SERMONS (write up)

Artwork by Douglas Kallerson

 

Judges 20:19-35
(No King in Israel, Part VIII)

(Typed 15 Jul 2024) A day before typing this sermon, an assassination attempt was made against President Trump. It was incredible to see how the media and those in the government portrayed this from the moment it occurred.

They, including Biden just days earlier, had been openly calling for a target to be placed on Trump. They had incited rage against him since before he was elected to office in 2016 and continued to do so right up until the day of the attempt, and they then blamed the right for inciting the hatred that caused it!

Many on the left, even after full evidence of the shooter and what he had done was seen by the public, said that the shooting was staged by President Trump.

There was no true call for harmony within the nation, even by Biden when he held an Oval Office address to call for harmony. Instead, he continued to blame Trump and those who support him, citing examples of recent political violence, all incited by the US government, as reasons why people need to reelect Biden and not the man who had just been shot in the ear.

Instead of an attitude of mourning and repentance towards God, the rabid left simply doubled down on their violent rhetoric and hatred towards the values of freedom and democracy.

Text Verse: “Now, therefore,” says the Lord,
“Turn to Me with all your heart,
With fasting, with weeping, and with mourning.” Joel 2:12

Because of the abundance of information heaped upon the reader, as well as how the Bible is laid out, an interesting point concerning Moses and Aaron can easily be overlooked in Judges.

In Judges 18:30, the grandson of Moses was a key figure in the surrounding narrative. We saw that he had completely departed from any hint of sound theology under the Law of Moses.

In this passage, Phinehas, the grandson of Aaron is a key figure in the narrative, and it is in his time as high priest that Israel has a major problem with morality. Israel also has a problem with properly seeking the Lord.

Although the text doesn’t explicitly say of Moses’ grandson Jonathan that he had crossed the Jordan into the land of promise, both of these men certainly did. During their lives, things had devolved so much that there was already a major problem with Israel’s interactions with the Lord.

In today’s passage, it will take a great loss of life before the people actually humble themselves and properly petition the Lord before engaging in battle against Benjamin. Today, it’s not sure how much loss, destruction, and disaster it will take for the violent and hate-filled left to turn from their ways, if they ever do, but they are the ones that will have to reap what they have sown.

Unfortunately, nations fall into judgment collectively. What happens to the left because of their lawlessness, murders, immorality, and violence will also happen to those who just want to live in peace, have prosperity, and hold to the sound Christian values that established our nation.

Unless the rapture happens, it seems that all in America are set to face troubled times as the days unfold. It just doesn’t seem that we are willing to humble ourselves before the glorious God who established us.

We are not at all unlike Israel. Such somber truths are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. The Ark of the Covenant of God (verses 19-25)

¹⁹ So the children of Israel rose in the morning and encamped against Gibeah.

vayaqumu v’ne Yisrael baboqer vayakhanu al hagivah – “And rise, sons Israel, in the morning, and encamp upon the Gibeah.” Verse 17 said that besides Benjamin, the number of fighting men of Israel was four hundred thousand. This appears to include the ten percent who went to get supplies. Thus, the entire force has gathered against Gibeah.

The leaders inquired of the Lord which tribe should go up first to battle. There is no reason to assume that meant only one tribe would go up, but that in the ranks, this tribe, meaning Judah, would go first ahead of the others.

As such, the entire array of Israel came upon the single city of Gibeah which would have been filled with Benjamites from other cities…

²⁰ And the men of Israel went out to battle against Benjamin,

vayetse ish Yisrael lamilkhamah im Binyamin – “And goes out, man Israel, to the war with Benjamin.” These words are not a repeat of verse 19. Rather, the men of Israel first sought the word of elohim. Upon receiving it, they then encamped around Gibeah. Now, they are actually deploying lines for the battle. After a day of battle, the men would need a camp to return to. Once encamped…

^{20 (con’t)} and the men of Israel put themselves in battle array to fight against them at Gibeah.

vayaarkhu itam ish Yisrael milkhamah el hagivah – “And arrange them, man Israel, war unto the Gibeah.” Now the men depart from their camp and actually arrange themselves according to battle lines. The first of these lines would be Judah, according to the word of the Lord.

With the battle lines drawn, there would probably be a call out to Benjamin to surrender or face battle against this massive force arrayed against them. Whatever transpired in words or through messengers, Benjamin chose war…

²¹ Then the children of Benjamin came out of Gibeah, and on that day cut down to the ground twenty-two thousand men of the Israelites.

vayetsu v’ne vinyamin min hagivah vayashkhithu b’Yisrael bayom hahu shnayim v’esrim eleph ish artsah – “And go out, sons Benjamin, from the Gibeah. And ruin in Israel, in the day, the it, two and twenty thousand man earthward.” It is an amazing rout of the forces arrayed against them.

There are twenty-six thousand men of Benjamin against four hundred thousand of Israel. This means that there was almost one man lost in Israel for each man of Benjamin who participated in the war. The words say nothing of how many of Benjamin may have fallen, but the number would be extremely low based on the coming verses.

As for the word translated as “cut down” or “ruin,” it is shakhath. It means something like “to go to ruin.” This probably means killed, but it could be a casualty that is no longer capable of fighting, even if he lives.

However, based on the use of the same word later in the narrative, the likely meaning is that these soldiers died in battle. It is an enormous cost for having come against the city without a suitable plan of attack.

As for the number 22,000, it is a factor of 2, 10, and 11. Two is the number of division or difference. Ten is the number of perfection of divine order where there is “nothing is wanting; that the number and order are perfect; that the whole cycle is complete” (Bullinger), and eleven is the number of disorder, disorganization, imperfection, and disintegration.

²² And the people, that is, the men of Israel, encouraged themselves and again formed the battle line at the place where they had put themselves in array on the first day.

vayithkhazeq ha’am ish Yisrael vayosiphu la’arokh milkhamah bamaqom asher arkhu sham bayom harishon – “And strengthens, the people, man Israel. And add to arrange war in the place where arranged there in the day, the first.” The words allow for a meaning that this is not necessarily the next day.

In other words, it doesn’t say “on the morrow.” Rather, it says that they have arranged as they were on the first day. Thus, it may be there was time to regather, go over their failures, prepare for another battle, and then set up lines as they previously had.

However, the term “the second day” in verse 24 has to be clarified. Would this mean the second day in a row or the second day of engaging the battle? It is hard to be dogmatic, but it does not appear that the term “the second day” means the day following the first.

At least one full day must have occurred between the battles. Thus, it could be one or more days between engagements. Regardless, they have reformed their lines, and they are now prepared to once again engage Benjamin. Either way, the determination of the Lord is sought prior to the second engagement…

²³ Then the children of Israel went up and wept before the Lord until evening, and asked counsel of the Lord,

vayaalu v’ne Yisrael vayivku liphne Yehovah ad ha’erev vayishalu b’Yehovah – “And ascend, sons Israel, and weep to faces Yehovah until the evening. And ask in Yehovah.” The weeping appears to be more than just for their loss, but may also be because of a misunderstanding of the initial words of the Lord. That will be seen in the next clause.

Of the words, there are at least a couple of possibilities. One is that they arrayed in formation and then went up to Bethel to seek the Lord, or the words could be parenthetical and what is next said determined that they should then array in battle. There is a progression of thought in regard to the previous visit to Bethel –

Vs. 18 – And ask in elohim.
Vs. 23 – And ask in Yehovah.

Despite the use of the word elohim of verse 18, the response there was from Yehovah. In their state of confused distress, Israel again petitions for divine instruction..

^{23 (con’t)} saying, “Shall I again draw near for battle against the children of my brother Benjamin?”

l’mor haosiph lagesheth lamilkhamah im b’ne vinyamin akhi – “to say, ‘Add to approach to the war with sons Benjamin my brother?’” The inclusion of the word akhi, my brother, may be one of questioning the rightness of their first engagement.

Did they misunderstand the Lord’s intent? To be sure that no mistake is made this time, they acknowledge again that Benjamin is the target and, more, that he is a brother in Israel. They had ascended to the battle against him by the word of Yehovah. Is it right to do so a second time?

^{23 (con’t)} And the Lord said, “Go up against him.”

vayomer Yehovah alu elav – “And says, Yehovah, ‘Ascend unto him.’” The divine response settles the matter. The rout of the first day was not in error, and the intention to reengage a second time is appropriate. Thus, without requesting any further instruction or explanation, it next says…

²⁴ So the children of Israel approached the children of Benjamin on the second day.

vayiqr’vu v’ne Yisrael el b’ne vinyamin ba’yom ha’sheni – “And approach, sons Israel, unto sons Benjamin in the day, the second.” As noted above, it seems that this means the second day of battle, but not necessarily the second day of all of the events being recorded.

Israel was encamped against Benjamin. They must again strap on their gear and array themselves for battle. Once so arrayed…

²⁵ And Benjamin went out against them from Gibeah on the second day, and cut down to the ground eighteen thousand more of the children of Israel;

vayetse vinyamin liqratham min hagivah bayom ha’sheni vayashkhithu vivne Yisrael od shmonath asar eleph ish artsah – “And goes out, Benjamin, to encounter them from the Gibeah in the day, the second. And ruin, sons Israel, again eight ten thousand man earthward.”

The same terminology is used as before. The men were ruined earthward, the most likely meaning of which is that these were not merely wounded casualties, but slain in battle. As for the number 18000, it is derived from two, nine, and ten, or three, six, and ten.

Two and ten have been defined. Three “stands for that which is solid, real, substantial, complete, and entire” (Bullinger). It is, thus, the number of divine completeness or perfection. Six is the number of man, especially fallen man. Nine is the number of finality or judgment.

^{25 (con’t)} all these drew the sword.

kal eleh shol’phe kharev – “All these drawing sword.” These words hearken back to verse 17 where it noted that the four hundred thousand of Israel were those who drew the sword. As a reminder, the word kherev, sword, is identical in spelling to Horeb, the mountain where the law was given, and thus, it stands for the Law of Moses.

The total number slain equals forty thousand. Thus, ten percent of the men gathered from Israel have been wiped out. Forty speaks of probation, trial, and chastisement. It is grace (5) leading to revival and renewal (8), or enlarged domain/extended rule (4 x 10).

Without the Lord Jesus in the war
There is no way the battle can be won
Without Him, man is rotten to the core
Because of all the things we’ve done

Adam brought us into a bad state
But we have heaped more upon ourselves
And yet, it is never too late
Glory awaits, like treasure rested upon heaven’s shelves

Our sin can be forever secreted away
If we just yield ourselves to Jesus
And then, on some glorious day
He will descend, and to Himself bring us

II. I Will Deliver Them Into Your Hand (verses 26-35)

²⁶ Then all the children of Israel, that is, all the people, went up and came to the house of God and wept.

Rather: vayaalu khal b’ne Yisrael v’khal ha’am vayavou beith el vayivku – “And ascend, all sons Israel and all the people, and come Bethel, and weep.” Rather than “house of God,” it is the location, Bethel, even if Bethel means House of God. That will be made clear in the next verse.

The second rout of Israel was enough to alert the people that they were not right with the Lord. There seems to be no other explanation. Thus, not only the male soldiers, but all of the people went up to Bethel and wept before the Lord…

^{26 (con’t)} They sat there before the Lord and fasted that day until evening;

vayeshvu sham liphne Yehovah vayatsumu bayom ha’hu ad ha’arev – “And sit there to faces Yehovah. And fast in the day, the it, until the evening.” Here is a new word, tsum. It signifies to not eat, and thus to fast. It comes from a primitive root signifying “to cover over.” As such, it is as if the people cover their mouths to purposefully not eat. For all we know, it could mean they actually covered their mouths as an open display of their fast.

Either way, the people sat and fasted throughout the day until the evening, which started the new day. During that time…

^{26 (con’t)} and they offered burnt offerings and peace offerings before the Lord.

vayaalu oloth ushlamim liphne Yehovah – “And ascend burnt offerings and peace offerings to faces Yehovah.” The burnt offerings are wholly burnt to Yehovah as a sign of complete submission or dedication to Him.

The peace offerings had a sacred portion removed for the Lord according to the written law and the rest was eaten by the people. Thus, these were probably eaten after ending the fast. As such, the burnt offerings are for restoration and the peace offerings were a sign of renewed fellowship based on that restoration.

²⁷ So the children of Israel inquired of the Lord

vayishalu v’ne Yisrael b’Yehovah – “And ask, sons Israel, in Yehovah.” These words say basically the same thing as verse 23. The sons of Israel “ask in Yehovah.” Therefore, one would expect that the circumstances of the request are the same. However, the words continue with a new thought…

^{27 (con’t)} (the ark of the covenant of God was there in those days,

v’sham aron b’rith ha’elohim bayamim ha’hem – “And there, ark covenant the God in the days, the those.” The ark has not been mentioned since Joshua 8:33, and this is the only time it is mentioned in Judges. And more, the exact phrase used here, aron b’rith ha’elohim, ark covenant the God, is first seen here. It will only be seen four times in Scripture (1 Samuel 4:4, 2 Samuel 15:24, & 1 Chronicles 16:6).

Like the NKJV, many translations bracket these words, implying they are parenthetical. As such, it would cover the entire narrative we have been following. However, it appears this is not the intent at all. If it was, why wasn’t this said in verse 18?

Rather, it seems to be explanatory of the current days. The people had been going to Bethel (House of God) to ask of God (or the Lord), but there was no ark there. Now, with the inclusion of all of the people of Israel, it appears that the ark, too, was carried from its tabernacle in Shiloh to Bethel. That seems more certain based on the next words…

²⁸ and Phinehas the son of Eleazar, the son of Aaron, stood before it in those days),

u-phinkhas ben Elazar ben aharon omed l’phanav bayamim ha’hem – “And Phinehas, son Eleazar, son Aaron, standing to His faces in the days, the those.” Phinehas has not been mentioned since the final chapter of Joshua. Naming him here definitively places the narrative earlier in the history of the judges. He is the priest ministering before the Lord at this time.

If the sons of Israel going into battle had been inquiring of the Lord through Phineas earlier in this narrative, we would have been told this previously. However, he is first mentioned now. As such, it appears the ark and Phinehas came up to Bethel with the people for the time of national mourning.

Phinehas means Mouth of Brass, and thus, Mouth of Judgment, because brass signifies judgment. Eleazer means Whom God Helps. Aaron means Very High. Now that the ark and the Lord’s high priest are there to be inquired of, they ask…

^{28 (con’t)} saying, “Shall I yet again go out to battle against the children of my brother Benjamin, or shall I cease?”

l’mor haosiph od latseth lamilkhamah im b’ne vinyamin akhi im ekhdal – “to say, ‘Add again to go out to the war with sons Benjamin, my brother, if cease?’” Now that the people are in a right standing with the Lord, the question is again asked. Israel collectively asks (Shall I) if he should go again to fight against his brother or if the matter should end…

^{28 (con’t)} And the Lord said, “Go up, for tomorrow I will deliver them into your hand.”

Rather, it is singular: vayomer Yehovah alu ki makhar etnenu b’yadkha – “And says, Yehovah, ‘Ascend, for tomorrow I will give him in your hand.’” This time, Israel is not only told to ascend against his brother but that he will prevail over him.

Saying “tomorrow” does not contradict the words “third day” of verse 30. The word means tomorrow, but it is a tomorrow that follows, not necessarily the following day. The battle began on the second day and continued on the tomorrow of the second day. With this, one can see the progression of thought –

Vs. 18 – “And arise and ascend Bethel, and ask in elohim. And say, sons Israel, ‘Who ascends, to us, in the beginning to the war with sons Benjamin?’ And says, Yehovah, ‘Judah in the beginning.’” (Only the soldiers ask of God in general, even if the Lord responds. They also, ask who should go first, not whether they should go or if they will have victory).

Vs. 22 – “And strengthens, the people, man Israel. And add to arrange war in the place where arranged there in the day, the first.” (They strengthen themselves apart from the Lord).

Vs. 23 – “And ascend, sons Israel, and weep to faces Yehovah until the evening. And ask in Yehovah, to say, ‘Add to approach to the war with sons Benjamin my brother?’ And says, Yehovah, ‘Ascend unto him.’” (Having already strengthened themselves, the soldiers ask of Yehovah, but without sacrifices or offerings. Also, they only ask if they should fight, not if they will have victory).

Finally, in verse 28 the entire nation comes before the Lord with the “ark of the covenant of the God” along with the high priest, fasts until evening, and offers burnt offerings and sacrifices. Now, the Lord tells them to ascend, and that in doing so, they will prevail. Therefore…

²⁹ Then Israel set men in ambush all around Gibeah.

vayasem Yisrael orvim el hagivah saviv – “And sets, Israel, ambushings unto the Gibeah around.” The strategy of the battle is similar to Joshua’s battle against Ai in Joshua 8. First, those who lie in wait around the city are placed. This was done in advance in order to ensure they were unseen and, thus, prepared for what comes next…

³⁰ And the children of Israel went up against the children of Benjamin on the third day, and put themselves in battle array against Gibeah as at the other times.

vayaalu v’ne Yisrael el b’ne vinyamin bayom hashlishi vayaarkhu el hagivah k’paam b’paam – “And ascend, sons Israel, unto sons Benjamin in the day, the third. And arrange unto the Gibeah according to beat, in beat.” Gibeah is a city on a hill. Thus, Israel must ascend against it. Once arrayed as before, they would have announced their intentions…

³¹ So the children of Benjamin went out against the people, and were drawn away from the city.

vayetsu v’ne vinyamin liqrath ha’am hant’qu min ha’ir – “And went, sons Benjamin, to meet the people – drawn away from the city.” As with the battle of Ai, the inhabitants had prevailed previously. Therefore, they felt confident to go out and leave the city undefended. In this case, it had happened twice, certainly bolstering their confidence greatly. And more…

^{31 (con’t)} They began to strike down and kill some of the people, as at the other times,

vayakhelu l’hakoth meha’am khalalim k’paam b’paam – “And begin to strike from the people, pierced according to beat, in beat.” The idiom is rightly translated as “at the other times.” The “in beat” is the current event. The “according to beat” is what has occurred in the past. Benjamin is striking the enemy, certainly intensifying their excitement to pursue…

^{31 (con’t)} in the highways (one of which goes up to Bethel and the other to Gibeah) and in the field, about thirty men of Israel.

Rather: bamshiloth asher akhath olah beith el v’akhath givathah ba’sadeh kishloshim ish b’Yisrael – “in the highways which one ascending Bethel and one Gibeah-ward, in the field, according to thirty man in Israel.” It is debated what “Gibeah-ward in the field” means, but that is what it says.

They would not be fleeing toward Gibeah which is where they are drawing the inhabitants from, and so some think it is a daughter city known as Gibeah ‘In the Field.’ That sounds plausible. Whatever the meaning, Benjamin prevailed against Israel to the tune of thirty pierced in the highways…

³² And the children of Benjamin said, “They are defeated before us, as at first.”

vayomru b’ne vinyamin nigaphim hem l’panenu k’barishonah – “And say, sons Benjamin, ‘Struck, they, to our faces according to in the first.’” Benjamin, having initial success as before, proclaimed victory almost from the outset. However, the next words have the verb in the perfect tense with a couple of cohortatives to boot…

^{32 (con’t)} But the children of Israel said, “Let us flee and draw them away from the city to the highways.”

uvne Yisrael amru nanusah unthaqnuhu min ha’ir el hamsiloth – “And sons Israel said, ‘We shall flee, and we shall draw him from the city unto the highways.” This clause precedes the previous clause and even the previous verse chronologically, but in order to build the narrative up to the fevered pitch, it is logically placed here.

