Judges 19:30
WEB
It was so, that all who saw it said, “Such a deed has not been done or seen from the day that the children of Israel came up out of the land of Egypt to this day! Consider it, take counsel, and speak.”
BSB
And everyone who saw it said, “Nothing like this has been seen or done from the day the Israelites came out of the land of Egypt until this day. Think it over, take counsel, and speak up!”
KJV
And it was so, that all that saw it said, There was no such deed done nor seen from the day that the children of Israel came up out of the land of Egypt unto this day: consider of it, take advice, and speak your minds.
Matthew Henry
Hebrew interlinear
H1961
v — exist, be, become, come to pass
Derivation: a primitive root (compare 1933);
to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary)
KJV: beacon, × altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, follow, happen, × have, last, pertain, quit (one-) self, require, × use.
vb — fall out
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
I.
1.
a. Fall out, happen
b. occur, take place, come about, come to pass
2. esp. & very oft., come about, come to pass
a.
(1). וַיְהִי and it came to pass that, most often (c. 292 t.)
(2). rarely also Pf. c. וְ conj. וְהָיָה
b. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
II. Come into being, become
1.
a. abs., in lively narrative, arise, appear, come
b. sq. prep.
2. become
a. sq. pred. noun (to be viewed as implicit accus.)
b. sq. pred. adj.
c. become like
d. sq. pred. לְ pers.
e. sq. לְ pred.
f. oft. c. לְ pred. לְ pers.
g. with עַל and לְ
h. sts. c. לְ pers. only = became the property of, come into the possession of
III. Be (often with subbordinate idea of becoming)
1. exist, be in existence
2. abide, remain, continue
3. with word of locality, be in or at a place, be situated, stand, lie
4. as copula, joining subj. & pred.
5. periphrastic conjug.
Niph.
1. either be done, be brought about, or occur, come to pass
2. be done, finished, gone
H3605
n-m — whole, all, any, every
Derivation: or (Jeremiah 33:8) כּוֹל; from 3634;
properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever).
n.m — the whole
כֹּל once כּוֹל n.m. the whole, all
1. with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
2. Absolutely:
a. without the art., all things, all
b. with the art. הַכֹּל
(a). where the sense is limited by the context to things (or persons) just mentioned
(b). in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
H7200
v — see
Derivation: a primitive root;
to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)
KJV: advise self, appear, approve, behold, × certainly, consider, discern, (make to) enjoy, have experience, gaze, take heed, × indeed, × joyfully, lo, look (on, one another, one on another, one upon another, out, up, upon), mark, meet, × be near, perceive, present, provide, regard, (have) respect, (fore-, cause to, let) see(-r, -m, one another), shew (self), × sight of others, (e-) spy, stare, × surely, × think, view, visions.
vb — see
רָאָה 1315 vb. see
Qal 1141
1.
a. see, subj.
b. see, c. acc. rei
2. see, sq. acc. cl. or phr. of closer design
3. see, so as to learn to know
4. abs. see, have (power of) vision
5. see = perceive
6. look at, see, by direct volition
7. of mental observation
8.
a. c. ב, lit., look into, hence look at with interest
b. see, c. acc. rei
Niph.
1. appear
2. be seen
3. be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
1.
a. cause one to see something, shew
b. cause to experience something
2. cause to look intently at, to behold
Hoph.
1. be caused to see, be shewn
2. be exhibited to
H559
v — say
Derivation: a primitive root;
to say (used with great latitude)
KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, (at the, give) command(-ment), commune, consider, declare, demand, × desire, determine, × expressly, × indeed, × intend, name, × plainly, promise, publish, report, require, say, speak (against, of), × still, × suppose, talk, tell, term, × that is, × think, use (speech), utter, × verily, × yet.
vb — utter
אָמַר 5287 vb. utter, say
Qal
1. Say
2. Say in the heart (= think)
3. Promise
4. Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
H3808
adv — not, no
Derivation: or לוֹא; or לֹה; (Deuteronomy 3:11), a primitive particle;
not (the simple or abs. negation); by implication, no; often used with other particles
KJV: × before, or else, ere, except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), (× as though...,(can-), for) not (out of), of nought, otherwise, out of, surely, as truly as, of a truth, verily, for want, whether, without.
