Judges 19:30
And everyone who saw it said, "Nothing like this has been seen or done from the day the Israelites came out of the land of Egypt until this day. Think it over, take counsel, and speak up!"
And everyone who saw it said,
This phrase indicates a communal reaction, emphasizing the collective shock and horror of the Israelites. The event described in Judges 19, involving the brutal abuse and death of a concubine, was so appalling that it elicited a unanimous response from the people. This reflects the deep moral and social decay present in Israel during the time of the Judges, a period characterized by the repeated cycle of sin, oppression, repentance, and deliverance.

“Nothing like this has been seen or done
The phrase underscores the unprecedented nature of the crime. It highlights the severity of the moral decline in Israel, where such an atrocity was unimaginable. This serves as a stark reminder of the consequences of Israel's failure to fully obey God's commands and drive out the Canaanite influences, which led to the adoption of pagan practices and a departure from God's law.

from the day the Israelites came out of the land of Egypt
This reference to the Exodus serves as a historical marker, reminding the Israelites of their covenant relationship with God, which began with their deliverance from Egypt. It contrasts the current state of moral decay with the time when God established them as His chosen people, intended to be a holy nation. The mention of Egypt also serves as a reminder of God's past faithfulness and the standards He set for His people.

until this day.
This phrase emphasizes the ongoing nature of the moral decline, suggesting that the situation had deteriorated progressively since the time of the Exodus. It serves as a call to reflection on how far the nation had strayed from its original calling and covenant with God.

Think it over,
This is an invitation to contemplation and self-examination. The Israelites are urged to consider the gravity of the situation and the underlying causes of such moral decay. It is a call to introspection, encouraging the people to reflect on their personal and collective responsibility in allowing such evil to occur.

take counsel,
This phrase suggests the need for collective deliberation and decision-making. It implies that the situation requires a thoughtful and unified response from the community. In the context of Israel, this would involve seeking God's guidance and wisdom, as well as consulting the leaders and elders to determine the appropriate course of action.

and speak up!”
The call to speak up is an exhortation to action. It emphasizes the necessity of addressing the issue openly and decisively. In the biblical context, this would involve confronting sin, seeking justice, and restoring righteousness within the community. It is a reminder of the responsibility of God's people to uphold His standards and to be a voice for truth and justice.

Persons / Places / Events
1. The Levite
A central figure in the 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, whose tragic fate becomes the catalyst for the events that follow. Her mistreatment and death highlight the moral decay of the time.

3. Gibeah
A town in the territory of Benjamin where the Levite and his concubine seek shelter. The town's inhabitants' actions reflect the broader societal issues of the period.

4. The Old Man
A resident of Gibeah who offers hospitality to the Levite and his concubine, contrasting with the inhospitable and wicked behavior of the other townspeople.

5. The Israelites
The tribes of Israel who are called to respond to the atrocity committed in Gibeah, leading to a civil conflict within the nation.
Teaching Points
The Consequences of Moral Decay
The events in Judges 19:30 illustrate the severe consequences of a society that turns away from God's laws and moral standards. Believers are called to uphold righteousness and justice in their communities.

The Importance of Hospitality
The contrast between the old man's hospitality and the townspeople's wickedness underscores the biblical call to show kindness and care to strangers, reflecting God's love and compassion.

The Role of Leadership
The Levite's actions and the subsequent response of the Israelite tribes highlight the importance of godly leadership and accountability in addressing sin and injustice.

The Call to Repentance
The account serves as a stark reminder of the need for repentance and turning back to God when society strays from His commandments.
Bible Study Questions
1. How does the account of the Levite and his concubine in Judges 19:30 reflect the broader moral and spiritual state of Israel during the time of the Judges?

2. In what ways does the hospitality shown by the old man in Gibeah contrast with the behavior of the other townspeople, and what lessons can we learn about biblical hospitality?

3. How do the events in Gibeah parallel the account of Sodom and Gomorrah, and what does this suggest about the nature of sin and judgment?

4. What role does leadership play in the account, and how can we apply these lessons to our own roles as leaders in our families, churches, and communities?

5. How can the call to repentance and return to God, as seen in the aftermath of the events in Gibeah, be applied to our personal lives and the life of the church today?
Connections to Other Scriptures
Genesis 19
The events in Gibeah parallel the account of Sodom and Gomorrah, highlighting themes of hospitality, wickedness, and divine judgment.

Deuteronomy 22
The laws concerning sexual immorality and the treatment of women provide a backdrop for understanding the gravity of the crime committed in Gibeah.

Hosea 9
Hosea references the events at Gibeah as a symbol of Israel's moral decline, emphasizing the need for repentance and return to God.
The Duty of Considering Painful SubjectsW.F. Adeney Judges 19:30
Unparalleled CrimeA.F. Muir Judges 19:30
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
People
Benjamin, Benjaminites, Benjamites, Israelites, Jebusites
Places
Bethlehem, Egypt, Gibeah, Jebus, Jerusalem, Ramah
Topics
Act, Advice, Consider, Counsel, Deed, Egypt, Heart, Minds, Nothing, Opinion, Orders, Pass, Saying, Sons, Speak, Till, Turning, Yea
Dictionary of Bible Themes
Judges 19:22-30

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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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