The verb is in the perfect aspect. It is what was said. That is followed by the details – “Here is the plan. This is what we are going to do.” It worked and Benjamin was drawn away from the city into the highways…

³³ So all the men of Israel rose from their place and put themselves in battle array at Baal Tamar.

v’khol ish Yisrael qamu mimqomo vayaarkhu b’vaal tamar – “And all man Israel rose from his place and array in Baal Tamar.” The diversionary force accomplished its mission of pulling the troops away from the city. Having drawn them into the predetermined location, the rest of the men of Israel arrayed at that spot, Baal Tamar.

The name Baal Tamar means Lord (or Master) of Palm. However, the palm is a symbol of uprightness, meaning righteousness. Thus, without directly saying it, the name means Lord (Master) of Uprightness or Lord (Master) of Righteousness.

^{33 (con’t)} Then Israel’s men in ambush burst forth from their position in the plain of Geba.

The words are debated: v’orev Yisrael megiakh mimqomo mimareh gava – “and ambushing Israel gushes from his place from nudity Geba.” The word, as pointed by the Masoretes, is maareh, a word found only here in Scripture. It means nudity or a naked place, coming from arah, to be naked or bare. As such, some call it a meadow.

Some say the pointing is rong and it should read mearah – a cave. It is spelled the same but pointed differently. As such, the Israelites sprang from the cave of Geba. Considering there are thousands of men all in spots of ambush, that doesn’t seem likely. Others amend it to read “from the west.”

What seems best is to apply the word to the state of Gibeah because that is what applies to the situation. They were hiding in ambush. Once Benjamin was seduced into being drawn from the city, the city stood naked. It is the nudity of the city that calls out for them to act.

As in verse 10, the name is spelled differently –

Gibeah – גִּבְעָה
Geba – גֶּבַע

The fifth letter, hey, is missing. However, the meaning of the name remains unchanged.

³⁴ And ten thousand select men from all Israel came against Gibeah,

vayavou mineged lagivah asereth alaphim ish bakhur mikal Yisrael – “And come from front to the Gibeah ten thousands man, selected from all Israel.” Here we have the total number of those in ambush, ten thousand. It is a factor of ten which has already been described.

These men have come “from front to the Gibeah.” In other words, they are now facing Gibeah as a force, ready to go in and destroy it. These words seem to confirm the analysis of the previous verse, that “the nudity” of Geba is referring to it being exposed –

Vs. 33 – “…from nudity Geba.”
Vs. 34 – “…from front to the Gibeah.”

Both uses of from are being used in relation to the city.

^{34 (con’t)} and the battle was fierce. But the Benjamites did not know that disaster was upon them.

Rather: v’hamilkhamah kabedah v’hem lo yedu ki nogath alehem haraah – “And the war weighted, and they not knew that touching upon them the evil.” The meaning of weighted is heavy or burdensome. The battle was pressing upon them, crushing them. As such…

³⁵ The Lord defeated Benjamin before Israel.

vayigoph Yehovah eth Binyamin liphne Yisrael – “And strikes, Yehovah, Benjamin to faces Israel.” The words credit the battle to Yehovah. He assured the victory before the battle began, and thus He knew the outcome, directing it according to His plans and purposes.

^{35 (con’t)} And the children of Israel destroyed that day twenty-five thousand one hundred Benjamites;

vayashkhitu v’ne Yisrael b’vinyamin bayom ha’hu esrim v’khamishah eleph u-meah ish – “And ruins, sons Israel, in Benjamin in the day, the it, twenty and five thousand and hundred man.” Up to this point, the narrative of this final day of battle has been given as an overall summary of what transpired.

From verses 36-45 the narrative will repeat the battle, giving a more detailed record of what transpired. This is a common way of conveying things in Scripture, as seen from early Genesis. Once an overall summary is given, the reexplanation informs the reader of further details.

The number given here does not match the total stated in verse 46. Nor do the numbers that have been provided match what has been presented concerning Benjamin and the final tally of the size of Benjamin. An explanation of those things will be given next week. For now, the number is stated and it doesn’t provide any typological hints. However, of the total, we next read…

*^{35 (fin)} all these drew the sword.

kal eleh sholeph kharev – “All these drawing sword.” This leaves us with two possibilities based on verse 15. It said a total of twenty-six thousand who drew the sword along with seven hundred select men from Gibeah. From this total, verse 16 said seven hundred could also sling with stones.

Therefore, either none of the slingers were killed, or – more likely – the slingers also carried a sword for the battle. This appears to be the case based on how the numbers are recorded in verses 15 and 16. They are included in those who carried the sword.

This ends the verses for today. More minute details of this final day of battle will be seen next week. As for what we looked into today, it was refreshing to see Israel, as a nation, consider their state before the Lord and humble themselves before trying to weed out the wickedness of just one of their tribes.

The world needs fewer finger-pointers and more people willing to recognize that we all have faults and we all stand against God in our hearts and souls. There is no point in trying to excise evil from the land by those whose own inclinations are already evil.

Instead, only after we come to the Lord for cleansing can we identify what else needs to be cleaned up. Just imagine a nation without the Lord trying to do what is right. The day before I typed this sermon, I read an article where North Korea executed 30 teens for watching South Korean TV shows.

Imagine that! One of the most wicked nations on the planet trying to police its own affairs by executing children. People and nations may make right decisions to conduct their affairs, but without God, it is simply grading on a curve.

With God, there is no curve. There is right and wrong. Until we are right with Him, we cannot actually know what is truly right and wrong. We just live and judge in shades of gray. That which makes the difference is Jesus. He takes us from the proverbial black to white in the eyes of God.

However, even after that, unless we learn what God expects of us through His word, we are still dealing with our own personal views on what is right and wrong. We continue to judge based on shades of gray. Therefore, let us do the right thing by first coming to Jesus and being purified.

From there, we can purify our minds through a study and right application of His word. May we do this to the glory of God, who loves us enough to have sent Jesus to make this possible.

Closing Verse: “And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.” Romans 12:2

Next Week: Judges 20:36-48 An amazing story to tell, line by line… (No King in Israel, Part IX) (56^th Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

(No King in Israel, Part VIII)

So the children of Israel rose in the morning and encamped
———-against Gibeah
And the men of Israel went out to battle against Benjamin
And the men of Israel put themselves in battle array
To fight against them at Gibeah, hoping they would be done in

Then the children of Benjamin came out of Gibeah
And on that day cut down to the ground
Twenty-two thousand men of the Israelites
Their brothers they did pound

And the people, that is, the men of Israel
Encouraged themselves and again formed the battle line
At the place where they had put themselves
In array on the first day, to fight a second time

Then the children of Israel went up and wept before the LORD
———-until evening
And asked counsel of the LORD, saying
“Shall I again draw near for battle against the children of
———-my brother Benjamin?”
And the LORD said, “Go up against him, so He was relaying

So the children of Israel approached the children of Benjamin on
———-the second day
And Benjamin went out against them from Gibeah
———-on the second day
And cut down to the ground eighteen thousand more of
———-the children of Israel
All these drew the sword who perished in the fray

Then all the children of Israel, that is, all the people
Went up and came to the house of God and wept
They sat there before the LORD
And fasted that day until evening, a time of mourning was kept

And they offered burnt offerings and peace offerings
Before the LORD on that day, such were their ways
So the children of Israel inquired of the LORD
(The ark of the covenant of God was there in those days)

And Phinehas the son of Eleazar, the son of Aaron
Stood before it in those days, he did not surcease
Saying, “Shall I yet again go out to battle
Against the children of my brother Benjamin, or shall I cease?”

And the LORD said, “Go up, please understand
For tomorrow I will deliver them into your hand

Then Israel set men in ambush all around Gibeah
And the children of Israel went up against (for their crimes)
The children of Benjamin on the third day
And put themselves in battle array against Gibeah
———-as at the other times

So the children of Benjamin went out against the people
And were drawn away from the city
They began to strike down and kill some of the people
As at the other times, showing no pity

In the highways (one of which goes up to Bethel and the other
———-to Gibeah)
And in the field, about thirty men of Israel
And the children of Benjamin said
“They are defeated before us, as at first, thing are going well!

But the children of Israel said
“Let us flee and draw them away from the city to the highways
So all the men of Israel rose from their place
And put themselves in battle array at Baal Tamar for this phase

Then Israel’s men in ambush burst forth
From their position in the plain of Geba, ready to pierce
And ten thousand select men from all Israel
Came against Gibeah, and the battle was fierce

But the Benjamites did not know that disaster was upon them
Benjamin was defeated before Israel by the LORD
And the children of Israel destroyed that day
Twenty-five thousand one hundred Benjamites; all these
———-drew the sword

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

¹⁹ So the children of Israel rose in the morning and encamped against Gibeah. ²⁰ And the men of Israel went out to battle against Benjamin, and the men of Israel put themselves in battle array to fight against them at Gibeah. ²¹ Then the children of Benjamin came out of Gibeah, and on that day cut down to the ground twenty-two thousand men of the Israelites. ²² And the people, that is, the men of Israel, encouraged themselves and again formed the battle line at the place where they had put themselves in array on the first day. ²³ Then the children of Israel went up and wept before the Lord until evening, and asked counsel of the Lord, saying, “Shall I again draw near for battle against the children of my brother Benjamin?”

And the Lord said, “Go up against him.”

²⁴ So the children of Israel approached the children of Benjamin on the second day. ²⁵ And Benjamin went out against them from Gibeah on the second day, and cut down to the ground eighteen thousand more of the children of Israel; all these drew the sword.

²⁶ Then all the children of Israel, that is, all the people, went up and came to the house of God and wept. They sat there before the Lord and fasted that day until evening; and they offered burnt offerings and peace offerings before the Lord. ²⁷ So the children of Israel inquired of the Lord (the ark of the covenant of God was there in those days, ²⁸ and Phinehas the son of Eleazar, the son of Aaron, stood before it in those days), saying, “Shall I yet again go out to battle against the children of my brother Benjamin, or shall I cease?”

And the Lord said, “Go up, for tomorrow I will deliver them into your hand.”

²⁹ Then Israel set men in ambush all around Gibeah. ³⁰ And the children of Israel went up against the children of Benjamin on the third day, and put themselves in battle array against Gibeah as at the other times. ³¹ So the children of Benjamin went out against the people, and were drawn away from the city. They began to strike down and kill some of the people, as at the other times, in the highways (one of which goes up to Bethel and the other to Gibeah) and in the field, about thirty men of Israel. ³² And the children of Benjamin said, “They are defeated before us, as at first.”

But the children of Israel said, “Let us flee and draw them away from the city to the highways.” ³³ So all the men of Israel rose from their place and put themselves in battle array at Baal Tamar. Then Israel’s men in ambush burst forth from their position in the plain of Geba. ³⁴ And ten thousand select men from all Israel came against Gibeah, and the battle was fierce. But the Benjamites did not know that disaster was upon them. ³⁵ The Lord defeated Benjamin before Israel. And the children of Israel destroyed that day twenty-five thousand one hundred Benjamites; all these drew the sword.

 

Artwork by Douglas Kallerson.

Judges 20:1-18
(No King in Israel, Part VII)

(Typed 8 Jul 2024) In the passage today, Benjamin will be presented with the choice to give up the sons of worthlessness that led to the Levite’s concubine being dismembered and sent throughout Israel. As you know, they were not willing to do so.

Israel cannot allow this to stand. Thus, preparations for war are made. As we have seen throughout Judges to this point, the physical trials and battles presented have typologically anticipated real spiritual events that have taken place or will take place.

The world is often at war, but the true war that all people face is a spiritual one. This then extends to families and family members, political parties and politicians, churches and congregants, and so forth.

Anyone who can’t see the spiritual implications of the moral wars we are facing right now simply doesn’t want to see them. The very existence of the United States is dependent on whether we will stand against the unholy tide of perversion being thrust upon us or not.

The same is true with denominations and churches. Many have completely capitulated to the moral perversion they were originally set up to fight against. Thus, they are Christian in name only with no actual connection to Christ Jesus.

If leaven is introduced into bread, it will spread throughout the whole lump. If sin is allowed into a Christian entity, the entire body will eventually yield to sin. Walk into a church in most major denominations, and you will see sin is either on the rise or has fully taken over. They are becoming or have become lifeless bodies without Christ and are set for a sad end.

Text Verse: “For what have I to do with judging those also who are outside? Do you not judge those who are inside? ¹³ But those who are outside God judges. Therefore ‘put away from yourselves the evil person.’” 1 Corinthians 5:12, 13

Paul warned the churches about what was coming. He did so concerning direct sin, such as in 1 Corinthians 5, and also about sin and wickedness in general as well. He warns against the inclinations of the heart. He explains the remedy for immorality and wickedness, and he implores his audience to hold fast to the word of God, never yielding to the temptations of this world.

And his words aren’t just “judgmental Paul being Paul.” Rather, he repeats and expands on what the Bible has warned against all along, including the words of Jesus. The unbalanced “Jesus of love without consequences” proclaimed in churches today is not found in Scripture.

Israel will prepare for war because the tribe of Benjamin is unprepared to purge wickedness from his own house. When Jesus returns for His church at the rapture, He will for those who have accepted Him by faith. When Jesus returns after that, it will be to purge wickedness from the world.

We all have choices to make. In the passage today, Benjamin will make a choice that will be costly. For now, let us get into it. Sobering lessons are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Machination and Foolishness (verses 1-11)

Chapter 19 ended with these words –

“When he entered his house he took a knife, laid hold of his concubine, and divided her into twelve pieces, limb by limb, and sent her throughout all the territory of Israel. ³⁰ And so it was that all who saw it said, ‘No such deed has been done or seen from the day that the children of Israel came up from the land of Egypt until this day. Consider it, confer, and speak up!’” Judges 19:29, 30

With the terrible evidence of the misdeeds of Benjamin reported throughout Israel, the narrative of Chapter 20 begins with…

So all the children of Israel came out,

The NKJV jumbles the clauses: vayetse kal b’ne Yisrael vatiqahel ha’edah k’ish ekhad – “And come all sons Israel, and assemble the congregation according to man one.” The meaning here is that all of the men of the households, and in particular, the men of war have assembled, as will be seen in the coming verses.

Also, two words are used that have similar meanings. The first is qahal, to assemble. That is the verb form of the noun qahal, an assembly. The other is edah, a congregation. That is derived from yaad, to appoint.

The words are used almost synonymously in the Pentateuch, but there is a subtle difference that necessitates care in how the words are translated and considered. In this case, they have assembled as a congregation…

^{1 (con’t)} from Dan to Beersheba,

l’midan v’ad b’er sheva– “to from Dan and until Beersheba.” This is the first of seven times this phrase is used in the Old Testament. It will be used twice in reverse in the Chronicles, saying, “from Beersheba to Dan.” It signifies the entirety of the land and people of Israel within the borders of Canaan. Dan is the northernmost point of reference, while Beersheba is the southernmost.

This may indicate that the migration of Dan, as recorded in Judges 18, may have already occurred chronologically, or it may mean that the author, who is probably Samuel, may have used it based on his time compiling the narrative. Either way, it is used to speak of Israel within Canaan in an all-encompassing way.

^{1 (con’t)} as well as from the land of Gilead, and the congregation gathered together as one man before the Lord at Mizpah.

v’erets ha’gilad el Yehovah ha’mitspah – “and land the Gilead unto Yehovah the Mizpah.” The term land the Gilead is used in reference to the two-and-a-half tribes east of the Jordan. Thus, the assembled congregation now refers to the entirety of Israel, minus the tribe of Benjamin. They have united together unto the Lord at the Mizpah.

This is a different Mizpah than was seen in the Jephthah narrative in Judges 11. It is believed to be a location from which Jerusalem is visible. It is likely the same location ascribed to Judah in Joshua 15:38 and Benjamin in Joshua 18:26. Thus, it is a border city.

The meaning of “unto the Lord” is debated. Does it mean the ark was brought there? Does it refer to the use of the Urim and Thummim? Or is it simply that as a congregation, they are gathered, acknowledging the Lord as their Head?

Verse 27 will place the ark at Bethel, but this doesn’t mean it was not brought to the Mizpah for this gathering, but if it was, it would be a giant omission in the text. Regardless, these men have gathered to discuss what happened and to decide on what to do to rectify the situation.

Israel means He Strives With God. Dan means Judge. Beersheba means both Well of Seven and Well of Oath. The Gilead means The Perpetual Fountain. The Mizpah means The Watchtower.

² And the leaders of all the people, all the tribes of Israel,

vayithyatsvu pinoth kal ha’am kol shivte Yisrael – “And station, corners all the people, all tribes Yisrael.” Here is a word being used in a new way, pinnah. It signifies a corner. As a corner provides strength, support, and stability to a wall or a side of something, so is the leader of a group of people. Thus, the word is used to describe Christ –

“The stone which the builders rejected
Has become the chief cornerstone [pinnah].
²³ This was the Lord’s doing;
It is marvelous in our eyes.” Psalm 118:22, 23

These corner supports from all of Israel’s tribes stand to hear the details and render a decision concerning the matter at hand.

^{2 (con’t)} presented themselves in the assembly of the people of God, four hundred thousand foot soldiers who drew the sword.

The way the sentence reads, the words are difficult because it seems like the corners are defined by the number being mentioned: biqhal am ha’elohim arba meoth eleph ish ragli sholeph kharev – “in assembly people the God: four hundreds thousand man afoot, drawing sword.”

The words say, “the God.” Thus, it refers to those who are in a right standing with God. This assembly has come together as the people of the God, meaning Yehovah, to prepare for war. The number defines the entire assembly, not the corners within the assembly.

“And station, corners all the people, all tribes Yisrael, in assembly people the God: four hundreds thousand man afoot, drawing sword.”

Although translations are all over the place, this appears to be the intent of the words. Otherwise, the “corners” would be referring to all four hundred thousand. If so, it would mean that each is the “corner” of his own home, which is unlikely. The only other option is to add words or rearrange things within the verse.

Of the number of men, Cambridge says, as if they were there filming the whole encounter, “The number 400,000 is obviously exaggerated.” Rather, a short study will show the number is perfectly in line with what would be expected at this time.

The number is derived from four and ten, four being the number of material completeness, the world number, and the city number. Ten signifies “Completeness of order, marking the entire round of anything… It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete” (Bullinger).

³ (Now the children of Benjamin heard that the children of Israel had gone up to Mizpah.)

vayishmu b’ne Binyamin ki alu b’ne Yisrael ha’mitspah – “And hear, sons Benjamin, for arisen sons Israel the Mizpah.” Most scholars agree that this means Benjamin was summoned to the meeting but willfully avoided coming. If that was so, why wouldn’t the text simply say that?

Rather, it appears that they were purposefully not summoned because a decision had to be made, which would then be presented to them. The gathering of Israel is strategically positioned in a location on the border of Benjamin. As such, the note that Benjamin heard they had gone up to the Mizpah would be a result of the choice of the assembly’s location.

Benjamin means Son of the Right Hand. Whether they were invited to this gathering or not, once gathered, it next says…

^{3 (con’t)} Then the children of Israel said, “Tell us, how did this wicked deed happen?”

vayomru b’ne Yisrael daberu eikhah nihy’tah ha’raah hazoth – “And say, sons Israel, ‘Speak how the wicked, the this?’” The address is in the plural, and so it either means the Levite and his servant (who isn’t mentioned) or something like, “Any of you who knows what’s going on, speak up.” Next, it says…

⁴ So the Levite, the husband of the woman who was murdered, answered and said, “My concubine and I went into Gibeah, which belongs to Benjamin, to spend the night.

vayaan ha’ish ha’Levi ish ha’ishah ha’nirtskhah vayomar ha’givatha asher l’binyamin bathi ani uphilagshi lalun – “And answers, the man, the Levite, husband the woman, the murdered, and says, ‘The Gibeah-ward which to Benjamin went, I and my concubine, to lodge.’” Saying “husband” must be inferred. It simply says, “man.”

