SHAME IN ISRAEL

Bill Fitzhenry's Thoughts For Today…
Understanding important truths from the Bible…. 

SHAME IN ISRAEL                       

Judges 18:27-30 

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

²⁸ He said to her, “Get up and let us go,” but there was no answer. Then he placed her on the donkey; and the man arose and went to his home.

²⁹ When he entered his house, he took a knife and laid hold of his concubine and cut her in twelve pieces, limb by limb, and sent her throughout the territory of Israel.

³⁰ All who saw it said, “Nothing like this has ever happened or been seen from the day when the sons of Israel came up from the land of Egypt to this day. Consider it, take counsel and speak up!” 

This is an ugly story.  There is no account in the bible any more distressing than the Levite and his concubine.  The crucifixion stands alone in its stark evil, but this is a close second.

Another feature of this wicked experience is its nearness to Israel’s entrance into their promised inheritance.  Though it is placed at the end of Judges, it is much nearer the beginning of this period in actual chronology.  In Judges 20:28, Phinehas the High Priest is serving Israel.  He was the successor to Eleazar and had himself come with Joshua and his father into Canaan.  This is an indication of how quickly this gross apostasy had occurred.  

There are three very interesting features of Israel’s service and concern for their godliness. 

First was the Levite’s casual, worldly, and idle service in his calling.  Judges 19:6 seems to describe the concern of this Levite.  He was at least somewhat satisfied to follow the invitation of his father-in-law, “let your heart be merry.” 

The lack of information about the Levite following his calling is really inadequate to seriously criticize him.  But he appears as a worldly, secular fellow who had no spiritual concern. 

Secondly, the gross sin at Gibeah reminds the reader of that in Sodom and Gomorrah.  It is both hard to understand how the Hebrews had fallen so far so quickly and how it had been ignored until it reached such a gross conclusion. 

It does not seem as if the Levite is aware of the danger of that village.  Yet it is worth noting that the tribe of Benjamin would not give, “the worthless fellows in Gibeah” to those who wanted to require punishment of them for their filthy behavior. 

There are two questions that come to mind about this failure of Benjamin. 

One is the lack of moral and spiritual authority in Israel to bring the criminals to justice.  A look at the judgment of Achan and the difference is easily seen.  There was something lacking.  What was it? 

The second is this tribe’s tacit approval of this vile deed.  It does not appear to be the common behavior in Benjamin.  Yet they defend - unto their destruction - the wicked acts and their perpetrators.  Why was it? 

Thirdly, the casuistry of Israel in requiring justice of Benjamin in spite of it being so comical is morally depressing. 

Their sorrow over Benjamin’s loss is emotionally stirring.  Their regret is real.  Their desire to rebuild their brothers is commendable.  But the silly devious way they accomplished their objective has no redeeming virtue.  It was the end justifies the means in its grossest form. 

What can be learned from this account?

1. The moral nature of man left it itself is always downward.
2. Retaliation though sometimes necessary is very seldom productive in producing righteousness.
3. Gross evil is productive of criminal deeds and must be punished.