Judges · Chapter 19

V. 1. A. concubine-Heb. a wife, a concubine, that is, such a concubine as was also his wife: called a concubine, only because she was not endowed. Perhaps he had nothing to endow her with, being himself only a sojourner.

Verse 1. There was no king in Israel] All sorts of disorders are attributed to the want of civil government; justice, right, truth, and humanity, had fallen in the streets.

Took to him a concubine] We have already seen that the concubine was a sort of secondary wife; and that such connections were not disreputable, being according to the general custom of those times. The word vglyp pilegesh, concubine, is supposed by Mr. Parkhurst to be compounded of glp palag, “to divide, or share;” and vgn nagash, “to approach;” because the husband shared or divided his attention and affections between her and the real wife; from whom she differed in nothing material, except in her posterity not inheriting.

Verse 1. Who took him a concubine — Hebrew, a wife, a concubine, that is, such a concubine as was also his wife: called a concubine only because she was not endowed. Perhaps he had nothing to endow her with, being himself only a sojourner. “Women of this sort differed little from the wife, except in some outward ceremonies and stipulations, but agreed with her in all the true essentials of marriage, and gave themselves up to the husband, (for so he is called in the next chapter, verse 4,) with faith plighted, and with affection.” — Dr. Dodd, who refers to Sterne’s Sermons, vol. 3. Ser. 3., and Selden de Jure, Nat. lib. 5. c. 7.

Verse 1. In those days, while Phinehas was highpriest, and in the first generation after Joshua’s death. He is called her husband, ver. 3; and it was adultery for a woman so espoused to connect herself with another man.

THE LEVITE AND HIS CONCUBINE, 1-30.

1. In those days — When Phinehas, the grandson of Aaron, was high priest, (Judges 20:28;) consequently, not long after the days of Joshua. Sojourning on… mount Ephraim — So that he was in the same vicinity where Micah dwelt. Judges 17:1. A concubine — A wife of second rank, who had no other rights than those of cohabitation and subsistence, and even then the husband could send her away with a small present, as Abraham did Hagar. Genesis 21:14. The practice is condemned by New Testament ethics, but by this standard we are not to judge the examples of Nahor, (Genesis 22:24,) Abraham, (Genesis 25:6,) Jacob, (Genesis 30:3; 35:22,) and other of the Old Testament worthies. The Law of Moses made provision for concubinage; but even its regulations touching man and wife were set aside by our Lord, and treated as a politic measure, in view of the hardness of the people’s hearts. Matthew 19:8.

V. 2. Against him-That is, against her faith given to him. Went away-Either for fear of punishment; or, because her heart was alienated from him; wherein not only she sinned, but her father by connivance at her sin, and neglect of just endeavours for her reconciliation to her husband.

Verse 2. Played the whore] Neither the Vulgate, Septuagint, Targum, nor Josephus, understand this word as implying any act of conjugal infidelity on the woman’s part. They merely state that the parties disagreed, and the woman returned to her father’s house. Indeed all the circumstances of the case vindicate this view of the subject. If she had been a whore, or adulteress, it is not very likely that her husband would have gone after her to speak friendly, literally, to speak to her heart, and entreat her to return. The Vulgate simply states, quæ reliquit eum, that she left him; the Septuagint, wrgisqh autw, that she was angry with him; the Targum yhwl[ trsbw ubserath alohi, that she despised him; Josephus, allotoiwv eice, that she was alienated, or separated herself, from him. Houbigant translates the clause: quæ cum ab eo alienata esset, vel irata in eum esset, eum reliquit; “who when she was alienated from him, or angry with him, left him;” and he defends this version in his note. I think the true meaning to be among the above interpretations. They had contentions; she ceased to love him, her affections were alienated from him; and she left his house, and went home to her father.

Verses 2, 3. Played the whore against him — Against her faith given to him. Went away — Either for fear of punishment, or because her heart was alienated from him; wherein not only she sinned, but her father, by connivance at her sin, and neglect of just endeavours for her reconciliation to her husband. Her husband went to speak friendly unto her — To offer her pardon and reconciliation.

Ver. 2. His concubine played the whore. The LXX read, “was angry with him.” The Chaldaic reads, “despised him.”

2. Played the whore — Dr. Clarke, on the authority of Josephus and several of the ancient versions, understands that they had contentions, and, being alienated in her affections from her husband, she ran away, and went home to her father’s house; but the Hebrew word here used ever means a criminal act of conjugal infidelity.

V. 3. Friendly-To offer her pardon and reconciliation.

Verse 3. He rejoiced to meet him.] He hoped to be able completely to reconcile his daughter and her husband.

