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- Preaching the Living WORD through
the Written WORD - 2 Tim 4;:2 - |
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THE LEVITE’S
CONCUBINE Judges 19:1-30,
2/12/14 Grace Bible Church,
Gillette, Wyoming Pastor Daryl Hilbert I. THE LEVITE RETURNS FOR HIS CONCUBINE (Jdg 19:1-3) A. [1] The author’s repetition of the beginning phrase suggests an
introduction to a new episode. It involved a Levite who was from the hill
country of Ephraim. This Levite had taken a concubine from Bethlehem in
Judah. So we actually begin with several violations. First, the Levite was
not living in one of the 48 Levitical cities, including the hill country of
Ephraim (Jos 21:1-3ff cf. Jdg 17:7).
Secondly, Levites could marry (Le 21:7, 13, 14), but would not have been able
to have second wife or a concubine (Ge 2:24). Though having a concubine in
patriarchal times was culturally legal and even spoken of in the OT (Ge 16:1;
Ex 21:7-11), it was believed by many as unacceptable for a Levite. In light
of the NT teaching, polygamy is forbidden for the Christian (Mt 19:5–6; Mk 10:7–8;
1Co 7:2; Ep 5:31; 1Ti 3:2). B. [2-3] Having said that, the Levite’s
concubine was unfaithful to him, having “played the harlot.” Some
translations (NET, RSV) say that the concubine was “angry” (similar Hebrew
word) instead of committing adultery. In either case, she left the Levite and
went back to her father’s house staying there for four months. If she did
commit adultery, the Levite would have been in error because Levites are not
to be married to a harlot (Le 21:14). Furthermore, under the Law she would
have been worthy of the death penalty (Le 20:10). Nevertheless, he went to
retrieve her speaking “tenderly” (lāb). He took with him a pair
of donkeys, hoping that his wife would come back with him. He was welcomed by
his concubine and her father. II. THE LEVITE IS DETAINED BY HIS
FATHER-IN-LAW (Jdg 19:4-8) A. [4]The reception was so positive and
so hospitable that the father-in-law was able to detain him for three days.
Quite possibly the father-in-law was happy because the breakup may have been
a social disgrace. The gracious hospitality was common in East (Ge 24:55; Jdg
4:17-23) and the laws of hospitality will play a role as the events unfold. B. [5-8] The Levite was even detained a
fourth and a fifth day because of the gracious hospitality. Surely the
father-in-law had no knowledge of the coming events. Some have remarked that
there was no mention of the concubine in these verses. Perhaps it was a
precursor of the Levite’s true disposition toward his concubine. But it will
be the coming events that will reveal the Levite’s despicable behavior. III. THE LEVITE LEAVES FOR GIBEAH (Jdg 19:9-14) A. [9-10] The father-in-law attempted to detain the Levite a sixth
night, but the Levite had made up his mind to leave. The father-in-law’s
words seem to suggest that the day was almost over, being noon or mid-day.
Yet there was time to journey to the town Jebus. Jebus was the original name
for Jerusalem because the Jebusites occupied that territory (1Ch 11:4). B. [11-14] By the time they arrived at Jebus,
the day was almost gone. The Levite’s servant suggested that they lodge in
Jebus. But the Levite did not want to stay in a city of foreigners which had
been at war with the Israelites (Jdg 1:8, 21). He decided to push on to
either Gibeah or Ramah. But when the sun set they were near Gibeah, which
belong to the tribe of Benjamin. Gibeah has been identified as Tell el-Ful,
an artificial mound that lay four miles north of Jebus. In Jewish history it
was called “Gibeah of Saul” because King Saul established his capital there
(1Sa 10:26; 14:2). But Gibeah was about to earn a reprehensible reputation. IV. THE LEVITE IS TAKEN IN BY AN OLD EPHRAIMITE
(Jdg 19:15-21) A. [15] Even though Gibeah was a city of the Benjamites, no one
would take them in. So they ended up sitting down in the open square of the
city. The inhospitality of the city was astonishing since that was the custom
of the East and especially among the Israelites. B. [16-17] An old man came out of the fields
where he was working. He was only staying in Gibeah temporarily. He also had
been from the hill country of Ephraim and this would play in the Levite’s
favor. When the old man noticed the Levite in the open square, he inquired of
his destination. C. [18-19] The Levite gave the old man his
itinerary as well as the plight that no one would take them in. Some
translations (KJV, NIV, ESV) translate the Levite was going to the “house of
the Lord.” The LXX (as well as NASB, NET) translates it as “my house.” If the
Hebrew text is correct, then he was going to do his priestly duties or offer
thanksgiving at Shiloh for the return of his concubine. Resolved to spend the
night in the open square he reasoned that they had food for both the donkeys
and themselves. D. [20-21] The hospitable old man from
Ephraim was willing to take them into his house as he exhorted them not to
stay the night in the open square. Obviously the old man knew of the behavior
of the city, but was about to learn that he underestimated it. When the old
man took them in he graciously fed the donkeys, washed their feet, and gave
them food and drink. V. THE WICKEDNESS OF THE OLD MAN, LEVITE, AND BENJAMITES (Jdg
19:22-26) A. [22] It appeared to have been a joyous reunion of fellow
countrymen until certain “worthless” (belēyaal - worn out or
worthless, fig. worthless moral character, “sons of Belial”) men of the
city arrived at the door. Actually, they surrounded the house and pounded on
the door. They demanded from the old man to send out the “man” who came into
his house. Their purpose was vile and immoral for they desired to rape him (yada
- to know, experientially or sexually. Though the word has a natural and
innocent mean (Ge 4:1), it is sometimes related to immoral or forced sexual
relations, Ge 19:5, 8; Ge 38:26). B. [23] The old man attempted to reason with
them not to engage in this “wicked” (raa - bad or evil, even wicked)
behavior. He also appealed on the basis of his own general hospitality that
they not commit this act of “folly” (nebalah - senseless or disgraceful).
