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Judges 19:1
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The Crime of the Benjamites
1Now in those days, when there was no king in Israel, a Levite who lived in the remote hill country of Ephraim took for himself a concubine from Bethlehem in Judah. 2But she was unfaithful to him and left him to return to her father’s house in Bethlehem in Judah. After she had been there four months,
Sermons
Chuck Smith
Greg Locke
G. Campbell Morgan
F.B. Meyer
K.P. YohannanSummary
Commentary
- Keil-Delitzsch
- John Gill
- Matthew Henry
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Infamous Crime of the Inhabitants of Gibeah. - Jdg 19:1-14. At the time when there was no king in Israel, a Levite, who sojourned (i.e., lived outside a Levitical town) in the more remote parts of the mountains of Ephraim, took to himself a concubine out of Bethlehem in Judah, who proved unfaithful to him, and then returned to her father's house. הר־אפרים ירכּתי, the hinder or outermost parts of the mountains of Ephraim, are the northern extremity of these mountains; according to Jdg 19:18, probably the neighbourhood of Shiloh. עליו תּזנה, "she played the harlot out beyond him," i.e., was unfaithful to her husband, and then went away from him," back to her father's house.
John Gill Bible Commentary
And it came to pass in those days, when there was no king in Israel,.... The same is observed in Jdg 17:6 and refers to the same times, the times before the judges, between them and the death of Joshua, during which time there was no supreme magistrate or ruler in Israel, which is meant; and this is observed, as before, to account for wickedness being committed with impunity, such as adultery, sodomy, murder, &c. afterwards related: that there was a certain Levite sojourning on the side of Mount Ephraim; in a city that was on one side of that mountain; it seems not to have been a Levitical city, because he was only a sojourner in it; perhaps he chose to reside there, as being near to the tabernacle of Shiloh, which was in that tribe; who took to him a concubine out of Bethlehemjudah; the same place from whence the wicked Levite came, spoken of in the preceding chapters, and who was the means of spreading idolatry in Israel; and here a wicked concubine of a Levite comes from the same, and was the cause of great effusion of blood in Israel; which two instances may seem to reflect dishonour and disgrace on Bethlehem, which were wiped off by the birth of some eminent persons in it, as Boaz, Jesse, David, and especially the Messiah. The woman the Levite took from hence is in the Hebrew called, "a wife, a concubine" (h); for a concubine was a secondary wife, taken without espousals and a dowry: some think they were espoused, though there was no dowry, and were reckoned truly wives, though they had not all the honour and privilege as others; and that this woman was accounted the wife of the Levite, appears from his being called her husband frequently; and her father is said to be his father-in-law, and he his son-in-law; nor could she have been chargeable with adultery otherwise. (h) So Pagninus, Tigurine version, Drusius.
Matthew Henry Bible Commentary
The domestic affairs of this Levite would not have been related thus largely but to make way for the following story of the injuries done him, in which the whole nation interested themselves. Bishop Hall's first remark upon this story is, That there is no complain of a public ordered state but there is a Levite at one end of it, either as an agent or as a patient. In Micah's idolatry a Levite was active; in the wickedness of Gibeah a Levite was passive; no tribe shall sooner feel the want of government than that of Levi; and, in all the book of Judges, no mention is made of any of that tribe, but of these two. This Levite was of Mount Ephraim, Jdg 19:1. He married a wife of Bethlehem-Judah. She is called his concubine, because she was not endowed, for perhaps he had nothing to endow her with, being himself a sojourner and not settled; but it does not appear that he had any other wife, and the margin calls her a wife, a concubine, Jdg 19:1. She came from the same city that Micah's Levite came from, as if Bethlehem-Judah owed a double ill turn to Mount Ephraim, for she was as bad for a Levite's wife as the other for a Levite. I. This Levite's concubine played the whore and eloped from her husband, Jdg 19:2. The Chaldee reads it only that she carried herself insolently to him, or despised him, and, he being displeased at it, she went away from him, and (which was not fair) was received and entertained at her father's house. Had her husband turned her out of doors unjustly, her father ought to have pitied her affliction; but, when she treacherously departed from her husband to embrace the bosom of a stranger, her father ought not to have countenanced her sin. Perhaps she would not have