Verses 2, 3. Played the whore against him — Against her faith given to him. Went away — Either for fear of punishment, or because her heart was alienated from him; wherein not only she sinned, but her father, by connivance at her sin, and neglect of just endeavours for her reconciliation to her husband. Her husband went to speak friendly unto her — To offer her pardon and reconciliation.

3. To speak friendly unto her — Literally, to speak to her heart. “To conciliate her affection, to rekindle her tenderness, to whisper forgiveness to her, and to implore her to return to the home she had left desolate. He had, perhaps, heard that she was penitent; for the phrase often denotes the giving of comfort to one who is in sorrow.” — Kitto. Rejoiced to meet him — To meet him on such an errand, for he might have come not to speak friendly to her, but to scourge her for her crime of conjugal infidelity. Leviticus 19:20.

THE LEVITE AND HIS CONCUBINE, 1-30.

1. In those days — When Phinehas, the grandson of Aaron, was high priest, (Judges 20:28;) consequently, not long after the days of Joshua. Sojourning on… mount Ephraim — So that he was in the same vicinity where Micah dwelt. Judges 17:1. A concubine — A wife of second rank, who had no other rights than those of cohabitation and subsistence, and even then the husband could send her away with a small present, as Abraham did Hagar. Genesis 21:14. The practice is condemned by New Testament ethics, but by this standard we are not to judge the examples of Nahor, (Genesis 22:24,) Abraham, (Genesis 25:6,) Jacob, (Genesis 30:3; 35:22,) and other of the Old Testament worthies. The Law of Moses made provision for concubinage; but even its regulations touching man and wife were set aside by our Lord, and treated as a politic measure, in view of the hardness of the people’s hearts. Matthew 19:8.

THE LEVITE AND HIS CONCUBINE, 1-30.

1. In those days — When Phinehas, the grandson of Aaron, was high priest, (Judges 20:28;) consequently, not long after the days of Joshua. Sojourning on… mount Ephraim — So that he was in the same vicinity where Micah dwelt. Judges 17:1. A concubine — A wife of second rank, who had no other rights than those of cohabitation and subsistence, and even then the husband could send her away with a small present, as Abraham did Hagar. Genesis 21:14. The practice is condemned by New Testament ethics, but by this standard we are not to judge the examples of Nahor, (Genesis 22:24,) Abraham, (Genesis 25:6,) Jacob, (Genesis 30:3; 35:22,) and other of the Old Testament worthies. The Law of Moses made provision for concubinage; but even its regulations touching man and wife were set aside by our Lord, and treated as a politic measure, in view of the hardness of the people’s hearts. Matthew 19:8.

THE LEVITE AND HIS CONCUBINE, 1-30.

1. In those days — When Phinehas, the grandson of Aaron, was high priest, (Judges 20:28;) consequently, not long after the days of Joshua. Sojourning on… mount Ephraim — So that he was in the same vicinity where Micah dwelt. Judges 17:1. A concubine — A wife of second rank, who had no other rights than those of cohabitation and subsistence, and even then the husband could send her away with a small present, as Abraham did Hagar. Genesis 21:14. The practice is condemned by New Testament ethics, but by this standard we are not to judge the examples of Nahor, (Genesis 22:24,) Abraham, (Genesis 25:6,) Jacob, (Genesis 30:3; 35:22,) and other of the Old Testament worthies. The Law of Moses made provision for concubinage; but even its regulations touching man and wife were set aside by our Lord, and treated as a politic measure, in view of the hardness of the people’s hearts. Matthew 19:8.

THE LEVITE AND HIS CONCUBINE, 1-30.

1. In those days — When Phinehas, the grandson of Aaron, was high priest, (Judges 20:28;) consequently, not long after the days of Joshua. Sojourning on… mount Ephraim — So that he was in the same vicinity where Micah dwelt. Judges 17:1. A concubine — A wife of second rank, who had no other rights than those of cohabitation and subsistence, and even then the husband could send her away with a small present, as Abraham did Hagar. Genesis 21:14. The practice is condemned by New Testament ethics, but by this standard we are not to judge the examples of Nahor, (Genesis 22:24,) Abraham, (Genesis 25:6,) Jacob, (Genesis 30:3; 35:22,) and other of the Old Testament worthies. The Law of Moses made provision for concubinage; but even its regulations touching man and wife were set aside by our Lord, and treated as a politic measure, in view of the hardness of the people’s hearts. Matthew 19:8.

Verse 8. And they tarried until afternoon] Merely that they might avoid the heat of the day, which would have been very inconvenient in travelling.

8. Until afternoon — Literally, until the declining of the day. “All the painful results grew out of this detention and late setting out, and may help, if every day did not supply lessons enough, to teach us the danger and weakness of allowing our better judgment to be overcome by even the kind importunities of others.” — Kitto.