However, in the previous chapter, it noted that he was the affinity of the old man in Bethlehem. Thus, it is a relationship through marriage. However, despite being a husband, she is clearly also called his concubine.

As noted in Chapter 19, the word is pilegesh. It is supposed by some to be a compound of the word palag, to split or divide, and nagash, to draw near or approach. If so, it would mean that the man divided his attention between his wife and his concubine. She is technically a wife but without the rights of a full wife.

Gibeah means Hill. It is etymologically connected to the word Gabbatha. Together they were traveling toward Gibeah from Bethlehem, intending to lodge there. Though unstated, the implication is that they did arrive and lodge. That is evidenced from the next words…

⁵ And the men of Gibeah rose against me, and surrounded the house at night because of me.

vayaqumu alay baale ha’givah vayasobu alay eth ha’bayith lay’lah – “And arise upon me, masters the Gibeah, and surround upon me the house night.” Without giving all the details of being taken in, tended to, enjoying the evening, and so forth, he goes directly to the evil of the event that was requested in verse 3.

The baale, masters or lords, of Gibeah arose upon him. The meaning is on account of him. They wanted to violate him. In using the term masters, he appears to be implying that it is the leaders of the city. If so, whether he means this literally or not isn’t said, but the implication is that they were either the ones who came against him or they were accountable as if it were so.

^{5 (con’t)} They intended to kill me, but instead they ravished my concubine so that she died.

oti dimu laharog v’eth pilagshi inu vatamoth – “Me intended to kill, and my concubine abased, and died.” He doesn’t give all the facts, but the substance is essentially correct.

Though nothing was said of killing him, they wanted to know him carnally. He would have refused, and they would have either raped him and killed him or simply killed him. Anything less is unlikely. Instead of getting the chance, they took out their intentions on his concubine, leading to her death. Because of this…

⁶ So I took hold of my concubine, cut her in pieces, and sent her throughout all the territory of the inheritance of Israel,

Rather: vaokhez b’philagshi vaanatkheha vaashalkheha b’khal s’deh nakhalath Yisrael – “And grasp in my concubine, and divide her and send her in all field, inheritance Israel.”

The concubine was dead. As such, to alert all of Israel to what occurred, he divided her up and sent her out. In the previous chapter, it said g’vul, border. Now it says s’deh, field. All of the field, meaning the inheritance where Israel is, had received a tangible portion of what took place…

^{6 (con’t)} because they committed lewdness and outrage in Israel.

ki asu zimah unvalah b’Yisrael – “for did machination and foolishness in Israel.” The word is zimah. Rather than lewdness, which may describe the act depending on the situation, it means a plan, especially a bad one. The word comes from zamam, to consider, purpose, devise, etc. As such, it is a machination.

In other words, this was with purposeful intent, not just some impulsive event in a moment of indiscretion. As such, a decision about what should be done in response is needed…

⁷ Look! All of you are children of Israel; give your advice and counsel here and now!”

hineh khulakhem b’ne Yisrael havu lakhem davar v’etsah halom – “Behold! All you sons Israel, give to you word and counsel hither.” The word “are” is inserted by many translations. Thus, it would give the sense of, “Because you are this, therefore do this.” But that is unnecessary. Rather, he is making an appeal, “Hey, you all, render a decision.” That seems apparent from the next verse…

⁸ So all the people arose as one man, saying,

vayaqam kal ha’am k’ish ekhad l’mor – “And arise all the people according to man one, to say,” The call was made for a unified decision. That is exactly what transpires…

^{8 (con’t)} “None of us will go to his tent, nor will any turn back to his house;

lo nelekh ish l’aholo v’lo nasur ish l’beito – “Not walks man to his tent and not veers man to his house.” The entire congregation arises and speaks in unison. Tent and house are to be taken synonymously for one’s residence. It is a poetic way of saying that everyone felt the same, regardless of his profession, location, or abode. They will remain as they are until this matter is resolved…

⁹ but now this is the thing which we will do to Gibeah: We will go up against it by lot.

Despite translations which complicate these words in one way or another, the words are simple, direct, and emphatic: v’atah zeh ha’davar asher naaseh lagivah aleha b’goral – “And now, this the word which do to the Gibeah, “Upon her in lot!” The men of Gibeah have committed great wickedness and they must be held to account. This is perfectly understood and agreed upon.

Therefore, they will let the Lord decide who will engage the battle against them. Despite this being contextually obvious from the coming verses, some scholars imply that this is incompatible with going to Benjamin in verse 13 and telling them to deliver the inhabitants of Gibeah.

But the battle is not against Benjamin yet. It is only against Gibeah. The Lord, through the lot, will determine who is to go up against Gibeah if Benjamin refuses to give them up.

Others say that using the lot means “to divide its territory when conquered” (Ellicott, et al). This cannot be the meaning. By law, the inheritance of one tribe was never to be transferred from one tribe to another. Rather, this is simply a call to have the Lord determine who will come against the city for destruction.

Though under a different context, this is essentially what is referred to in Deuteronomy –

“If you hear someone in one of your cities, which the Lord your God gives you to dwell in, saying, ¹³ ‘Corrupt men have gone out from among you and enticed the inhabitants of their city, saying, “Let us go and serve other gods”’ —which you have not known— ¹⁴ then you shall inquire, search out, and ask diligently. And if it is indeed true and certain that such an abomination was committed among you, ¹⁵ you shall surely strike the inhabitants of that city with the edge of the sword, utterly destroying it, all that is in it and its livestock—with the edge of the sword. ¹⁶ And you shall gather all its plunder into the middle of the street, and completely burn with fire the city and all its plunder, for the Lord your God. It shall be a heap forever; it shall not be built again. ¹⁷ So none of the accursed things shall remain in your hand, that the Lord may turn from the fierceness of His anger and show you mercy, have compassion on you and multiply you, just as He swore to your fathers, ¹⁸ because you have listened to the voice of the Lord your God, to keep all His commandments which I command you today, to do what is right in the eyes of the Lord your God.” Deuteronomy 13:12-18

Though Gibeah is not under a total and permanent ban and will be reinhabited, the city is to be judged for its wickedness. The Lord determines who will be the executors of that judgment.

¹⁰ We will take ten men out of every hundred throughout all the tribes of Israel, a hundred out of every thousand, and a thousand out of every ten thousand,

v’laqakhnu asarah anashim lameah l’khol shivte Yisrael u-meah la’eleph v’eleph larvavah – “And took ten men to the hundred to all tribes Israel, and hundred to the thousand, and thousand to the myriad.” These words are given in anticipation of battle.

The people had gathered to decide what to do about a matter. They had not gathered to engage in warfare. Therefore, before taking that course of action, they had to have supplies. As such, the entire congregation would except for ten percent, meaning forty thousand, of them…

^{10 (con’t)} to make provisions for the people, that when they come to Gibeah in Benjamin, they may repay all the vileness that they have done in Israel.”

laqakhath tsedah laam laasoth l’voam l’geva Binyamin k’khal hanvalah asher asah b’Yisrael – “To take provision to the people to do to their coming to Geba Benjamin according to all the foolishness which done in Israel.” The ten percent who are drawn off are to obtain provisions and provide them to whoever is chosen by lot to engage in the battle.

Provisions are especially needed if the city has to be besieged, something that could take an extended period. As for the name of the city, it is now spelled differently –

Gibeah – גִּבְעָה
Geba – גֶּבַע

The fifth letter, hey, is missing. However, the meaning of the name, Hill, remains unchanged. With the supplies gathered, it next says…

 ¹¹ So all the men of Israel were gathered against the city, united together as one man.

vayeaseph kal ish Yisrael el ha’ir k’ish ekhad khaverim – “And gathered all man Israel unto the city according to man one –comrades.” Only with the provisions for battle secured does it say this, as evidenced from verse 17, which again cites the number as four hundred thousand. True to their word, none returned home but stayed where they were, preparing for battle.

In these words is a new adjective, khaver. It signifies an associate, coming from the verb khavar, to be joined together. Using this word is intended to show that they are not just warriors ready for battle, but they are united in fraternal bonds over an issue that directly affects them all. Because these are fighting men, translating the word as comrades more appropriately conveys the sense.

One can get the feel of the word from Ezekiel 37 –

“As for you, son of man, take a stick for yourself and write on it: ‘For Judah and for the children of Israel, his companions [khaver].’ Then take another stick and write on it, ‘For Joseph, the stick of Ephraim, and for all the house of Israel, his companions [khaver].’ ¹⁷ Then join them one to another for yourself into one stick, and they will become one in your hand.
¹⁸ “And when the children of your people speak to you, saying, ‘Will you not show us what you mean by these?’— ¹⁹ say to them, ‘Thus says the Lord God: “Surely I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel, his companions [khaver]; and I will join them with it, with the stick of Judah, and make them one stick, and they will be one in My hand.”’ ²⁰ And the sticks on which you write will be in your hand before their eyes.” Ezekiel 37:16-20

None of us will return to his tent
Nor will any go back to his house
Until our energy is spent
This raging fire to douse

If we don’t quench it now
Things will get thoroughly out of hand
And so we must adamantly avow
That we will comply with the Lord’s demand

We must purge the sin from us
And live for the Lord all of our days
Let us walk in a manner pleasing to Jesus
And not let sin set our lives ablaze

II. Slinging the Stone (verses 12-18)

¹² Then the tribes of Israel sent men through all the tribe of Benjamin, saying, “What is this wickedness that has occurred among you?

The word “Then” may not be correct: vayishlekhu shivte Yisrael anashim b’khal shivte Binyamin lemor mah haraah hazoth asher niyethah bakhem – “And sends, tribes Israel, men in all tribes Benjamin, to say, ‘What the evil, the this, which done in you?’”

It may be that these words were sent out when those who went out for supplies were sent out. Otherwise, it seems like there would be an unnecessary waste of time while people sat around waiting for a reply. Regardless, the offer of peace between the tribes is made in this manner.

As for the plural “tribes of Benjamin,” this is not without precedence. In Numbers 4:18, it says, “Do not cut off the tribe [shevet] of the families of the Kohathites from among the Levites.” The Kohathites were a family within the tribe of Levi, but they are called a tribe in that verse.

There are two general words for tribe, mateh and shevet. The meanings are very similar, but mateh looks more to the genealogical side of the tribe whereas shevet looks more to the political side. Thus, the use of shevet makes sense. The political entities within the overall tribe are inquired of.

¹³ Now therefore, deliver up the men, the perverted men who are in Gibeah,”

v’atah t’nu eth ha’anashim b’ne v’liyaal asher bagivah unmithem “And now, give the men, sons worthlessness, who in the Gibeah. And we will put them to death.” The petition acknowledges the sovereignty of Benjamin as a people and in relation to their tribal inheritance.

Thus, it is appropriate to go to all tribes within the tribe to make this appeal. The onus for relinquishing the worthless men of Gibeah falls on the entire tribe. The petition is made so…

^{13 (con’t)} that we may put them to death and remove the evil from Israel!”

There is no article before “evil”: unvaarah raah miyisrael – “and we will consume evil from Israel.” A state of evil exists which cannot be tolerated. For the tribes of Benjamin to turn down the petition for its removal would be to take the side of evil. As such, it would be an acceptance of war against Israel in defense of the indefensible.

^{13 (con’t)} But the children of Benjamin would not listen to the voice of their brethren, the children of Israel.

Rather: v’lo avu Binyamin lishmoa b’qol akhehem b’ne Yisrael – “And no willed, Benjamin, to hear in voice their brothers, sons Israel.” The word “sons” (of Benjamin) is inserted into the verbal reading of the Hebrew, but that is an unwarranted addition. The tribal name, Benjamin, stands for the tribes of Benjamin. They have collectively stood against Israel.

And more, it says that this was avah, willingly. There was a purposeful rejection of the offer of peace. Benjamin sided with evil and thus they have assumed the state of being evil. It is an intolerable state for Israel to accept. Benjamin knew this…

¹⁴ Instead, the children of Benjamin gathered together from their cities to Gibeah, to go to battle against the children of Israel.

vayeasphu v’ne vinyamin min hearim ha’givathah latseth lamilkhamah im b’ne Yisrael – “And gather, sons Benjamin, from the cities the Gibeah-ward to go to war with sons Israel.” The words are not intended to mean there were none who dwelt outside of cities. Rather, the cities stand for the area in which they exist, just as they do today. All of those in Benjamin who were able to fight came forward and headed toward Gibeah for battle.

¹⁵ And from their cities at that time the children of Benjamin numbered twenty-six thousand men who drew the sword,

vayithpaqdu v’ne vinyamin bayom ha’hu mehearim esrim v’shishah eleph ish sholeph kharev – “And visited, sons Benjamin, in the day, the it, from the cities twenty and six thousand man drawing sword.” The word paqad means to visit, but that has many connotations. In this case, it would be to number or muster.

The repetition of the phrase “from the cities,” is probably noted to highlight the close affiliation and affection with their brothers in the Gibeah. Cities are places where peoples and ideas coalesce and unite in thought, direction, and purpose. The other cities of Benjamin are united with their brothers in these ways.

As for the number 26,000, its basic units are two, ten, and thirteen. Ten has been explained. Two is the number of division or difference. As for thirteen, Bullinger says that “every occurrence of the number thirteen, and likewise of every multiple of it, stamps that with which it stands in connection with rebellion, apostacy, defection, corruption, disintegration, revolution, or some kindred idea.”

^{15 (con’t)} besides the inhabitants of Gibeah, who numbered seven hundred select men.

The verb is reflexive: l’vad miyoshve hagivah hithpaqdu sh’va meoth ish bakhur – “to separation from dwellings the Gibeah – visited themselves seven hundred man, selected.” The meaning of l’vad, to separation, is besides or apart from. There are an additional seven hundred men from the Gibeah who appointed themselves to participate in the battle as well. Seven is the number of spiritual perfection.

The term bakhur, selected, signifies choice. Those of Gibeah, despite being sexual deviants, were apparently good in battle.

¹⁶ Among all this people were seven hundred select men who were left-handed; every one could sling a stone at a hair’s breadth and not miss.

mikol ha’am hazeh sh’vah meoth ish bakhur iter yad y’mino kal zeh qolea ba’even el hasaarah v’lo yakhati – “From all the people, the this, seven hundreds man, selected, shut hand his right. All this, slinging the stone unto the hair, and no miss.” Because the same number was used in the previous verse, many scholars and some translations unite the men of both verses, saying it is the same group.

This is convenient, but it hardly could be the case. It would then mean that every person from Gibeah was left-handed. But more, the Hebrew doesn’t bear it out. It says, “from all the people.” It would be a pointless thing to say this if it was intended to mean the entire seven hundred from Gibeah.

Rather, there are seven hundred select men from Gibeah and there are seven hundred select lefties from all of Benjamin. This means there are the 26k of the other cities in Benjamin who draw the sword. There are seven hundred from Gibeah added to the total who are choice men. From this total, there are seven hundred who are also capable of slinging the stone.

In this verse are a few words of note. The first is iter, an adjective meaning shut up, and thus impeded. It is used for the second and last time in Scripture. The other use described Ehud of Judges 3.

It either means each is 1) defective in his right hand, 2) lefthanded (this being an idiomatic expression), or 3) that he is ambidextrous. It is probably an idiom, but it may mean ambidextrous. It is unlikely that seven hundred men of Benjamin had defective right hands.

Therefore, it may be an ironic trait common in Benjamin, Son of the Right Hand, to have lefthanded or ambidextrous offspring. Or it may be that they purposefully worked to improve their left hands as a play on their name – “Hey, there is Lefty, the Son of the Right Hand.”

The next word is new, qala’. It signifies to sling. It also means to carve as if in a singular motion or into light forms. The third word, saarah, signifies a hair. It is derived from se’ar, hair, but this word speaks of it in and individual manner.

The meaning is clear. These men could sling lefthanded and hit a target as if it was a single hair. As hair in the Bible signifies an awareness, especially of sin, a single hair would most likely speak of acute awareness.

That is an interesting lead-in to the words v’lo yakhati, and no miss. The word khata, to miss, also means to sin, as in when one misses the mark. This is a common connotation of the word and it answers to the Greek hamartia which has the same dual meaning. It is “sin, forfeiture because missing the mark” (HELPS Word Studies).

¹⁷ Now besides Benjamin, the men of Israel numbered four hundred thousand men who drew the sword; all of these were men of war.

Again, as in verse 15, the verb is reflexive: v’ish Yisrael hithpaqdu l’bad mibinyamin arba meoth eleph ish sholeph kharev kal zeh ish milkhamah – “And man, Israel, visited themselves, to exception from Benjamin, four hundreds thousand man drawing sword. All this man war.” Apart from Benjamin, there were 400k of Israel who mustered themselves, all drawing the kherev, sword, like the 26k from Benjamin.

¹⁸ Then the children of Israel arose and went up to the house of God to inquire of God. They said, “Which of us shall go up first to battle against the children of Benjamin?”

Rather: vayaqumu vayaalu beith el vayishalu belohim vayomru b’ne Yisrael mi yaaleh lanu batkhilah lamilkhamah im b’ne vinyamin – “And arise and ascend Bethel, and ask in elohim. And say, sons Israel, ‘Who ascend, to us, in the beginning to the war with sons Benjamin?’” Some translations say “the house of God” instead of Bethel.

This is incorrect as there is no article to justify this. Rather, they went up to Bethel to inquire of God there. This is more certain because it says in verse 27 that the ark of the covenant was there in those days. It would be superfluous to say this if the ark was at the house of God in Shiloh, especially because Shiloh is never mentioned.

The people, whether a delegation or the entire army, went to Bethel and asked God who was to go up to the war. This explains the lot mentioned in verse 9. They would have someone cast the lot before the Lord in order to seek His will. In doing so, the divine response is given…

*^{18 (fin)} The Lord said, “Judah first!”

vayomer Yehovah Yehuda batkhilah – “And says, Yehovah, ‘Judah in the beginning.’” The words form a pun. Judah means Praise. The Lord is saying that Praise is to go first. Nothing is said of victory or defeat. The people asked the question and the Lord gave His response.

That is the end of our verses today. We are left in suspense as to what lies ahead concerning the engagement which is sure to take place. But we can see that Benjamin has placed his tribal priority over his duty to the nation and the Lord.

This is something not uncommon in politics and the church. In politics, we are all aware of staunch conservatives who have a family member who turns out to be a morally questionable adult. Instead of holding firm to their convictions, they suddenly begin to support more liberal views on a particular issue.

In the church, people waffle on issues when they touch close to home or with people in their families, in their church, and so forth. Instead of standing up for what is morally right, they modify their doctrine. Entire church denominations have taken this path.

For most, it happens slowly and the individual or congregants simply go along with the subtle changes going on around them. Over time, however, the difference in the person, church, seminary, denomination, etc. is completely contrary to its beginning.

Each of us needs to be settled in our morals, sound in our doctrine, and unwilling to tolerate that which the Lord finds intolerable. Unless we do this, disaster lies ahead. For those who take the right stand, there may be problems as well.

When there is a battle ahead, people will usually not come out unscathed, but it is far better to suffer loss for the sake of the Lord than to suffer temporary supposed gain in this world and have to face the Lord on unhappy terms in eternity.

Israel took a stand in today’s passage and a battle against their own kin lies ahead, but that is far preferable than allowing the infection to fester. Let us remember this. The most unloving thing we can do is to tolerate sin in those we love.