violated her duty to her husband if she had not known too well where she should be kindly received. Children's ruin is often owing very much to parents' indulgence. II. The Levite went himself to court her return. It was a sign there was no king, no judge, in Israel, else she would have been prosecuted and put to death as an adulteress; but, instead of that, she is addressed in the kindest manner by her injured husband, who takes a long journey on purpose to beseech her to be reconciled, Jdg 19:3. If he had put her away, it would have been a crime in him to return to her again, Jer 3:1. But, she having gone away, it was a virtue in him to forgive the offence, and, though the party wronged, to make the first motion to her to be friends again. It is part of the character of the wisdom from above that it is gentle and easy to be entreated. He spoke friendly to her, or comfortably (for so the Hebrew phrase of speaking to the heart commonly signifies), which intimates that she was in sorrow, penitent fore what she had done amiss, which probably he heard of when he came to fetch her back. Thus God promises concerning adulterous Israel (Hos 2:14), I will bring her into the wilderness, and speak comfortably to her. III. Her father made him very welcome, and, by his extraordinary kindness to him, endeavoured to atone for the countenance he had given his daughter in withdrawing from him, and to confirm him in his disposition to be reconciled to her. 1. He entertains him kindly, rejoices to see him (Jer 3:3), treats him generously for three days, Jdg 19:4. And the Levite, to show that he was perfectly reconciled, accepted his kindness, and we do not find that he upbraided him or his daughter with what had been amiss, but was as easy and as pleasant as at his first wedding-feast. It becomes all, but especially Levites, to forgive as God does. Every thing among them gave a hopeful prospect of their living comfortably together for the future; but, could they have foreseen what befel them within one day or two, how would all their mirth have been embittered and turned into mourning! When the affairs of our families are in the best posture we ought to rejoice with trembling, because we know not what troubles one day may bring forth. We cannot foresee what evil is near us, but we ought to consider what may be, that we may not be secure, as if tomorrow must needs be as this day and much more abundant, Isa 56:12. 2. He is very earnest for his stay, as a further demonstration of his hearty welcome. The affection he had for him, and the pleasure he took in his company, proceeded, (1.) From a civil regard to him as his son-in-law and an ingrafted branch of his own house. Note, Love and duty are due to those to whom we are related by marriage as well as to those who are bone of our bone: and those that show kindness as this Levite did may expect to receive kindness as he did. And, (2.) From a pious respect to him as a Levite, a servant of God's house; if he was such a Levite as he should be (and nothing appears to the contrary) he is to be commended for courting his stay, finding his conversation profitable, and having opportunity to learn from him the good knowledge of the Lord, hoping also that the Lord will do him good because he has a Levite to be his son-in-law, and will bless him for his sake. [1.] He forces him to stay the fourth day, and this was kind; not knowing when they might be together again, he engages him to stay as long as he possibly could. The Levite, though nobly treated, was very urgent to be gone. A good man's heart is where his business is; for as a bird that wanders from her nest so is the man that wanders form his place. It is a sign a man has either little to do at home, or little heart to do what he has to do, when he can take pleasure in being long abroad where he has nothing to do. It is especially good to see a Levite willing to go home to his few sheep in the wilderness. Yet this Levite was overcome by importunity and kind persuasion to stay longer than he intended, Jdg 19:5-7. We ought to avoid the extreme of an over-easy yielding, to the neglect of our duty on the one hand, and that of moroseness and wilfulness, to the neglect of our friends and their kindness on the other hand. Our Saviour, after his resurrection, was prevailed upon to stay with his friends longer than he at first intimated to be his purpose, Luk 24:28, Luk 24:29. [2.] He forces him to stay till the afternoon of the fifth day, and this, as it proved, was unkind, Jdg 19:8, Jdg 19:9. He would by no means let him go before dinner, promises him he shall have dinner early, designing thereby, as he had done the day before, to detain him another night; but the Levite was intent on the house of the Lord at Shiloh (Jdg 19:18), and, being impatient to get thither, would stay no longer. Had they set out early, they might have reached some better lodging-place than that which they