Verse 9. The day groweth to an end] היום חנות chanoth haiyom, “the day is about to pitch its tent;” that is, it was near the time in which travellers ordinarily pitched their tents, to take up their lodging for the night.

THE LEVITE AND HIS CONCUBINE, 1-30.

1. In those days — When Phinehas, the grandson of Aaron, was high priest, (Judges 20:28;) consequently, not long after the days of Joshua. Sojourning on… mount Ephraim — So that he was in the same vicinity where Micah dwelt. Judges 17:1. A concubine — A wife of second rank, who had no other rights than those of cohabitation and subsistence, and even then the husband could send her away with a small present, as Abraham did Hagar. Genesis 21:14. The practice is condemned by New Testament ethics, but by this standard we are not to judge the examples of Nahor, (Genesis 22:24,) Abraham, (Genesis 25:6,) Jacob, (Genesis 30:3; 35:22,) and other of the Old Testament worthies. The Law of Moses made provision for concubinage; but even its regulations touching man and wife were set aside by our Lord, and treated as a politic measure, in view of the hardness of the people’s hearts. Matthew 19:8.

10. Jebus — The ancient name of Jerusalem. See at Joshua 15:63, and chap. 1:21. This was a journey of about two hours north of Beth-lehem.

Verse 11. When they were by Jebus] This was Jerusalem, in which, though after the death of Joshua it appears to have been partly conquered by the tribe of Judah, yet the Jebusites kept the strong hold of Zion till the days of David, by whom they were finally expelled. See Clarke’s note on “Judges 1:8”.

Ver. 11. When they were by Jebus; that is, Jerusalem; shalom was added to Jebus, it would seem, in memory of its peace. Joshua had taken the lower town; but the city or fortress called Zion, after the ark rested there, he could not take. 2 Samuel 5:7, 9.

THE LEVITE AND HIS CONCUBINE, 1-30.

1. In those days — When Phinehas, the grandson of Aaron, was high priest, (Judges 20:28;) consequently, not long after the days of Joshua. Sojourning on… mount Ephraim — So that he was in the same vicinity where Micah dwelt. Judges 17:1. A concubine — A wife of second rank, who had no other rights than those of cohabitation and subsistence, and even then the husband could send her away with a small present, as Abraham did Hagar. Genesis 21:14. The practice is condemned by New Testament ethics, but by this standard we are not to judge the examples of Nahor, (Genesis 22:24,) Abraham, (Genesis 25:6,) Jacob, (Genesis 30:3; 35:22,) and other of the Old Testament worthies. The Law of Moses made provision for concubinage; but even its regulations touching man and wife were set aside by our Lord, and treated as a politic measure, in view of the hardness of the people’s hearts. Matthew 19:8.

V. 12. A stranger-That is, of a strange nation: which the Canaanites possess; for though the city Jerusalem had been taken by Caleb, Judges 1:8, yet the strong fort of Zion was still in their hands, whence it is likely they did much molest, and afterwards by God’s permission, drive out the Israelites who dwelt there.

Verse 12. The city of a stranger — That is, of a strange nation; a city which the Canaanites possess. For though Jerusalem had been taken by Caleb, (chap. 1.,) yet the strong fort of Zion was still in their hands, whence it is likely they did much molest, and afterward, by God’s permission, drive out the Israelites who dwelt there.

THE LEVITE AND HIS CONCUBINE, 1-30.

1. In those days — When Phinehas, the grandson of Aaron, was high priest, (Judges 20:28;) consequently, not long after the days of Joshua. Sojourning on… mount Ephraim — So that he was in the same vicinity where Micah dwelt. Judges 17:1. A concubine — A wife of second rank, who had no other rights than those of cohabitation and subsistence, and even then the husband could send her away with a small present, as Abraham did Hagar. Genesis 21:14. The practice is condemned by New Testament ethics, but by this standard we are not to judge the examples of Nahor, (Genesis 22:24,) Abraham, (Genesis 25:6,) Jacob, (Genesis 30:3; 35:22,) and other of the Old Testament worthies. The Law of Moses made provision for concubinage; but even its regulations touching man and wife were set aside by our Lord, and treated as a politic measure, in view of the hardness of the people’s hearts. Matthew 19:8.

13. In Gibeah, or in Ramah — Cities of Benjamin lying northward from Jerusalem, one about an hour, the other two hours, or more, distant. See Joshua 18:25, 28.

THE LEVITE AND HIS CONCUBINE, 1-30.

