Judges 19:1

KJV

¶ And it came to pass in those days, when [there was] no king in Israel, that there was a certain Levite sojourning on the side of mount Ephraim, who took to him a concubine out of Bethlehemjudah.

KJV (with Strong's)

And it came to pass in those days {H3117}, when there was no king {H4428} in Israel {H3478}, that there was a certain {H376} Levite {H3881} sojourning {H1481} on the side {H3411} of mount {H2022} Ephraim {H669}, who took {H3947} to him a concubine {H802}{H6370} out of Bethlehemjudah {H1035}{H3063}.

Complete Jewish Bible

In those days, when there was no king in Isra'el, there was a certain Levi living on the far side of the Efrayim hills who took a woman from Beit-Lechem in Y'hudah to be his concubine.

Berean Standard Bible

Now in those days, when there was no king in Israel, a Levite who lived in the remote hill country of Ephraim took for himself a concubine from Bethlehem in Judah.

American Standard Version

And it came to pass in those days, when there was no king in Israel, that there was a certain Levite sojourning on the farther side of the hill-country of Ephraim, who took to him a concubine out of Beth-lehem-judah.

Commentary

### SUMMARY
This verse opens one of the most disturbing narratives in the book of Judges, immediately establishing a context of profound national and moral disarray. It introduces a Levite, a member of the priestly tribe, residing in Mount Ephraim, who has taken a concubine from Bethlehemjudah. The crucial opening phrase, "when there was no king in Israel," serves as a recurring theological refrain throughout the latter chapters of Judges, signaling a period of spiritual and societal anarchy where divine law was disregarded and individual moral relativism prevailed, setting the stage for the horrific events that follow.

### CONTEXT
* **Literary Context:** Judges 19:1 marks the beginning of the final, and arguably most shocking, major narrative block in the book of Judges (chapters 19-21). This section is often considered an appendix, distinct from the cycles of judges and deliverances that characterize the main body of the book. It immediately follows the account of Micah's idolatry and the migration of the Danites (chapters 17-18), both of which also conclude with the ominous phrase, "in those days there was no king in Israel." This repetition creates a powerful literary frame, emphasizing the pervasive lawlessness and moral vacuum that afflicted Israel. The story of the Levite and his concubine escalates from a personal tragedy to a tribal war, serving as a climactic illustration of the depths of depravity Israel had reached, far surpassing the localized sins described earlier in the book. It sets the stage for the desperate measures taken by the other tribes to prevent the annihilation of Benjamin, culminating in acts of violence and moral compromise that underscore the desperate need for righteous leadership and divine order.
* **Historical & Cultural Context:** The period of the Judges, spanning roughly from the death of Joshua to the anointing of Saul as king, was a transitional and often turbulent era in Israel's history. Lacking a centralized government or a permanent king, the twelve tribes operated largely independently, often failing to fully dispossess the Canaanites or adhere to the Mosaic covenant. The phrase "no king in Israel" reflects this political vacuum, but more profoundly, it points to a spiritual crisis: the people had rejected God's direct rule and the authority of His law. The mention of a "concubine" (Hebrew: *pilegesh*) highlights a common, though subordinate, marital arrangement in the ancient Near East, where such a woman often served as a secondary wife, typically for procreation or companionship, without the full legal status or inheritance rights of a primary wife. Her treatment in the subsequent narrative, however, dramatically exposes the societal degradation and disregard for human dignity prevalent in this lawless era. Furthermore, Bethlehemjudah, the concubine's hometown, was a small town in the tribal territory of Judah, significant later as the birthplace of King David and, prophetically, the Messiah. Its appearance here in such a dark narrative underscores that the moral decay had permeated even places destined for future glory.
* **Key Themes:** This opening verse immediately introduces several critical themes that permeate the book of Judges and the broader Old Testament narrative. The most prominent is the theme of **anarchy and moral relativism**, powerfully encapsulated by the recurring refrain, "in those days there was no king in Israel" (also found in [Judges 17:6](/judges/17-6 "Judges 17:6 - Everyone Did What Was Right in Their Own Eyes"), [Judges 18:1](/judges/18-1 "Judges 18:1 - Danite Migration and Lack of King"), and [Judges 21:25](/judges/21-25 "Judges 21:25 - The Culmination of Lawlessness")). This phrase is not merely a historical observation but a theological indictment, illustrating the consequences when a nation rejects divine authority and "every man did that which was right in his own eyes." The introduction of a **Levite**, a member of the priestly tribe consecrated for service to God and instruction in His law ([Numbers 3:12](/numbers/3-12 "Numbers 3:12 - The Levites Set Apart")), highlights the pervasive **moral decay** that had even corrupted those meant to uphold righteousness. His actions and the subsequent events reveal a profound breakdown of covenant fidelity and human decency, demonstrating how far Israel had fallen from its calling as a holy nation. This narrative ultimately serves as a stark **foreshadowing of the need for a righteous king** who would lead the people in obedience to God, a need that would eventually be met, imperfectly, in the monarchy, and perfectly in Christ.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Levite (Hebrew, _lēwî_):** A descendant of Levi, one of Jacob's twelve sons. The tribe of Levi was set apart by God for priestly duties and service in the tabernacle/temple, responsible for teaching the Law and mediating between God and Israel (e.g., [Deuteronomy 33:10](/deuteronomy/33-10 "Deuteronomy 33:10 - Levites Teach God's Ordinances")). The presence of a Levite in this narrative, particularly one who takes a concubine and whose actions initiate such a horrific chain of events, underscores the profound spiritual degradation of Israel during this period. Even those dedicated to God's service were compromised or living in ways contrary to His standards, highlighting the depth of the national apostasy.
* **King (Hebrew, _meleḵ_):** This word refers to a monarch or ruler. The repeated phrase "no king in Israel" (אֵין מֶלֶךְ בְּיִשְׂרָאֵל, *ʾên meleḵ bĕyiśrāʾēl*) is a central theological and literary motif in Judges 17-21. It signifies not merely the absence of a human monarch but, more profoundly, the absence of adherence to God's rule. God was intended to be Israel's ultimate King ([1 Samuel 8:7](/1_samuel/8-7 "1 Samuel 8:7 - God as Israel's King")), and the lack of a human king to enforce His laws led to a spiritual and moral vacuum where "every man did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - The Culmination of Lawlessness")).
* **Concubine (Hebrew, _pîlegeš_):** A secondary wife, often of lower social status than a primary wife, typically taken for companionship or to bear children, especially if the primary wife was barren. While a recognized institution in ancient Near Eastern societies, the treatment of the concubine in the subsequent narrative of Judges 19 reveals a shocking disregard for human dignity and the sanctity of life, further illustrating the moral depravity of the age.