were now constrained to take up with, nay, they might have got to Shiloh. Note, Our friends' designed kindnesses often prove, in the event, real injuries; what is meant for our welfare becomes a trap. Who knows what is good for a man in this life? The Levite was unwise in setting out so late; he might have got home better if he had staid a night longer and taken the day before him. IV. In his return home he was forced to lodge at Gibeah, a city in the tribe of Benjamin, afterwards called Gibeah of Saul, which lay on his road towards Shiloh and Mount Ephraim. When it drew towards night, and the shadows of the evening were stretched out, they began to think (as it behoves us to do when we observe the day of our life hastening towards a period) where they must lodge. When night came they could not pursue their journey. He that walketh in darkness knoweth not whither he goes. They could not but desire rest, for which the night was intended, as the day for labour. 1. The servant proposed that they should lodge in Jebus, afterwards Jerusalem, but as yet in the possession of Jebusites. "Come," said the servant, "let us lodge in this city of the Jebusites," Jdg 19:11. And, if they had done so, it is probable they would have had much better usage than they met with in Gibeah of Benjamin. Debauched and profligate Israelites are worse and much more dangerous than Canaanites themselves. But the master, as became one of God's tribe, would by no means quarter, no, not one night, in a city of strangers (Jdg 19:12), not because he questioned his safety among them, but he was not willing, if he could possibly avoid it, to have so much intimacy and familiarity with them as a night's lodging came to, nor to be so much beholden to them. By shunning this place he would witness against the wickedness of those that contracted friendship and familiarity with these devoted nations. Let Israelites, Levites especially, associate with Israelites, and not with the sons of the stranger. 2. Having passed by Jebus, which was about five or six miles from Bethlehem (the place whence they came), and not having daylight to bring them to Ramah, they stopped at Gibeah (Jdg 19:13-15); there they sat down in the street, nobody offering them a lodging. In these countries, at that time, there were no inns, or public-houses, in which, as with us, travellers might have entertainment for their money, but they carried entertainment along with them, as this Levite did (Jdg 19:19), and depended upon the courtesy and hospitality of the inhabitants for a lodging. Let us take occasion hence, when we are in journeys, to thank God for this, among other conveniences of travelling, that there are inns to entertain strangers, and in which they may be welcome and well accommodated for their money. Surely there is no country in the world wherein one may stay at home with more satisfaction, or go abroad with more comfort, than in our own nation. This traveller, though a Levite (and to those of that tribe God had particularly commanded his people to be kind upon all occasions), met with very cold entertainment at Gibeah: No man took them into his house. If they had any reason to think he was a Levite perhaps that made those ill-disposed people the more shy of him. There are those who will have this laid to their charge at the great day, I was a stranger and you took me not in.
Judges 19:1
The Crime of the Benjamites
1Now in those days, when there was no king in Israel, a Levite who lived in the remote hill country of Ephraim took for himself a concubine from Bethlehem in Judah. 2But she was unfaithful to him and left him to return to her father’s house in Bethlehem in Judah. After she had been there four months,
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(Through the Bible) Judges 17-21
By Chuck Smith2.0K51:13NUM 6:24JDG 17:6JDG 19:1MAT 6:33In this sermon, the speaker emphasizes the importance of submitting our lives to God as king. He highlights the negative consequences of people living according to their own desires, stating that it can lead to a regression into an animal-like state. The sermon also mentions the upcoming study of the book of Ruth. The speaker concludes by introducing a chorus that they want the congregation to learn as a way to bless each other before departing.
Why Isn't Someone Yelling Rape?
By Greg Locke89159:49EXO 20:2JOS 1:1JDG 19:1JDG 19:30RUT 1:1In this sermon, the preacher discusses his experience at a Christ-centered addictions program in Rockford, Illinois. He criticizes the lack of seriousness and reverence in the ministry, highlighting the absence of a baptistry and the casual attire of the preacher. He emphasizes the importance of sticking to the old-fashioned gospel message and not compromising with worldly entertainment. The preacher also warns about the negative influence of television and urges listeners to be cautious about what they watch in their homes.
