Judges 19:24
Look, let me bring out my virgin daughter and the man's concubine, and you can use them and do with them as you wish. But do not do such a vile thing to this man."
Look
The Hebrew word for "look" is "הִנֵּה" (hinneh), often used to draw attention to something significant or urgent. In this context, it underscores the gravity and desperation of the situation. The host is attempting to avert a greater evil by offering an alternative, albeit a morally troubling one. This word sets the tone for the urgency and the dire circumstances faced by the characters.

here are my virgin daughter
The phrase "my virgin daughter" highlights the innocence and purity associated with virginity in ancient Israelite culture. The Hebrew word for "virgin" is "בְּתוּלָה" (betulah), which signifies a young woman of marriageable age who has not known a man. The offering of his daughter reflects the patriarchal values of the time, where women were often seen as property or bargaining tools, a stark contrast to the Christian view of the inherent dignity and worth of every individual.

and the man’s concubine
A concubine in ancient Israel was a woman who lived with a man but had a lower status than his wife. The Hebrew term "פִּילֶגֶשׁ" (pilegesh) indicates a secondary wife or a woman in a servile relationship. This reflects the complex social structures and norms of the time, where concubinage was a common practice. The mention of the concubine here serves to highlight the vulnerability and exploitation of women in this narrative, calling for a reflection on the need for justice and protection for the marginalized.

I will bring them out to you
This phrase indicates the host's willingness to sacrifice his own family members to protect his guest, adhering to the ancient Near Eastern code of hospitality, which placed the protection of a guest above almost all else. The Hebrew culture placed immense value on hospitality, often seen as a sacred duty. This act, however, also reveals the moral complexities and the tragic choices faced by individuals in a fallen world.

and you can use them however you wish
The phrase "use them however you wish" is a chilling reminder of the depravity and moral decay present in the time of the Judges, a period marked by the repeated refrain, "In those days there was no king in Israel; everyone did what was right in his own eyes" (Judges 21:25). This reflects the absence of godly leadership and the resulting chaos and lawlessness. It serves as a cautionary tale about the consequences of turning away from God's commandments and the need for righteous leadership.

But do not commit such an outrage against this man
The word "outrage" is translated from the Hebrew "נְבָלָה" (nebalah), meaning a disgraceful or senseless act. The host's plea underscores the severity of the intended crime against the Levite, highlighting the cultural and moral boundaries that were being transgressed. This plea serves as a reminder of the sanctity of human life and the importance of upholding justice and righteousness, even in the face of societal decay.

Persons / Places / Events
1. The Levite
A central figure in this account, the Levite is traveling with his concubine and servant. His actions and decisions are pivotal to the unfolding events.

2. The Old Man
An inhabitant of Gibeah who offers hospitality to the Levite and his party. His proposal in verse 24 reflects the cultural and moral complexities of the time.

3. The Concubine
The Levite's concubine, whose tragic fate is central to the account. Her treatment highlights the societal view of women during this period.

4. Gibeah
A town in the territory of Benjamin, where the events take place. It becomes infamous for the moral depravity displayed by its inhabitants.

5. The Men of Gibeah
The antagonists in the account, whose demand to violate the Levite leads to the old man's shocking offer.
Teaching Points
The Depravity of Humanity
This passage starkly illustrates the depths of human sinfulness when society turns away from God. It serves as a warning of the moral chaos that ensues without divine guidance.

The Value of Human Life
The account challenges us to consider how we value human life and dignity, especially in how we treat the vulnerable and marginalized.

Hospitality and Protection
The old man's actions, though misguided, reflect a cultural emphasis on hospitality. As Christians, we are called to protect and care for others, but in ways that honor God and uphold righteousness.

The Role of Women
This passage prompts reflection on the historical and ongoing treatment of women. It calls for a biblical view that honors and respects women as equal bearers of God's image.

The Consequences of Sin
The events in Gibeah lead to devastating consequences for the entire tribe of Benjamin, reminding us that sin has far-reaching effects.
Bible Study Questions
1. How does the account of Gibeah in Judges 19 compare to the account of Sodom and Gomorrah in Genesis 19, and what lessons can we learn from these parallels?

2. In what ways does the treatment of the concubine in Judges 19 challenge us to reflect on the value and dignity of human life today?

3. How can we apply the biblical principles of hospitality and protection in our modern context, ensuring that we do so in a way that honors God?

4. What does this passage teach us about the consequences of turning away from God's laws, and how can we guard against similar moral decline in our own lives and communities?

5. How can the church today advocate for the protection and dignity of women, drawing from biblical teachings and the lessons of Judges 19?
Connections to Other Scriptures
Genesis 19
The account of Sodom and Gomorrah parallels the events in Gibeah, highlighting themes of hospitality, protection, and moral decay.

Deuteronomy 22
Provides laws regarding sexual morality and the protection of women, contrasting with the actions seen in Judges 19.

Romans 1
Discusses the consequences of turning away from God, which can be seen in the moral decline of Gibeah.
DeliberationBp. Smalridge.Judges 19:1-30
Helping OthersR. Rogers.Judges 19:1-30
The Past and the FutureJ. Grant, M. A.Judges 19:1-30
Monstrous WickednessW.F. Adeney Judges 19:22-28
People
Benjamin, Benjaminites, Benjamites, Israelites, Jebusites
Places
Bethlehem, Egypt, Gibeah, Jebus, Jerusalem, Ramah
Topics
Act, Behold, Bring, Commit, Concubine, Daughter, Disgraceful, Folly, Foolish, Humble, Maiden, Please, Ravish, Seemeth, Seems, Servant-wife, Shame, Vile, Virgin, Wanton, Whatever, Wish
Dictionary of Bible Themes
Judges 19:24

     5674   daughters
     5695   girls
     5740   virgin

Judges 19:16-24

     6238   homosexuality

Judges 19:16-29

     5702   husband

Judges 19:22-24

     5836   disgrace

Judges 19:22-28

     6240   rape

Judges 19:22-30

     5745   women

Library
Renewal of Troubles. Second Exile. Pistus and Gregory, Culmination of Eusebian Intrigue. Rome and Sardica. (337-346).
(1). The stay of Athanasius at Alexandria was brief and troubled. The city was still disturbed by Arian malcontents, who had the sympathy of Jews and Pagans, and it was reported that the monks, and especially the famous hermit Antony, were on their side. This impression, however, was dissipated by the appearance of the great Ascetic himself, who, at the urgent request of the orthodox (pp. 214 sq., 503), consented to shew himself for two days in the uncongenial atmosphere of the city. The mystery
Athanasius—Select Works and Letters or Athanasius

Ramah. Ramathaim Zophim. Gibeah.
There was a certain Ramah, in the tribe of Benjamin, Joshua 18:25, and that within sight of Jerusalem, as it seems, Judges 19:13; where it is named with Gibeah:--and elsewhere, Hosea 5:8; which towns were not much distant. See 1 Samuel 22:6; "Saul sat in Gibeah, under a grove in Ramah." Here the Gemarists trifle: "Whence is it (say they) that Ramah is placed near Gibea? To hint to you, that the speech of Samuel of Ramah was the cause, why Saul remained two years and a half in Gibeah." They blindly
John Lightfoot—From the Talmud and Hebraica

Judges
For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes
John Edgar McFadyen—Introduction to the Old Testament

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