#### Verse Breakdown
* **"¶ And it came to pass in those days, when [there was] no king in Israel":** This introductory clause immediately establishes the historical and theological context. The phrase "no king in Israel" is a recurring refrain in Judges 17-21, serving as a theological explanation for the moral chaos that ensued. It signifies not just the absence of a human monarch but, more critically, the absence of divine order and adherence to God's covenant. This period was marked by lawlessness, moral relativism, and a profound spiritual vacuum, setting the stage for the horrific events that follow.
* **"that there was a certain Levite sojourning on the side of mount Ephraim":** This introduces the central character of the narrative. The Levite, a member of the tribe consecrated for sacred service and instruction in God's law, is depicted as "sojourning" (living temporarily) in the hill country of Ephraim. His presence in this region, rather than in a Levitical city, subtly hints at the disorder of the times, as Levites were supposed to reside in specific towns allocated to them. The fact that even a Levite is involved in such a morally compromised situation underscores the widespread apostasy that had permeated all levels of Israelite society.
* **"who took to him a concubine out of Bethlehemjudah":** The Levite's domestic arrangement is introduced. He "took" (Hebrew: *lāqaḥ*, implying acquisition) a concubine, a secondary wife, from Bethlehem in Judah. This detail is significant for several reasons: it establishes the personal relationship that will be central to the unfolding tragedy, and it geographically connects the story to Bethlehem, a town that would later gain immense prophetic significance as the birthplace of King David and, ultimately, the Messiah. Its mention here in the context of such a dark narrative underscores how deeply the moral corruption had spread across the land.