1. In those days — When Phinehas, the grandson of Aaron, was high priest, (Judges 20:28;) consequently, not long after the days of Joshua. Sojourning on… mount Ephraim — So that he was in the same vicinity where Micah dwelt. Judges 17:1. A concubine — A wife of second rank, who had no other rights than those of cohabitation and subsistence, and even then the husband could send her away with a small present, as Abraham did Hagar. Genesis 21:14. The practice is condemned by New Testament ethics, but by this standard we are not to judge the examples of Nahor, (Genesis 22:24,) Abraham, (Genesis 25:6,) Jacob, (Genesis 30:3; 35:22,) and other of the Old Testament worthies. The Law of Moses made provision for concubinage; but even its regulations touching man and wife were set aside by our Lord, and treated as a politic measure, in view of the hardness of the people’s hearts. Matthew 19:8.

V. 15. To lodge-Though they were soft and effeminate in other respects, yet they were hard-hearted to strangers, and at that time there were no public-houses in that country.

Verse 15. No man-took them into his house to lodging.] There was probably no inn or house of public entertainment in this place, and therefore they could not have a lodging unless furnished by mere hospitality. To say that there were no inns in those primitive times, is not true; there were such places, though not very frequent. Joseph’s brethren found their money in their sacks when they loosed them at an inn, Genesis 42:27. The house of Rahab was an inn, Joshua 2:1. And the woman whose house Samson frequented at Gaza was a hostess, or one who kept a place of public entertainment.

Verse 15. He sat down in the street of the city — There being no public inns in that country in those days, this was the general custom. Travellers sat down in the streets till some person invited them into his house. And this was generally readily done by one or other, except in places where there was a great degeneracy of manners. Here, although they were soft and effeminate in other respects, yet they were hard-hearted to strangers, for there was no man that took them into his house to lodging, till a poor labouring man performed that office of hospitality toward them.

15. He sat him down in a street of the city — This, we are told by Orientalists, is a way of making known one’s want of entertainment, and is a custom still existing in the East. Usually one is allowed to wait but a little while in such a place. For there was no man that took them — Rather, And no man took them. This implies that the inhabitants of that town were wilfully inhospitable. It was a reproach to them that they allowed a wayfaring man to wait so long in a street of their city before entertainment was offered him, and verse 18 implies that the Levite himself felt misused.

V. 16. Ephraim-Whence also the Levite was, which enclined him to shew the more kindness to his country-man. Benjamites-This was indeed one of the cities belonging to the priests; but the cities which were given to the priests, and whereof they were owners, were not inhabited by the priests or Levites only, especially at this time when they were but few in number, but by many other persons of different professions.

Verse 16. Also of mount Ephraim — Whence likewise the Levite was, which inclined him to show the more kindness to his countryman. But the men of the place were Benjamites — This was indeed one of the cities belonging to the priests; but the cities which were given to the priests, and whereof they were owners, were not inhabited by the priests or Levites only, especially at this time, when they were but few in number, but by many other persons of different professions.

THE LEVITE AND HIS CONCUBINE, 1-30.

1. In those days — When Phinehas, the grandson of Aaron, was high priest, (Judges 20:28;) consequently, not long after the days of Joshua. Sojourning on… mount Ephraim — So that he was in the same vicinity where Micah dwelt. Judges 17:1. A concubine — A wife of second rank, who had no other rights than those of cohabitation and subsistence, and even then the husband could send her away with a small present, as Abraham did Hagar. Genesis 21:14. The practice is condemned by New Testament ethics, but by this standard we are not to judge the examples of Nahor, (Genesis 22:24,) Abraham, (Genesis 25:6,) Jacob, (Genesis 30:3; 35:22,) and other of the Old Testament worthies. The Law of Moses made provision for concubinage; but even its regulations touching man and wife were set aside by our Lord, and treated as a politic measure, in view of the hardness of the people’s hearts. Matthew 19:8.

THE LEVITE AND HIS CONCUBINE, 1-30.

1. In those days — When Phinehas, the grandson of Aaron, was high priest, (Judges 20:28;) consequently, not long after the days of Joshua. Sojourning on… mount Ephraim — So that he was in the same vicinity where Micah dwelt. Judges 17:1. A concubine — A wife of second rank, who had no other rights than those of cohabitation and subsistence, and even then the husband could send her away with a small present, as Abraham did Hagar. Genesis 21:14. The practice is condemned by New Testament ethics, but by this standard we are not to judge the examples of Nahor, (Genesis 22:24,) Abraham, (Genesis 25:6,) Jacob, (Genesis 30:3; 35:22,) and other of the Old Testament worthies. The Law of Moses made provision for concubinage; but even its regulations touching man and wife were set aside by our Lord, and treated as a politic measure, in view of the hardness of the people’s hearts. Matthew 19:8.

V. 18. House of the Lord-Which was in Shiloh. Thither he went, either because he lived there, for that was in the tribe of Ephraim; or, rather, because he would there offer prayers and praises, and sacrifices to God, for his mercy in reconciling him and his wife.