The Message of Judges
By G. Campbell Morgan0National DeteriorationGod's AdministrationJDG 17:6JDG 18:1JDG 19:1JDG 21:252CH 7:14PRO 14:34ISA 1:4ROM 1:18GAL 6:71PE 5:10G. Campbell Morgan delivers a powerful sermon on 'The Message of Judges,' emphasizing the deterioration of a nation through religious apostasy, political disorganization, and social chaos. He outlines how God's administration involves punishment, mercy, and deliverance, revealing that the cycles of sin and redemption are central to the narrative of the Hebrew people. Morgan warns that the same patterns of deterioration can be observed in contemporary society, urging a return to God as the path to restoration. He highlights the hope found in God's unwavering purpose and the providential raising of deliverers in times of need. Ultimately, the sermon calls for a recognition of God's sovereignty and a commitment to righteousness as the foundation for national strength.
Our Daily Homily - Judges
By F.B. Meyer0The Kingship of ChristOvercoming Evil HabitsJDG 1:27JDG 2:18JDG 3:20JDG 4:9JDG 5:31JDG 6:14JDG 7:13JDG 10:16JDG 11:12JDG 19:1F.B. Meyer emphasizes the persistent nature of evil habits in our lives, likening them to the Canaanites who resisted being dislodged from the land. He reminds us that as believers, we have no right to allow these habits to dwell in our hearts, as they have been made over to Christ. Meyer encourages us to recognize the kingship of Jesus in our lives to overcome these struggles and to seek the Holy Spirit's power for complete deliverance. He also reflects on the importance of God's messages, the need for personal faith, and the significance of our vows to God amidst the challenges we face. Ultimately, he calls for a recognition of Christ's authority to bring about lasting change in our lives.
What Happened?
By K.P. Yohannan0ServanthoodVision and PassionJDG 21:25ACT 5:411CO 1:27PHP 1:29PHP 2:21PHP 3:4K.P. Yohannan addresses the decline of passion and vision in movements over time, illustrating how organizations can shift from being vibrant and radical to becoming rigid and bureaucratic. He reflects on the historical trajectory of movements like the YMCA and the Salvation Army, emphasizing the need for continual renewal and adaptation to avoid stagnation. Yohannan warns against the dangers of prioritizing structure over heart, and external rewards over genuine service, which can lead to a transactional mindset. He encourages a return to servanthood and faithfulness, highlighting that true value lies in a heart willing to serve rather than in titles or recognition. The sermon calls for introspection on how individuals and organizations can maintain their original zeal and purpose.
- Keil-Delitzsch
- John Gill
- Matthew Henry
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Infamous Crime of the Inhabitants of Gibeah. - Jdg 19:1-14. At the time when there was no king in Israel, a Levite, who sojourned (i.e., lived outside a Levitical town) in the more remote parts of the mountains of Ephraim, took to himself a concubine out of Bethlehem in Judah, who proved unfaithful to him, and then returned to her father's house. הר־אפרים ירכּתי, the hinder or outermost parts of the mountains of Ephraim, are the northern extremity of these mountains; according to Jdg 19:18, probably the neighbourhood of Shiloh. עליו תּזנה, "she played the harlot out beyond him," i.e., was unfaithful to her husband, and then went away from him," back to her father's house.
John Gill Bible Commentary
And it came to pass in those days, when there was no king in Israel,.... The same is observed in Jdg 17:6 and refers to the same times, the times before the judges, between them and the death of Joshua, during which time there was no supreme magistrate or ruler in Israel, which is meant; and this is observed, as before, to account for wickedness being committed with impunity, such as adultery, sodomy, murder, &c. afterwards related: that there was a certain Levite sojourning on the side of Mount Ephraim; in a city that was on one side of that mountain; it seems not to have been a Levitical city, because he was only a sojourner in it; perhaps he chose to reside there, as being near to the tabernacle of Shiloh, which was in that tribe; who took to him a concubine out of Bethlehemjudah; the same place from whence the wicked Levite came, spoken of in the preceding chapters, and who was the means of spreading idolatry in Israel; and here a wicked concubine of a Levite comes from the same, and was the cause of great effusion of blood in Israel; which two instances may seem to reflect dishonour and disgrace on Bethlehem, which were wiped off by the birth of some eminent persons in it, as Boaz, Jesse, David, and especially the Messiah. The woman the Levite took from hence is in the Hebrew called, "a wife, a concubine" (h); for a concubine was a secondary wife, taken without espousals and a dowry: some think they were espoused, though there was no dowry, and were reckoned truly wives, though they had not all the honour and privilege as others; and that this woman was accounted the wife of the Levite, appears from his being called her husband frequently; and her father is said to be his father-in-law, and he his son-in-law; nor could she have been chargeable with adultery otherwise. (h) So Pagninus, Tigurine version, Drusius.
