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Judges 19

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1 Now in those days, when there was no king in Israel, a certain Levite was living in the inmost parts of the hill-country of Ephraim, and he got for himself a servant-wife from Beth-lehem-judah.

2 And his servant-wife was angry with him, and went away from him to her father's house at Beth-lehem-judah, and was there for four months.

3 Then her husband got up and went after her, with the purpose of talking kindly to her, and taking her back with him; he had with him his young man and two asses: and she took him into her father's house, and her father, when he saw him, came forward to him with joy.

4 And his father-in-law, the girl's father, kept him there for three days; and they had food and drink and took their rest there.

5 Now on the fourth day they got up early in the morning and he made ready to go away; but the girl's father said to his son-in-law, Take a little food to keep up your strength, and then go on your way.

6 So seating themselves they had food and drink, the two of them together; and the girl's father said to the man, If it is your pleasure, take your rest here tonight, and let your heart be glad.

7 And the man got up to go away, but his father-in-law would not let him go, so he took his rest there again for the night.

8 Then early on the morning of the fifth day he got up to go away; but the girl's father said, Keep up your strength; so the two of them had a meal, and the man and his woman and his servant did not go till after the middle of the day.

9 And when they got up to go away, his father-in-law, the girl's father, said to him, Now evening is coming on, so do not go tonight; see, the day is almost gone; take your rest here and let your heart be glad, and tomorrow early, go on your way back to your house.

10 But the man would not be kept there that night, and he got up and went away and came opposite to Jebus (which is Jerusalem); and he had with him the two asses, ready for travelling, and his woman.

11 When they got near Jebus the day was far gone; and the servant said to his master, Now let us go from our road into this town of the Jebusites and take our night's rest there.

12 But his master said to him, We will not go out of our way into a strange town, whose people are not of the children of Israel; but we will go on to Gibeah.

13 And he said to his servant, Come, let us go on to one of these places, stopping for the night in Gibeah or Ramah.

14 So they went on their way; and the sun went down when they were near Gibeah in the land of Benjamin.

15 And they went off the road there with the purpose of stopping for the night in Gibeah: and he went in, seating himself in the street of the town, for no one took them into his house for the night.

16 Now when it was evening they saw an old man coming back from his work in the fields; he was from the hill-country of Ephraim and was living in Gibeah: but the men of the place were Benjamites.

17 And when he saw the traveller in the street of the town, the old man said, Where are you going? and Where do you come from?

18 And he said to him, We are on our way from Beth-lehem-judah to the inmost parts of the hill-country of Ephraim: I came from there and went to Beth-lehem-judah: now I am on my way back to my house, but no man will take me into his house.

19 But we have dry grass and food for our asses, as well as bread and wine for me, and for the woman, and for the young man with us: we have no need of anything.

20 And the old man said, Peace be with you; let all your needs be my care; only do not take your rest in the street.

21 So he took them into his house and gave the asses food; and after washing their feet they took food and drink.

22 While they were taking their pleasure at the meal, the good-for-nothing men of the town came round the house, giving blows on the door; and they said to the old man, the master of the house, Send out that man who came to your house, so that we may take our pleasure with him.

23 So the man, the master of the house, went out to them, and said, No, my brothers, do not this evil thing; this man has come into my house, and you are not to do him this wrong.

24 See, here is my daughter, a virgin, and his servant-wife: I will send them out for you to take them and do with them whatever you will. But do no such thing of shame to this man.

25 But the men would not give ear to him: so the man took his woman and sent her out to them; and they took her by force, using her for their pleasure all night till the morning; and when dawn came they let her go.

26 Then at the dawn of day the woman came, and, falling down at the door of the man's house where her master was, was stretched there till it was light.

27 In the morning her master got up, and opening the door of the house went out to go on his way; and he saw his servant-wife stretched on the earth at the door of the house with her hands on the step.

28 And he said to her, Get up and let us be going; but there was no answer; so he took her up and put her on the ass, and went on his way and came to his house.

29 And when he had come to his house, he got his knife, and took the woman, cutting her up bone by bone into twelve parts, which he sent through all Israel.

30 And he gave orders to the men whom he sent, saying, This is what you are to say to all the men of Israel, Has ever an act like this been done from the day when the children of Israel came out of Egypt to this day? Give thought to it, turning it over in your minds, and give your opinion of it.

   

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Exploring the Meaning of Judges 19

Napsal(a) New Christian Bible Study Staff, Julian Duckworth

The Levite’s Concubine and the Crime of Gibeah

In many ways the events in this chapter show the further deterioration of the spiritual condition of the people of Israel. It's a terrible story, much like the story of Sodom, much earlier in the Book of Genesis. It ends with some men of Gibeah – a town of Israel – seeking to have sex with a man who is a guest of one of the men of the city. This does not happen; they are instead diverted into an all-night rape of the man’s concubine, so that she is lifeless when he retrieves her body in the morning. He then cuts her up into twelve pieces and sends these throughout the whole territory of Israel.

