Judges 19
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1And 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.
CHAPTER 19
Jud 19:1-15. A Levite Going to Bethlehem to Fetch His Wife.
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.
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.
When there was no king (Jdg_17:6; Jdg_18:1; Jdg_21:25). It appears from Jdg_20:27, Jdg_20:28 that the events narrated in these three last chapters of the Book of Judges happened in the lifetime of Phinehas, and while the ark was at Shiloh (see Jdg_20:27, note). Phinehas evidently outlived Joshua (Jos_24:29, Jos_24:33), though there is no evidence to show how long. The events in these chapters must have occurred in the interval between the death of Joshua and the death of Phinehas. A certain Levite, etc. It is a curious coincidence that both the Levite whose sad story is here told, and the Levite the son of Gershom of whom we read in the preceding chapters, were sojourners in the hill country of Ephraim, and also closely connected with Bethlehem-judah. Perhaps the legitimate inference (see verse 18, and Jdg_20:26, Jdg_20:27) is that in both cases the Levites were drawn to Ephraim by the ark being at Shiloh, and also that there was a colony of Levites at Bethlehem-judah. Whether there was any connection between the presence of Levites at Bethlehem and the annual sacrifice at Bethlehem which existed in David's time, and which argues the existence of a high place there, can only be a matter of conjecture (see 1Sa_9:13, and 1Sa_20:29). All we can say is that there was the universal prevalence of high-place worship during the time of the judges, and that the services of Levites were sought after in connection with it (Jdg_17:13). On the side. Hebrew, sides. In the masculine form the word means the hip and upper part of the thigh; in the feminine, as here, it is applied only to inanimate objects, as a house, the temple, a cave, the north, a pit, a country, etc; and is used in the dual number (see 1Sa_24:4; 1Ki_6:16; Psa_48:3; Psa_128:3; Isa_37:24; Eze_32:23, etc.). It means the innermost, hindmost, furthermost parts. Its application here to the northern side of Ephraim seems to imply that the writer wrote in the south, probably in Judah. A concubine. An inferior wife, who had not the same right for herself or for her children as the wife had (see Gen_25:6).
2And his concubine played the whore against him, and went away from him unto her father’s house to Bethlehemjudah, and was there four whole months.
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 (De 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.
Played the whore, etc. Perhaps the phrase only means that she revolted from him and left him. Her returning to her father's house, and his anxiety to make up the quarrel, both discourage taking the phrase in its worst sense. Four whole months. Literally, days, four months; meaning either a year and four months, as in 1Sa_27:7, where, however, the and is expressed; or days (i.e. many days), viz; four months. For the use of days for a year see Exo_13:10; Jdg_17:10, etc.
3And her husband arose, and went after her, to speak friendly unto her, and 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.
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.
To bring her again. So the Keri. But the Cethib has to bring him, i.e. it, again, viz; her heart. But the phrase to speak to her heart is such a common one for to speak friendly or kindly to any one that it is not likely that it should here be used otherwise, so that the pronoun should refer to heart. If the masculine is here the right reading, it may be an archaism making the suffix of the common gender like the plural suffix in Jdg_19:24, which is masculine, though applied to women, and like the masculine pronoun itself, which is so used throughout the Pentateuch and elsewhere (see also Jdg_21:12; Exo_1:21). A couple of asses. One for himself and one for her. He rejoiced. No doubt, in part at least, because the expense of his daughter's maintenance would be transferred from himself to his daughter's husband.
4And 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.
Retained him. See the same phrase 2Ki_4:8, where it is rendered she constrained him. The full phrase is in Gen_21:18, hold him in thy hand.
Comfort thine heart, etc. Compare Gen_18:5.
5And it came to pass on the fourth day, when they arose early in the morning, that he rose up to depart: and the damsel’s father said unto his son in law, Comfort thine heart with a morsel of bread, and afterward go your way.
6And they sat down, and did eat and drink both of them together: for the damsel’s father had said unto the man, Be content, I pray thee, and tarry all night, and let thine heart be merry.
For the damsel's father had said, etc; or rather, And the damsel's father said. He had not at first intended to stay on, but to go on his way after he had eaten and drunk (Jdg_19:5). But when they had prolonged their carousal, the father of the damsel persuaded him to stay on another night.