adv — not
לֹא or לוֹא adv. not
H2063
d — this
Derivation: irregular feminine of 2088;
this (often used adverb)
KJV: hereby (-in, -with), it, likewise, the one (other, same), she, so (much), such (deed), that, therefore, these, this (thing), thus.
demonstr.pron — this
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
1. standing alone
2. In appos. to subst.
3. More oft. as pred.
4. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
5. In poetry, as a relative pron. (rare)
6. With prefixes (in special senses)
H3117
n-m — day
Derivation: from an unused root meaning to be hot;
a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)
KJV: age, always, chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), elder, × end, evening, (for) ever(-lasting, -more), × full, life, as (so) long as (... live), (even) now, old, outlived, perpetually, presently, remaineth, × required, season, × since, space, then, (process of) time, as at other times, in trouble, weather, (as) when, (a, the, within a) while (that), × whole ( age), (full) year(-ly), younger.
n.m — day
יוֹם 2285 n.m. day
1. day, opp. night
2. Day as division of time
3. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
4. Pl. days of anyone
5. Days
6. יוֹם = time
7. Phrases
H5927
v — ascend, high, mount
Derivation: a primitive root;
to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative
KJV: arise (up), (cause to) ascend up, at once, break (the day) (up), bring (up), (cause to) burn, carry up, cast up, shew, climb (up), (cause to, make to) come (up), cut off, dawn, depart, exalt, excel, fall, fetch up, get up, (make to) go (away, up); grow (over) increase, lay, leap, levy, lift (self) up, light, (make) up, × mention, mount up, offer, make to pay, perfect, prefer, put (on), raise, recover, restore, (make to) rise (up), scale, set (up), shoot forth (up), (begin to) spring (up), stir up, take away (up), work.
vb — go up
עָלָה 890 vb. go up, ascend, climb
Qal
1. of persons, go up, ascend, in local relations
2. go up, in personal relations
3. of animals, go or come up
4. of vegetation, spring up, grow, shoot forth
5. of natural phenom., go up, rise
6. of inanimate things, instead of passive construction
7. of thoughts
8. come up before God, arrogance
9. go up, extend, of boundary
10. excel
Niph.
1.
a. be brought up
b. be taken up
c.
(1). pass., be taken up, away
(2). reflex., take oneself away from, get up from
2. reflex.: take oneself away
3. be exalted, of God
Hiph.
1. bring up persons
2. in personal relations
3. bring up animals
4. cause to ascend
5. mentally
6. offer a present; bring up tithe to
7. exalt
8. cause to ascend (in flame), offer sacrifice
Hoph.
1. be carried away
2. be taken up into, inserted in
3. be offered
Hithp. lift oneself
H1121
n-m — son
Derivation: from 1129;
a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
KJV: afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-) ite, (anoint-) ed one, appointed to, ( ) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-) ian, one born, bough, branch, breed, (young) bullock, (young) calf, × came up in, child, colt, × common, × corn, daughter, × of first, firstborn, foal, very fruitful, postage, × in, kid, lamb, ( ) man, meet, mighty, nephew, old, ( ) people, rebel, robber, × servant born, × soldier, son, spark, steward, stranger, × surely, them of, tumultuous one, valiant(-est), whelp, worthy, young (one), youth.
n.m — son
בֵּן 4870 n.m. son
1. son, male child, born of a woman
2. children (male and female)
3. youth, young men
4. the young of animals
5. of plant shoots
6. fig. of lifeless things, sparks, stars, arrows
7.
a. member of a guild, order or class
b. of animals son of (the) herd
8. ב׳ as n. relat. followed by word of quality, characteristic, etc.