Verse 18. House of the Lord — Which was in Shiloh. Thither he went, either because he lived there for that was in the tribe of Ephraim; or, rather, because he would there offer prayers and praises, and sacrifices to God, for his mercy in reconciling him and his wife.

Ver. 18. No man receiveth me. Benjamites without hospitality, without law, without religion! Habits of life which lead to awful issues. This however was a local sin; Israel, as a nation, abhorred the deed.

THE LEVITE AND HIS CONCUBINE, 1-30.

1. In those days — When Phinehas, the grandson of Aaron, was high priest, (Judges 20:28;) consequently, not long after the days of Joshua. Sojourning on… mount Ephraim — So that he was in the same vicinity where Micah dwelt. Judges 17:1. A concubine — A wife of second rank, who had no other rights than those of cohabitation and subsistence, and even then the husband could send her away with a small present, as Abraham did Hagar. Genesis 21:14. The practice is condemned by New Testament ethics, but by this standard we are not to judge the examples of Nahor, (Genesis 22:24,) Abraham, (Genesis 25:6,) Jacob, (Genesis 30:3; 35:22,) and other of the Old Testament worthies. The Law of Moses made provision for concubinage; but even its regulations touching man and wife were set aside by our Lord, and treated as a politic measure, in view of the hardness of the people’s hearts. Matthew 19:8.

Verse 19. There is both straw and provender for our asses.] In the countries principally devoted to pasturage, there was no hay; but as they raised some corn, they took great care of their straw, chopped it very small, and having mixed it with barley, beans, or the pounded kernels of dates, made it into balls, and fed their cattle with it. Straw, cut into what is called chaff, is not unfrequently used in England for the same purpose.

Verse 19. Yet there is both straw, &c. — The Levite here acquaints the man that he had with him all things necessary both for himself and his concubine, his servant and his asses; so that he should not burden any man who should receive him, as he only wanted some place to lodge in. For thy handmaid — Or, as we should speak now, for the woman that is with me. The young man that is with thy servants — Or along with us. It was a form of expression in those days to entitle themselves the servants of those they spoke to with any degree of respect.

19. Straw… provender… bread… wine — “This shows that the Israelites did then, as the Orientals do now, take with them the provisions for themselves and beasts that they required during a journey, replenishing their stores from time to time when they came to a town that could supply them. The straw was chopped straw, used in the East instead of hay; and the provender barley. This is carried in hair bags, something like the mouth-bags of our horses, but of larger size.” — Kitto.

V. 20. Let all, &c.-It matters not whether thou wantest nothing or everything, I will take care to supply all thy wants.

Verse 20. All thy wants lie upon me] Here was genuine hospitality: “Keep your bread and wine for yourselves, and your straw and provender for your asses; you may need them before you finish your journey; I will supply all your wants for this night, therefore do not lodge in the street.”

Verses 20, 21. Let all thy wants lie upon me — It matters not whether thou wantest nothing or every thing; I will take care to supply all thy wants. They washed their feet — As they used to do to travellers in those hot countries.

THE LEVITE AND HIS CONCUBINE, 1-30.

1. In those days — When Phinehas, the grandson of Aaron, was high priest, (Judges 20:28;) consequently, not long after the days of Joshua. Sojourning on… mount Ephraim — So that he was in the same vicinity where Micah dwelt. Judges 17:1. A concubine — A wife of second rank, who had no other rights than those of cohabitation and subsistence, and even then the husband could send her away with a small present, as Abraham did Hagar. Genesis 21:14. The practice is condemned by New Testament ethics, but by this standard we are not to judge the examples of Nahor, (Genesis 22:24,) Abraham, (Genesis 25:6,) Jacob, (Genesis 30:3; 35:22,) and other of the Old Testament worthies. The Law of Moses made provision for concubinage; but even its regulations touching man and wife were set aside by our Lord, and treated as a politic measure, in view of the hardness of the people’s hearts. Matthew 19:8.

V. 21. Washed-As they used to do to travellers in those hot countries.

Verses 20, 21. Let all thy wants lie upon me — It matters not whether thou wantest nothing or every thing; I will take care to supply all thy wants. They washed their feet — As they used to do to travellers in those hot countries.

21. Washed their feet — One of the most ancient usages of Eastern hospitality, (Genesis 18:4; 19. 2,) being regarded as a mark of respect to a guest, and of kind attention on the part of the host.

V. 22. Merry-That is, refreshing themselves with the provisions set before them. Sons of belial-Children of the devil, wicked and licentious men.

Verse 22. Sons of Belial] Profligate fellows. See Clarke’s notes on “Deuteronomy 13:13”.