As we have been saying, these last few chapters of the Book of Judges show clearly that once evil takes hold of a person – even a community or a country – and goes unchecked, and there is no indication of any desire to stop it or to turn from it, it will expand and poison the whole ‘body’. Then there is no distinction between what is good and evil, or between what is true and what is false, and there is no longer any active conscience left to check thoughts, desires and actions. (Arcana Caelestia 977)

The story begins… A Levite, a priest of Israel, takes a concubine from Bethlehem in Judah, but she takes part in prostitution and leaves the priest and goes to her father’s house in Bethlehem. The Levite goes to talk kindly with her, and she takes him into her father’s house where he is made welcome by her father.

The spiritual meaning of this is about a fairly mild situation of disorder and wrong which will form the beginning of all that is to happen. The Levite has a concubine. The concubine takes part in prostitution. The father’s fault seems to be that he keeps delaying the Levite’s departure. Every person lives with their own natures which produce mild disorders which can in fact become useful to us during regeneration. But allowed or left to stay unchecked, these disorders can begin to take hold. (Arcana Caelestia 8407)

The Levite keeps intending to leave, but several times the father of the concubine begs him to stay another night and detains him. Three days there becomes four, another night is spent, and on the fifth day the father urges the Levite to stay and eat and spend another night and go away early the next day. This time the Levite refuses and they leave and get to the town of Jebus, a Canaanite town which will eventually become Jerusalem.

The spiritual meaning of these delays before leaving lies in the danger of not turning away from something which is beginning to hold us and become our new normality. The father is very persuasive, but he is the father of a concubine who prostitutes herself. The Levite senses something is not right, and he insists he will leave. (Divine Providence 329)

The Levite’s servant asks for them to stay in Jebus, but the Levite refuses to stay in a foreign city and says they will go on to Gibeah or Ramah. They come to Gibeah and stay in the square as no one will take them in. An old man passes by and offers to take them into his house, and they go with him.

The spiritual point of this refusal to stay in the foreign city of Jebus but to go on to Gibeah, a city in Israel, is to bring out for us a sense of the abhorrence of what is about to happen there, and the extent of the wrong in Israel. (Apocalypse Revealed 158)

Some men of Gibeah beat on the door demanding that the man staying there come out so that they can sexually abuse him. The old man refuses but offers them his virgin daughter and the visitor’s concubine, but the men refuse. The Levite takes the concubine out of the house to the men and they rape her all night until morning.

The spiritual meaning for us of this story of the men of Gibeah and the concubine stems from the fact that no one in the entire story is blameless, apart from the virgin daughter of the old man. Everyone else is culpable. Spiritually, this reminds us that we are potentially capable of thinking about and even wanting to commit every evil and that regeneration – shunning all evils as sins against God and living in careful obedience to the Word – is the guard against this. (Divine Providence 296)

Abused and left, the concubine falls at the door of the house. In the morning the Levite sees her, bids her get ready to leave, then realises she is dead. He puts her on his donkey and goes to his house. He takes a knife and cuts the concubine into twelve pieces and sends these throughout the whole of Israel. And all who see say that no such thing has been seen since Israel came out of Egypt and end saying, ‘Consider it. Confer. Speak up!’

The spiritual meaning for us in dividing the concubine’s body in twelve parts and distributing them throughout all Israel is to do with our need to examine ourselves and see where our evils lie within us, often hidden and unknown. This is to be done in view of our actions, words, thoughts, intentions and what we might do if there were no penalty. (Divine Providence 149, 152, 278)

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Divine Providence # 152

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152. Since we do have an inside and an outside, since both of them need to be reformed if we ourselves are to be reformed, and since we cannot be reformed unless we look into ourselves, see and admit what is wrong with us, and then refrain from doing it, it follows that it is not just the outside that needs to be looked into but the inside as well. If only the outside is looked into, then all we see is what we have actually done--we have not killed anyone or committed adultery or stolen anything or perjured ourselves, and so on. That is, we look into our physical evils but not into our spiritual ones. However, we do need to look into the evils of our spirit in order to be reformed, since we live as spirits after death and all the evils in our spirits are still there. The only way to look into our spirits is to pay attention to what we are thinking and especially to what we are striving for, since what we are striving for is what we have in mind because of our intentions. That is where our evils have their origin and their roots, in their compulsions and pleasures; and unless we see and acknowledge them we are still caught up in them even though we may not act on them outwardly. We can see from the following words of the Lord that thinking on the basis of our intentions is both intending and doing:

If anyone has looked at someone else's wife so as to lust for her, he has already committed adultery with her in his heart. (Matthew 5:28)

This kind of examination is proper to the inner self and in essence leads to the examination of the outer self.

  
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Thanks to the Swedenborg Foundation for the permission to use this translation.