9. n. relat. of age
n.pr.m — his son
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
H3478
n-pr-m — he will rule as God, Jisraël
Derivation: from 8280 and 410;
he will rule as God; Jisraël, a symbolical name of Jacob; also (typically) of his posterity
KJV: Israel.
n.pr.m — Israel
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
1. n.pr.m. second name of Jacob
2. n.pr.gent. name of Hebrew nation
H776
n-f — earth, land
Derivation: from an unused root probably meaning to be firm;
the earth (at large, or partitively a land)
KJV: × common, country, earth, field, ground, land, × natins, way, + wilderness, world.
n. f — earth
אֶ֫רֶץ n. f. & (seld.) m. earth, land
1.
a. earth, whole earth (opp. to a part)
b. earth, opp. to heaven, sky
c. earth = inhabitants of earth
2. land =
a. country, territory
b. district, region
c. trial territory
d. piece of ground
e. specif. land of Canaan, or Israel
f. = inhabitants of land
g. used even of Shᵉʼôl
3.
a. ground, surface of ground
b. soil, as productive
4. אֶרֶץ in phrases
a. people of the land
b. in measurements of distance
c. the country of the plain, level or plain country
d. land of the living
e. end(s) of the earth
5. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
H4714
n-pr — Mitsrajim
Derivation: dual of 4693;
Mitsrajim, i.e. Upper and Lower Egypt
KJV: Egypt, Egyptians, Mizraim.
n.pr.terr — Egypt
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
1.
a. of land, Egypt
b. combinations
2. of people:
a. in table of nations, personif. as second son of Ham
b. = Egypt (as a people), Egyptians
H5704
prep — as far, long, much, as, even unto, during, while, until, equally with
Derivation: properly, the same as 5703 (used as a preposition, adverb or conjunction; especially with a preposition);
as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)
KJV: against, and, as, at, before, by (that), even (to), for(-asmuch as), (hither-) to, how long, into, as long (much) as, (so) that, till, toward, until, when, while, ( as) yet.
prep — as far as
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
I. prep.
1. of space
2. Of time
3. Of degree
II. conj.
1. until
2. While
3. Of degree, to the point that, so that even (rare)
III. עַד לְ, a strengthened form for עַד. Thus
1. of space
2. Of time
3. Of degree
H2088
d — this, that
Derivation: a primitive word;
the masculine demonstrative pronoun, this or that
KJV: he, × hence, × here, it(-self), × now, × of him, the one...the other, × than the other, (× out of) the (self) same, such (a one) that, these, this (hath, man), on this side...on that side, × thus, very, which. Compare 2063, 2090, 2097, 2098.
demonstr.pron — this
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
1. standing alone
2. In appos. to subst.
3. More oft. as pred.
4. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
5. In poetry, as a relative pron. (rare)
6. With prefixes (in special senses)
H7760
v — put
Derivation: or שִׂים; a primitive root;
to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically)
KJV: × any wise, appoint, bring, call (a name), care, cast in, change, charge, commit, consider, convey, determine, disguise, dispose, do, get, give, heap up, hold, impute, lay (down, up), leave, look, make (out), mark, name, × on, ordain, order, paint, place, preserve, purpose, put (on), regard, rehearse, reward, (cause to) set (on, up), shew, stedfastly, take, × tell, tread down, (over-)turn, × wholly, work.
vb — put
שׂוּם, שִׂים 582 vb. put, place, set
Qal
1.
a. put, set, in a place
b. put something upon
c. put, lay, set
d. put, c. בֵּין
2. set, direct
3.
a. set, ordain, in a place
b. set, establish a law, statute
c. set, found a nation
d. set, appoint (as ruler, official)
e. set, constitute, make
f. set, determine, fix, bounds
4.
a. set, station, at a post
b. put in position, sacred bread, sword, staves, bars
c. set up altars
d. = plant, wheat
e. set, fix (countenance)
5.
a. make a thing, or pers. (acc.), for, transform into
b. make, constitute
c. work, bring to pass
d. appoint, give
e. set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
H5921
prep — above, over, upon, against
Derivation: properly, the same as 5920 used as a preposition (in the singular or plural often with prefix, or as conjunction with a particle following);
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
KJV: above, according to(-ly), after, (as) against, among, and, × as, at, because of, beside (the rest of), between, beyond the time, × both and, by (reason of), × had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, × with.