7And when the man rose up to depart, his father in law urged him: therefore he lodged there again.
He lodged there again. Literally, he returned and lodged there. The Septuagint and one Hebrew MS. read, And he tarried and lodged there.
8And he arose 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.
8. tarried--with reluctance.
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.
And they tarried. It should rather be rendered in the imperative mood: And tarry ye until the afternoon. So they did eat both of them. The imperative comfort thine heart is in the singular because only the man and the father-in-law are represented throughout as eating and drinking both of them together. The imperative tarry ye is in the plural because it applies to the wife as well as the man.
9And 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 home.
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.
Draweth toward evening. The Hebrew phrase, which is uncommon, is, The day is slackening to become evening, i.e. the heat and the light of the day are becoming slack and weak, and evening is coming on. The day groweth to an end. Another unusual phrase; literally, Behold the declining of the day, or, as some render it, the encamping of the day, as if the sun after his day's journey was now pitching his tent for the night. Go home. Literally, to thy tent, as in Jdg_20:8. So the phrase, To your tents, O Israel, means, Go home (see 1Ki_12:16, etc.).
10But 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, his concubine also was with him.
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 (Jud 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.
Jebus. See Jdg_1:21, note. Jerusalem is numbered among Joshua's conquests at Jos_10:23; Jos_12:10. But from this verse it would appear that the Israelite population had withdrawn and left the city to be entirely occupied by the Jebusites, who held it till the time of David (2Sa_5:6). Jerusalem is only about two hours from Bethlehem.
11And 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 into this city of the Jebusites, and lodge in it.
12And 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.
Gibeah (or ha-Gibeah, the hill).. In the tribe of Benjamin (Jos_18:28); Saul's birthplace. Its modern name is Jeba It would be about two and a half hours' further journey from Jerusalem.
13And he said unto his servant, Come, and let us draw near to one of these places to lodge all night, in Gibeah, or in Ramah.
13. in Gibeah, or in Ramah--The first of these places was five miles northeast, the other from four to five north of Jerusalem.
Ramah (ha-Ramah, the height). Now er-Ram, less than an hour's journey from Gibeah, both being about equi-distant from Jerusalem.
14And they passed on and went their way; and the sun went down upon them when they were by Gibeah, which belongeth to Benjamin.
15And they turned aside thither, to go in and to 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.
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 (Ge 18:4; 19:2). That the same hospitality was not shown in Gibeah seems to have been owing to the bad character of the people.
A street of the city. Rather, the broad space or place near the gate, such as is usual in an Oriental city (cf. Rth_4:1). There was no man that took them into his house. This absence of the common rites of hospitality toward strangers was a sign of the degraded character of the men of Gibeah
, saying, It shall come to pass that all who see it will say, There hath been nothing done and nothing seen like this from the day, etc. But the A.V. makes very good sense, and the Hebrew will bear it. Consider of it, etc. The general sense of the whole nation was to call a national council to decide what to do. The Levite had succeeded in arousing the indignation of the twelve tribes to avenge his terrible wrong.
16And, 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.
Jud 19:16-21. An Old Man Entertains Him at Gibeah.
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.
17And 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?
18And 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 house of the LORD; and there is no man that receiveth me to house.
19Yet there is both straw and provender for our asses; and there is bread and wine also for me, and for thy handmaid, and for the young man which is with thy servants: there is no want of any thing.
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.
20And the old man said, Peace be with thee; howsoever let all thy wants lie upon me; only lodge not in the street.
21So he brought him into his house, and gave provender unto the asses: and they washed their feet, and did eat and drink.
22Now 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, saying, Bring forth the man that came into thine house, that we may know him.
Jud 19:22-28. The Gibeahites Abuse His Concubine to Death.
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.
23And 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 that this man is come into mine house, do not this folly.
24Behold, 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.
25But 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 the night until the morning: and when the day began to spring, they let her go.
26Then 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.
27And 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.
28And 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 place.
29And 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.
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.
30And 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 up out of the land of Egypt unto this day: consider of it, take advice, and speak your minds.
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