When people in today’s world use catch phrases like “love wins,” they have no idea what they are talking about. The kind of love they are attempting to defend, like Benjamin and the Gibeonites, will only lead to a bad end.

But there is a remedy for the sin problem: Jesus. Without Him in the mix, things will not go well. But when He is properly included in every decision, life will be pleasing to God. Let us remember this and be people of faith who live out our faith faithfully.

Closing Verse: “Do not be deceived: ‘Evil company corrupts good habits.’ ³⁴ Awake to righteousness, and do not sin; for some do not have the knowledge of God. I speak this to your shame.” 1 Corinthians 15:33, 34

Next Week: Judges 20:19-35 This story is so swell, ain’t it great? (No King in Israel, Part VIII) (55^th Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

(No King in Israel, Part VII)

So all the children of Israel came out
From Dan to Beersheba, as well as from the land of Gilead
And the congregation gathered together as one man
Before the LORD at Mizpah, because of the news so sad

And the leaders of all the people
All the tribes of Israel with one accord
Presented themselves in the assembly of the people of God
Four hundred thousand foot soldiers who drew the sword

(Now the children of Benjamin heard
That the children of Israel had up to Mizpah gone)
Then the children of Israel said
“Tell us, how did this wicked deed happen? What is going on?

So the Levite, the husband of the woman who was murdered
Answered and said about the plight
“My concubine and I went into Gibeah
Which belongs to Benjamin, to spend the night

And the men of Gibeah rose against me
And surrounded the house at night because of me
They intended to kill me
But instead they ravished my concubine so that she died, sadly

So I took hold of my concubine, cut her in pieces
And sent her throughout all the territory (so to you I tell)
Of the Israel’s inheritance
Because they committed lewdness and outrage in Israel

Look! All of you are children of Israel
Give your advice and counsel here and now – please tell!

So all the people arose as one man, saying
“None of us will go to his tent, so we are relaying

Nor will any turn back to his house
But now this is the thing (this is our plot)
Which we will do to Gibeah:
We will go up against it by lot

We will take ten men out of every hundred throughout
———-all the tribes of Israel
A hundred out of every thousand from ‘neath the steeple
And a thousand out of every ten thousand
To make provisions for the people

That when they come to Gibeah in Benjamin as well
They may repay all the vileness that they have done in Israel

So all the men of Israel were gathered according to the plan
Against the city, united together as one man

Then the tribes of Israel sent men
Through all the tribe of Benjamin, saying
“What is this wickedness that has occurred among you?
A price for this you will be paying

Now therefore, deliver up the men, the perverted men who
———-are in Gibeah
That we may put them to death and remove the evil from Israel!”
But the children of Benjamin would not listen
To the voice of their brethren, the children of Israel as they did tell

Instead, the children of Benjamin gathered together
From their cities to Gibeah
To go to battle against the children of Israel
Maybe shouting out a big oorah

And from their cities at that time
The children of Benjamin numbered twenty-six thousand men
Who drew the sword, besides the inhabitants of Gibeah
Who numbered seven hundred select men, that is seventy times ten

Among all this people were seven hundred select men
Who were left-handed, slinging like this…
Every one could sling a stone
At a hair’s breadth and not miss

Now besides Benjamin
The men of Israel numbered four hundred thousand men, a big
———-number for shor
Those who drew the sword
All of these were men of war

Then the children of Israel arose
And went up to the house of God to inquire of God to be versed
They said, “Which of us shall go up first to battle
Against the children of Benjamin?” The LORD said, “Judah first!”

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

So all the children of Israel came out, from Dan to Beersheba, as well as from the land of Gilead, and the congregation gathered together as one man before the Lord at Mizpah. ² And the leaders of all the people, all the tribes of Israel, presented themselves in the assembly of the people of God, four hundred thousand foot soldiers who drew the sword. ³ (Now the children of Benjamin heard that the children of Israel had gone up to Mizpah.)

Then the children of Israel said, “Tell us, how did this wicked deed happen?”

⁴ So the Levite, the husband of the woman who was murdered, answered and said, “My concubine and I went into Gibeah, which belongs to Benjamin, to spend the night. ⁵ And the men of Gibeah rose against me, and surrounded the house at night because of me. They intended to kill me, but instead they ravished my concubine so that she died. ⁶ So I took hold of my concubine, cut her in pieces, and sent her throughout all the territory of the inheritance of Israel, because they committed lewdness and outrage in Israel. ⁷ Look! All of you are children of Israel; give your advice and counsel here and now!”

⁸ So all the people arose as one man, saying, “None of us will go to his tent, nor will any turn back to his house; ⁹ but now this is the thing which we will do to Gibeah: We will go up against it by lot. ¹⁰ We will take ten men out of every hundred throughout all the tribes of Israel, a hundred out of every thousand, and a thousand out of every ten thousand, to make provisions for the people, that when they come to Gibeah in Benjamin, they may repay all the vileness that they have done in Israel.” ¹¹ So all the men of Israel were gathered against the city, united together as one man.

¹² Then the tribes of Israel sent men through all the tribe of Benjamin, saying, “What is this wickedness that has occurred among you? ¹³ Now therefore, deliver up the men, the perverted men who are in Gibeah, that we may put them to death and remove the evil from Israel!” But the children of Benjamin would not listen to the voice of their brethren, the children of Israel. ¹⁴ Instead, the children of Benjamin gathered together from their cities to Gibeah, to go to battle against the children of Israel. ¹⁵ And from their cities at that time the children of Benjamin numbered twenty-six thousand men who drew the sword, besides the inhabitants of Gibeah, who numbered seven hundred select men. ¹⁶ Among all this people were seven hundred select men who were left-handed; every one could sling a stone at a hair’s breadth and not miss. ¹⁷ Now besides Benjamin, the men of Israel numbered four hundred thousand men who drew the sword; all of these were men of war.

¹⁸ Then the children of Israel arose and went up to the house of God to inquire of God. They said, “Which of us shall go up first to battle against the children of Benjamin?”

The Lord said, “Judah first!”

 

Artwork by Douglas Kallerman.

Judges 19:22-30
No King in Israel, Part VI

(Typed 1 Jul 2024) I started typing this sermon thinking I had a good idea of what was being pictured based on what was compiled in the previous sermon. Boy was I wrong. The typology completely surprised me.

Once it was figured out, the words of Paul kept ringing through my head. When I witness to people about Jesus, I try to assess from their body movements, or their eyes how I need to adjust the approach in sharing the good news.

Every person is different, and people grasp things differently. The heart of the gospel is understood once the surrounding details of how we got into this mess are explained. But it is those surrounding details that need to be worked through from person to person.

Once the remedy is presented, I will share a real-life situation to get them to weigh their response carefully. Although it’s been twenty-plus years since it happened, my example is still perfectly understood by everyone…

Text Verse: “We then, as workers together with Him also plead with you not to receive the grace of God in vain. ² For He says:
‘In an acceptable time I have heard you,
And in the day of salvation I have helped you.’
Behold, now is the accepted time; behold, now is the day of salvation.” 2 Corinthians 6:1, 2

This verse is usually the last thing I tell people, but to set up Paul’s words so that they are understood, I remind them what happened on 11 September 2001. I let them know that not a single person who entered the Twin Towers was thinking, “Gee, in an hour or so, I am going to face either burning to death or jumping out of a window.”

They simply got in the elevator, pushed the button, and went to their day’s labor as usual. And the people who got on their flights and headed to their destination never thought, “In just a little while, I am going to be flown right into one of the Twin Towers.”

People understand their need to make a decision in such a circumstance. God hears us in the acceptable time. And in the day of salvation, He helps us. But that day and time will end. Then it will be too late for those who failed to respond to the call of the gospel.

And for those who never hear it before the rapture, the heartbreaking truth is that they will be left out of what God is doing during the church age. That puts a burden on us that we should gladly carry. Let us be about the business we have been called to. Time is moving along, and people will either be reconciled to God through His offer of Christ Jesus, or they will be eternally separated from Him.

This is a certain truth that is to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Such a Vile Thing (verses 22-30)

²² As they were enjoying themselves, suddenly certain men of the city, perverted men, surrounded the house and beat on the door.

hemah methivim eth libam v’hineh anshe ha’ir anshe v’ne v’liyaal nasabu eth ha’bayith mitdapqim al ha’dalet – “They pleasing their heart. And behold, men the city – men sons worthlessness – surrounded the house, beating upon the door.” The old man and the wayfarers were inside having a nice evening, eating, drinking, and enjoying fellowship when the locals surrounded the house and began banging on the door.

The word translated as beating is reflexive. The men were beating violently (beating themselves tired) to completely frighten those inside. The text describes them as sons of beliyaal, sons of worthlessness. The word comes from beli (failure) and yaal (profit). Thus, “no profit” or “worthless.” Some translators render this as a proper name, Belial. That is how Paul renders it in 2 Corinthians –

“Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? ¹⁵ And what accord has Christ with Belial? Or what part has a believer with an unbeliever? ¹⁶ And what agreement has the temple of God with idols? For you are the temple of the living God. As God has said:

‘I will dwell in them
And walk among them.
I will be their God,
And they shall be My people.’” 2 Corinthians 6:14-16

And yet, throughout the Bible, people describe an object by its predominant characteristic as a “son” of that quality. That is surely what is being conveyed here. These are sons of worthlessness because they are worthless people. And…

^{22 (con’t)} They spoke to the master of the house, the old man, saying, “Bring out the man who came to your house, that we may know him carnally!”

vayomru el ha’ish baal ha’bayith hazaqen lemor hotse eth ha’ish asher ba el beitekha v’nedaenu – “And say unto the man, lord the house – the old – to say, ‘Bring out the man who came unto your house, and we will know him.’” This is exactly what happened to Lot in Sodom –

“Now before they lay down, the men of the city, the men of Sodom, both old and young, all the people from every quarter, surrounded the house. ⁵ And they called to Lot and said to him, ‘Where are the men who came to you tonight? Bring them out to us that we may know them carnally’.” Genesis 19:4, 5

The meaning of “know him” signifies an experiential event. They want to have sex with him, contrary to natural law and the Law of Moses. They are perverts bent on acting out their lusts, which is exactly how some translations state it, saying, “the perverted men of the city” (NKJV et al.). Because of the horror of the request, an appeal for mercy is made…

²³ But the man, the master of the house, went out to them and said to them, “No, my brethren! I beg you, do not act so wickedly!

vayetse alehem ha’ish baal ha’bayith vayomer alehem al akhay al tareu na – “And goes out unto them, the man – lord the house – and says unto them, ‘Not, my brothers, not evilize, I pray.’” The old man bravely stood his ground and appealed to the unruly bunch. In his words, he uses a form of the verb ra’a’, to be evil or bad, that has only been seen once, in Genesis 19:7. It is in an imperfect form tareu, thus, it is to evilize. They had formed an evil plan and they came forward to work it out.

^{23 (con’t)} Seeing this man has come into my house, do not commit this outrage.

akhare asher ba ha’ish hazeh al beithi al taasu eth hanvalah hazoth – “after which came the man, the this, into my house. Not do the foolishness, the this.” The word nevalah is used. It signifies a form of moral wickedness, and thus senselessness, disgrace, etc. It is what Shechem did when he raped Dinah, Israel’s daughter, and what Aachan did when he took the devoted things at the destruction of Jericho.

To lessen the charges against them when they stand before God, he offers them a chance to turn from their evil intent…

²⁴ Look, here is my virgin daughter and the man’s concubine; let me bring them out now. Humble them, and do with them as you please; but to this man do not do such a vile thing!”

The words contain a gender discord: hineh viti ha’b’thulah u-philagshehu otsiah na otham v’anu otham vaasu lahem ha’tov b’enekhem v’laish hazeh lo taasu devar hanvalah hazoth – “Behold! My daughter, the virgin, and his concubine. I will bring out, I pray, them (masc.). And abase them (masc.), and do to them (masc.) the good in your eyes. And to the man, the this, not do word, the foolishness, the this.”

So deeply ingrained in the culture was the protection of guests that he was willing to offer the women to secure the safety of the Levite. This is also what was seen in eerily similar circumstances in Sodom –

“So Lot went out to them through the doorway, shut the door behind him, ⁷ and said, ‘Please, my brethren, do not do so wickedly! ⁸ See now, I have two daughters who have not known a man; please, let me bring them out to you, and you may do to them as you wish; only do nothing to these men, since this is the reason they have come under the shadow of my roof.’” Genesis 19:6-8

Without attempting to defend his actions, but simply from a point of reason, if the man did not make his offer, the desired outcome would have been realized anyway, and things could have been even worse.

The perverted men would have prevailed, fulfilled their evil desire, and then abused the women and everyone else in the home as well. If there were enough men to surround the entire house, any attempt to fight against them would have enraged them and ended in total disaster for all inside. Thus, the old man did what he could to pacify the situation.

Of the gender discord, Keil says, “The masculine is used … as the more general gender, instead of the more definite feminine.” This makes no sense when the parallel account in Genesis uses the feminine form. It must be that typology is being conveyed.

²⁵ But the men would not heed him.

v’lo avu ha’anashim lishmoa lo – “And no willed the men to hear to him.” What the old man already knew is confirmed with these words. The perverted men would not heed even his offer, and disaster loomed upon them. Therefore…

^{25 (con’t)} So the man took his concubine and brought her out to them.

vayakhazeq ha’ish b’philagsho vayotse alehem ha’khuts – “And seizes the man, in his concubine, and brings to them the outside.” The word khazaq is used. It signifies to seize, catch, lay hold of, etc. Time and again, when this form of the verb is used, it implies a strong action –

“Now when she had brought them to him to eat, he took hold of her [vayakhazeq] and said to her, ‘Come, lie with me, my sister.’” 2 Samuel 13:11

The Levite didn’t just lead her to the door. He seized her and probably dragged her to it. Lange’s commentary rightly states –

“The Levite who, notwithstanding her wanton disposition, runs after her, is now obliged to give her up to others.”

^{25 (con’t)} And they knew her and abused her all night until morning; and when the day began to break, they let her go.

Another reflexive verb is used: vayed’u othah vayithal’lu vah kal halaylah ad haboqer vayshalkhuha baaloth hashakhar – “And know her, and gleaning in her all the night until the morning. And sends her in ascending the sun.” As before, to know means experientially.

The entire gang had their way with her throughout the entire night, but in an attempt to hide the shame of their crime, as soon as the faintest dawning of the sun began to show, they sent her away…

²⁶ Then the woman came as the day was dawning, and fell down at the door of the man’s house where her master was, till it was light.

vatavo ha’ishah liphnoth ha’boqer vatipol petakh beith ha’ish asher adoneha sham ad ha’or – “And comes, the woman, to turning the morning. And falls, door house the man, where her lord there, until the light.” The designation adoneha, her lord or her master, is used to describe her husband. Previously, he was called ishah, her husband.

This verse shows that it was the earliest of the morning, even before daybreak, that the men let her go. Their bravado of the night hours is belied by their cowardice in the morning light. Of these words, Matthew Poole says, “Thus the sin she formerly chose, Judges 19:2, is now her destruction.” She acted as a harlot and died from forced harlotry.

²⁷ When her master arose in the morning, and opened the doors of the house and went out to go his way, there was his concubine, fallen at the door of the house with her hands on the threshold.

The words are precise and again use the term “her lord”: vayaqam adoneha baboqer vayiphtakh daltoth ha’bayith vayetse lalekhet l’darko v’hineh ha’ishah philagsho nopheleth petakh ha’bayith vayadeha al hasaph – “And arose, her lord, in the morning, and opened doors the house, and goes out to walk to his way. And behold! The woman, his concubine, falling door the house, and her hands upon the threshold.” The words at first appear cold and uncaring, but the pitiful final words redirect the mind to the horror of the event.

She had the strength to get to the house and even placed her hands on the threshold, reaching out for safety. However, she could muster no more strength, and she expired.

The word translated as threshold is saph. It signifies a basin or goblet. It is also used to describe a vestibule, as in a limit. It comes from a primitive root signifying to snatch away, i.e. terminate. Her life was snatched away at the time she came to the termination of the house.

Of her, John Lange says, “The same woman, whose sensuality was heretofore unsatisfied, is now killed by excess of illicit intercourse. … She who would not live for him, must now die for him.”

²⁸ And he said to her, “Get up and let us be going.” But there was no answer. So the man lifted her onto the donkey; and the man got up and went to his place.

vayomer eleha qumi v’nelekhah v’ein oneh vayiqakheha al ha’khamor vayaqum ha’ish va’yelekh limqomo – “And says unto her, ‘Arise and we will walk.’ And not answering. And takes her upon the donkey. And arises, the man, and walks to his place.” He was surely surprised that she was at the door. Assuming she was asleep, he wanted nothing more than for her to get up and get moving before the crowd had a chance to return.

However, once he realized she was dead, he had no choice but to load her up and head toward home. It was on his journey back that he decided what had to be done. Therefore…

²⁹ When he entered his house he took a knife, laid hold of his concubine,

vayavo el beito vayiqakh eth hamaakheleth vayakhazeq b’philagsho – “And comes unto his house, and takes the knife, and seizes his concubine.” The seemingly horrific act he needs to accomplish was expedient, and it was intended to bring about a result that would otherwise not have been realized.

The word translated as knife is not a common one, being used only four times. It is derived from akal, to eat. It was one used specifically for slaying and dividing a sacrifice, as in when Abraham was to offer Isaac.

Also, the word translated as seizes, khazaq, is the same, and in the same verbal form, as was used in verse 25 when either the man of the house or the Levite seized her and brought her out to the men of the city. It seems this is a purposeful way of connecting the first action with this one.

^{29 (con’t)} and divided her into twelve pieces, limb by limb, and sent her throughout all the territory of Israel.

vaynatkheha laatsameha lishnem asar n’thakhim vayshalkheha b’khol gevul Yisrael – “and dismembers her to her bones – to two and ten pieces – and sends her in all border Israel.” The word used to describe her dismemberment, nathakh, is one that is used in Leviticus when dividing up sacrificial animals at the sanctuary. The purpose of this deed is to give a tangible witness to what occurred, thus increasing the horror in the minds of the recipients.

It is a warning that if such an action is not handled, the same could happen to any person in Israel. The Levite had been threatened, and his concubine had been killed. The situation must be handled appropriately by all twelve tribes as both a statement of judgment and a warning to all should such a situation again arise.

As for how she was divided, my assumption would be two feet, two hands, two lower legs, two upper legs, two forearms, and two upper arms. That would alleviate the need to send her torso or head. Each tribe would receive enough to have a truly shocking emblem of the horrific deed that had taken place.

³⁰ And so it was that all who saw it said, “No such deed has been done or seen from the day that the children of Israel came up from the land of Egypt until this day.

v’hayah khal haroeh v’amar lo nihy’thah v’lo nirathah kazoth l’miyom aloth b’ne Yisrael meerets mitsrayim ad hayom hazeh – “And was all the seeing, and said, ‘No happened and no seen, according to this, to from day ascends sons Israel from land Egypt until the day, the this.’” Upon receiving the pieces of the woman, all who saw the sight agreed that this was unprecedented, noting that nothing like it had ever taken place in the history of the covenant people. Therefore, a unanimous cry went out…

*^{30 (fin)} Consider it, confer, and speak up!”

simu lakhem aleha utsu v’daberu – “Set to you upon her. Consult and speak!” The words are feminine, upon her, are translated by all as “it.” Thus, it would be referring to the matter (no happened – it). However, it could be referring to the state of the woman as they gazed upon her pieces, “Set to you upon her state.” Either way, a new and rare word, uts, is used. It signifies to take counsel together or plan. It will only be seen again in Isaiah 8:10.