forasmuch as
כִּי עַל כֵּן forasmuch as
subst — above
עַל, עָ֑ל
I. subst. height
II. As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1. Upon, of the substratum upon which an object in any way rests, or on which an action is performed
a. —
(a). of clothing, etc., which any one wears
(b). With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
b. Of what rests heavily upon a person, or is a burden to him
c. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
d. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
e. חָיָה עַל to live upon (as upon a foundation or support)
f. Of the ground or basis, on which a thing is done
2. It expresses excess
3. It denotes elevation or pre-eminence
4. It expresses addition
5. It expresses the idea of being extended, or suspended over anything, without however being in contact with it, above, over
6. From the sense of inclining or impending over, על comes to denote contiguity or proximity, Engl. by (or sts. on)
7. In connection with verbs of motion (actual or fig.)
8. By writers of the silver age, על is sts. used with the force of a dative
9. With other particles:
III. As conj.
a. עַל אֲשֶׁר because that
b. עַל כִּי similar in meaning, but less frequent
c. עַל alone:
(a). because
(b). notwithstanding that, although
IV. Compounds:
1. with כְּ (rare and late)
a. as concerning, as upon
b. the like of their deeds is the like of (that which) he will repay
2. מֵעַל from upon, from over, from by
H5779
v — consult
Derivation: a primitive root;
to consult
KJV: take advice ((counsel) together).
vb — counsel
[עוּץ] vb. counsel, plan
H1696
v — arrange, speak, subdue
Derivation: a primitive root;
perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue
KJV: answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use (entreaties), utter, × well, × work.
vb — speak
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
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Verses 22–30
Judges 19:22–30
Here is, I. The great wickedness of the men of Gibeah. One could not imagine that ever it should enter into the heart of men that had the use of human reason, of Israelites that had the benefit of divine revelation, to be so very wicked. "Lord, what is man!" said David, "what a mean creature is he!" "Lord, what is man," may we say upon the reading of this story, "what a vile creature is he, when he is given up to his own heart's lusts!" The sinners are here called sons of Belial, that is, ungovernable men, men that would endure no yoke, children of the devil (for he is Belial), resembling him, and joining with him in rebellion against God and his government. Sons of Benjamin, of whom Moses had said, The beloved of the Lord shall dwell in safety by him (Deu 33:12), have become such sons of Belial that an honest man cannot lodge in safety among them. The sufferers were a Levite and his wife, and that kind man that gave them entertainment. We are strangers upon earth, and must expect strange usage. It is said they were making their hearts merry when this trouble came upon them, Jdg 19:22. If the mirth was innocent, it teaches us of what uncertain continuance all our creature comforts and enjoyments are; when we are ever so well pleased with our friends, we know not how near our enemies are; nor, if it be well with us this hour, can we be sure it will be so the next. If the mirth was sinful and excessive, let it be a warning to us to keep a strict guard upon ourselves, that we grow not intemperate in the use of lawful things, nor be transported into indecencies by our cheerfulness; for the end of that mirth is heaviness. God can soon change the note of those that are making their hearts merry, and turn their laughter into mourning and their joy into heaviness. Let us see what the wickedness of these Benjamites was.
1. They made a rude and insolent assault, in the night, upon the habitation of an honest man, that not only lived peaceably among them, but kept a good house and was a blessing and ornament to their city. They beset the house round, and, to the great terror of those within, beat as hard as they could at the door, Jdg 19:22. A man's house is his castle, in which he ought to be both safe and quiet, and, where there is law, it is taken under the special protection of it; but there was no king in Israel to keep the peace and secure honest men from the sons of violence.
2. They had a particular spite at the strangers that were within their gates, that only desired a night's lodging among them, contrary to the laws of hospitality, which all civilized nations have accounted sacred, and which the master of the house pleaded with them (Jdg 19:23): Seeing that this man has come into my house. Those are base and abject spirits indeed that will trample upon the helpless, and use a man the worse for his being a stranger, whom they know no ill of.
