had been previously even though each cycle included a spiritual revival.

Judges reveals the course and process by which Israel deteriorated as a nation. The same process takes place on the personal level as well as on the national level, but it is easier to observe on the national level in Judges.

The root cause of Israel's deterioration was religious apostasy. The Israelites turned from God. They did not drive out the Canaanites as God had commanded (1:21, 27-33). Instead they made covenants with them (2:1-2). Rather than destroying the pagan altars, the Israelites served idols and forsook the Lord (2:11-12, 17, 19).

Their apostasy began with toleration of things that God had condemned and prohibited. In time the Israelites began to admire these things. Finally they conformed to them.

The story of Micah and the Danites (chs. 17-18) is a short illustration of the religious apostasy in Israel at this time. Chapters 17-21 are an appendix to the book.

Religious apostasy led to political disorganization in Israel. Shortly after Israel departed from God it began to come apart as a nation. The people stopped working together toward their God-given goal of possessing the entire land and began fighting with one another instead. At the beginning of the amphictyony the tribes were fairly united, but by the end of this period of Israel's history anarchy prevailed (21:25).

The government in Israel deteriorated from theocracy (rule by God) to anarchy (no rule or government). Israel became fragmented, weak, and unable to withstand her enemies. This is ironic because after Joshua died Israel was in position to begin to enjoy the benefits of the theocracy in the land for the first time. Until Judges opens, God was preparing Israel to enjoy the theocracy in the land.

There are several examples of tribal jealousies in Judges (e.g., 8:1-3; 12:1-6), but the worst example of political disorganization is the vignette that concludes the book. This is the civil war in which 11 of the tribes almost annihilated the twelfth, Benjamin (chs. 20-21). Instead of destroying the Canaanites, God's people allowed them to live among them while the Israelites proceeded to destroy one another.

Another evidence of Israel's deterioration as a nation was social chaos.

Three characteristics marked the social chaos in Israel during the period of the judges. Lawlessness characterized national life. People were afraid to go out in public and traveled the byways rather than the highways of the land (5:6). People committed violent crimes without fear of punishment (ch. 19). Blindness also characterized the people. They were blind to what was happening in their midst, namely, God using discipline after apostasy to bring them to repentance and deliverance. They were also blind to God's dealings with their ancestors in their history. Third, immorality marked Israel's social life. Even Samson, one of the judges, was a victim of this cancer.

The story of the Levite and his concubine who visited the town of Gibeah (ch. 19) is a slice of life out of the period of the judges that shows the immorality that characterized Israel's social life. The behavior demonstrated in this story was the fruit of departure from God. The sin that had previously characterized the Canaanites of Sodom (Gen. 19) now marked God's people. Chapter 19 is a third part of the appendix to the book.

God revealed this process of deterioration to warn all people. Spiritual apostasy leads to political disorganization and social chaos. Social and governmental evils rise out of spiritual conditions. When the Israelites repented and rededicated themselves to God, God brought political deliverance and restored social order.

Judges not only reveals what causes deterioration, but it also clarifies the steps to restoration. Israel's history during this period resembles a downward spiral. The general trend was downward. Nevertheless there were six revivals of the peoples' faith in God and commitment to him too. These revivals cycled in Israel's history at this time.

Israel began from a privileged position of divine blessing.

In time the people apostatized by turning away from God and His covenant to the gods and practices of the Canaanites.

To bring them back to Himself God disciplined His people by allowing them to fall under the control and domination of their enemies. Israel chose to bow down to idols, so God allowed the idolaters to bend her over in bondage. The Israelites tolerated the Canaanites, but God made the Canaanites intolerant of them. The people with the birthright to the land had to hide in caves and among the rocks fearing to show themselves (6:2). God disciplined them severely for their apostasy. In Joshua God dealt with sin primarily among the Canaanites, but in Judges He dealt with it primarily among the Israelites. However, God's discipline was always remedial. God designed it to bring the Israelites back to a consciousness of sin and their need for God.

When the Israelites cried out to Yahweh in repentance, God heard their cry and delivered them mercifully. I mean "repentance" in the general sense of turning to God, not in the specific sense of cleaning up the life. God did not give deliverance as a reward the people had earned, but as grace in response to their helpless cry, as the text makes clear.

When they truly repented, He delivered them by raising up a judge. In each case, deliverance came at the right moment. It always came by the right instrument. God raised up the right person in each case. In almost every case God used one person, either a man or a woman. Judges reveals how God remarkably works through all types of different individuals to accomplish His purposes. He raised up the judge whom He had prepared for the needs of his time and place. Each judge was just right for his mission. In almost every case God used one single individual to change the whole course of history in Israel. E. M. Bounds wrote, "The Holy Spirit does not flow through methods, but through man. He does not come on machinery, but on men. He does not anoint plans, but people--people of prayer."

