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SURVEY OF BIBLE HISTORY
(THE JUDGES TO THE KINGS)
A Butchered Concubine: A National Symbol of Israel's Condition

Written by Dr. Lester Hutson

Copyright - Lester Hutson - 1998
This material is copyrighted and may not be copied or reproduced without the express written permission of Dr. Lester Hutson.

Lesson 10

Judges 19

C. Immorality and depravity.

1. One would be hard pressed to paint a more gruesome picture on a personal level than the one found in Judges 19. The depravity and insensitivity of the parties involved is overwhelming. The macabre, grisly picture of the butchered concubine is a typical and fitting symbol of Israel during that day. The whole story is also an ominous warning to all peoples and nations who refuse to submit to the central righteousness of God through his divinely authorized chains of command, and who in turn elevate civil liberties and individualism to the destruction of righteous government. It is an especially keen warning to societies who accept sex perversion.

2. Chapter 19 opens with discussion of another Levite living in the hills of Ephraim. Three evil conditions are immediately evident in verse 1:

a. The phrase "there was no king in Israel" is not merely a statement of fact, but also a subtle suggestion of the lack of central leadership in the country.

b. The fact that the Levite was living in Mount Ephraim is a testimonial against him. Being a Levite, he should have been living in one of the Levitical cities mentioned in Joshua 21. but he was not. His residence was a testimonial of his personal disobedience to and rebellion against God.

c. Thirdly, he took a concubine. Though there was a form of marital agreement as indicated in verse 4 (father-in-law), the term "concubine" rather than "wife" says she was in a secondary role, and suggests polygamy.

3. After a time, this concubine "played the whore against him and left him, returning to her father's house in BethlehemJudah, Judges 19:2 This woman should have faced the death penalty for her adultery. Lev. 20:10 says, "And the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbor's wife, the adulterer and the adulteress shall surely be put to death." Although, rather than obedience to the word of God, the Levite rose "and went after her to speak friendly to her, and to bring her again," Judges 19:3.

Early in this story, the moral depravity is evident along with an utter disregard for the word of God as evidenced by the Levite.

4. The father of the concubine also shows his disregard for the law of God by his excitement at the reconciliation of the two. Rather than insist on the penalty prescribed by God in the matter, he resorted to eastern custom and treated the whole matter as a festival. Judges 19: says for three days "they did eat and drink". Here was a sin so grievous that God demanded the death penalty, yet these folks treat it as nothing. They had a party over the very thing God scorned.

Men in every age are proned to minimize sin. In spite of Isa. 5:20 which says, "Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter " many today approve the very things God condemns. This is especially true with regard to sex sins: adultery, fornication, divorce, sodomy, and incest. Even God's people, believers, are less and less alarmed; and more and more passively, approvingly tolerant of these very things.

5. After 3 days of partying, the Levite rose early to depart on day 4. Although, Judges 19:5-6 says the father-in-law persuaded him to stay for another day of reveling. Day 5 came and the Levite determined to leave early again; but again the father-in-law prevailed upon him to stay. Exalted civil liberties are the natural enemy of self-discipline, and this whole scene is riddled with an undisciplined, irresponsible approach to life. Here is another indicator of the degenerate nature of the people of Israel in that day. Even when on day 5 the Levite finally decided to leave, the father of the concubine reminded him that it was almost evening. The phrase of verse 9. "the day draweth toward evening means it was at least 3:00 p.m. How irresponsible for a man with a woman to set out on mule-back on a long journey when the day is almost over, particularly in hostile country.

Traveling north toward Ephraim, the two would pass Jerusalem (Jebus) in about 2 hours, verse 10. Israel had failed to conquer Jerusalem, and it was still in the hands of the hostile Jebusites. So, in spite of his servant's urging, the Levite refused to lodge there overnight. So, he pressed on to Gibeah, a city of the Benjamites, which was about 2 miles further north. The 3 travelers entered the city, expecting the customary hospitality of overnight lodging by their Benjamite brethren, verse 15. Although, no man took them in.

6. As they sat there waiting, an old man who was also from Mount Ephraim came in from the fields and saw them there in the street, verse 16-17. Learning of their estate, he took them in with great hospitality. Though the Levite had ample provisions for himself and these with him, including the mules; nevertheless the Ephraimite took them in, took care of the animals, washed their feet, and fed them in royal eastern hospitality fashion.

The mention that the Levite was going to the house of the Lord, and the hospitality of a misplaced Ephraimite after what appears to be a deliberate insult by the Benjamite. Very subtilely, yet effectively sets the stage for shock at what happened next.