That we may know him.] See Genesis 19:5. These were genuine sodomites as to their practice; sons of Belial, rascals and miscreants of the deepest dye; worse than brutes, being a compound of beast and devil inseparably blended.

Verses 22, 23. As they were making their hearts merry — That is, refreshing themselves with the provisions set before them. Behold, certain sons of Belial — Children of the devil, wicked and licentious men. Bring forth the man, &c. — They wanted the Levite brought forth, that they might satisfy their unnatural lusts. This man is come into my house — And therefore I am obliged to protect him by the laws of hospitality. As several circumstances of this horrid wickedness resemble those of the affair recorded Genesis 19., we refer the reader to the notes on that chapter.

Ver. 22. Sons of Belial. Lawless men. Deuteronomy 13:13.

22. Making their hearts merry — By eating, drinking, and conversation. This indicates the warmth and cheer of ancient friendship and hospitality. Sons of Belial — Low, lewd, worthless fellows, such as their conduct showed them to be. See note on 1 Samuel 1:16. Bring forth the man — Most shameful and impudent demand, the revived voice of wicked Sodom. Compare Genesis 19:1-11. That we may know him — “These,” says Clarke, “were genuine Sodomites as to their practice; rascals and miscreants of the deepest dye; worse than brutes, being a compound of beast and devil inseparably blended.”

V. 23. Into my house-And therefore I am obliged to protect him by the laws of hospitality.

Verses 22, 23. As they were making their hearts merry — That is, refreshing themselves with the provisions set before them. Behold, certain sons of Belial — Children of the devil, wicked and licentious men. Bring forth the man, &c. — They wanted the Levite brought forth, that they might satisfy their unnatural lusts. This man is come into my house — And therefore I am obliged to protect him by the laws of hospitality. As several circumstances of this horrid wickedness resemble those of the affair recorded Genesis 19., we refer the reader to the notes on that chapter.

THE LEVITE AND HIS CONCUBINE, 1-30.

1. In those days — When Phinehas, the grandson of Aaron, was high priest, (Judges 20:28;) consequently, not long after the days of Joshua. Sojourning on… mount Ephraim — So that he was in the same vicinity where Micah dwelt. Judges 17:1. A concubine — A wife of second rank, who had no other rights than those of cohabitation and subsistence, and even then the husband could send her away with a small present, as Abraham did Hagar. Genesis 21:14. The practice is condemned by New Testament ethics, but by this standard we are not to judge the examples of Nahor, (Genesis 22:24,) Abraham, (Genesis 25:6,) Jacob, (Genesis 30:3; 35:22,) and other of the Old Testament worthies. The Law of Moses made provision for concubinage; but even its regulations touching man and wife were set aside by our Lord, and treated as a politic measure, in view of the hardness of the people’s hearts. Matthew 19:8.

Verse 24. Here is my daughter, a maiden] Such a proposal was made by Lot to the men of Sodom, Genesis 19:8, but nothing can excuse either. That the rights of hospitality were sacred in the East, and most highly regarded we know; and that a man would defend, at the expense of his life, the stranger whom he had admitted under his roof, is true; but how a father could make such a proposal relative to his virgin daughter, must remain among those things which are incomprehensible.

Verse 24. Behold, here is my daughter, &c. — The master of the house came at last to a resolution that it was less wickedness to prostitute the women to their lusts than the Levite. The dilemma to which he was reduced was indeed dreadful, nevertheless he is not to be justified in the proposal which he makes, no more than Lot was to be justified in a similar case, in offering his two daughters to satisfy the lusts of the men of Sodom. Although of two evils we must choose the less, yet, as we have there observed, “of two sins we must choose neither, nor ever do evil that good may come.”

Ver. 24. My daughter, a maiden, said the poor man of mount Ephraim. An unoffending stranger is come under my sacred and absolute protection. Probably, like Lot, he had confidence that this overture would be rejected.

24. Humble ye them — This was a proposition most shocking to our Christian instincts, but far less revolting, though not blameless, in that ancient time. It was a thing that had not occurred before in Israel. The fact here related shows how degraded was woman’s condition even in ancient Israel. She was regarded principally as the object meant for man to gratify his sensual lust upon, and held well nigh the position of a slave to him. But was it strange when, even now, in Japan and other lands, it is a common custom for parents to sell their daughters to persons to be subjected to lives of prostitution? A Christian lady, writing from Yokohama, Japan, in August, 1871, says: “In the suburbs of this city my friend pointed out to me a square of native houses in which, he told me, the licensed prostitution of the city is carried on. The victims are the fairest, choicest young girls of the place. They are sold by their parents, and the more beautiful they are, the higher price they command. From eight hundred to a thousand were confined in that square; and this is only what is found in every city in this land.”