Based on the horror and tragedy of the event, they unitedly call for there to be consideration of the matter and then for the recipients to speak up concerning what to do.

Here is my concubine, unfaithful is she
Despite that, I will appeal to her heart
Maybe I can win her allegiance only to Me
And from there, we can make a true start

But time is passing, it is ebbing away
And she has a choice to make
And too quickly pass the hours of the day
Putting things off is a big mistake

I want none to perish, but free is the will
And so I petition again and again
And yet, I will petition still
Looking for a change in my wayward children

II. Pictures of Christ

Chapter 19 begins with the same general thought presented in verses 17:6 and 18:1, that there was no king in Israel. It is a true statement concerning the church age. Even if Jesus is the King of Israel, He is not actively sitting on the throne ruling His people.

We are allowed to do our own thing and He doesn’t interfere in our decisions, even if He is spiritually making judgments continuously. Therefore, the words that there is no king in Israel are appropriate to the narrative if it typologically pictures the church age. Thus, with only a slight variation in the terminology of verses 17:6 and 18:1, this chapter opens saying, “And is, in the days, the those, and king naught in Israel.”

Still in verse 1, the Levite was sojourning in the flanks of Mount Ephraim. As has been repeatedly seen, Mt. Ephraim signifies the church, a gathering of people from Jew and Gentile, saved through the work of Christ.

Being in the flanks of Ephraim means the remote side from Bethlehem which is the focus of the narrative. We can assume, then, that this is toward the end of the church age, being further from the place of Christ’s birth. That will be borne out as we continue.

For this narrative, the unnamed Levite, Attached, anticipates Christ, the Firstborn to whom the church is attached. Noting he took for himself a concubine from Bethlehem in Judah means that she is not a wife with full rights. She pictures those who are in the church but not of the church. They are not true believers, something the church is full of.

As noted, pilegesh, concubine, is supposed by some to be a compound of the word palag, to split or divide, and nagash, to draw near or approach. If so, it would mean that the man divided his attention between his wife and his concubine.

Likewise, the church is divided between believers and non-believers. And the Lord is attentive to both, in various ways. Thus, the term pilegesh, concubine, is an accurate descriptor. For example, the Pope speaks about being a part of the church, the Bride of Christ, but who of those who truly understand things as they are actually believes that?

In Judges 19, we have a scenario that is essentially the opposite of the story of Micah and his Levite. The Levite taken in by Micah of Mount Ephraim was from Bethlehem. Now a Levite from Mount Ephraim takes in a concubine from Bethlehem.

Micah’s Levite committed harlotry against the Lord through idol worship. Now the concubine of the Levite is said to commit harlotry against her husband. Harlotry, in a spiritual sense, signifies turning from the Lord, usually in idolatry.

Being gone for four months, four being the number of material completeness, it sets the complete time and scope of the church. There is an apostate group that claims Jesus, even if they don’t belong to Him.

Verse 3 says that the Levite arose to speak kindly to his concubine and bring her heart back to Him. It reflects the words of Peter –

“The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.” 2 Peter 3:9

Just as the Lord speaks comfort to His people Israel in Hosea to return to Him, so the Lord speaks to those in the church. He does this through His word, sound preaching of the word, etc.

The servant and a couple of donkeys accompanying him picture the Holy Spirit (as in Genesis 24) and the two testaments of Scripture that testify to Christ the second Adam. He is the Red One depicted in both testaments.

The very welcoming but super annoying father of the woman is a picture of time, zeman in Hebrew and kairos in Greek, both indicate a set time. Both nouns are masculine. The Greek chronos, which indicates time in general, is as well.

Time is often considered an enemy, but delaying time can be a friend if the outcome is negative. In this case, the outcome is something that will result in much sadness for some and much joy for others, the father-in-law keeps detaining the set time of the departure which would take the concubine to where she should be.

They stayed with him three days, the number of spiritual perfection. Getting set to leave on the fourth day, the world number, would have been fine, but her father twice delayed them.

On the fifth day, the day of grace, he again detained them. However, as the day of grace waned, they finally got up to leave (for real this time!) and her father tried to detain them again with oddly formed words –

“Lodge [pl.], I pray. Behold, declines the day. Lodge [sg.] here and gladden [sg.] your heart [sg.]. And arise early [pl.] tomorrow to your way [pl.]. And walk [sg.] to your tent [sg.].”

He wants them all to lodge, for the Levite to lodge and be merry, and then they can all arise and go. When they arose, the Levite would walk to his tent. For one to walk to his tent, then it means that the others will be going somewhere else, but not to his tent. When the time to leave is set, there will be changes. The Levite figured this out and left (verse 10).

After departing, it says they came opposite Jebus, Trodden Down, that is Jerusalem, Foundation of Peace, and the day was flattened, very.

The servant suggested going in there. However, the Levite said he would not go into a city of foreigners and that they would go on to Gibeah, Hill. It is a word etymologically associated with Gabbatha. This is a picture of the church age –

“And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled.” Luke 21:24

Jerusalem is currently trodden down by Gentiles, but when the church age and the tribulation end this will no longer be the case. For now, it is a strange city. In verse 13, Gibeah, Hill, or the Ramah, the Lofty, are suggested as better options as they are looking for security in a place that should be allied with them.

Therefore, they went on their way to the Gibeah which is in Benjamin, Son of the Right Hand. That turned out to be a mistake as the people were wholly unwelcoming.

Verse 14 noted that the sun had gone down before they arrived. The fifth day, the day of grace, ended, at least for the unbelieving concubine. The Son of the Right Hand brought about judgment, not reconciliation.

Verse 16 noted the old man from the mountains of Ephraim. His question (verse 17) concerning where they were going and where they had come from was met with curious words. First, the Levite noted he was coming from Bethlehem and going to Mount Ephraim. He then said, “And House Yehovah I walking.”

It is a picture of Christ the Walker among the lampstands during the entirety of the church age –

“These things says He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands.” Revelation 2:1

The Levite said in verse 19 that he had “no deficiency in all word.” They had all the necessary supplies with them but the old man said he would tend to them if they stayed with him, so they did.

While they were having a nice evening, however, there was a beating on the door (verse 22). This and all of the surrounding details closely mirror the events of Genesis 19. In this case, it is sons of beliyaal, sons of worthlessness, that surround the home.

As we saw in Paul’s words, “what accord has Christ with Belial.” Those outside the door separate from what the Lord intends for His people. Like the messengers of the Lord in Sodom, these perverts want to defile the Levite, picturing Christ, in this passage.

An appeal for reason was made, along with an offer of a virgin daughter. In this case, it also included the offer of the concubine (verse 24). In both stories, the offer was rejected. In Genesis 19, the two messengers pulled Lot back into the house and into the presence of the Lord (as was clearly indicated in the text).

In this case, the Levite seized his concubine and sent her out to them. It is a picture of those who failed to come to Christ in the acceptable time, the day of salvation. As John Lange correctly stated, “The Levite who, notwithstanding her wanton disposition, runs after her, is now obliged to give her up to others.”

Christ pursues those in the church despite their rejection of Him. However, eventually, the price must be paid by those who fail to come to Him. This was during the night. As Jesus said, “I must work the works of Him who sent Me while it is day; the night is coming when no one can work” (John 9:4).

As the day began to arise, even before the sun’s appearance, she was sent away from her abusers and came to the house, falling down at the door where adoneha (her lord) was. It is the same symbolism as Genesis 19. The Door is Christ the Lord and Christ the Lord is inside, behind the door. She got even to the threshold itself but did not go through the door.

As noted, the word translated as threshold saph, comes from a root signifying “to snatch away.” It is the exact words that both Strong’s and the NAS Concordance use to describe the rapture of 1 Thessalonians 4 –

“For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. ¹⁷ Then we who are alive and remain shall be caught up together [harpazó: to snatch away] with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord. ¹⁸ Therefore comfort one another with these words.” 1 Thessalonians 4:16-18

In Genesis 19, Lot was snatched back through the door while those outside were struck ba’sanverim, “in the blindnesses.” It was a picture of the world being sent spiritual blindnesses at the time of the rapture. In Judges 19, the unbelieving church is left on the other side of the door. They claim to have Jesus, but they don’t have Him at all.

This then, is an opposing picture of the same event. It is why the two accounts are so strikingly similar. With this understood, the man lifted his concubine onto her donkey, the Red One, and went to his place. She was apostate from Christ in her life, but He has a purpose for her in her death.

It says in verse 29 that the Levite took his knife, a particular knife intended for slaying and dividing a sacrifice. He cut her up, dismembering her to her bones in twelve pieces, and then he sent her throughout the twelve tribes of Israel.

The focus of the redemptive narrative changes after the rapture. It goes from the church to Israel. There is a rapture of the true church, but there will be no rapture of the false church. And yet, it is the church, true or false, that will alert Israel to their need for Christ –

“For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in.” Romans 11:25

While post-rapture spiritual blindness of the great deception will cover most of the world, there are many Gentiles who will see through it. Likewise, the blindness upon Israel will finally start to come undone.

The church has not replaced Israel. It participates in the commonwealth of Israel. As such, verse 30 says, “No such deed has been done or seen from the day that the children of Israel came up from the land of Egypt until this day.”

From the time of Christ’s coming, until the day in which the rapture occurs, things have gone on as normal. However, a great and cataclysmic change will take place in both the physical and the spiritual world. At that time, Israel will be forced to say, “Set to you upon her. Consult and speak!”

Israel will awaken, understanding that building the church is what God has been doing since the ascension of Christ. That will become their focus at some point in the not-so-distant future when the true church is taken home to glory.

As I said at the beginning, I was completely surprised by the typology, expecting it to be totally different. In fact, I was rather certain of it. But once laid out, I have to go where the story is heading.

The church is an entity separate from Israel. Though it shares in Israel’s commonwealth, it is not Israel. Therefore, it cannot replace her. That is, once again, plainly evident from what is being pictured here.

Of course, when dealing with typology, a person can be completely wrong in his analysis of what is being said. In this case, I have presented to you what I honestly feel is being pictured. Now, it’s your turn to go back and check things out.

Be a Berean and ensure that what you have been presented matches what Scripture teaches. But above all, be sure that you are a part of the true church. A whole world full of people are deluding themselves that they belong to Jesus for various reasons.

Some think they belong to Him because they were raised in a Christian home. Some, because they give to the church they attend. Others are so filled with pride that they assume God loves them. And if God loves them, then Jesus must be crazy about them too.

Consider your standing before the Lord. Be sure that your heart is right with Him. The faith of your family does not transfer to you. You cannot buy your way into God’s favor. And you are not really as special as you may seem.

Without Jesus, that is for certain. Once you come to Him, that all changes. So be sure to get things right with Jesus today! Let me tell you how…

Closing Verse: “They are deeply corrupted, As in the days of Gibeah. He will remember their iniquity; He will punish their sins.” Hosea 9:9

Next Week: Judges 20:1-18 There is the sound of a coming war bell. So be ready, Tom, Mark, or Kevin… (No King in Israel, Part VII) (54^th Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

No King in Israel, Part VI

As they were enjoying themselves
Suddenly certain men of the city, perverted men
Surrounded the house and beat on the door
They should be locked up in the pen

They spoke to the master of the house
The old man, saying
“Bring out the man who came to your house
That we may know him carnally!” Thus they were relaying

But the man, the master of the house
Went out to them and said to them (trying to assuage)
“No, my brethren! I beg you, do not act so wickedly!
Seeing this man has come into my house, do not commit
———-this outrage

Look, here is my virgin daughter and the man’s concubine
Let me bring them out now. Yes, them I will bring
Humble them, and do with them as you please
But to this man do not do such a vile thing!

But the men would not heed him
So the man took his concubine and brought her out to them. Oh no!
And they knew her and abused her all night until morning
And when the day began to break, they let her go

Then the woman came
As the day was dawning, this just wasn’t right
And fell down at the door of the man’s house
Where her master was, till it was light

When her master arose in the morning
And opened the doors of the house and went out to go his way
There was his concubine, fallen at the door of the house
With her hands on the threshold, sad to say

And he said to her, “Get up and let us be going
But there was no answer, such was the case
So the man lifted her onto the donkey
And the man got up and went to his place

When he entered his house he took a knife
Laid hold of his concubine, a sad story to tell
And divided her into twelve pieces, limb by limb
And sent her throughout all the territory of Israel

And so it was that all who saw it said
“No such deed has been done or seen from the day
That the children of Israel came up from the land of Egypt
Until this day. Consider it, confer, and speak up! Speak up I say!

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

²² As they were enjoying themselves, suddenly certain men of the city, perverted men, surrounded the house and beat on the door. They spoke to the master of the house, the old man, saying, “Bring out the man who came to your house, that we may know him carnally!”

²³ But the man, the master of the house, went out to them and said to them, “No, my brethren! I beg you, do not act so wickedly! Seeing this man has come into my house, do not commit this outrage. ²⁴ Look, here is my virgin daughter and the man’s concubine; let me bring them out now. Humble them, and do with them as you please; but to this man do not do such a vile thing!” ²⁵ But the men would not heed him. So the man took his concubine and brought her out to them. And they knew her and abused her all night until morning; and when the day began to break, they let her go.

²⁶ Then the woman came as the day was dawning, and fell down at the door of the man’s house where her master was, till it was light.

²⁷ When her master arose in the morning, and opened the doors of the house and went out to go his way, there was his concubine, fallen at the door of the house with her hands on the threshold. ²⁸ And he said to her, “Get up and let us be going.” But there was no answer. So the man lifted her onto the donkey; and the man got up and went to his place.

²⁹ When he entered his house he took a knife, laid hold of his concubine, and divided her into twelve pieces, limb by limb, and sent her throughout all the territory of Israel. ³⁰ And so it was that all who saw it said, “No such deed has been done or seen from the day that the children of Israel came up from the land of Egypt until this day. Consider it, confer, and speak up!”

 

Artwork by Douglas Kallerson.

Judges 19:1-21
No King in Israel, Part V

(Typed 24 Jul 2024) The day I typed this sermon, a pod of 8-10 manatee was swimming just off our dock. They stayed about four hours, churning up the water, poking out their noses, playing with their young, and slapping their giant tails as they dove down for more sea grass.

I have never seen them stay in a single place along the bay for this long, and it was a real treat. I focused the livestream camera on them, which was quite distracting. But it was also so exciting that Hideko and I had to go out on the dock to watch them for a while.

People tuned in from Australia, Ireland, Germany, the Czech Republic, and elsewhere that day. I didn’t get the sermon done on time, but it was worth it. A bonus of them coming was that I didn’t have to think of a sermon introduction. The Lord just sent it our way.

Text Verse: “So that He forsook the tabernacle of Shiloh,
The tent He had placed among men,
⁶¹ And delivered His strength into captivity,
And His glory into the enemy’s hand.” Psalm 78:61

As distracting as the manatees were, they really blessed us and others. The Levite in our passage today will also be a bit distracted. In fact, it will take him a couple of days just to get out of the area.

The old man, the Levite, and those with him left behind were probably sad at the loss of the company. But another old man will be happy about the company he receives that same evening.

In today’s verses are all kinds of treats from the Hebrew. Great things are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Gladden Your Heart (verses 1-9)

And it came to pass in those days, when there was no king in Israel,

v’hi bayamim ha’hem u-melekh ein b’yisrael – “And is, in the days, the those, and king naught in Israel.” The words are similar to Judges 17:6 & 18:1. It is prior to the establishment of the kingdom, but there is no judge named in the narrative either. In fact, Judges 20:28 will show that this is during the time of Phineas, son of Aaron.

At such an early time in the history of Israel, their passing through the Jordan would still be fresh in the minds of the majority of the people. And yet, the horrific events of this story come about. The vile conduct of the people of Benjamin is hard to imagine at such an early point in Israel’s history, and yet it is on full display in the coming verses.

In the previous chapter, the typology reflected a time after Christ’s first coming and prior to His second coming. It is a time when there is no king actively ruling Israel. As for the historical narrative, it next says…

^{1 (con’t)} that there was a certain Levite staying in the remote mountains of Ephraim.

vayhi ish levi gar b’yarkthe har ephrayim – “And is, man Levi, sojourning in flanks Mount Ephraim.” Like the previous chapter, another Levite in Mount Ephraim is highlighted. The word yerekah is used to describe where he is. It is the feminine of yarek, the thigh or flank. It is used when referring to inanimate objects such as a location, a house, a cave, and so forth. It indicates a side, be it an inner side or a remote side.

It is assumed that this is referring to the remote side of Ephraim in relation to Bethlehem Judah which is prominent in the story. It is interesting that the same location, Mount Ephraim, is mentioned in the previous narrative where Micah dwelt, and it is also the area where 1 Samuel begins.

Shiloh is within the tribal allotment of Ephraim. That is where the ark resided after it was moved from Gilgal in Joshua 18:1. The apostasy of Israel is highlighted in this early narrative in the time of the judges, which necessitated the calling forth of a judge.

That continues through the life of Samuel, Israel’s last judge. Eventually, the apostasy leads to Israel calling for a king. This account being in Ephraim tends to explain the words of the Lord through Jeremiah in our text verse as well as here –

 “‘But go now to My place which was in Shiloh, where I set My name at the first, and see what I did to it because of the wickedness of My people Israel. ¹³ And now, because you have done all these works,’ says the Lord, ‘and I spoke to you, rising up early and speaking, but you did not hear, and I called you, but you did not answer, ¹⁴ therefore I will do to the house which is called by My name, in which you trust, and to this place which I gave to you and your fathers, as I have done to Shiloh. ¹⁵ And I will cast you out of My sight, as I have cast out all your brethren—the whole posterity of Ephraim.’” Jeremiah 7:12-15

Despite the ark being in Shiloh, there is a great deal of apostasy being highlighted in that very area. It is as if the evil of Israel, even with the presence of the Lord right at hand, permeates the lives and actions of the people.

Levi means Attached.

Ephraim means Twice Fruitful and also Ashes.

In Scripture, a har, mountain, is a lot of something gathered. In typology, it is synonymous with a large but centralized group of people.

^{1 (con’t)} He took for himself a concubine from Bethlehem in Judah.

vayiqakh lo ishah philegesh mibeith lekhem Yehudah – “And takes to him woman, concubine, from house Bethlehem Judah.” The words seem to imply that the Levite had a wife and that this woman is added as a second wife with lesser rights.

The word is pilegesh, and is supposed by some to be a compound of the word palag, to split or divide, and nagash, to draw near or approach. If so, it would mean that the man divided his attention between his wife and his concubine. This is what was the case with Abraham –

“And Abraham gave all that he had to Isaac. ⁶ But Abraham gave gifts to the sons of the concubines which Abraham had; and while he was still living he sent them eastward, away from Isaac his son, to the country of the east.” Genesis 25:5, 6

This concubine is considered a wife, belonging to one man alone, even if she is not a main wife, like Rachel and Leah, with full rights. The children of such a union would be categorized differently as well. It is remarkable that Bethlehem Judah is highlighted again, as in the previous chapter.

The Levite, taken in by Micah of Mount Ephraim, was from there. Now a Levite from Mount Ephraim takes in a concubine from there. Micah’s Levite committed harlotry against the Lord through idol worship. Now the concubine of the Levite will commit harlotry against her husband…

² But his concubine played the harlot against him,

The meaning is highly debated: vatizneh alav pilagsho – “And harlots upon him, his concubine.” Some feel this means she actually committed adultery and he found out about it (hence, “before him”). Others see it as her simply being unfaithful by leaving him. Some see it as her being a crummy concubine toward him and then leaving him.

