Judges 19:24
Look, let me bring out my virgin daughter and the man's concubine, and you can use them and do with them as you wish. But do not do such a vile thing to this man."
Look, let me bring out my virgin daughter and the man’s concubine
This phrase reflects the cultural and historical context of ancient Israel, where hospitality was a sacred duty, often taking precedence over personal safety. The host's offer to protect his guest at the expense of his own family members highlights the extreme measures taken to uphold this cultural norm. The mention of a "virgin daughter" and a "concubine" underscores the patriarchal society where women had limited rights and were often seen as property. This situation parallels the account in Genesis 19, where Lot offers his daughters to protect his guests, illustrating a recurring theme of the depravity and moral decline in Israel during the time of the Judges.

and you can use them and do with them as you wish
This phrase reveals the depth of moral corruption and the devaluation of human life during this period. The willingness to sacrifice women to appease the demands of a violent mob reflects the societal breakdown and lack of justice prevalent in Israel at the time. This narrative serves as a stark reminder of the consequences of Israel's disobedience to God's laws, as outlined in Deuteronomy, where the protection of the vulnerable is emphasized. The phrase also foreshadows the eventual call for a king in Israel, as the repeated refrain in Judges, "In those days there was no king in Israel; everyone did what was right in his own eyes," highlights the need for righteous leadership.

But do not do such a vile thing to this man.
The host's plea to spare his guest underscores the gravity of the intended crime, which is described as "vile." This term indicates an act that is morally reprehensible and against God's commandments. The protection of the guest over the women reflects the distorted values of the time, where male honor and hospitality were prioritized over the dignity and safety of women. This plea can be seen as a desperate attempt to prevent a greater sin, echoing the biblical principle of protecting the innocent, as seen in the laws given to Israel in Exodus and Leviticus. The narrative ultimately points to the need for redemption and the coming of a just and righteous Savior, Jesus Christ, who upholds the dignity of all individuals and offers true protection and salvation.

Persons / Places / Events
1. The Levite
A central figure in this account, the Levite is traveling with his concubine and servant. His actions and decisions are pivotal to the unfolding events.

2. The Old Man
An inhabitant of Gibeah who offers hospitality to the Levite and his party. His proposal in verse 24 reflects the cultural and moral complexities of the time.

3. The Concubine
The Levite's concubine, whose tragic fate is central to the account. Her treatment highlights the societal view of women during this period.

4. Gibeah
A town in the territory of Benjamin, where the events take place. It becomes infamous for the moral depravity displayed by its inhabitants.

5. The Men of Gibeah
The antagonists in the account, whose demand to violate the Levite leads to the old man's shocking offer.
Teaching Points
The Depravity of Humanity
This passage starkly illustrates the depths of human sinfulness when society turns away from God. It serves as a warning of the moral chaos that ensues without divine guidance.

The Value of Human Life
The account challenges us to consider how we value human life and dignity, especially in how we treat the vulnerable and marginalized.

Hospitality and Protection
The old man's actions, though misguided, reflect a cultural emphasis on hospitality. As Christians, we are called to protect and care for others, but in ways that honor God and uphold righteousness.

The Role of Women
This passage prompts reflection on the historical and ongoing treatment of women. It calls for a biblical view that honors and respects women as equal bearers of God's image.

The Consequences of Sin
The events in Gibeah lead to devastating consequences for the entire tribe of Benjamin, reminding us that sin has far-reaching effects.
Bible Study Questions
1. How does the account of Gibeah in Judges 19 compare to the account of Sodom and Gomorrah in Genesis 19, and what lessons can we learn from these parallels?

2. In what ways does the treatment of the concubine in Judges 19 challenge us to reflect on the value and dignity of human life today?

3. How can we apply the biblical principles of hospitality and protection in our modern context, ensuring that we do so in a way that honors God?

4. What does this passage teach us about the consequences of turning away from God's laws, and how can we guard against similar moral decline in our own lives and communities?

5. How can the church today advocate for the protection and dignity of women, drawing from biblical teachings and the lessons of Judges 19?
Connections to Other Scriptures
Genesis 19
The account of Sodom and Gomorrah parallels the events in Gibeah, highlighting themes of hospitality, protection, and moral decay.

Deuteronomy 22
Provides laws regarding sexual morality and the protection of women, contrasting with the actions seen in Judges 19.

Romans 1
Discusses the consequences of turning away from God, which can be seen in the moral decline of Gibeah.
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
Act, Behold, Bring, Commit, Concubine, Daughter, Disgraceful, Folly, Foolish, Humble, Maiden, Please, Ravish, Seemeth, Seems, Servant-wife, Shame, Vile, Virgin, Wanton, Whatever, Wish
Dictionary of Bible Themes
Judges 19:24

     5674   daughters
     5695   girls
     5740   virgin

Judges 19:16-24

     6238   homosexuality

Judges 19:16-29

     5702   husband

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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