As a result of this deliverance the people rededicated themselves anew to Yahweh. Spiritual revival was the result of God's physical deliverance.

The people then began to enjoy God's blessing again. God gave them rest from the oppression of their enemies. Arthur Cundall labeled these stages "sin, servitude, supplication, and salvation."¹⁷

God's methods are the same today as they were in the days of the judges.

The fact that the writer repeated this cycle of events six times in Judges points to its timeless quality and its universality. Charles Feinberg wrote, "If ever there were history with a purpose it is here."¹⁸

I would state the message of the Book of Judges therefore as follows. Apostasy leads to disorganization and chaos, but repentance results in deliverance and blessing. This is true nationally and personally.

Constable: Judges (Garis Besar)

Outline

I. The reason for Israel's apostasy 1:1-3:6

A. Hostilities between the Israelites and the Canaanites after Joshua's death 1:1-2:5

1. Initial successes and failures ch. 1

2. The announcement of God's discipline 2:1-5

B. Israel's conduct toward Yahweh and Yahweh's treatment of Israel in the period of the judges 2:6-3:6

1. Review of Joshua's era 2:6-10

2. The pattern of history during the judges' era 2:11-23

3. God's purposes with Israel 3:1-6

II. The record of Israel's apostasy 3:7-16:31

A. The first apostasy 3:7-11

B. The second apostasy 3:12-31

1. Oppression under the Moabites and deliverance through Ehud 3:12-30

2. Oppression under the Philistines and deliverance through Shamgar 3:31

C. The third apostasy chs. 4-5

1. The victory over Jabin and Sisera ch. 4

2. Deborah's song of victory ch. 5

D. The fourth apostasy 6:1-10:5

1. The story of Gideon 6:1-8:32

2. Israel's departure from Yahweh 8:33-35

3. The story of Abimelech ch. 9

4. The judgeships of Tola and Jair 10:1-5

E. The fifth apostasy 10:6-12:15

1. Renewed oppression 10:6-7

2. Oppression under the Ammonites 10:8-18

3. Deliverance through Jephthah 10:1-12:7

4. The judgeships of Ibzan, Elon, and Abdon 12:8-15

F. The sixth apostasy chs. 13-16

1. Samson's birth ch. 13

2. Samson's intended marriage to the Timnite ch. 14

3. Samson's vengeance on the Philistines ch. 15

4. Samson's final fatal victory ch. 16

III. The results of Israel's apostasy ch. 17-21

A. The idolatry of Micah and the Danites ch. 17-18

1. The idolatry of Micah ch. 17

2. The apostasy of the Danites ch. 18

B. The immorality of Gibeah and the Benjamites chs. 19-21

1. The atrocity in Gibeah ch. 19

2. The civil war in Israel ch. 20

3. The preservation of Benjamin ch. 21

Constable: Judges

Judges

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Margalith, Othniel. "The Legends of Samson/Heracles." Vetus Testamentum 37:1 (January 1987):63-70.

_____. "More Samson Legends." Vetus Testamentum 36:4 (October 1986):397-405.

_____. "Samson's Foxes." Vetus Testamentum 35:2 (April 1985):224-29.

_____. "Samson's Riddle and Samson's Magic Locks." Vetus Testamentum 36:2 (April 1986):225-34.

Matthews, Victor H. "Hospitality and Hostility in Judges 4." Biblical Theology Bulletin 21 (Spring 1991):13-21.

Mazar, Amihai. Archaeology of the Land of the Bible 10,000-586 B.C.E. New York: Doubleday, 1990.

_____. "Bronze Bull Found in Israelite High place' From the Time of the Judges." Biblical Archaeology Review 9:5 (September-October 1983):34-40.

_____. "On Cult Places and Early Israelites: A Response to Michael Coogan." Biblical Archaeology Review 15:4 (July-August 1988):45.

_____ "A Philistine Temple at Tell Qasile." Biblical Archaeologist 36 (1973):43-48.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Paul's Use of About 450 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

Mitchell, T. Crichton. "Abimelech--The Bramble King." Preacher's Magazine 58:3 (March-May 1983):16-19, 61.

Monson, James M. The Land Between. Jerusalem: By the Author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Mosca, Paul G. "Who Seduced Whom? A Note on Joshua 15:18// Judges 1:14." Catholic Biblical Quarterly 46 (1984):18-22.

Mullen, E. Theodore, Jr. "The Minor Judges': Some Literary and Historical Considerations." Catholic Biblical Quarterly 44 (April 1982):185-201.