Matthew Henry Bible Commentary
The domestic affairs of this Levite would not have been related thus largely but to make way for the following story of the injuries done him, in which the whole nation interested themselves. Bishop Hall's first remark upon this story is, That there is no complain of a public ordered state but there is a Levite at one end of it, either as an agent or as a patient. In Micah's idolatry a Levite was active; in the wickedness of Gibeah a Levite was passive; no tribe shall sooner feel the want of government than that of Levi; and, in all the book of Judges, no mention is made of any of that tribe, but of these two. This Levite was of Mount Ephraim, Jdg 19:1. He married a wife of Bethlehem-Judah. She is called his concubine, because she was not endowed, for perhaps he had nothing to endow her with, being himself a sojourner and not settled; but it does not appear that he had any other wife, and the margin calls her a wife, a concubine, Jdg 19:1. She came from the same city that Micah's Levite came from, as if Bethlehem-Judah owed a double ill turn to Mount Ephraim, for she was as bad for a Levite's wife as the other for a Levite. I. This Levite's concubine played the whore and eloped from her husband, Jdg 19:2. The Chaldee reads it only that she carried herself insolently to him, or despised him, and, he being displeased at it, she went away from him, and (which was not fair) was received and entertained at her father's house. Had her husband turned her out of doors unjustly, her father ought to have pitied her affliction; but, when she treacherously departed from her husband to embrace the bosom of a stranger, her father ought not to have countenanced her sin. Perhaps she would not have violated her duty to her husband if she had not known too well where she should be kindly received. Children's ruin is often owing very much to parents' indulgence. II. The Levite went himself to court her return. It was a sign there was no king, no judge, in Israel, else she would have been prosecuted and put to death as an adulteress; but, instead of that, she is addressed in the kindest manner by her injured husband, who takes a long journey on purpose to beseech her to be reconciled, Jdg 19:3. If he had put her away, it would have been a crime in him to return to her again, Jer 3:1. But, she having gone away, it was a virtue in him to forgive the offence, and, though the party wronged, to make the first motion to her to be friends again. It is part of the character of the wisdom from above that it is gentle and easy to be entreated. He spoke friendly to her, or comfortably (for so the Hebrew phrase of speaking to the heart commonly signifies), which intimates that she was in sorrow, penitent fore what she had done amiss, which probably he heard of when he came to fetch her back. Thus God promises concerning adulterous Israel (Hos 2:14), I will bring her into the wilderness, and speak comfortably to her. III. Her father made him very welcome, and, by his extraordinary kindness to him, endeavoured to atone for the countenance he had given his daughter in withdrawing from him, and to confirm him in his disposition to be reconciled to her. 1. He entertains him kindly, rejoices to see him (Jer 3:3), treats him generously for three days, Jdg 19:4. And the Levite, to show that he was perfectly reconciled, accepted his kindness, and we do not find that he upbraided him or his daughter with what had been amiss, but was as easy and as pleasant as at his first wedding-feast. It becomes all, but especially Levites, to forgive as God does. Every thing among them gave a hopeful prospect of their living comfortably together for the future; but, could they have foreseen what befel them within one day or two, how would all their mirth have been embittered and turned into mourning! When the affairs of our families are in the best posture we ought to rejoice with trembling, because we know not what troubles one day may bring forth. We cannot foresee what evil is near us, but we ought to consider what may be, that we may not be secure, as if tomorrow must needs be as this day and much more abundant, Isa 56:12. 2. He is very earnest for his stay, as a further demonstration of his hearty welcome. The affection he had for him, and the pleasure he took in his company, proceeded, (1.) From a civil regard to him as his son-in-law and an ingrafted branch of his own house. Note, Love and duty are due to those to whom we are related by marriage as well as to those who are bone of our bone: and those that show kindness as this Levite did may expect to receive kindness as he did. And, (2.) From a pious respect to him as a Levite, a servant of God's house; if he was such a Levite as he should be (and nothing appears to the contrary) he is to be commended for courting his stay, finding his conversation profitable, and having opportunity to learn from him the good knowledge of the Lord, hoping also that the Lord will do him good because he has a Levite to be