Judges 19

These two epilogues (Judges 17–18 and 19–21) show that inspired but unstructured leadership cannot last. As society moved toward chaos and civil war, the phrase, In those days there was no king in Israel appears four times. The phrase, everyone did what was right in his own eyes is added twice (Judges 17:6; 18:1; 19:1; 21:25). The era of inspired leadership declined and ended in disorder. Something important was missing.

A concubine was a second-class wife. In societies where polygamy was common, people could buy a concubine, acquire one as debt repayment, or take one in war. Sometimes, a concubine was added to compensate for a deficiency in a legitimate wife (for example, Genesis 16:1–4; 30:3–13; 35:22). However, in the case of the Levite, there seems to have been no other wife.

• This second epilogue (see study note on Judges 17:1–21:25) shifts the focus from individuals to entire tribes. It begins with the outrage in the Benjamite town of Gibeah (Judges 19), which led to a civil war (Judges 20) and the near destruction of Benjamin. It then moves to the attempt to save the tribe from disappearing (Judges 21). The book ends with the familiar refrain: In those days there was no king in Israel; everyone did what was right in his own eyes. This was what they did in the days of Gibea, perhaps the lowest point in Israel's history that Hosea, 400 years later, would compare to the depths Ephraim had reached (Hosea 9:9; 10:9).

• The path was cleared for a shift from charismatic leadership to "covenant-charismatic kingship." This kingship combined living under the Lord’s covenant with the anointing of the spirit for ruling, as seen with Saul and David.

The woman's father showed traditional Near Eastern hospitality, unlike the events that would later happen in Gibeah (Judges 19:14–28). The scene in Bethlehem offers reconciliation and the hope of a fresh start.

Some suggest the delay in leaving is like Samson’s seven-day bridal feast (Judges 14:10–20). However, it may simply show the father's reluctance to say goodbye to his daughter.

Jebus: See study note on Judges 1:21. The city kept its old name and foreign status in Israel until David captured it (2 Samuel 5:6–10).

The two Benjamite towns, Gibeah and Ramah, hold an important place in Israelite history. They are linked with judges like:

• Deborah (Judges 4:5)

• Priests like Eleazar (Joshua 24:33)

• Prophets like Samuel (1 Samuel 8:4)

• Kings like Saul (1 Samuel 10:26)

Gibeah's noble history makes the tragic events that followed even more significant.

The usual hospitality rules in Israel and the Near East required a town citizen to offer shelter (compare Isaiah 58:7; Luke 14:13–14; Romans 12:13; 1 Timothy 3:2; 5:10; Hebrews 13:2; 1 Peter 4:9). The Levite had money and supplies (Judges 19:19), so there was even less reason not to help. This lack of basic kindness shows the social problems during the time of Judges.

The old man came from the hill country of Ephraim, not from the territory of Benjamin. The people of Gibeah did not want to help.

now I am going to the house of the LORD: The Levite did not mention his status or explain why he was traveling.

The old man's urgent response hinted at the trouble to come (see Genesis 19:2–3).

wicked men: Hebrew sons of Belial; see study notes on 1 Kings 21:10; 1 Samuel 1:16; 2 Corinthians 6:15. Their goal was to commit homosexual rape. Compare Genesis 19:4–5.

this man is a guest in my house: It was shameful to be unkind to a visitor. However, the crowd's evil demands went beyond rudeness. They intended to harm the visitor (see Judges 20:5).

The old man tried to uphold the social duty of hospitality, even if it meant putting the vulnerable at risk (compare James 1:27). We cannot lessen the horror of what happened next, whether in their time or ours. The era of the judges was ending in extreme moral decay. Something was seriously wrong.

Compare the guidance given to husbands in Ephesians 5:25–28.

The Levite's actions show the terrible effects of a corrupt culture.