For the Love of God, Volume 1/August 5
From Gospel Translations
Judges 19; Acts 23; Jeremiah 33; Psalms 3—4
BY THE TIME WE REACH Judges 19, the law of the jungle has triumphed in the fledging nation of Israel.
The Levite introduced to us at this point takes on a concubine. (Levites were supposed to marry only virgins; see Lev. 21:7, 13-15.) She sleeps around and moves out, returning to her father’s home. In due course the Levite wants her back, so he travels to Bethlehem and finds her. Owing to a late start on the return trip, they can’t make the journey home in one day. Preferring not to stop in one of the Canaanite towns, they press on to Gibeah, a Benjamite settlement. A local homeowner warns the Levite and his concubine not to stay in the town square overnight—it is far too dangerous. And he takes them in.
During the night, a mob of lusty hooligans want the homeowner to send out the Levite so they can sodomize him. That is stunning. In the first place, by the social standards of the ancient Near East, it was unthinkable not to show hospitality— and they want to gang rape a visitor. And as the account progresses, it is very clear that they will happily rape males or females—they don’t really care.
But perhaps the ugliest moment in the narrative occurs when the homeowner, remembering the rules of hospitality and doubtless frightened for himself as well, offers them his daughter and the Levite’s concubine. The account is crisp and brief, but it does not take much imagination to conjure up their terror—two women not defended by their men but abandoned and betrayed by them and offered to a howling mob of gang rapists so that the men can save their own skins. The mob insists that even that isn’t enough, so the Levite shoves his concubine out the door, alone. So began her last night on earth in a small town belonging to the people of God.
The morning dawns to find the Levite ordering this woman to get up; it’s time to go. Only then does he discover she is dead. He hauls her corpse back home, cuts her up into twelve pieces, and sends one piece to each part of Israel, saying, in effect: When does the violence stop? At what point do we put our collective foot down and reverse these horrible trends?
“In those days Israel had no king” (19:1).
Yet what about his own profound complicity and cowardice? The sheer horror of the dismembered body parts was bound to stir up a reaction, but by this time it could not be the righteous reaction of biblically thoughtful and restrained people. Only the naive could imagine that the outcome would be anything other than a descent into a maelstrom of evil and violence.