his son-in-law, and will bless him for his sake. [1.] He forces him to stay the fourth day, and this was kind; not knowing when they might be together again, he engages him to stay as long as he possibly could. The Levite, though nobly treated, was very urgent to be gone. A good man's heart is where his business is; for as a bird that wanders from her nest so is the man that wanders form his place. It is a sign a man has either little to do at home, or little heart to do what he has to do, when he can take pleasure in being long abroad where he has nothing to do. It is especially good to see a Levite willing to go home to his few sheep in the wilderness. Yet this Levite was overcome by importunity and kind persuasion to stay longer than he intended, Jdg 19:5-7. We ought to avoid the extreme of an over-easy yielding, to the neglect of our duty on the one hand, and that of moroseness and wilfulness, to the neglect of our friends and their kindness on the other hand. Our Saviour, after his resurrection, was prevailed upon to stay with his friends longer than he at first intimated to be his purpose, Luk 24:28, Luk 24:29. [2.] He forces him to stay till the afternoon of the fifth day, and this, as it proved, was unkind, Jdg 19:8, Jdg 19:9. He would by no means let him go before dinner, promises him he shall have dinner early, designing thereby, as he had done the day before, to detain him another night; but the Levite was intent on the house of the Lord at Shiloh (Jdg 19:18), and, being impatient to get thither, would stay no longer. Had they set out early, they might have reached some better lodging-place than that which they were now constrained to take up with, nay, they might have got to Shiloh. Note, Our friends' designed kindnesses often prove, in the event, real injuries; what is meant for our welfare becomes a trap. Who knows what is good for a man in this life? The Levite was unwise in setting out so late; he might have got home better if he had staid a night longer and taken the day before him. IV. In his return home he was forced to lodge at Gibeah, a city in the tribe of Benjamin, afterwards called Gibeah of Saul, which lay on his road towards Shiloh and Mount Ephraim. When it drew towards night, and the shadows of the evening were stretched out, they began to think (as it behoves us to do when we observe the day of our life hastening towards a period) where they must lodge. When night came they could not pursue their journey. He that walketh in darkness knoweth not whither he goes. They could not but desire rest, for which the night was intended, as the day for labour. 1. The servant proposed that they should lodge in Jebus, afterwards Jerusalem, but as yet in the possession of Jebusites. "Come," said the servant, "let us lodge in this city of the Jebusites," Jdg 19:11. And, if they had done so, it is probable they would have had much better usage than they met with in Gibeah of Benjamin. Debauched and profligate Israelites are worse and much more dangerous than Canaanites themselves. But the master, as became one of God's tribe, would by no means quarter, no, not one night, in a city of strangers (Jdg 19:12), not because he questioned his safety among them, but he was not willing, if he could possibly avoid it, to have so much intimacy and familiarity with them as a night's lodging came to, nor to be so much beholden to them. By shunning this place he would witness against the wickedness of those that contracted friendship and familiarity with these devoted nations. Let Israelites, Levites especially, associate with Israelites, and not with the sons of the stranger. 2. Having passed by Jebus, which was about five or six miles from Bethlehem (the place whence they came), and not having daylight to bring them to Ramah, they stopped at Gibeah (Jdg 19:13-15); there they sat down in the street, nobody offering them a lodging. In these countries, at that time, there were no inns, or public-houses, in which, as with us, travellers might have entertainment for their money, but they carried entertainment along with them, as this Levite did (Jdg 19:19), and depended upon the courtesy and hospitality of the inhabitants for a lodging. Let us take occasion hence, when we are in journeys, to thank God for this, among other conveniences of travelling, that there are inns to entertain strangers, and in which they may be welcome and well accommodated for their money. Surely there is no country in the world wherein one may stay at home with more satisfaction, or go abroad with more comfort, than in our own nation. This traveller, though a Levite (and to those of that tribe God had particularly commanded his people to be kind upon all occasions), met with very cold entertainment at Gibeah: No man took them into his house. If they had any reason to think he was a Levite perhaps that made those ill-disposed people the more shy of him. There are those who will have this laid to their charge at the great day, I was a stranger and you took me not in.