“Gibeah had imbibed the morals of Canaan and had become another Sodom”
(EXP). C. [24] However, in his own folly and
wickedness the old man offered his virgin daughter and the Levite’s concubine
instead. In fact, he gave them full permission to “ravish” (anah - to
force or force into submission involving punishment and pain, cf. Ge 15:13,
16:6) them in any way they desired. D. [25-26] When they refused this offer, the
tender and caring Levite, “seized” (chōzeq - took hold by force)
his concubine and gave her to them. They “raped” (yada cf. vs. 22) her
and abused” (alal - harsh malevolent treatment) her until morning and
then let her go. The concubine managed to make it back to the house and
collapsed in front of the door. VI. THE LEVITE’S CALLOUS BUT VINDICTIVE ATTITUDE
(Jdg 19:27-30) A. [27] When the Levite arose, he left the house to go on his
journey. The phrase emphasizes the Levite’s callousness toward his concubine.
At best, he was going to retrieve her before he left. At worst, he was going
to leave her there. However and apparently to his surprise, there lay his
concubine; dead and with her rigor-mortised hands on the threshold. B. [28] Supposing she was still alive, he
commanded her to “Get up and go.” “But there was no answer.” So he placed
(probably slung) her on the donkey and went home. The Levite’s true heart was
revealed. No wonder the Levite was referred to as her “master” (Jdg 19:26,
27) rather than her husband. C. [29-30] When he entered “his house” (not
the “house of the Lord”), he took a knife and cut his concubine in twelve
pieces. The expression “limb by limb” is found only in this place in the
Scriptures. The Levite then sent her limbs throughout the territories of the
other tribes in Israel. It was the ultimate propagandized “scare tactic” to
cause all Israel to, “Consider it, take counsel and speak up.” The author’s final words of this chapter
say, “All who saw it said, ‘Nothing like this has ever happened or been
seen from the day when the sons of Israel came up from the land of Egypt to
this day.” VII. OBSERVATIONS AND APPLICATIONS A. Where to begin? Do we speak of the Levite’s callousness or do
we reflect on his warped sense of vengeance? Where was his outrage at the
thought of giving his concubine (or the virgin daughter) to these depraved
men? Better that it were his own brave limbs that were separated than his
concubine’s. There was nothing chivalrous , holy, or
respectable about this Levite. B. The atrocity of Gibeah’s sin goes down in
the annals of the OT (Hos 9:9; 10:9). It is akin to the sin of Sodom and
Gomorrah (Ge 19:5 cf. Jdg 19:22). This was the act of depraved immorality and
homosexuality (literally “sons of Belial” vs. 22). Its practice is plainly
condemned in Scripture (Lev 18:22; 20:13). It is not an alternative lifestyle
but a divine consequence for their unbridled sin (Ro 1:26-28). Furthermore,
the Levite was also guilty of the same sin as Lot when he offered the men of
Sodom his daughters (Ge 19:8-10). Had these writings been simply from men,
they would have watered it down and claimed that it was caused by
evolutionary genetics. But God reveals man’s sins as they are from His
perspective. C. The hope of the Gospel is the only message
under heaven that can purify man from his sin and heal his soul. One sin is
no greater than another. They all violate His holiness and provoke His
righteous indignation (Ro 1:18). Yet God’s love and grace is far greater than
our sin. For when God viewed all man’s sin, including the sin of Sodom and
Gibeah upon His Son, He accepted His Son’s death as full atonement for all
sin. When sinners come to the cross, God can love the vilest of sinners and
purify the most depraved of souls. |
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