The use of the word zanah, to commit fornication, is used both literally and figuratively, but it always gives the sense of harlotry, not simply departing from the home. When used figuratively about Israel, which is quite common, it means being adulterous against the Lord.

For example, it is used multiple times this way in the book of Hosea –

“Ephraim is joined to idols,
Let him alone.
¹⁸ Their drink is rebellion,
They commit harlotry [zanah] continually.
Her rulers dearly love dishonor.
¹⁹ The wind has wrapped her up in its wings,
And they shall be ashamed because of their sacrifices.” Hosea 4:17-19

^{2 (con’t)} and went away from him to her father’s house at Bethlehem in Judah, and was there four whole months.

Again, the meaning is debated: vatelekh me’ito el beith aviha el beith lekhem Yehudah vathi sham yamim arbaah khodashim – “And walks from him unto house her father, unto Bethlehem Judah. And is there days, four months.” The term “days four months” could mean a year and four months, or it could mean “days, namely four months.”

The latter seems more likely. She left, and for four whole months, she did not return, making it likely she would not return. It would explain what is said in the next clause.

Either way, the focus is on the number four. Bullinger says, “It is emphatically the number of Creation; of man in his relation to the world as created; while six is the number of man in his opposition to and independence of God. It is the number of things that have a beginning, of things that are made, of material things, and matter itself. It is the number of material completeness. Hence it is the world number, and especially the ‘city’ number.”

Bethlehem means House of Bread. It can also mean House of War. Judah means Praise.

³ Then her husband arose and went after her, to speak kindly to her and bring her back,

At times, there are differences in the Hebrew text when it is written (kethiv) and when it is read (qere). When this occurs, it usually means there is something in the written words that the scribes find odd, and they replace the part that is read with something that makes more sense to them.

In these words, there is a kethiv discord: vayaqum ishah vayelekh akhareha l’daber al libah lahashivo – “And arises, her man, and walks after her to speak upon her heart, to return him.” What would, on the surface, seem to make sense, and what the qere reads, is “to return her.”

However, there is strong reason to assume that it is referring to her heart, a masculine noun, and the nearest antecedent. Only Smith’s Literal Translation follows this idea –

“And her husband will rise and go after her to speak to her heart, to turn it back” (SLT).

Because typology is being conveyed, Smith’s is certainly correct. There is no reason to deviate from the written Hebrew unless the Jews somehow sensed that this passage sniffed of their own rebellion. This rendering is not without precedent. For example, in 1 Kings 13:4, the same verbal form refers to the hand of a person –

“So it came to pass when King Jeroboam heard the saying of the man of God, who cried out against the altar in Bethel, that he stretched out his hand from the altar, saying, ‘Arrest him!’ Then his hand, which he stretched out toward him, withered, so that he could not pull it back [lahashivah] to himself.”

When the Levite went to Bethlehem, it was specifically l’daber al libah, to speak upon her heart to bring him (it) back. It is a thought that is also seen in Hosea 2 when the Lord appeals to Israel, asking them –

“Therefore, behold, I will allure her,
Will bring her into the wilderness,
And speak comfort to her [v’dibarti al libah].
¹⁵ I will give her her vineyards from there,
And the Valley of Achor as a door of hope;
She shall sing there,
As in the days of her youth,
As in the day when she came up from the land of Egypt.” Hosea 2:14, 15

This would explain the expression “days, four months.” Because the concubine would never return on her own, he instead goes to speak upon her heart.

^{3 (con’t)} having his servant and a couple of donkeys with him.

v’naaro imo v’tsemed khamorim – “And his servant with him, and pair donkeys.” Here is a new word, tsemed. It signifies a pair. As such, it is used to designate a measure of land, as in the amount of land one can plough in a day, such as an acre. It is derived from tsamad, to join.

In this case, it is a pair of chamor, donkeys. That is derived from chamar, to be red, thus designating their reddish color. Specifically designating two shows that his intent is that she will return with him on one of them. Thus, with a servant and two donkeys, the men went down and met with his concubine…

^{3 (con’t)} So she brought him into her father’s house; and when the father of the young woman saw him, he was glad to meet him.

vatviehu beith aviha vayirehu avi hanaarah vayishma liqrato – “And brings him house her father. And sees him, father the damsel, and rejoices to meet him.” Obviously, the Levite’s speaking upon her heart was effective because she is willing to bring him to her father’s house.

Nothing is said about why her father rejoiced to meet him, but it seems apparent that he was happy that the two would be reconciled. It doesn’t seem there are any hidden motives. The Levite had gone out of his way to make reconciliation. The girl’s father liked the Levite, and he was glad things were working out.

⁴ Now his father-in-law, the young woman’s father, detained him; and he stayed with him three days.

vayekhezaq bo khothno avi hanaarah vayeshev ito shlosheth yamim – “And holds, in him, his affinity, father the damsel. And dwells with him three days.” The word khathan, to be joined in affinity, is used. It shows us that this union was considered a marriage.

In his happiness concerning things getting straightened out, he kept his son-in-law as a guest for three days. Bullinger says the number three denotes divine perfection, and it “stands for that which is solid, real, substantial, complete, and entire.”

^{4 (con’t)} So they ate and drank and lodged there.

vayokhlu vayishtu vayalinu sham – “And eat, and drink, and lodge there.” The girl’s father provided everything, accommodating his guest as one would expect in such a situation. However, after three days, it was time to go…

⁵ Then it came to pass on the fourth day that they arose early in the morning, and he stood to depart;

v’hi bayom harvii vayashkimu ba’boqer vayaqum lalekheth – “And is, in the day, the fourth, and arises early in the morning, and stands to walk.” In what seems an almost comical set of events, the Levite prepares to leave for the first of four times.

The visitors arose early. In doing so, they would avoid traveling during the heat of the day. They got themselves ready and once set, the Levite gets up, ready to head out…

^{5 (con’t)} but the young woman’s father said to his son-in-law, “Refresh your heart with a morsel of bread, and afterward go your way.”

The father’s words are imperative: vayomer avi hanaarah el khathno s’ad livkha path lekhem v’akhar telekhu – “And says, father the damsel, unto his affinity, ‘Support your heart, bit bread. And after, walking.’” It is almost as if he is in a panic that the son-in-law intends to leave, so he admonishes him to have something to eat. The words he uses are similar to when Abraham spoke to the Lord in Genesis 18:5, except without the imperative –

“And I will bring a morsel of bread, that you may refresh your hearts. After that you may pass by, inasmuch as you have come to your servant.”

⁶ So they sat down, and the two of them ate and drank together. Then the young woman’s father said to the man, “Please be content to stay all night, and let your heart be merry.”

vayeshvu vayokhlu shnehem yakhdav vayishtu vayomer avi hanaarah el ha’ish hoel na v’lin v’yitav libekha – “And sit, and eat, they two, together, and drink. And says, father the damsel, unto the man, ‘Yield, I pray, and lodging. And gladden your heart.’” The Levite agreed to stay and eat.

This would mean departing in the afternoon after the sun moved from its high point. But he probably reasoned it wasn’t a terrible idea. While eating, however, the father-in-law asked him to lodge for the night and enjoy the evening with him. This didn’t appeal to the Levite, and so…

⁷ And when the man stood to depart, his father-in-law urged him; so he lodged there again.

vayaqam ha’ish lalekheth vayiphtsar bo khotno vayashav vayalen sham – “And arises, the man, to walk. And presses in him, his affinity, and returns and lodges there.” The Levite got up to leave and probably said, “We really need to get going. However, the father-in-law pressed him to stay the night and so he obliged…

⁸ Then he arose early in the morning on the fifth day to depart, but the young woman’s father said, “Please refresh your heart.” So they delayed until afternoon; and both of them ate.

There are different ways to consider these words: vayashkem baboqer bayom hakhamishi lalekheth vayomer avi hanaarah s’ad na l’vavkha v’hithmahmhu ad n’toth ha’yom vayokhlu shnehem – “And arises early in the morning in the day, the fifth, to walk. And says, father the damsel, ‘Support [imp.], I pray, your heart [masc. sg.].’ And lingered [masc. pl. they] until extends the day. And eat, they two.”

Or “…Support [imp.], I pray, your heart [masc. sg.], and linger [masc. imp. pl.: yourselves] until extends the day.”

Either he asks the Levite to eat and then they all linger until later in the day, or he is asking the Levite to eat and also linger with the others until later in the day. The Hebrew tends toward the latter, but Lange says –

“Older Jewish expositors, as Abarbanel and Meir Obernick, very properly take this, not as imperative, but as 3d per. perf. It is against the sense to make the father say: “Delay till it become evening.”

However, that appears to be exactly what the father-in-law is saying. The Levite sat the day before and then got up in the afternoon to leave. Once that happened, his father-in-law asked him to “yield” and stay the night. Now, the father-in-law uses a different word translated as “linger.” It is like saying, “Just refresh yourself now, and then you can go in a little while.” So the two of them did…

⁹ And when the man stood to depart—he and his concubine and his servant—his father-in-law,

vayaqam ha’ish lalekheth hu u-philagsho v’naaro – “And arises, the man, to walk. He, and his concubine, and his servant.” He had granted the father-in-law’s request and they had supported their hearts. Now, it is time to go as suggested. Therefore, the three of them arise to go. However…

^{9 (con’t)} the young woman’s father, said to him, “Look, the day is now drawing toward evening;

The words are unusual: vayomer lo khotno avi hanaarah hineh na raphah hayom laarov – “And says, to him, his affinity, father the damsel, ‘Behold, I pray, slackens the day to darken.’” It seems evident that the father-in-law didn’t want them to go at all. Now that they had spent a part of the day, he urges them to just stay the rest of the day. “See, it’s getting dark. Evening is just around the corner! Therefore…”

^{9 (con’t)} please spend the night. See, the day is coming to an end; lodge here, that your heart may be merry. Tomorrow go your way early, so that you may get home.”

The words curiously change between singular and plural: linu na hineh khanoth hayom lin poh v’yitav l’vavekha v’hishkamtem makhar l’dark’khem v’halakhta l’ohalekha – “Lodge [pl.], I pray. Behold, declines the day. Lodge [sg.] here and gladden [sg.] your heart [sg.]. And arise early [pl.] tomorrow to your way [pl.]. And walk [sg.] to your tent [sg.].” The change is more evident in the older versions that use you/your and thy/thine, but even then, most people just read right over the changes, not paying attention to the nuances.

The man is speaking to the Levite and then to all of them. He finishes by speaking to only the Levite. His word choice throughout these verses has been careful to sway all of them, but particularly the Levite.

In his words, there is a sort of pun. The word translated as decline, khanah, is normally used when referring to encamping, as in pitching a tent. It is where the word makhaneh, or camp, is derived from. As such, the old man is basically saying, “The day is encamping for the evening, stay here and walk to your tent tomorrow.”

Stay a while and refresh your heart
And relax while the day goes by
No need to make such a hasty start
Rest! Give it a try

Stay a while and gladden your heart
You can remain here a bit more
No point in such an early start
No need to rush out the door

Don’t hurry away, the day is just starting
Linger a while and relax before you go
No need to be hastily departing
Let the sun incline a bit, it’s hot out, you know

Hold off till tomorrow, the day is almost gone
Yes, hold off and then depart at dawn

II. Shalom To You (verses 10-21)

¹⁰ However, the man was not willing to spend that night;

 

v’lo avah ha’ish lalun “And no acquiesced, the man, to lodge.” He had been offered to refresh himself in the morning and then depart later in the day. Nothing would further detain him, so he refused to acquiesce to another appeal…

^{10 (con’t)} so he rose and departed, and came opposite Jebus (that is, Jerusalem). With him were the two saddled donkeys; his concubine was also with him.

vayqam vayelekh vayavo ad nokhakh y’vus hi y’rushalim v’imo tsemed khamorim khavushim u-pilagsho imo – “And arises, and walks, and goes until front Jebus – it Jerusalem. And with him pair donkeys, saddling, and his concubine with him.” A walk from Bethlehem to Jerusalem is a couple of hours. They are now facing the city, but it is mostly occupied by Jebusites at this time.

The word translated as saddling signifies to wrap firmly. Thus, it likely means saddled. However, it could mean they were loaded with things. Because the concubine is mentioned, being saddled seems to be the thought. The servant walked while they rode.

Jebus means Trodden Down or Trodden Underfoot.

Jerusalem means many things, but Foundation of Peace gets the intent.

¹¹ They were near Jebus, and the day was far spent;

hem im y’vus v’hayom rad m’od – “They with Jebus, and the day flattened, very.” If it was a two-hour or even three-hour walk, this means that, depending on the time of year, the father-in-law detained them until at least mid-afternoon, maybe later. He had actually put their lives in peril through his actions.

A new word is used, radad. It means to tread in pieces. In 1 Kings 6, it is used to indicate the spreading of gold over the cherubim in the temple. Thus, the day has been almost completely exhausted, thus, flattened.

^{11 (con’t)}  and the servant said to his master, “Come, please, and let us turn aside into this city of the Jebusites and lodge in it.”

The servant’s words are imperative and contain a cohortative: vayomer hanaar el adonav l’khah na v’nasurah el ir hay’vusi hazoth v’nalin bah – “And says the servant to his lord, ‘Walk-ward, I pray, and we will turn aside unto city the Jebusite, the this, and lodge in her.’” He urges his master to walk toward Jebus, and they will turn in there. It is the only logical option because night would be coming very quickly…

¹² But his master said to him, “We will not turn aside here into a city of foreigners, who are not of the children of Israel; we will go on to Gibeah.”

The intent is understood even though the words are complicated: vayomer elav adonav lo nasur el ir nakhri asher lo mib’ne Yisrael henah v’avarnu ad givah – “And says unto him, his lord, ‘Not we will turn aside unto city strange, which not from sons Israel here. And we will pass over until Gibeah.’”

Jebus was not completely subdued by Israel yet, even if it was partially at the time of Joshua. In continuing to Gibeah, which was another two-and-a-half hours or so, they would be in an Israelite city filled with Benjamites. It is the town from which Saul would come.

Gibeah means Hill. It is etymologically connected to the word Gabbatha. If Gibeah was his destination, it seems odd that he would then add in another destination that is not much farther away, as is seen with the words…

¹³ So he said to his servant, “Come, let us draw near to one of these places, and spend the night in Gibeah or in Ramah.”

vayomer l’naaro lekha v’niqrevah b’akhad hamqomoth v’lanu bagivah o baramah – “And says to his servant, ‘Walk, and we will approach in one the places, and lodged in the Gibeah or in the Ramah.’” The Ramah is not far from the Gibeah, and so they could stop at either. They are so close that they are mentioned together at times –

“When Saul heard that David and the men who were with him had been discovered—now Saul was staying in Gibeah under a tamarisk tree in Ramah, with his spear in his hand, and all his servants standing about him.” 1 Samuel 22:6

“Blow the ram’s horn in Gibeah,
The trumpet in Ramah!
Cry aloud at Beth Aven,
‘Look behind you, O Benjamin!’” Hosea 5:8

The Ramah, is from rum. It means The Height or The Lofty, but it could be from rama, and would thus mean The Deceit or The Loose (as in the “being trustworthy” department).

¹⁴ And they passed by and went their way; and the sun went down on them near Gibeah, which belongs to Benjamin.

vayaavru vayelekhu vatavo lahem ha’shemesh etsel hagivah asher l’binyamin – “And passes over, and walks, and goes in, to them, the sun beside the Gibeah which to Benjamin.” They were on the road that could take them to either Gibeah or Ramah, but the day was spent when they were at the point where the road joins with Gibeah.

This is probably stated to set the tone of the narrative for what lies ahead. Benjamin means Son of the Right Hand.

¹⁵ They turned aside there to go in to lodge in Gibeah. And when he went in, he sat down in the open square of the city,

vayasuru sham lavo lalun bagivah vayavo vayeshev birkhov ha’ir – “And turns aside there to go in to lodge in the Gibeah. And goes in, and sits in plaza the city.” The city gates were still open, so it was before night had completely settled in. Once inside, they went to the plaza, which was probably inside the gate. It is where people would gather.

The common courtesy of the times dictated that someone would welcome them into his home. Not this time…

^{15 (con’t)} for no one would take them into his house to spend the night.

v’ein ish m’aseph otham habeithah lalun – “And no man gathering them the house-ward to lodge.” It was a command of the law to love the stranger. As such, one would expect them to be taken in. Even before the time of the law, Job noted that this was his custom –

“(But no sojourner had to lodge in the street,
For I have opened my doors to the traveler).” Job 31:32

The unfriendliness of the people is set forth markedly. However…

¹⁶ Just then an old man came in from his work in the field at evening, who also was from the mountains of Ephraim; he was staying in Gibeah, whereas the men of the place were Benjamites.

v’hineh ish zaqen ba min maasehu min ha’sadeh ba’erev v’ha’ish mehar ephrayim v’hu gar ba’givah v’anshe ha’maqom b’ne yemini – “And behold! Man old came in from his work from the field in the evening. And the man from Mount Ephraim. And he sojourning in the Gibeah. And men, the place, sons Benjamin.”

The fact that the man is only a sojourner is given as a contrast to the inhabitants of the city. He is old and he is a field worker at the end of the day. And more, he is only a sojourner in the city. He had every reason to want to be alone for the evening and let someone else take care of things…

¹⁷ And when he raised his eyes, he saw the traveler in the open square of the city; and the old man said, “Where are you going, and where do you come from?”

vayisa enav vayar eth ha’ish haoreakh birkhov ha’ir vayomer ha’ish ha’zaqen anah telekh u-meayin tavo – “And lifts his eyes, and sees the man, the wayfaring, in plaza the city. And says the man, the old, ‘Where walk, and from whence come?’” Here is a new word, arakh. It signifies to go wayfaring.

The old man came through the gate into the open area and saw the Levite with his companions and donkeys, and it was obvious to him that this was a wayfaring man. Therefore, out of curiosity, he asked about the route of their trip.

¹⁸ So he said to him, “We are passing from Bethlehem in Judah toward the remote mountains of Ephraim; I am from there. I went to Bethlehem in Judah;

vayomer elav ovrim anakhnu mibeith lekhem Yehuda ad yarkthe har ephrayim misham anokhi vaelekh ad beith lekhem Yehudah – “And says, unto him, ‘Passing over, we, from Bethlehem Judah until flanks Mount Ephraim – from there, I. And walks until Bethlehem Judah.’”

He answers the second question first. They have come from Bethlehem Judah and are going to Ephraim. To explain further, he then notes that he is from there. In other words, he is on a return trip from Bethlehem Judah. He then says…

^{18 (con’t)} now I am going to the house of the Lord.

Wow! Complicated: v’eth beith Yehovah ani holekh – “And House Yehovah I walking.” Cambridge (of course!) says the text is corrupt and it should read, “I am going to my house.” Most say that it means he is going to the house of Yehovah. However, he just said he was going to his home in Ephraim.

Some insist that the words, which bear an accusative, must signify “And I walk at the house of Yehovah.” In other words, he was a Levite who served there. This seems likely. Numbers 18:2, 3 says –

“Also bring with you your brethren of the tribe of Levi, the tribe of your father, that they may be joined with you and serve you while you and your sons are with you before the tabernacle of witness. ³ They shall attend to your needs and all the needs of the tabernacle; but they shall not come near the articles of the sanctuary and the altar, lest they die—they and you also.”

