Judges 19-20

"A Tale of Two Cities"

Once again, like Judges 17-18 we have a seemingly small story about a particular situation

which quickly escalates into a local crisis, eventually affecting a whole tribe,

and in the end, all Israel.

No one is named in the narrative-except the priest.

This has the effect of making the story about all Israel-

everyone did what was right in his own eyes.

It also places the emphasis on the fact that this was in the priesthood of Phineas,

meaning that this happened within only a few years of the death of Joshua.

The opening line reminds us that in those days there was no king in Israel.

1. Bethlehem in Judah (19:1-9)

But in those days, a certain Levite sojourning in Ephraim (like Jonathan in Judges 17-18)

took a concubine from Bethlehem in Judah.

In both of these stories, a Levite in Ephraim with connections to Bethlehem in Judah

plays a central role.

But this Levite took a concubine from Bethlehem in Judah.

For some reason she became angry with him and ran home to her father.

(The word translated "unfaithful" literally means "played the prostitute,"

but it is very similar to a word meaning "to be angry,"

and many early translations seem to have been based

on a manuscript with that word)

When the Levite comes to Bethlehem,

the girl's father welcomes him gladly:

"He came with joy to meet him"

One might think that the father-in-law would not be very happy with the Levite,

but he wines and dines his son-in-law.

This goes beyond normal hospitality-he is celebrating the coming of his son-in-law.

For three days this continues,

and then the father presses him to stay for a fourth, and then a fifth!

In other words,

Bethlehem in Judah is famous for its hospitality!

The concubine's father exceeds even the hospitality of Abraham from Genesis 18.

2. Gibeah in Benjamin (19:10-30)

The comparison with Genesis 18 is not accidental.

Because Genesis 18-19 provides the first biblical lesson in contrasting hospitalities.

Abraham welcomes the three strangers and kills the fattened calf for them

(fitting and proper in the ancient near east);

but the men of Sodom do not welcome the two that entered their town.

But before our little party gets to Gibeah,

they first passed by Jerusalem-or Jebus to call it by its Jebusite name-

which is about 6 miles from Bethlehem.

The Levite's servant recommends that they stay at Jebus,

but the Levite is not convinced: it would be better to stay in an Israelite town,

so they press on another 6 miles to Gibeah.

In other words, the Levite does not think that an Israelite

would receive hospitality from a Jebusite.

Ironic.

Because when they get to Gibeah of Benjamin,

no one will take them in.

It was customary to take in strangers and provide hospitality for them,

but no Benjamite from all Gibeah will take them in.

The time of day is highlighted throughout our passage.

On the fifth day "he arose early in the morning" (v8),

he ate and drank with his father-in-law "until the day declined" (v8)

Her father pointed out that the "day has waned toward evening" (v9)

They traveled six miles and "the day was nearly over" (v11)

"The sun went down on them near Gibeah" (v14)

But little did they know how dark this night would be!

Finally, an old Ephraimite who was sojourning in Gibeah takes pity on them.

Judges 19 has lots of parallels to Genesis 19. ("Lots" of parallels!)

1. A small group of travelers arrives in the city in the evening

2. No one offers them hospitality except one who is himself an alien

3. The travelers expect to stay in the open square

4. The host washes the guests feet

5. The host shares a meal with the guest

6. Depraved men of the city surrounded the house and demand that the host deliver the male guests to them so that they can commit homosexual gang rape.

7. The host objects, but when the protest proves futile, a substitute female is offered or handed over.

Not only this, but there are lots of verbal parallels as well.

The author of Judges is making an explicit connection.

Gibeah is no better than Sodom.

Sodom is the city that God destroyed with fire from heaven.

There is no other city that parallels the wickedness of Sodom.

Except Gibeah!

In contrast to the faithful old man of Ephraim

are the "sons of belial"-the worthless men of Gibeah.

No hospitality is offered-

rather the very opposite:

rape and murder.

The old man characterizes their request as wicked and vile-

both because of the law of hospitality ("this man has come into my house")

and because of the law against homosexuality (Lev. 18:22; 20:13).

But then the old man does what is right in his own eyes,

and proposes an alternative:

"Behold, here are my virgin daughter and his concubine.

Let me bring them out now.

Violate them and do with them what seems good to you,

but against this man do not do this outrageous thing."

