Judges 19:22
While they were enjoying themselves, suddenly the wicked men of the city surrounded the house. Pounding on the door, they said to the old man who owned the house, "Bring out the man who came to your house, so we can have relations with him!"
While they were enjoying themselves
This phrase indicates a moment of hospitality and fellowship, a common cultural practice in ancient Israel. Hospitality was a sacred duty, and sharing a meal was a sign of peace and friendship. The setting is reminiscent of Genesis 19, where Lot entertains angels in Sodom, highlighting the contrast between the host's intentions and the impending wickedness.

suddenly the wicked men of the city surrounded the house
The suddenness underscores the unexpected nature of evil, often catching people off guard. The "wicked men" are described similarly to the men of Sodom, suggesting a pervasive moral decay in Israel during the time of the Judges, a period marked by the repeated cycle of sin, oppression, repentance, and deliverance. This reflects the theme of Israel's need for a righteous king, as noted in Judges 21:25.

Pounding on the door
This aggressive action signifies the urgency and violence of the men's intentions. Doors in biblical times were often simple wooden structures, easily breached, symbolizing the vulnerability of the household. The act of pounding also echoes the persistent nature of sin, as seen in Genesis 4:7, where sin is described as crouching at the door.

they said to the old man who owned the house
The old man represents the head of the household, responsible for the protection and well-being of his guests. His role is crucial in the narrative, as he is expected to uphold the cultural and moral duty of hospitality. This mirrors the responsibility of leaders in Israel to protect and guide their people, a theme prevalent throughout the Old Testament.

“Bring out the man who came to your house
This demand is a direct violation of the sacred duty of hospitality, which required the host to protect his guests at all costs. The request echoes the depravity of Sodom in Genesis 19:5, illustrating the moral decline in Israel. It serves as a warning of the consequences of turning away from God's laws.

so we can have relations with him!”
The phrase reveals the intent of sexual violence, a grievous sin in the eyes of God. This act of intended homosexual rape is condemned in Leviticus 18:22 and Romans 1:26-27, highlighting the severity of the sin. The narrative foreshadows the need for a savior, as the moral corruption of humanity necessitates divine intervention, ultimately fulfilled in Jesus Christ, who offers redemption and restoration.

Persons / Places / Events
1. The Levite
A central figure in this account, the Levite is traveling with his concubine. His actions and decisions play a crucial role in the unfolding events.

2. The Concubine
The Levite's concubine, who is tragically victimized in this account, highlighting the severe moral decline in Israel during this period.

3. The Old Man
An Ephraimite living in Gibeah who offers hospitality to the Levite and his concubine, demonstrating a contrast between his kindness and the wickedness of the townspeople.

4. The Men of Gibeah
Residents of the Benjamite town of Gibeah, whose actions reflect the moral corruption prevalent in Israel at the time.

5. Gibeah
A town in the territory of Benjamin, where the events of Judges 19:22 take place, illustrating the lawlessness and depravity in Israel.
Teaching Points
The Consequences of Moral Relativism
The account in Judges 19:22 illustrates the dangers of a society where there is no absolute moral standard, leading to chaos and suffering.

The Importance of Godly Leadership
The absence of strong, godly leadership in Israel during this time resulted in moral decay, emphasizing the need for leaders who uphold God's laws.

Hospitality and Protection
The old man's offer of hospitality contrasts with the wickedness of the townspeople, reminding believers of the biblical call to protect and care for others.

The Depravity of Sin
The actions of the men of Gibeah serve as a stark reminder of the depths of human sinfulness when people turn away from God.

The Need for Repentance and Restoration
This account underscores the need for repentance and turning back to God to restore righteousness and justice in society.
Bible Study Questions
1. How does the account of Judges 19:22 reflect the overall spiritual condition of Israel during the time of the Judges, and what lessons can we learn about the importance of following God's laws?

2. In what ways does the account of Judges 19:22 parallel the account of Sodom and Gomorrah, and what does this tell us about the nature of sin and God's judgment?

3. How can the actions of the old man in offering hospitality and protection serve as a model for Christians today in showing love and care for others?

4. What are the dangers of moral relativism as seen in Judges 19:22, and how can Christians uphold biblical truth in a society that often rejects absolute moral standards?

5. How does the absence of godly leadership contribute to the events in Judges 19:22, and what qualities should we look for in leaders within the church and community?
Connections to Other Scriptures
Genesis 19
The events in Judges 19:22 parallel the account of Sodom and Gomorrah, where the men of the city also sought to commit grievous sin against visitors, highlighting a recurring theme of human depravity.

Romans 1
This passage discusses the consequences of turning away from God, which can be seen in the moral decay and lawlessness depicted in Judges 19.

Deuteronomy 12:8
This verse warns against doing what is right in one's own eyes, a theme that is evident in the chaotic and sinful behavior of the Israelites during the time of the Judges.
DeliberationBp. Smalridge.Judges 19:1-30
Helping OthersR. Rogers.Judges 19:1-30
The Past and the FutureJ. Grant, M. A.Judges 19:1-30
Monstrous WickednessW.F. Adeney Judges 19:22-28
People
Benjamin, Benjaminites, Benjamites, Israelites, Jebusites
Places
Bethlehem, Egypt, Gibeah, Jebus, Jerusalem, Ramah
Topics
Base, Beat, Beating, Behold, Belial, Beset, Blows, Bring, Celebrating, Door, Fellows, Forth, Giving, Glad, Good-for-nothing, Heart, Hearts, Making, Master, Meal, Merry, Owned, Owner, Pleasure, Pounding, Relations, Round, Saying, Sex, Shouted, Sides, Sons, Spake, Speak, Spoke, Surrounded, Taking, Themselves, Town, Wicked, Worthless, Worthlessness
Dictionary of Bible Themes
Judges 19:22

     5846   enjoyment
     6189   immorality, examples
     8847   vulgarity

Judges 19:16-24

     6238   homosexuality

Judges 19:16-29

     5702   husband

Judges 19:20-23

     5699   guests

Judges 19:22-24

     5836   disgrace

Judges 19:22-28

     6240   rape

Judges 19:22-30

     5745   women

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

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

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

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