7. Judges 19:22-28 tells the ugly, dirty story. As the Ephraimite and his guests were "making their hearts merry (which is again indicative of the shallow lifestyle which characterized the era), certain lewd, God dishonoring, wicked men of the city (such were called "sons of Belial") encircled the house, began to beat on the door, and demanded the Levite be turned over to them for homosexual activity. The statement that we may know him," means in an intimate, sexual way. **Those who would like a true look at where a homosexual society leads would do well to look long and carefully at this true story, as well as the one in Genesis 19. These bestial perverts acted like an army of invading barbarians, looting, killing. bullying and taking whatever they pleased. Once homosexuals gain sufficient numbers and power, they always act this way. They don't "do their thing" and let others alone. They don't only act with other consenting adults. No. They are bound and determined to force themselves on others. They will force themselves on the students they teach. They'll gravitate together in their filthy perversions; and as a devilish hoard, attack those they can overpower. If they become law officers, they'll protect their own kind, That is obvious in the Judges I text. These men perpetrated the hideous night of gang rape of this concubine; yet not one civil authority of the town raised a hand in restraint. Where were the police? Why didn't the authorities stop it? The inference is that the whole lot was either in on it, or didn't care enough to raise a finger in protest. That's surely the way the other 11 tribes of Israel took it. Wake up, America. Wake up, Houston. Wake up, Berean. Sin cannot be left alone. Either we conquer sin, or it conquers us, even whole societies.

The account of the men at the door demanding the guest for their homosexual gratification is extraordinarily similar to the account in Genesis 19 , only here there were no angels to deliver. Note well that again God's word calls the action planned by these sons of Belial "wicked" in verse 23. If you ever doubt what God thinks of homosexuality,just read the Bible. If you believe truth when you see it, you won't have any trouble knowing whether homosexuality is right or wrong. The phrase of verse 23 gives the picture. The word "folly" is inadequate to convey the meaning of the Hebrew word "nebalah", which indicates insensitivity to the claims of God and man. It is a word that conveys the most depraved, reprobated, lowest type of individual or act possible. As repulsive as it may seem, the old Ephraimite man offered his virgin daughter and the concubine to the men, but insisted they leave the Levite alone. This proposition itself is a good illustration of the hideousness of sodomy. As evil as rape and a heterosexual orgy would be, homosexual behavior was viewed as worse. Consider verse 24.

The evil men of Gibeah would not harken, so the Levite took his concubine by force and thrust her to the men. All night long they gang raped her and abused her in other ways. It is one of the saddest, most gruesome stories of all the Bible. From a moral standpoint, Israel had reached the bottom of the pit.

8. One may recoil in harrowing disgust at the actions of the Gibeahites, yet the attitude of the Levite is equally reprehensible. After the concubine's night of horror, she stumbled to the door and sank to the ground with her hands upon the threshhold, verses 26-27. The Levite, who had claimed to love her so much, and who rejoiced so at the reconciliation with her, indifferently opened the door, saw her lying there, and without any apparent concern for her well being, commanded her to get up and prepare to leave, verse 28.

What a picture of a shallow, empty religion! Here was a Levite, a supposed spiritual leader: a champion of the Law. Jesus said the law is summed up in one word "love" Consider Matt. 22:36-40 Master which great is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets. " Love is gentle, compassionate, and tender. I Cor. 13 says so. Yet, the Levite didn't care. He was surface only: just an empty shell: a useless facade. And oh, how like so many today he is! They have religion only; not Christianity. They speak of Christ, but know not his principles. They are like the wax characters in a museum: looks and talk only; no reality.

9. The concubine was dead, verse 28. The Levite put her on one of the mules, took her to Mount Ephraim, and ritualistically cut her into 12 pieces, one for each of the twelve tribes of Israel. One piece was sent by a messenger to relay out the story of Gibeah to each of the tribal heads through the country. Listen to verse 29. "An when he was into his house, he took a knife, and laid hold on his concubine, and divided her, together with her bones into twelve pieces, and sent her into all the coasts of Israel."

What a gory, hideous sight' A b butchered concubine Everyone who saw it and heard the story shuddered saying that never had such a terrible, wicked thing as this occurred in Israel since they came out of Egypt. Really, the concubine was just a symbol: a symbol of a depraved, degenerate people: a people who left God out, rejected his precepts, and did whatever they pleased.

 

QUESTIONS ON: "A BUTCHERED CONCUBINE: A NATURAL SYMBOL OF ISRAELS CONDITION

1. With what other chapter of the Bible is Judges 19 a parallel?

2. What was the political condition of Israel in Judges 19?

3. What does the phrase "there was no king in Israel" say about central leadership?

4. What was wrong with a Levite living on Mount Ephraim?

5. What is a concubine?

6. What should have been done to the concubine for her whoredom?

7. How did the Levite show his disregard for Leviticus 20:10?

8. How did the father of the concubine show his disregard for Leviticus 20:10?

9. Explain the danger of minimizing sin.

10. Cite examples of the lack of self discipline in this story.

11. Why was it foolish for the Levite to start his journey so late in the day?

12. Why didn't the Levite stop overnight - in Jerusalem?

13. Explain the hospitality of the Ephraimite to the Levite.

14. Who re "the sons of Belial"?

15. Explain the Hebrew phrase "that we may know him".

16. Explain particular ways the Gibeahites warn of the lifestyle of a homosexual community.

17. Specifically how does the Bible here give us God's view of homosexual conduct?

18. What is the meaning of the word "folly"?

19. In what way was the Levite as degenerate as the Benjamites?

20. How is the dissected concubine a national symbol of Israel at the time?

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