Judges 19
Before reading this chapter, take time to pray for wisdom and understanding for what the chapter could mean for us today. It is one of the most depraved chapters in the Bible and truly can be used for our spiritual growth. Though we may learn from it, the passage itself is not easy to read. I pray that the Lord guide you in reading this portion of Scripture.
Vv. 1-9 We are given a lot of information to set up the story. A Levite is sojourning and has with him a concubine, which is a similar title to what we would know as a mistress. This concubine is unfaithful to the Levite and she runs to seek shelter in her father’s house. The Levite pursues her, looking to bring her back into his company. The father of the concubine celebrates this reunion by showing radical hospitality, asking the Levite to stay an extended amount of time.
We take notice that this chapter begins with the reminder that there was no king over Israel, alluding to the rampant immorality that swept the nation with none to check it.
Five days in someone’s home seems like very radical hospitality. The father seemed to show no ill will towards the Levite, but rather rejoiced to be in his presence.
Vv. 10-15 The Levite was unwilling to stay another night with the father of his concubine, so he departed to go home. As night drew, it was recommended that they stop in the non-Israelite town Jebus, but the Levite preferred going the extra distance to stay among people who were Israelites. Unlike the hospitality experienced in vv. 1-9, the people of Gibeah showed no hospitality and they travelers were forced to sleep in the town square.
Jebus is better known as Jerusalem, only it is not yet controlled by the Israelites at the time of this story.
The Levite assumed it would be safer in Gibeah, a city of his fellow Israelites, than in a city of foreigners.
Vv. 16-21 Interestingly, a foreigner to Gibeah takes the travelers into his own home. A sojourner shares hospitality when the inhabitants do not.
Vv. 22-26 While the two sojourners enjoyed a shared wine, the worthless fellows of the city showed up demanding the Levite be brought out that they may have sex with him. This is obviously a violent and disgusting demand. But the response of the Levite is equally disturbing, throwing his concubine out to the men as to appease them.
The story is clearly modeled after Sodom and Gomorrah in Genesis 19, as if to say that this time of Judges was equally as bad as then.
Vv. 27-30 The Levite awakes the following day unscathed. As he leaves, the concubine lay at the threshold of the house. Without compassion, the Levite demands she get up that they may leave. When she does not, he raises her up onto a donkey and, when they return home, he cuts her into pieces and sends them to the territories of Israel that they may rise up against Gibeah.
What was done to the concubine by the people of Gibeah was disgusting. But equally disturbing was the emotionless response of the Levite.
The threshold is significant when you think that she was reaching towards the door that she might find salvation. And yet, there would be none to save her.
We are given two pictures of hospitality in this passage. The first kind of radical, gracious hospitality is shown by both the father of the concubine and the sojourner who opened his doors in Gibeah. The second is shown by the worthless Benjaminites. It goes without saying that we do not condone the actions of the men of Gibeah. How does this passage reinforce the importance of hospitality?
The author of Judges does not shy away from sharing of the prevalence of evil in Israel. Why is this story important for the narrative of Judges as a whole?
Thinking of the threshold, how can we see Jesus in the midst of this awful narrative?