Verse 25. So the man took his concubine] The word qzjy yachazek, which we here translate simply took, signifies rather to take or seize by violence. The woman would not go out to them; but her graceless husband forced her to go, in order that he might save his own body. He could have but little love for her, and this was the cause of their separation before. The men of Gibeah who wished to abuse the body of the Levite; the Levite who wished to save his body at the expense of the modesty, reputation, and life of his wife; and the old man who wished to save his guest at the expense of the violation of his daughter; are all characters that humanity and modesty wish to be buried in everlasting oblivion.

When the day began to spring] Their turpitude could not bear the full light of the day; and they dismissed the poor woman when the day began to break.

Ver. 25. So the man took his concubine, and brought her forth unto them. A base man, devoid of soul; ready and cunning enough to excite the tribes to war, but a real coward himself.

THE LEVITE AND HIS CONCUBINE, 1-30.

1. In those days — When Phinehas, the grandson of Aaron, was high priest, (Judges 20:28;) consequently, not long after the days of Joshua. Sojourning on… mount Ephraim — So that he was in the same vicinity where Micah dwelt. Judges 17:1. A concubine — A wife of second rank, who had no other rights than those of cohabitation and subsistence, and even then the husband could send her away with a small present, as Abraham did Hagar. Genesis 21:14. The practice is condemned by New Testament ethics, but by this standard we are not to judge the examples of Nahor, (Genesis 22:24,) Abraham, (Genesis 25:6,) Jacob, (Genesis 30:3; 35:22,) and other of the Old Testament worthies. The Law of Moses made provision for concubinage; but even its regulations touching man and wife were set aside by our Lord, and treated as a politic measure, in view of the hardness of the people’s hearts. Matthew 19:8.

V. 26. Fell down-Namely, dead; killed partly with grief of heart, and partly with excessive abuse. Thus the sin she formerly chose, ver. 2, is now her destruction; and though her husband pardoned her, God would punish her, at least as to this life.

Verse 26. Fell down at the door] She had strength to reach the door, but not to knock for admittance: when she reached the door she fell down dead! The reason of this abominable and horrid catastrophe is strongly signified by the original words, Judges 19:25: hb ויתעללו אותה וידעו הלילה lk vaiyedu othah, vaiyithallelu bah col hallailah, which we modestly translate, and they knew her, and they abused her all the night. More literally, but still not fully: Illi cum ea rem habuerunt, et alternatim in eam tota nocte ascenderunt. The hithpahel used here in the verb ll[ greatly increases the sense: Conjugatio hithpahel frequentiam actus et immanem libidinem designat. The Arabic is not too strong; the following is its meaning: Exercuerunt in ea cupiditates suas, et mæchati, sunt in ea ad matutinum usque.

Verse 26. Then came the woman, and fell down, &c. — Namely, dead; killed partly with grief of heart, and partly with excessive abuse. Thus the sin she formerly chose, (verse 2,) is now her destruction; and though her husband pardoned her, God would punish her, at least as to this life.

THE LEVITE AND HIS CONCUBINE, 1-30.

1. In those days — When Phinehas, the grandson of Aaron, was high priest, (Judges 20:28;) consequently, not long after the days of Joshua. Sojourning on… mount Ephraim — So that he was in the same vicinity where Micah dwelt. Judges 17:1. A concubine — A wife of second rank, who had no other rights than those of cohabitation and subsistence, and even then the husband could send her away with a small present, as Abraham did Hagar. Genesis 21:14. The practice is condemned by New Testament ethics, but by this standard we are not to judge the examples of Nahor, (Genesis 22:24,) Abraham, (Genesis 25:6,) Jacob, (Genesis 30:3; 35:22,) and other of the Old Testament worthies. The Law of Moses made provision for concubinage; but even its regulations touching man and wife were set aside by our Lord, and treated as a politic measure, in view of the hardness of the people’s hearts. Matthew 19:8.

Verses 27, 28. Went out to go his way — Concluding, without doubt, that the Gibeathites had conveyed away his concubine, and would keep her, and therefore he hasted home to take proper measures for the recovery of her; as we find he did afterward to revenge her death. He said unto her, Up, and let us be going — He thought she was only asleep, and the unexpected surprise of seeing her, and his haste to get out of this inhospitable place, might make him express himself in this manner.

THE LEVITE AND HIS CONCUBINE, 1-30.