3. They designed in the most filthy and abominable manner (not to be thought of without horror and detestation) to abuse the Levite, whom perhaps they had observed to be young and comely: Bring him forth that we may know him. We should certainly have concluded they meant only to enquire whence he came, and to know his character, but that the good man of the house, who understood their meaning too well, by his answer lets us know that they designed the gratification of that most unnatural and worse than brutish lust which was expressly forbidden by the law of Moses, and called an abomination, Lev 18:22. Those that are guilty of it are ranked in the New Testament among the worst and vilest of sinners (Ti1 1:10), and such as shall not inherit the kingdom of God, Co1 6:9. Now, (1.) This was the sin of Sodom, and is thence called Sodomy. The Dead Sea, which was the standing monument of God's vengeance upon Sodom, for its filthiness, was one of the boundaries of Canaan, and lay not many miles off from Gibeah. We may suppose the men of Gibeah had seen it many a time, and yet would not take warning by it, but did worse than Sodom (Eze 16:48), and sinned just after the similitude of their transgression. Who would have expected (says bishop Hall) such extreme abomination to come out of the loins of Jacob? Even the worst pagans were saints to them. What did it avail them that they had the ark of God in Shiloh when they had Sodom in their streets - God's law in their fringes, but the devil in their hearts? Nothing but hell itself can yield a worse creature than a depraved Israelite. (2.) This was the punishment of their idolatry, that sin to which they were, above all others, most addicted. Because they liked not to retain God in their knowledge, therefore he gave them up to these vile affections, by which they dishonoured themselves as they had by their idolatry dishonoured him and turned his glory into shame, Rom 1:24, Rom 1:28. See and admire, in this instance, the patience of God. Why were not these sons of Belial struck blind, as the Sodomites were? Why were not fire and brimstone rained from heaven upon their city? It was because God would leave it to Israel to punish them by the sword, and would reserve his own punishment of them for the future state, in which those that go after strange flesh shall suffer the vengeance of eternal fire, Jde 1:7.
4. They were deaf to the reproofs and reasoning of the good man of the house, who, being well acquainted (we may suppose) with the story of Lot and the Sodomites, set himself to imitate Lot, Jdg 19:23, Jdg 19:24. Compare Gen 19:6-8. He went out to them as Lot did, spoke civilly to them, called them brethren, begged of them to desist, pleaded the protection of his house which his guests were under, and represented to them the great wickedness of their attempt: "Do not so wickedly, so very wickedly." He calls it folly and a vile thing. But in one thing he conformed too far to Lot's example (as we are apt in imitating good men to follow them even in their false steps), in offering them his daughter to do what they would with. He had not power thus to prostitute his daughter, nor ought he to have done this evil that good might come. But this wicked proposal of his may be in part excused from the great surprise and terror he was in, his concern for his guests, and his having too close a regard to what Lot did in the like case, especially not finding that the angels who were by reproved him for it. And perhaps he hoped that his mentioning this as a more natural gratification of their lust would have sent them back to their common harlots. But they would not hearken to him, Jdg 19:25. Headstrong lusts are like the deaf adder that stoppeth her ear; they sear the conscience and make it insensible.
5. They got the Levite's wife among them, and abused her to death, Jdg 19:25. They slighted the old man's offer of his daughter to their lust, either because she was not handsome or because they knew her to be one of great gravity and modesty: but, when the Levite brought them his concubine, they took her with them by force to the place appointed for their filthiness. Josephus, in his narrative of this story, makes her to be the person they had a design upon when they beset the house, and says nothing of their villainous design upon the Levite himself. They saw her (he says) in the street, when they came into the town, and were smitten with her beauty; and perhaps, though she was reconciled to her husband, her looks did not bespeak her to be one of the most modest. Many bring mischief of this kind upon themselves by their loose carriage and behaviour; a little spark may kindle a great fire. One would think the Levite should have followed them, to see what became of his wife, but it is probable he durst not, lest they should do him a mischief. In the miserable end of this woman, we may see the righteous hand of God punishing her for her former uncleanness, when she played the whore against her husband, Jdg 19:2. Though her father had countenanced her, her husband had forgiven her, and the fault was forgotten now that the quarrel was made up, yet God remembered it against her when he suffered these wicked men thus wretchedly to abuse her; how unrighteous soever they were in their treatment of her, in permitting it the Lord was righteous. Her punishment answered her sin, Culpa libido fuit, poena libido fuit - Lust was her sin, and lust was her punishment. By the law of Moses she was to have been put to death for her adultery. She escaped that punishment from men, yet vengeance pursued her; for, if there was no king in Israel, yet there was a God in Israel, a God that judgeth in the earth. We must not think it enough to make our peace with men, whom by our sins we have wronged, but are concerned, by repentance and faith, to make our peace with God, who sees not as men see, nor makes so light of sin as men often do. The justice of God in this matter does not at all extenuate the horrid wickedness of these men of Gibeah, than which nothing could be more barbarous and inhuman.