Nel, Philip. "The Riddle of Samson (Judg. 14, 14.18)." Biblica 66:4 (1985):534-45.

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_____. 2nd ed. S.v. "Mesopotamia," by D. J. Wiseman.

_____. 2nd ed. S.v. "Mill, Millstone," by A. R. Millard.

_____. 2nd ed. S.v. "Number," by R. A. H. Gunner.

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Copyright 2003 by Thomas L. Constable

Haydock: Judges (Pendahuluan Kitab)

INTRODUCTION.

THE BOOK OF JUDGES.

This Book is called Judges, because it contains the history of what passed under the government of the judges, who ruled Israel before they had kings. The writer of it, according to the more general opinion, was the prophet Samuel. (Challoner) --- Some are of opinion, that the judges might have each left records of their respective administration, (Menochius) which might be put in order by Samuel. The author of this book seems to have lived under the reign of Saul, before David had expelled the Jebusites, chap. xviii. 31. (Du Hamel) --- The captivity, which is mentioned [in] ver. 30, must be understood of that when the ark of God, as well as the idol Micha, and may of the people were taken by the Philistines. (Huet) --- Many passages of the Psalms, &c., are taken from this book, which shew its antiquity, Psalm lxvii. 8., and 2 Kings xi. 21. The divine Providence is here displayed in a very striking manner. (Du Hamel) --- The theocracy still subsisted and God generally chose these judges to be his ministers, and to deliver the people, on their repentance, from some dreadful calamity. (Haydock) --- They exercised a supreme power, yet without bearing the insignia of regal authority, or imposing taxes, or making any alteration in the established laws. The Suffetes, who were Carthaginian magistrates, seem to have taken their name from these Ssuptim. (Du Hamel) --- When God did not raise up judges, in an extraordinary manner, a kind of ananchy prevailed. (Haydock) --- Each of the tribes regarded only their own affairs, and the republic was dissolved. (Grotius) --- Prosperous and unfortunate days succeeded each other, in proportion as the people gave themselves up to repentance or to dissolution. Sicut se habebant peccata populi & misericordia Dei, alternaverunt prospera & adversa bellorum. (St. Augustine, City of God xviii. 23.) St. Jerome (ep. ad Eust. & ad Paulin.) exhorts us to penetrate the spiritual sense of the historical books, and he regards "the judges as so many figures" of the apostles, who established the church of Christ. Though some of them had been noted for their misconduct, they were reclaimed by the grace of God. Then all the judges, every one by name, whose heart was not corrupted, who turned not away from the Lord, that their memory might be blessed, &c., Ecclesiasticus xlvi. 13, 14. (Worthington) --- St. Paul mentions four of them, though the conduct of Jephte and of Samson might have been regarded as more exceptionable than that of Othoniel, who is said to have been filled with the spirit of the Lord, chap. iii. 10. Serarius doubts not but they are all in heaven. Salien (in the year of the world 2640,) supposes that the transactions recorded in the five last chapters, took place before this 40th year from the death of Josue, which was the last of Othoniel. With respect to the chronology of these times, there are many opinions. Houbigant endeavours to shew that the system of Usher is inadmissible, as well as that of Petau. Marsham maintains that many of the captivities, and of the Judges, related only to some tribes, so that the different years which are specified, must be referred to the same period of time. Thus while Jephte ruled over those on the east side of the Jordan, and fought against the Ammonites, other judges endeavoured to repel the armies of the Philistines on the west. See 3 Kings vi. 1., and Judges xi. 16. By this expedient, he finds no difficulty in shewing that 480 years elapsed from the departure out of Egypt till the building of the temple, and that the Israelites had occupied the country of the Ammonites during the space of 300 years. (Haydock) --- Houbigant seems to adopt this system in some respects, and he thinks that errors have crept into some of the numbers, so that Aod procured a peace of only 20 instead of 80 years, &c. He observes that the name of judge here designates, 1. A warrior, like Samson; 2. a person who passes sentence according to the law, which was the office of Heli; 3. one divinely commissioned to exercise the sovereign authority, as Samuel did, even after Saul had been elected king. (Proleg. Chronol.) Others have compared the power of these judges with that of the Roman Dictators, or the Archontes of Athens. (Serarius) --- They were properly God's lieutenants. Their revenue seems to have been very precarious, and their exterior deportment modest and unassuming. They were guided by the declarations of the high priests, when arrayed with the Urim and Thummim; and their business was to promote the observance of the true religion, and to defend the people of God. This book concludes with the history of Samson, describing the transactions of 317 years, (Calmet) according to the calculation of Usher, which has met with the approbation of many of the learned, and is therefore chiefly inserted in this edition, as it was in that which was published in 1791, at Dublin, by the care of the Rev. B. Mac Mahon, who seems to have made some alterations. It is not indeed free from many serious difficulties. But we have not leisure to examine them at present. See chap. iii. 11, 30. We shall only subjoin the chronological table of Houbigant, which is not very common, that the reader may perceive where they are chiefly at variance. Moses governed 40 years, Josue 20, the Ancients 20, king of Mesopotamia 8, Othoniel 40, Moabites 18, Aod 20, Samgar 0, the Chanaanites 20, Debora and Barac 40, Madianites 7, Gedeon 40, Abimelech 3, Thola 23, Ammonites 0, Jair 22, Jephte 6, Abesan 7, Ahialon 10, Abdon 8, Philistines 0, Samson 20, and with Heli 20, Heli and Samuel 25, Samuel and Saul 20, David 40, Solomon 3. In the 4th year of his reign the temple was begun, 480 years after the liberation from Egypt. Those to whom no years are assigned, lived at the same time with others whose years enter into the calculation. Thus Samgar gained a victory over the Philistines, while the Chanaanites held the Israelites in subjection, chap. iii. 31. For other particulars we must refer to the author. (Chron. sacra.) (Haydock)