The verb in these words is a participle that acts as a verbal adjective – like “walking papers” (Beat it. You’re fired!). It would explain why he says the next words…

^{18 (con’t)} But there is no one who will take me into his house,

v’ein ish m’aseph othi habay’thah – “and no man gathering me the house-ward.” He is a walking Levite at the House of the Lord. Either he is saying that he is reliable, but no one has taken him in, or it is because he is a Levite in Yehovah’s house that nobody wants anything to do with him. Either way, the reception is very disgraceful.

¹⁹ although we have both straw and fodder for our donkeys, and bread and wine for myself, for your female servant, and for the young man who is with your servant; there is no lack of anything.”

v’gam teven gam mispo yesh lakhamorenu v’gam lekhem vayayin yesh li v’laamatekha v’lanaar im avadekha ein makhsor kal davar – “And also straw, also fodder is to our donkeys. And also bread and wine is to me, and to your maid, and to the servant. With your servant no deficiency all word.”

Here is a word used for the fifth and last time, mispo. It signifies fodder, coming from a word meaning to collect. It is food gathered for animals’ use. He has everything he needs for his animals as well as for himself and his companions. Nothing is lacking except a place to spend the night. Despite this…

²⁰ And the old man said, “Peace be with you! However, let all your needs be my responsibility; only do not spend the night in the open square.”

The final clause contains a jussive: vayomer ha’ish ha’zaqen shalom lakh raq kal makhsorkha alay raq ba’rekhov al talan – “And says, the man, the old, ‘Shalom to you, only all your deficiency upon me. Only in the plaza not shall you lodge.’” “Shalom to you” means that he would give them lodging. However, he then extends himself beyond that, saying that he would provide all their needs.

As for spending the night in the plaza, he is adamant that they shall not. It is apparent he knows the character of the people and what they are prone to doing. Therefore, he insists on personally caring for them.

^{21 (fin)} So he brought him into his house, and gave fodder to the donkeys. And they washed their feet, and ate and drank.

vay’viehu l’beitho vayibol lahamorim vayirkhatsu raglehem vayokhlu vayishtu – “And brings in him, to his house, and mixes to the donkeys, and washes their feet, and eat, and drink.” The old man prioritized the animals first to ensure they would be taken care of for the continued journey.

It is easy to get distracted by entertaining guests and forget the needs of the animals. And so, the old man showed careful attention to his guests so that they were able to be on their way early in the morning.

Washing feet was a custom not to be ignored. After only a couple of miles, while wearing sandals, the feet would be rather grody. It would be a relief to each of them. And then they all together ate and drank.

Nobody in Gibeah was willing to take them in except a foreigner. It is not unlike Lot, a stranger in Sodom, who did the same thing for the messengers who came there –

“Now the two angels came to Sodom in the evening, and Lot was sitting in the gate of Sodom. When Lot saw them, he rose to meet them, and he bowed himself with his face toward the ground. ² And he said, ‘Here now, my lords, please turn in to your servant’s house and spend the night, and wash your feet; then you may rise early and go on your way.’
And they said, ‘No, but we will spend the night in the open square.’” Genesis 19:1, 2

It is evident that the town is an inhospitable place. What is coming will reveal it is much worse than that.

We are finished for the day. Think about what has transpired and what you’ve learned. Then, take time to read the coming verses and see if you can come up with any conclusions about what is being said. The word is telling us details so that we can peer into the future of redemptive history. Take your time and think about it. Next week’s sermon is just around the corner.

Closing Verse: “But whatever city you enter, and they do not receive you, go out into its streets and say, ¹¹ ‘The very dust of your city which clings to us we wipe off against you. Nevertheless know this, that the kingdom of God has come near you.’ ¹² But I say to you that it will be more tolerable in that Day for Sodom than for that city.” Luke 10:10-12

Next Week: Judges 19:22-30 Some people are destined for hell. It’s the only fix… (No King in Israel, Part VI) (53^rd Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

No King in Israel, Part V

And it came to pass in those days
When there was no king in Israel to lead the team
That there was a certain Levite staying
In the remote mountains of Ephraim

He took for himself a concubine
From Bethlehem in Judah, not Lichtenstein

But his concubine played the harlot against him
And went away from him
To her father’s house at Bethlehem in Judah
And was there four whole months, things were lookin’ grim

Then her husband arose and went after her
To speak kindly to her and bring her back
Having his servant and a couple of donkeys with him
So she brought him into her father’s house to get back on track

And when the father of the young woman saw him
He was glad to meet him, happy to the brim

Now his father-in-law
The young woman’s father, detained him, he did ensnare
And he stayed with him three days
So they ate and drank and lodged there

Then it came to pass on the fourth day
That they arose early in the morning, and he stood to
———-depart that day
But the young woman’s father said to his son-in-law
“Refresh your heart with a morsel of bread, and afterward
———-go your way

So they sat down
And the two of them ate and drank together, fun very
Then the young woman’s father said to the man
Please be content to stay all night, and let your heart be merry

And when the man stood to depart
His father-in-law urged him to stay
So he lodged there again
There goes another day…

Then he arose early in the morning on the fifth day to depart
But the young woman’s father said, yes he did state
“Please refresh your heart
So they delayed until afternoon; and both of them ate

And when the man stood to depart, he and his concubine
———-and his servant
His father-in-law, the young woman’s father, said to him
———-being quite forthright
“Look, the day is now drawing toward evening
Please spend the night

See, the day is coming to an end
Lodge here, that your heart may be merry
Tomorrow go your way early
So that you may get home (before next January!)

However, the man was not willing to spend that night
So he rose and departed, and came opposite Jebus
———-(that is, Jerusalem)
With him were the two saddled donkeys
His concubine was also with him

They were near Jebus, and the day was far spent
And the servant said to his master
“Come, please, and let us turn aside
Into this city of the Jebusites and lodge in it and keep from disaster

But his master said to him
“We will not here into a city of foreigners turn aside
Who are not of the children of Israel
We will go on to Gibeah, that’s what I decide

So he said to his servant
“Come, let us draw near to one of these places
And spend the night in Gibeah or in Ramah
With some familiar Israelite faces

And they passed by and went their way
And the sun on them went down
Near Gibeah which belongs to Benjamin
Yes, as they neared Gibeah town

They turned aside there to go in to lodge in Gibeah
And when he went in, he sat down at some site
In the open square of the city
For no one would take them into his house to spend the night

Just then an old man came in from his work in the field at evening
Who also was from the mountains of Ephraim like him
He was staying in Gibeah
Whereas the men of the place were of Benjamin

And when he raised his eyes
He saw the traveler in the open square of the city
———- (cue the music dum de dum…)
And the old man said
“Where are you going, and where do you come from?

So he said to him, “We are passing from Bethlehem in Judah
Toward the remote mountains of Ephraim, yes toward
I am from there. I went to Bethlehem in Judah
Now I am going to the house of the LORD

But there is no one who will take me into his house
Although we have both straw and fodder for our donkeys
———-yes, we did bring
And bread and wine for myself, for your female servant
And for the young man who is with your servant; there is
———-no lack of anything

And the old man said, “Peace be with you!
However, let all your needs be my responsibility
Only do not spend the night in the open square
No way shall it be!

So he brought him into his house
And gave fodder to the donkeys too
And they washed their feet
And ate and drank beaucoup

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

And it came to pass in those days, when there was no king in Israel, that there was a certain Levite staying in the remote mountains of Ephraim. He took for himself a concubine from Bethlehem in Judah. ² But his concubine played the harlot against him, and went away from him to her father’s house at Bethlehem in Judah, and was there four whole months. ³ Then her husband arose and went after her, to speak kindly to her and bring her back, having his servant and a couple of donkeys with him. So she brought him into her father’s house; and when the father of the young woman saw him, he was glad to meet him. ⁴ Now his father-in-law, the young woman’s father, detained him; and he stayed with him three days. So they ate and drank and lodged there.

⁵ Then it came to pass on the fourth day that they arose early in the morning, and he stood to depart; but the young woman’s father said to his son-in-law, “Refresh your heart with a morsel of bread, and afterward go your way.”

⁶ So they sat down, and the two of them ate and drank together. Then the young woman’s father said to the man, “Please be content to stay all night, and let your heart be merry.” ⁷ And when the man stood to depart, his father-in-law urged him; so he lodged there again. ⁸ Then he arose early in the morning on the fifth day to depart, but the young woman’s father said, “Please refresh your heart.” So they delayed until afternoon; and both of them ate.

⁹ And when the man stood to depart—he and his concubine and his servant—his father-in-law, the young woman’s father, said to him, “Look, the day is now drawing toward evening; please spend the night. See, the day is coming to an end; lodge here, that your heart may be merry. Tomorrow go your way early, so that you may get home.”

¹⁰ However, the man was not willing to spend that night; so he rose and departed, and came opposite Jebus (that is, Jerusalem). With him were the two saddled donkeys; his concubine was also with him. ¹¹ They were near Jebus, and the day was far spent; and the servant said to his master, “Come, please, and let us turn aside into this city of the Jebusites and lodge in it.”

¹² But his master said to him, “We will not turn aside here into a city of foreigners, who are not of the children of Israel; we will go on to Gibeah.” ¹³ So he said to his servant, “Come, let us draw near to one of these places, and spend the night in Gibeah or in Ramah.” ¹⁴ And they passed by and went their way; and the sun went down on them near Gibeah, which belongs to Benjamin. ¹⁵ They turned aside there to go in to lodge in Gibeah. And when he went in, he sat down in the open square of the city, for no one would take them into his house to spend the night.

¹⁶ Just then an old man came in from his work in the field at evening, who also was from the mountains of Ephraim; he was staying in Gibeah, whereas the men of the place were Benjamites. ¹⁷ And when he raised his eyes, he saw the traveler in the open square of the city; and the old man said, “Where are you going, and where do you come from?”

¹⁸ So he said to him, “We are passing from Bethlehem in Judah toward the remote mountains of Ephraim; I am from there. I went to Bethlehem in Judah; now I am going to the house of the Lord. But there is no one who will take me into his house, ¹⁹ although we have both straw and fodder for our donkeys, and bread and wine for myself, for your female servant, and for the young man who is with your servant; there is no lack of anything.”

²⁰ And the old man said, “Peace be with you! However, let all your needs be my responsibility; only do not spend the night in the open square.” ²¹ So he brought him into his house, and gave fodder to the donkeys. And they washed their feet, and ate and drank.

 

 

 

 

Artwork by Douglas Kallerson.

Judges 18:21-31
No King in Israel, Part IV

(Typed 17 June 2024) The Bible is a book of amazing words that convey incredible meaning. Rare and even unique words come into the narrative at times, some of which are hard to pin down as to their actual meaning.

Some words are found only once in the Bible. These are known as hapax legomena (said once). Some of these words are found only once in all ancient writings, meaning that they were coined by the author of that book and not used again.

Other words are coined in Scripture and later used outside of Scripture. Likewise, there are words that come from translations of the Bible only used within that translation. Others were developed by translators and became a part of the language, being used in other contexts.

This happens outside the Bible all the time as well. The German word jein, a combination of ja (yes) and nein (no), was brought into everyday language by a hip-hop band named Fettes Brot in their 1996 single, Jein. It means that you could go either way on a decision.

Another German word, of which there is no English counterpart, is zugzwang. It refers to when you are forced into making a decision. It comes from the game of chess, where the word zug means to move, and the word zwang is where you are forced to move, even if it harms your prospects of gaining the advantage or winning.

Text Verse: “Dan shall be a serpent by the way,
A viper by the path,
That bites the horse’s heels
So that its rider shall fall backward.” Genesis 49:17

The description of Dan in Genesis 49, and the wording concerning Dan in that passage matches what we will see in typology today. However, Dan is somewhat of a serpent by the way to Micah in these verses.

Because of this, Micah will have a choice to make. Like the German word zugzwang, I have coined a word for this. Maybe you will be able to identify it as we go. If so, maybe you can start using it in your own daily speech.

If so, maybe the word will become famous and a part of our standard lexicon. If so, maybe I will become famous, and this sermon will become notable as the first use of it. If so…

Well, let’s just get on with it. Great things, such as interesting words, concepts, and ideas are a marvelous part of His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. A Difficult Forcision (verses 21-31)

With the events bringing these Danites to the house of Micah, and the agreement of the Levite to accompany them to their new home set, the narrative next says…

²¹ Then they turned and departed, and put the little ones, the livestock, and the goods in front of them.

vayiphnu vayelekhu vayasimu eth ha’taph v’eth ha’miqneh v’eth ha’k’vudah liphnehem – “And turn, and walk, and set the youngster, and the livestock, and the abundance to their faces.” Having plundered the gods of Micah’s home, the Danites continue north to Laish.

The wording here is given to show their defensive strategy as they continued. If Micah were to challenge them to a battle over his things, they wanted whatever would inhibit their ability to strike back ahead of them. This is because Micah would be coming from their rear as they marched away from him.

The taph, or youngster, comes from taphaph, signifying small quick steps. Thus, it speaks of the wee ones.          Having little ones implies bringing women along, but it is the children who need to be guarded and who also set the pace.

Likewise, the livestock would vary in kind. Some would walk at a slower pace and need more frequent stops, thus slowing the pace of the rest. Both of these are seen in the account of Jacob meeting up with his brother Esau –

“Please let my lord go on ahead before his servant. I will lead on slowly at a pace which the livestock that go before me, and the children, are able to endure, until I come to my lord in Seir.” Genesis 33:14

Lastly is the kevudah, abundance. It is a new and rare word coming from kavad, to be heavy or weighty. Scholars debate what it refers to, but as it is from a word meaning heavy, it probably means their baggage or other abundance that would slow them down.

By having these precious and needed items set the pace, it would avoid what happened in the wilderness as Israel trekked toward Canaan –

“Remember what Amalek did to you on the way as you were coming out of Egypt, ¹⁸ how he met you on the way and attacked your rear ranks, all the stragglers at your rear, when you were tired and weary; and he did not fear God.” Deuteronomy 25:17, 18

²² When they were a good way from the house of Micah, the men who were in the houses near Micah’s house gathered together and overtook the children of Dan.

The words “gathered together” are a paraphrase. The word zaaq means to cry or call out. As such, it is often used as a cry for battle as gathering men to assemble and arm themselves: hemah hirkhiqu mibeith mikhah v’ha’anashim asher babatim asher im beith mikhah nizaqu vayadbiqu eth b’ne dan – “They far off from house Micah, and the men who in the houses who with house Micah cried and impinged sons Dan.”

As the men of the area were probably in the fields tending to daily work, it would take time for whoever saw what happened or noticed the missing articles to get to the field and start gathering people to pursue the thieves.

This gave the Danites time to remove themselves some distance. However, with the slowest of the travelers setting the pace, those in Micah’s area would eventually catch up with them. Therefore…

²³ And they called out to the children of Dan. So they turned around and said to Micah, “What ails you, that you have gathered such a company?”

As with the previous verse, the word zaaq, to cry out, is used: vayiqreu el b’ne dan vayasebu p’nehem vayomru l’mikhah mah l’kha ki nizaqta – “And calls, unto sons Dan, and turn their faces, and say to Micah, ‘What to you that cried?’” The words begin a rather comical exchange between the two parties.

Micah and his group are hollering at the Danites. We can assume it is something like, “Hey, hey you! Stop. What do you think you’re doing? Stop!”

The Danites, knowing very well why they are being pursued, look back and ask what the matter is, as if they had no idea on earth why anyone would be coming after them. “Wha…? What’s the matter with you?”

It is as if Dan is taunting them for the laughs they will have in the future when they sit around the bonfire and talk about the good old days. Micah, however, isn’t so excited about the events…

²⁴ So he said, “You have taken away my gods which I made, and the priest, and you have gone away.

vayomer eth elohay asher asiti l’qakhtem v’eth ha’kohen vatelkhu – “And says, ‘My gods which I made, taken, and the priest – and walk.’” We can’t read Micah’s mind as to whether he is using the word elohay as “God” (meaning a representation of Yehovah) or “gods” meaning several gods he served as god. However, verse 17 listed a panoply of things taken. Thus, “gods” seems appropriate.

With that in mind, everything about the entire statement is absurd in the extreme. Micah wants the gods he made back. If he made them, they are not gods.

If his “gods” were taken from him, then if they were real gods they are not “his” gods. And the Levite is not a priest, even if he was his “priest.”

The amount of unclear thinking by Micah is astonishing. He had completely deceived himself that the things he had were what he conjured them to be. It is exactly why understanding who the Lord is, what He is like, and what interacting with Him involves is so important.

He is not one of many gods.
He is not created, nor can any part of creation, including something formed by man, be equated to Him.
If He is someone’s God, He can never be taken from that person.
Because He is the One true God, He can always be a person’s God (in the sense of relationship).
Further, as God is omnipresent, He can never be absent from His people.

Also, because of man’s state before Him, meaning our sin nature, only a priest without sin who is designated by Him can actually be a priest before Him. As for the priests of the Law of Moses, their sin is dealt with under the law in a temporary way which was anticipatory of the coming Christ.

However, a Levite (or any other person) had no such provision to allow them even this accommodation.

^{24 (con’t)} Now what more do I have? How can you say to me, ‘What ails you?’”

u-mah li od u-mah zeh tomru elay mah lakh – “And what to me still? And what this says unto me, ‘What to you?’” Without the Lord, the statement is true, even if it is ridiculous. He was without the Lord as well as the tinker toys that he thought were his guidance and source of care and blessing.

Therefore, he was willing to chase after the people who carried away his gods and fight to rescue them so that his gods could continue to bless and guide him. His affliction was one of the mind, but he was too blind to even understand how preposterous his actions were.

Micah and those with him are like Laban who went chasing after Jacob when Rachel had stolen his gods. While he inspected the tents for his gods that supposedly directed his life, they sat under his daughter, who was in her time of impurity, having her period.

²⁵ And the children of Dan said to him, “Do not let your voice be heard among us, lest angry men fall upon you, and you lose your life, with the lives of your household!”

vayomru elav b’ne dan al tashma qolkha imanu pen yiphgu bakhem anashim mare nephesh v’asaphta naphsh’kha v’nephesh beithekha – “And say unto him, sons Dan, ‘Not let be heard your voice with us, lest impinge in you men bitter soul, and gather your soul and soul your house.’”

The comical tone continues, even if a bit grim. The sons of Dan threaten Micah’s life and the lives of his family members while pretending they are talking about some unknown individual who might happen to be among them.

As they had lived together, journeyed together, encamped together at Mahaneh Dan, and continued on to Laish together, everyone would have been perfectly aware of everyone else among them.

But the Danites’ words make it seem as if there might be some rogue person who could come unhinged at the words and actions of Micah and they needed to protect him from this unknown terror. The fact is that they all were in agreement and would have come down upon their pursuers like a pride of hungry lions.

²⁶ Then the children of Dan went their way.

vayelkhu b’ne dan l’darkam – “And walk, sons Dan, to their way.” It appears that after threatening Micah with this unknown but terrible person who might be among them, they simply turned around and started walking away. It leaves Micah in a difficult spot where he must now make his forcision…

^{26 (con’t)} And when Micah saw that they were too strong for him, he turned and went back to his house.

vayar mikhah ki khazaqim hemah mimenu vayiphen vayashav el beitho – “And sees, Micah, for stronger they from him. And turns, and returns unto his house.” Micah is perfectly aware of his limitations. Thus, he must decide upon the lesser of two perceived evils.

Knowing that continuing the pursuit would be disastrous, he considers his next move and decides life without his gods is better than death without them.

²⁷ So they took the things Micah had made, and the priest who had belonged to him,

v’hemah laqhu eth asher asah mikhah v’eth ha’kohen asher hayah lo – “And they took which made Micah, and the priest who was to him.” The words “And they” are emphatic. Because Micah is the nearest antecedent, the previous words appear to be parenthetical –

“And says unto him, sons Dan, ‘Not let be heard your voice with us, lest impinges in you men bitter soul, and gathers your soul and soul your house.’ And walks, sons Dan, to their way. (And sees, Micah, for stronger they from him. And turns, and returns unto his house.) And they took which made Micah, and the priest who was to him.”