II. The notice that was sent of this wickedness to all the tribes of Israel. The poor abused woman made towards her husband's lodgings as soon as ever the approach of the day-light obliged these sons of Belial to let her go (for these works of darkness hate and dread the light), Jdg 19:25. Down she fell at the door, with her hands on the threshold, begging pardon (as it were) for her former transgression, and in that posture of a penitent, with her mouth in the dust, she expired. There he found her (Jdg 19:26, Jdg 19:27), supposed her asleep, or overcome with shame and confusion for what had happened, but soon perceived she was dead (Jdg 19:28), took up her dead body, which, we may suppose, had all over it marks of the hands, the blows, and other abuses, she had received. On this sad occasion he waived his purpose of going to Shiloh, and went directly home. He that went out in hopes to return rejoicing came in again melancholy and disconsolate, sat down and considered, "Is this an injury fit to be passed by?" He cannot call for fire from heaven to consume the men of Gibeah, as those angels did who were, after the same manner, insulted by the Sodomites. There was no king in Israel, nor (for aught that appears) any sanhedrim, or great council, to appeal to, and demand justice from. Phinehas is high priest, but he attends closely to the business of the sanctuary, and will be no judge or divider. He has therefore no other way left him than to appeal to the people: let the community be judge. Though they had no general stated assembly of all the tribes, yet it is probable that each tribe had a meeting of their chiefs within itself. To each of the tribes, in their respective meetings, he sent by special messengers a remonstrance of the wrong that was done him, in all its aggravating circumstances, and with it a piece of his wife's dead body (Jdg 19:29), both to confirm the truth of the story and to affect them the more with it. He divided it into twelve pieces, according to the bones, so some read it, that is, by the joints, sending one to each tribe, even to Benjamin among the rest, with the hope that some among them would be moved to join in punishing so great a villany, and the more warmly because committed by some of their own tribe. It did indeed look very barbarous thus to mangle a dead body, which, having been so wretchedly dishonoured, ought to have been decently interred; but the Levite designed hereby, not only to represent their barbarous usage of his wife, whom they had better have cut in pieces thus than have used as they did, but also to express his own passionate concern and thereby to excite the like in them. And it had the desired effect. All that saw the pieces of the dead body, and were told how the matter was, expressed the same sentiments upon it. 1. That the men of Gibeah had been guilty of a very heinous piece of wickedness, the like to which had never been known before in Israel, Jdg 19:30. It was a complicated crime, loaded and blackened with all possible aggravations. They were not such fools as to make a mock at this sin, or turn the story off with a jest. 2. That a general assembly of all Israel should be called, to debate what was fit to be done for the punishment of this wickedness, that a stop might be put to this threatening inundation of debauchery, and the wrath of God might not be poured upon the whole nation for it. It is not a common case, and therefore they stir up one another to come together upon the occasion with this: Consider of it, take advice, and speak your minds. We have here the three great rules by which those that sit in council ought to go in every arduous affair. (1.) Let every man retire into himself, and weigh the matter impartially and fully in his own thoughts, and seriously and calmly consider it, without prejudice on either side, before he speaks upon it. (2.) Let them freely talk it over, and every man take advice of his friend, know his opinion and his reasons, and weigh them. (3.) Then let every man speak his mind, and give his vote according to his conscience. In the multitude of such counsellors there is safety.
Cross-references: Deut 33:12 · Judg 19:22 · Judg 19:23 · Lev 18:22 · 1Tim 1:10 · 1Cor 6:9 · Ezek 16:48 · Rom 1:24 · Rom 1:28 · Jude 1:7 · Judg 19:24 · Gen 19:6 · Judg 19:25 · Judg 19:2 · Judg 19:26 · Judg 19:27 · Judg 19:28 · Judg 19:29 · Judg 19:30