Judges 19:25
But the men would not listen to him. So the Levite took his concubine and sent her outside to them, and they raped her and abused her throughout the night, and at dawn they let her go.
But the men would not listen to him.
This phrase highlights the moral depravity and lawlessness during the time of the Judges, a period characterized by the repeated refrain, "In those days Israel had no king; everyone did as they saw fit" (Judges 21:25). The refusal to listen reflects a hardened heart and a rejection of hospitality norms, which were highly valued in ancient Near Eastern culture. This echoes the similar account in Genesis 19, where the men of Sodom refused to heed Lot's plea, illustrating a parallel in the depth of societal corruption.

So the Levite took his concubine and sent her outside to them,
The Levite's actions reveal a disturbing lack of protection and care for his concubine, highlighting the low status of women and concubines in ancient Israelite society. This act of sending her out is reminiscent of the offering of Lot's daughters in Genesis 19, further emphasizing the moral decay. The Levite, a member of the priestly tribe, should have been a spiritual leader, yet his actions betray a failure to uphold God's standards of justice and mercy.

and they raped her and abused her throughout the night,
This tragic event underscores the extreme violence and inhumanity present in Gibeah, a city of the tribe of Benjamin. The phrase "throughout the night" indicates prolonged suffering, reflecting the depth of human depravity. This incident serves as a grim reminder of the consequences of Israel's disobedience to God and the absence of righteous leadership. It foreshadows the eventual judgment and near destruction of the tribe of Benjamin in the subsequent chapters.

and at dawn they let her go.
The release of the concubine at dawn signifies the end of her torment but also highlights the callousness of her abusers, who only cease their violence with the coming of daylight. Dawn often symbolizes new beginnings or hope in Scripture, yet here it starkly contrasts with the horror of the preceding night. This moment serves as a prelude to the Levite's response and the ensuing civil war, illustrating the far-reaching consequences of sin and the need for repentance and restoration.

Persons / Places / Events
1. The Levite
A man from the tribe of Levi, who was traveling with his concubine. He plays a central role in the account, making decisions that lead to tragic consequences.

2. The Concubine
A secondary wife or woman in a servile relationship to the Levite. Her tragic fate is central to the account, highlighting the societal and moral decay of the time.

3. The Men of Gibeah
Inhabitants of the Benjamite city of Gibeah, who commit a grievous sin by abusing the concubine. Their actions reflect the lawlessness and moral corruption prevalent in Israel during this period.

4. Gibeah
A city in the territory of Benjamin, where the events unfold. It becomes infamous for the wickedness of its inhabitants.

5. The Old Man
A resident of Gibeah who offers hospitality to the Levite and his concubine, but ultimately fails to protect them from the wicked men of the city.
Teaching Points
The Consequences of Moral Decay
The events in Judges 19 serve as a stark reminder of what happens when a society turns away from God's laws. It is crucial for believers to uphold biblical values and resist cultural pressures that lead to moral compromise.

The Importance of Godly Leadership
The absence of strong, godly leadership in Israel during this time led to chaos and sin. This underscores the need for leaders who are committed to God's truth and justice.

The Value of Human Life
The tragic fate of the concubine highlights the need to value and protect human life. Christians are called to advocate for the vulnerable and stand against injustice.

Hospitality and Protection
The failure of the old man to protect his guests serves as a cautionary tale about the responsibilities of hospitality. Believers are called to provide refuge and safety for those in need.

Repentance and Restoration
Despite the darkness of this account, it points to the need for repentance and the hope of restoration through Christ. Believers are encouraged to seek God's forgiveness and strive for righteousness.
Bible Study Questions
1. How does the account of the Levite and his concubine reflect the spiritual and moral state of Israel during the time of the Judges?

2. In what ways does the account of Judges 19 parallel the account of Sodom and Gomorrah in Genesis 19, and what lessons can we draw from these similarities?

3. How can we, as modern believers, ensure that we are upholding God's standards of justice and righteousness in our communities?

4. What responsibilities do we have as Christians to protect and advocate for the vulnerable in our society, and how can we practically fulfill these duties?

5. How does the absence of godly leadership in Judges 19 challenge us to pray for and support leaders who are committed to biblical principles?
Connections to Other Scriptures
Genesis 19
The account of Sodom and Gomorrah, where the men of the city also sought to commit grievous acts against visitors. This parallel highlights the recurring theme of hospitality violated and the depths of human depravity.

Deuteronomy 22:25-27
These verses discuss the laws concerning rape, emphasizing the severity of the crime and the protection of the victim. The events in Judges 19 starkly contrast with these laws, showcasing Israel's departure from God's commands.

Romans 1:24-32
Paul's description of humanity's descent into sin and moral decay echoes the lawlessness and depravity seen in Judges 19, illustrating the consequences of turning away from God.
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
Abused, Approach, Ascending, Break, Bringeth, Concubine, Dawn, Ear, Force, Forth, Hearken, Hold, Laid, Listen, Morning, Outside, Pleasure, Raped, Roll, Seized, Sex, Spring, Taketh, Themselves, Throughout, Till, Using, Willing, Wouldn't
Dictionary of Bible Themes
Judges 19:25

     5824   cruelty, examples
     8847   vulgarity

Judges 19:16-29

     5702   husband

Judges 19:22-28

     6240   rape

Judges 19:22-30

     5745   women

Judges 19:25-26

     4918   dawn

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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