This appears likely because it simply says they “took which made Micah,” without specifying what they took. However, that was explained in verse 24 – “My gods which I made, taken.”

Thus, Micah could have made his decision while they were still talking to him, or it could be that they finished talking and turned to walk away at the same time Micah turned and headed back home.

Regardless of the exact timing, Dan’s actions are the main point of focus, with the idols and their priest as the key points of their actions. They have secured their new prized possessions…

^{27 (con’t)} and went to Laish, to a people quiet and secure; and they struck them with the edge of the sword and burned the city with fire.

vayavou al layish al am shoqet uvoteakh vayaku otham l’pi kharev v’eth ha’ir sar’phu ba’esh – “And goes upon Laish, upon people reposing and trusting, and struck them to mouth sword, and the city burned in the fire.” It is the same words, “reposing and trusting” that were used in verse 7.

Although some scholars take this as an unjustified action, it is what Israel was told to do when they entered the land –

“But of the cities of these peoples which the Lord your God gives you as an inheritance, you shall let nothing that breathes remain alive.” Deuteronomy 20:16

As these people dwelt within the original borders of the land of Canaan, they were required to be exterminated. However, nothing gave Dan the right to enter another tribe’s inheritance. This land is within the inheritance of Naphtali.

Despite this, Joshua 19:47 acknowledges that this occurred without any sort of rebuke included concerning the matter. There was no written command for burning the city, and yet the text highlights the matter, calling attention to it.

²⁸ There was no deliverer, because it was far from Sidon, and they had no ties with anyone.

v’ein matsil ki rekhoqah hi mitsidon v’davar ein lahem im adam – “And no delivering, for far her from Sidon, and word no to them with man [adam].” The words of verse 7 are essentially repeated here, “And far they from Sidonians, and word no to them with man [adam].” The words are given to confirm how a small portion of a single tribe could take the city without any need for assistance.

Nobody came to the rescue of those in the city, and none from Naphtali were needed by Dan to complete the task as intended.

^{28 (con’t)} It was in the valley that belongs to Beth Rehob. So they rebuilt the city and dwelt there.

v’hi ba’emeq asher l’beith rekhov vayivnu eth ha’ir vayeshvu vah – “And she in the valley which to Beth Rehob. And build the city and dwell in her.” The meaning is that this valley, which was in the tribal inheritance of Naphtali, was a valley that seems to have belonged to the Syrians of Beth Rehob noted in 2 Samuel 10 –

“When the people of Ammon saw that they had made themselves repulsive to David, the people of Ammon sent and hired the Syrians [aram] of Beth Rehob and the Syrians of Zoba, twenty thousand foot soldiers; and from the king of Maacah one thousand men, and from Ish-Tob twelve thousand men. ⁷ Now when David heard of it, he sent Joab and all the army of the mighty men. ⁸ Then the people of Ammon came out and put themselves in battle array at the entrance of the gate. And the Syrians [v’aram] of Zoba, Beth Rehob, Ish-Tob, and Maacah were by themselves in the field.” 2 Samuel 10:6-8

This would explain why some Greek texts say aram rather than adam in these words. It seems less likely, however, to say aram in verse 7 when the ownership of the valley is only stated at this point in the narrative. This is especially so when considering it is the Sidonians who are mentioned. They lived west of the location while the Syrians lived eastward.

As for the name, Beth Rehob comes from beith, house, and rekhov, to be or become large or wide. Thus, it means something like House of Wideness, House of Spaciousness, or something like that.

²⁹ And they called the name of the city Dan, after the name of Dan their father, who was born to Israel.

vayiqru shem ha’ir dan b’shem dan avihem asher yulad l’Yisrael – “And call name the city Dan, in name Dan their father who born to Israel.” The reason for calling it Dan is because it was the name of their tribal father who was born to Israel. Thus, it was in honor of him.

However, it is probably a symbolic gesture as well. Even though they were at the furthest point north in the land and in Naphtali’s tribal inheritance, they remained of the tribe of Dan, whose inheritance was to the southwest.

Because of its location, the name became a part of the all-encompassing term for the land of Israel, “from Dan to Beersheba” (or Beersheba to Dan) that is noted nine times in Scripture, Beersheba being the southernmost point.

^{29 (con’t)} However, the name of the city formerly was Laish.

v’ulam layish shem ha’ir larishonah – “and, however, Laish name the city to the first.” The name, as seen in verse 7, means Lion. However, that comes from lush, to knead, as in bread – which is how the word is always used. Kneading is possible. If it was a word originally spelled with two yods (our y), it would have the sense of I Have, To Me Possession, I Posses, etc.

³⁰ Then the children of Dan set up for themselves the carved image;

vayaqimu lahem b’ne dan eth ha’pasel – “And stands, to them, sons Dan, the carved image.” The meaning is that these members of Dan stood in a state of apostasy from their inception. They arrived, subdued the land, built their city, and set up an image in order to worship or seek favor. Also…

^{30 (con’t)} and Jonathan the son of Gershom, the son of Manasseh, and his sons were priests to the tribe of Dan

The text has, without a doubt, been manipulated: vihonathan ben gershom ben m’nasheh hu u-banav hayu khohanim l’shevet ha’dani – “And Jonathan, son Gershom, son Manasseh, he and his sons, were priests to tribe the Danite.” The Levite’s name is Jonathan, Yah Has Given, Given of Yehovah, or something similar.

He is a Levite. Levites do not descend from Manasseh. Rather, Moses was of the tribe of Levi. His son Gershom would have been one of the Levites enumerated during the census. Thus, Jonathan and his sons descended from Gershom, who was born to Moses. The names are identical but with the addition of the letter nun –

משה
מנשה

Ellicott notes what is obvious, saying, “in what is called the Masoretic text—i.e., the text edited by the Jewish scribes—the נ is not boldly inserted, but is timidly and furtively suspended…and is called nun thaīûyah (n suspended). This was done to conceal from the uninitiated the painful fact.” As such, it looks like this, מ^נשה.

Some ancient manuscripts, as well as the Latin Vulgate, which is translated directly from the Hebrew, bear out the proper reading.

Gershom means Stranger There, Stranger is His Name, or Exile. Moses means He Who Draws Out.

^{30 (con’t)} until the day of the captivity of the land.

The words are almost completely misunderstood and almost universally mistranslated: ad yom g’loth ha’arets – “until day denuding the land.” Almost all scholars and translations say, “the captivity of the land” (NKJV), “removal of the people of the land” (Young’s), or something similar.

The word is galah, to denude. In this case, it is not speaking of the exile by the Assyrians or the Babylonians that happened hundreds of years later. Rather, it is speaking of the capture of the Ark of the Covenant by the Philistines in 1 Samuel 4-6. At that time, the land was stripped of its covering, the glory of God’s presence –

“Then she named the child Ichabod, saying, ‘The glory has departed [galah] from Israel!’ because the ark of God had been captured and because of her father-in-law and her husband. ²² And she said, ‘The glory has departed [galah] from Israel, for the ark of God has been captured.’” 1 Samuel 4:21, 22

It is believed that Samuel is the author of Judges. This verse certainly makes the case for him as the most likely candidate. The image of idolatry lasted until this period. Nothing is said afterwards concerning it and it is unknown what became of it.

*^31(fin) So they set up for themselves Micah’s carved image which he made, all the time that the house of God was in Shiloh.

These words confirm what was just said: vayasimu la’hem eth pesel mikhah asher asah kal y’me heyoth beith ha’elohim b’shiloh – “And set, to them, carved image Micah which made, all days is house the God in Shiloh.” The ark was taken from Shiloh into battle where it was lost to the Philistines –

“So the people sent to Shiloh, that they might bring from there the ark of the covenant of the Lord of hosts, who dwells between the cherubim. And the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God. … Also the ark of God was captured; and the two sons of Eli, Hophni and Phinehas, died.” 1 Samuel 4:4-11

In 1 Samuel 7, the ark returned to the land of Israel and was in Kirjath Jearim for twenty years. After that, Saul had it brought to him, and later, David had it brought to Jerusalem. Until the land was denuded of their covering, however, the image was set up within the tribe of Dan.

Shiloh means Tranquility.

How can you keep from being trapped
In a world of false religion and apostasy?
Where are the details mapped
That will keep you from heresy?

People go to churches everywhere
But how do they know if what is taught is right?
Does this bother you at all? Do you care?
Does it matter to you if you are pleasing in God’s sight?

He has given us a way to know
He has provided it so that our choices can be right
The Bible! That’s where to go
Let it daily be your guiding light

II. An Idol is Nothing in the World

Chapter 18 begins with the same thought presented in Judges 17:6, “In the days, the those, no king in Israel.” This is a true statement concerning the church age as well. Israel has no king during the church age, even if they have remained as a people.

Likewise, there is no king apart from Jesus in the church, which is included in the commonwealth of Israel, but He is not a king in the sense of active rulership over the churches that comprise His church. He is the King of Israel, but not currently the King in Israel.

Still in verse 1, it noted that the Danite was seeking an inheritance as he had not yet received one because it had not yet fallen to him. As this is west of the Jordan, it is after the time of Christ’s coming.

As the tribe of Dan will receive an inheritance, as seen in Joshua 19, this verse speaks of a group who has not yet been saved but who are going to attempt to obtain their own inheritance apart from Christ.

In sending five men, the number of grace, from among them (verse 2) they are looking to inherit grace through their own efforts. This is something that cannot be accomplished. These reflect people in the church who are not saved. The church has always been full of them.

This is reflected in the fact that they are from Zorah and Eshtaol, Affliction and Entreaty/Bride of God, both of which pictured the church. In going to the Mountains of Ephraim, the home of Micah (Who Is Like This), it means they have gone into the false church to lodge.

While there (verse 3), they recognize the voice of the Levite. In Chapter 17, he pictured someone who appeared to be like Jesus, having all His attributes, but who isn’t Jesus. They asked him about their journey, and he assured them the Lord was with them.

Verse 7 introduces Laish, Kneading (as in bread). The people there were safe and secure according to the manner of the Sidonians. Sidon means Fishery and pictures those who are fishers of men, as Jesus said.

They were quiet people living without insult or reproach, and they had no “word to them with man [adam].” They speak of a sound congregation that does not have any dealings with the carnal man.

The gender discord of verse 7 was noted. The word people is masculine, but the corresponding verb, dwelling, is feminine. Likewise, the words security, reposing, and trusting are each masculine.

Lange said, “the writer’s imagination identifies the people with the city in which they live, and so speaks of them as feminine.” That doesn’t answer the reason, but it is a start. The church is a feminine entity, but those in the church, the saints, are identified in the masculine.

In verse 8, the five Danites return to their brothers in the church (Zorah and Eshtaol), who have no inheritance yet. They tell them they have just the place to take over and that they need to not dawdle but get about taking it.

From there it specifically notes the number who wanted to get this inheritance, six hundred girded for war. It is a number derived from six and ten fallen man without Christ, and the entire round of the cycle is complete. In this case, it is the time of the church age.

First, these men went up to Kirjath Jearim in Judah. Kirjath Jearim means City of Forests or City of Honeycombs. However, as seen in a previous Joshua sermon, Abarim says –

“The verb יער (ya’ar) isn’t used in the Bible and it’s a complete mystery what it might have meant. Noun יער (ya’ar) is the common word for forest or thicket, and the identical noun יער (ya’ar) means honeycomb. It is, of course, perfectly possible that these two nouns are not two but one, describing something general like a thing that consists of many elements, which contain energetic nutrients (either fruits or honey) …” Abarim

Therefore, this is an explanation of the church, a group derived from many people, each filled with individual fruit of the Spirit. This is supportable by the comparison of Israel to a forest in Micah 7:14 –

“Tend Thy people with Thy staff, the flock of Thy heritage, That dwell solitarily, as a forest in the midst of the fruitful field; Let them feed in Bashan and Gilead, as in the days of old” (JPS Tanakh).

Judah means praise. This group left one place reflecting the church. They now stop, naming the place Mahaneh Dan, and will then leave another.

It is the location where “the Spirit of the LORD began to move upon” Samson. It is a Spirit-filled place, but they move on. Next (verse 13), they went to Mount Ephraim. It is another picture of the church, a large but centralized gathering of people (Mount) from Jews and Gentiles who have been saved through faith in His substitutionary afflictions (Twice Fruitful/Ashes).

But where do they stop? Micah’s. Instead of joining the church of the redeemed, they go to the false church with their false Jesus, who greets them (verse 15). While there, they take Micah’s false modes of worship (verses 17-20). The words were very specific, showing that their actions were completely purposeful.

All of the falsities of the false church are accumulated together. It speaks of the ecumenical movement where everything is tolerated except the truth of Scripture and true believers. The Levite, the false Jesus, is thoroughly pleased and takes his place among them.

Micah (now anyone of the false church who doesn’t join the ecumenical movement) has had his idols stolen away and so he gathers neighbors to go after Dan. Their false religion was stolen away. They are faced with a forcision: do something about it or simply give up.

Actually, there is a third option not mentioned, They could have joined with Dan and gone with them. However, they will not try to join with the ecumenicalism of the great apostasy, and they will have no sway when all is said and done. They are left without any Jesus, even a false Jesus, to share with those in the false church.

This is true, for example, of the state of people like the Jehovah’s Witnesses. They are not accepted into the ecumenical movement, but they also have no true Jesus. Their own false worship is seen for what it is. It is the pitiful words of Micah echoing throughout time, “And what to me still?” They have nothing.

The sad state of Laish is spoken of in the final verses. It is a group of saved believers, but they are kneading – making their own bread. They are just doing their own thing, not in contact with others.

Without evangelism and outreach, little churches without a purpose beyond themselves are eventually overtaken by law observance (being struck with the mouth of the sword) and by those who put forth nothing but false worship.

Verse 28 noted that there was no deliverance for a church like this. A stagnant church will come to an end. That this was in the valley (emeq – depth) that belongs to Beth Rehob (House of Spaciousness). It speaks of the greatness in size of the ecumenical movement as it progresses throughout the church age.

Noting that they called the city Dan, Judge, means that where they reside – the ecumenical blob that has slowly taken over the church since its beginning – considers themselves the judge of doctrine and propriety.

In verse 29, noting that Dan was born to Israel (He Strives with God), tells us that this church is striving with, meaning against, God through their false worship. Repeating that it was formerly known as Laish reminds us that this was once a place where Bread was made (the kneading of bread), but no longer is.

Verse 30 noted that Jonathan (Yah Has Given), son of Gershom (Exile), son of Moses (He Draws Out), and his sons were priests to the tribe of Dan. Everything speaks of Jesus, and yet it is a false Jesus being presented.

According to Scripture, the true church has one High Priest and needs no other priests. Finally, in verse 30, it noted, “until day denuding the land.” As this passage refers to the church age, then these words anticipate the rapture of the church followed by the tribulation.

It is the time when the glory of God’s presence in the church will be removed, and judgment will come upon the world. The final verse of the chapter noted that the Danites set up the carved image of Micah all the days that the house of God was in Shiloh.

In other words, the apostate ecumenical church will remain throughout the rest of the church age. Their idolatry will only be ended after the church age comes to its conclusion.

Despite having the Bible available to us, this is the inevitable path of the church. God allows us to make our own choices. When we put our choice of church above God’s word, this will be the result. When we choose a particular denomination because it suits our social mores, this will be the result.

Studying the Bible is not fashionable to most. Adhering to it is even less so. It is so much easier to attend congregations where our friends attend, where the message may be appealing to us, or where we don’t have to think.

We can escape our problems for a short time each week with promises of blessing and prosperity, or we can face the fact that we live in a fallen world and bad times should be expected. I could go on, but the passage sufficiently presents the situation.

What we need is Jesus. The way we discover Him fully and intimately is through His word. When we neglect this word, or the application of it in our lives, we will inevitably weaken or be overthrown by that which is false.

With the world as it is, this is only increasing. Churches and denominations are either closing or going woke. Proper Christian thinking is quickly becoming a rare commodity. Let us not be a part of that trend. Instead, let us hold fast to Jesus and closely to His word. May it be so with each of us. Amen.

Closing Verse: “He uncovers [galah] deep things out of darkness,
And brings the shadow of death to light.” Job 12:22

Next Week: Judges 19:1-21 A sad story to tell, ain’t no jive… (No King in Israel, Part V) (52^nd Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

No King in Israel, Part IV

Then they turned and departed without haw or hem
And put the little ones, the livestock, and the goods
———-in front of them

When they were a good way from the house of Micah
The men who were in the houses, yes every man
Near Micah’s house gathered together
And overtook the children of Dan

And they called out to the children of Dan
So they turned around and said to Micah, “What can this be?
“What ails you
That you have gathered such a company?

So he said, “You have taken away my gods,
Which I made, and the priest too
And you have gone away. Now what more do I have?
How can you say to me, ‘What ails you?

And the children of Dan said to him
“Do not let your voice be heard among us, we are telling you
Lest angry men fall upon you, and you lose your life
With the lives of your household too!

Then the children of Dan went their way
And when Micah saw that they were too strong for him
He turned and went back to his house
To him, things were lookin’ grim

So they took the things Micah had made
And the priest who had belonged to him whom they did procure
And went to Laish
To a people quiet and secure

And they struck them with the edge of the sword
And burned the city with fire, such a ruthless horde

There was no deliverer, because it was far from Sidon
And they had no ties with anyone, a fatal snare
It was in the valley that belongs to Beth Rehob
So they rebuilt the city and dwelt there

And they called the name of the city Dan
After the name of Dan their father (Dan rhymes
———-with quiche)
Who was born to Israel
However, the name of the city formerly was Laish

Then the children of Dan set up for themselves the carved image
And Jonathan the son of Gershom, the son of Manasseh
———-who were at hand
And his sons were priests to the tribe of Dan
Until the day of the captivity of the land

So they set up for themselves Micah’s carved image, doncha know
Which he made, all the time that the house of God was in Shiloh

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Then they turned and departed, and put the little ones, the livestock, and the goods in front of them. ²² When they were a good way from the house of Micah, the men who were in the houses near Micah’s house gathered together and overtook the children of Dan. ²³ And they called out to the children of Dan. So they turned around and said to Micah, “What ails you, that you have gathered such a company?”

²⁴ So he said, “You have taken away my gods which I made, and the priest, and you have gone away. Now what more do I have? How can you say to me, ‘What ails you?’”

²⁵ And the children of Dan said to him, “Do not let your voice be heard among us, lest angry men fall upon you, and you lose your life, with the lives of your household!” ²⁶ Then the children of Dan went their way. And when Micah saw that they were too strong for him, he turned and went back to his house.

²⁷ So they took the things Micah had made, and the priest who had belonged to him, and went to Laish, to a people quiet and secure; and they struck them with the edge of the sword and burned the city with fire. ²⁸ There was no deliverer, because it was far from Sidon, and they had no ties with anyone. It was in the valley that belongs to Beth Rehob. So they rebuilt the city and dwelt there. ²⁹ And they called the name of the city Dan, after the name of Dan their father, who was born to Israel. However, the name of the city formerly was Laish.

³⁰ Then the children of Dan set up for themselves the carved image; and Jonathan the son of Gershom, the son of Manasseh, and his sons were priests to the tribe of Dan until the day of the captivity of the land. ³¹ So they set up for themselves Micah’s carved image which he made, all the time that the house of God was in Shiloh.