1. In those days — When Phinehas, the grandson of Aaron, was high priest, (Judges 20:28;) consequently, not long after the days of Joshua. Sojourning on… mount Ephraim — So that he was in the same vicinity where Micah dwelt. Judges 17:1. A concubine — A wife of second rank, who had no other rights than those of cohabitation and subsistence, and even then the husband could send her away with a small present, as Abraham did Hagar. Genesis 21:14. The practice is condemned by New Testament ethics, but by this standard we are not to judge the examples of Nahor, (Genesis 22:24,) Abraham, (Genesis 25:6,) Jacob, (Genesis 30:3; 35:22,) and other of the Old Testament worthies. The Law of Moses made provision for concubinage; but even its regulations touching man and wife were set aside by our Lord, and treated as a politic measure, in view of the hardness of the people’s hearts. Matthew 19:8.

Verses 27, 28. Went out to go his way — Concluding, without doubt, that the Gibeathites had conveyed away his concubine, and would keep her, and therefore he hasted home to take proper measures for the recovery of her; as we find he did afterward to revenge her death. He said unto her, Up, and let us be going — He thought she was only asleep, and the unexpected surprise of seeing her, and his haste to get out of this inhospitable place, might make him express himself in this manner.

THE LEVITE AND HIS CONCUBINE, 1-30.

1. In those days — When Phinehas, the grandson of Aaron, was high priest, (Judges 20:28;) consequently, not long after the days of Joshua. Sojourning on… mount Ephraim — So that he was in the same vicinity where Micah dwelt. Judges 17:1. A concubine — A wife of second rank, who had no other rights than those of cohabitation and subsistence, and even then the husband could send her away with a small present, as Abraham did Hagar. Genesis 21:14. The practice is condemned by New Testament ethics, but by this standard we are not to judge the examples of Nahor, (Genesis 22:24,) Abraham, (Genesis 25:6,) Jacob, (Genesis 30:3; 35:22,) and other of the Old Testament worthies. The Law of Moses made provision for concubinage; but even its regulations touching man and wife were set aside by our Lord, and treated as a politic measure, in view of the hardness of the people’s hearts. Matthew 19:8.

V. 29. Sent-By several messengers, with a relation of the fact.

Verse 29. Divided her-into twelve pieces] There is no doubt that with the pieces he sent to each tribe a circumstantial account of the barbarity of the men of Gibeah; and it is very likely that they considered each of the pieces as expressing an execration, “If ye will not come and avenge my wrongs, may ye be hewn in pieces like this abused and murdered woman!” It was a custom among the ancient Highlanders in Scotland, when one clan wished to call all the rest to avenge its wrongs, to take a wooden cross, dip it in blood, and send it by a special messenger through all the clans. This was called the fire cross, because at sight of it each clan lighted a fire or beacon, which gave notice to all the adjoining clans that a general rising was immediately to take place.

Verse 29. He took a knife, &c. — As the Levite expected no justice from the elders of Gibeah, and there was no supreme head over all the tribes at that time, he had recourse to the elders of each respective tribe; and to move them the more, and stir them up to punish the offender, he sent a part of the body to each of them, preserved undoubtedly by some means from putrefaction. And, undoubtedly, he instructed those he sent with it to relate particularly the circumstances of the unparalleled and barbarous fact.

Ver. 29. Twelve pieces, which he sent first to Ephraim and Manasseh, and then to the ten tribes.

29. Together with her bones — Rather, According to her bones, that is, severing her limbs, as he would those of an animal, according to the joints of the bones. Twelve pieces — One for each tribe in Israel. Compare Saul’s similar act in 1 Samuel 11:7. Sent her into all the coasts — The messengers who bore these pieces doubtless told the shocking story in all the coasts through which they passed.

V. 30. Speak-Let us meet together, and seriously consider, and every one freely speak what is to be done in this case.

Verse 30. There was no such deed done nor seen] They were all struck with the enormity of the crime; and considered it a sovereign disgrace to all the tribes of Israel.

Consider of it] Literally, Put it to yourselves; take counsel upon it; and speak. This was the prelude to the council held, and the subsequent operations, which are mentioned in the following chapter. I HAVE passed over the abominable transactions of this chapter as lightly as I could, and shall make no apology to the learned or unlearned reader for leaving some things untranslated.

What a blessing are wholesome laws, and a vigorous and attentive magistracy! These wretched people had no form of government, and every one did what was right in his own eyes: their own eye (corrupt inclination) was the measure and rule of their conduct; and how bad a rule, the abuse and murder of the Levite’s wife testify. Reader, bless God for a civil government.

JUDGES

Verse 30. All said, There was no such deed done or seen, &c. — All who saw it, and heard the relation, were so moved with horror at it that they called upon each other to consult and give their opinion in what manner justice should be done upon the lewd and inhuman Gibeathites; as follows in the next chapter.

30. No such deed done nor seen — It has its only parallel in the history of ancient Sodom, long before Israel’s exodus from the land of Egypt. Compare Genesis 19:1-11.