Literally, "do to them what is good in your eyes."

This echoes the refrain of these chapters: "in those days there was no king in Israel,

everyone did what was right in his own eyes."

Perhaps the old man remembered Lot in the days of Sodom,

and how Lot had offered his daughters in place of the two men.

His obligation to protect his guest, in his mind, outweighed his obligation to his daughter,

or to the man's concubine.

But this time God is silent.

There is no angel to protect the honor of the concubine.

And so she is thrust out to the men:

their intent was to dishonor this Levite,

and they do so through the rape and abuse of his concubine.

Male honor is attacked by raping his concubine.

All through the night they "knew her, abused her,"

and finally they discarded her as the sun began to rise.

Once again the time sequence is crucial:

"They abused her all night" (v25)

"As the dawn began to break they let her go" (v25)

"As morning appeared, the woman came and fell down at the door of the man's house

where her master was, until it was light." (v26)

[something on homosexual/heterosexual rape]

But her master's response is chilling:

(Read v27-28)

In all that he does he appears cold and heartless-

even his summons to all Israel is designed to horrify (read 29-30)

Dismembering a carcase and using it as a message was designed as a call to arms-

see 1 Samuel 11:7, where Saul cuts up a team of oxen for a similar purpose.

The response is exactly what the Levite wanted:

"Consider her, take counsel and speak!"

Israel hasn't just degenerated into Canaanitism,

they have descended to the likeness of Sodom.

3. Israel Gathers Against Benjamin (20:1-17)

All Israel then gathers together.

We haven't heard of such a thing since 2:4.

All Israel, from Dan to Beersheba, gather (including Gilead, east of the Jordan).

400,000 men.

None of the judges were able to mobilize all the nation.

Only this nameless Levite from Ephraim.

Only the outrage done against the concubine from Bethlehem in Judah.

Only the wickedness of the men of Gibeah in Benjamin.

But now all the congregation gathers-

as they had a few years before when Phineas had called them together (Josh 22:13-34)

That is, all the congregation except Benjamin.

Benjamin hears about this, but they are not invited.

The Levite tells his story to the assembly,

and they respond with outrage.

They call on Benjamin to hand over the "sons of belial"-the worthless men of Gibeah,

so that they may be punished.

When Benjamin refuses,

all Israel gathers together for war for the first time since the days of Joshua.

But this time the target is Benjamin-one of their own tribes.

Benjamin gathers his troops-

26,000 against 400,000

But Benjamin has a special weapon,

700 chosen men who were left-handed;

every one could sling a stone at a hair and not miss.

Remember Ehud?

A left handed Benjamite?

A left-handed Son of My Right Hand?!

Was Ehud one of the 700?

One of the 600 who survived?

If not, then he is certainly one of their sons.

If you look at the timeline, this occurs during the time of Phineas,

and Ehud would have come only 20-30 years later!

4. Israel's Three Battles (20:18-48)

So Israel launches into battle against Benjamin-

but first they inquire of God who shall go up first?

And, for the first time in the last several chapters, the LORD speaks.

"Judah shall go first."

Judah has been God's favored weapon since 1:1.

And now they have the added incentive of being the aggrieved tribe.

With Yahweh's blessing, they go forth into battle,

and are routed-22,000 Israelites die.

How can this be?

All Israel weeps before Yahweh-why is God not strengthening their hands?

And they inquire again, shall we go up?

And Yahweh says, "Go up against them."

But Benjamin slaughters 18,000 more!

Now they return to Bethel and weep and pray and fast.

But this time, not just the men-all the people of Israel come.

And this time, not just for battle, but for worship.

They offer burnt offerings and peace offerings to Yahweh.

And then they ask again, shall we go up or not?

And this time God answers, "Go up, for tomorrow I will give them into your hand."

Only when Israel worships Yahweh does Yahweh give them the victory.

Verses 29-48 detail the destruction of Gibeah and the Benjamites.

Benjamin has become so Canaanite in their ways

that the same method of warfare applied to the Canaanites is applied to them.

The curse of Sodom has fallen upon Gibeah, and all who defend the city.

Except for the 600 Benjamites who hid in the cave of Rimmon,

the entire tribe is wiped off the face of the earth.

But all Israel suffers as well.

Over 40,000 soldiers have been killed (1/10 of the army).

Israel has discovered his greatest enemy-himself.