Gill: Judges (Pendahuluan Kitab)

INTRODUCTION TO JUDGES

The title of this book in the Hebrew copies is Sepher Shophetim, the Book of Judges; but the Syriac and Arabic interpreters call it,

"the Book of the Judges of the Children of Israel;''

and the Septuagint only Judges; so called, not because it was written by them, though some think it was compiled out of annals and diaries kept by them; but it seems to be the work of one person only: the true reason of its name is, because it treats of the judges of Israel, gives an account of their lives and actions, and especially such as concerned their office; which office was different from that of kings, and seems only to have been occasional, and chiefly lay in delivering the people out of the hands of their enemies, when oppressed, distressed, or carried captive by them; in protecting them in the enjoyment of their country, rights, and liberties; in leading out their armies against their enemies when needful; and in settling differences, judging law suits, and administering justice. The government of the nation, during their time, was a theocracy. It is not certain who was the penman of this book; some ascribe it to King Hezekiah, others to Ezra; but the Jewish writers ^a are generally of opinion that it was written by Samuel, which is most likely, who was the last of the judges; and it seems plainly to be written before the times of David, us appears from a speech of Joab, 2Sa 11:21; and from some passages in Psa 68:8, which seem to refer or allude to Jdg 5:4; and from Jerusalem being called Jebus, which shows it to be inhabited by the Jebusites in the time of the writer of this book, whereas it was taken out of their hands by David; besides, Samuel himself refers to the annals of this book; 1Sa 12:9; and from whose testimonies, as well as from others in the New Testament, there is no doubt to be made of its being genuine and authentic, and written by divine inspiration; as is evident from the use the Apostle Paul, and the author of the epistle to the Hebrews, have made of it, Act 13:20; it is useful as an history, and without which the history of the people of Israel would not be complete; it containing an account of all their judges, excepting the two last, Eli and Samuel, of whom an account is given in the following books, and of some facts incidental to those times, related in an appendix at the end of it, concerning the idol of Micah, and the war of Benjamin; and furnishes out many useful moral observations concerning God's displeasure at sin in his own people Israel, and his corrections for it; and about his providential care of them in raising up for them deliverers in their time of need, as well as points at various virtues and excellencies in great and good men, worthy of imitation. It contains, according to Piscator, Dr. Lightfoot, and others, an history of two hundred ninety and nine years.

Gill: Judges 19 (Pendahuluan Pasal)

INTRODUCTION TO JUDGES 19

This chapter gives an account of a sad affair of a Levite and his concubine, and of the bad consequence of it, how that she played the whore, and went away from him to her father's house, whither he followed her, and where he was kindly entertained by her father several days, Jdg 19:1 and then set out on his journey to his own country; and passing by Jebus or Jerusalem, he came to Gibeah, and could get no lodging, Jdg 19:10, but at length was taken in by an old man, an Ephraimite, Jdg 19:16 when the house where he was beset by some wicked men in Gibeah, with the same intent as the men of Sodom beset the house of Lot, Jdg 19:22 and after some expostulation of the old man with them, the concubine was brought out to them and abused by them even unto death, Jdg 19:25 upon which the Levite her husband cut her into twelve pieces, and sent them into all the coasts of Israel, which was shocking and surprising, Jdg 19:29 the consequence of which is related in the next chapter.