#### Literary Devices
The opening verse of Judges 19 masterfully employs several literary devices to set the tone and context for the ensuing narrative. The most prominent is **Repetition** and **Motif**, specifically the phrase "when there was no king in Israel." This exact phrase appears four times in the final five chapters of Judges ([Judges 17:6](/judges/17-6 "Judges 17:6 - Everyone Did What Was Right in Their Own Eyes"), [Judges 18:1](/judges/18-1 "Judges 18:1 - Danite Migration and Lack of King"), [Judges 19:1](/judges/19-1 "Judges 19:1 - The Levite and His Concubine"), [Judges 21:25](/judges/21-25 "Judges 21:25 - The Culmination of Lawlessness")), functioning as a theological refrain that explains the moral and social chaos depicted. It is a powerful form of **Foreshadowing**, hinting at the horrific events to come by establishing a context of lawlessness and moral relativism. The phrase also serves as a **Theological Commentary**, implicitly arguing for the necessity of a righteous king who would uphold God's law and bring order to the nation. The introduction of a **Levite** in this context, a figure meant to embody holiness and uphold the Law, creates **Irony**, as his actions and the events he instigates profoundly contradict his sacred calling, thereby highlighting the depth of Israel's spiritual decline.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:1 serves as a stark theological commentary on the consequences of rejecting divine authority. The repeated declaration "no king in Israel" is not merely a historical observation but a profound theological statement that frames the entire period of Judges. It underscores the spiritual anarchy that results when a people abandon God's covenant and His moral standards, leading to a society where "every man did what was right in his own eyes." This verse highlights the fundamental human need for righteous leadership, both human and divine, to prevent societal decay and ensure adherence to God's will. The narrative that unfolds from this verse is a grim testament to the depths of human depravity when divine restraint is removed, serving as a cautionary tale for all generations about the dangers of moral relativism and the indispensable role of God's law in maintaining order and justice.

* [Deuteronomy 12:8](/deuteronomy/12-8 "Deuteronomy 12:8 - Do Not Do What Is Right in Your Own Eyes")
* [Proverbs 29:18](/proverbs/29-18 "Proverbs 29:18 - Where There Is No Vision, The People Perish")
* [Romans 1:28-32](/romans/1-28 "Romans 1:28-32 - God Gives People Over to Depraved Minds")

### REFLECTION AND APPLICATION
Judges 19:1, though brief, offers profound lessons for contemporary believers. The chilling phrase "no king in Israel" resonates far beyond ancient history, serving as a powerful metaphor for any society or individual that rejects ultimate divine authority. When God's Word is no longer the supreme standard, and personal desires or cultural trends dictate morality, the path to chaos and depravity is opened. This verse challenges us to examine where we place our ultimate allegiance and authority. Do we truly recognize God as our King, submitting our lives, our families, and our communities to His righteous rule? Or do we, like ancient Israel, allow "every man to do what is right in his own eyes," leading to spiritual and moral anarchy? The story that follows this verse is a grim reminder that individual moral failings, especially among those called to lead or serve God, can have devastating, far-reaching consequences for an entire community. It compels us to seek God's rule in our lives, to uphold His standards, and to pray for righteous leadership in all spheres of influence.

#### Questions for Reflection
* **In what ways might the modern world, or even our personal lives, reflect a "no king" mentality, where individual preferences supersede divine truth?**
* **How does the Levite's presence in this narrative challenge our assumptions about spiritual leadership and the potential for moral compromise, even among the devout?**
* **What are the practical implications of truly acknowledging God as our ultimate King in our daily decisions, relationships, and societal engagement?**

### FAQ

**What does "no king in Israel" truly mean in the context of Judges?**

Answer: The phrase "no king in Israel" (אֵין מֶלֶךְ בְּיִשְׂרָאֵל) is a recurring theological and literary motif in the latter chapters of Judges ([Judges 17:6](/judges/17-6 "Judges 17:6 - Everyone Did What Was Right in Their Own Eyes"), [Judges 18:1](/judges/18-1 "Judges 18:1 - Danite Migration and Lack of King"), [Judges 19:1](/judges/19-1 "Judges 19:1 - The Levite and His Concubine"), [Judges 21:25](/judges/21-25 "Judges 21:25 - The Culmination of Lawlessness")). It signifies much more than just the absence of a human monarch. Theologically, it points to a profound spiritual vacuum and moral anarchy. God was intended to be Israel's ultimate King, and His Law (the Mosaic Covenant) was meant to govern their lives. The phrase indicates that the people had largely abandoned God's rule, leading to a state where "every man did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "The Culmination of Lawlessness")). This resulted in widespread idolatry, violence, and moral depravity, illustrating the dire consequences of rejecting divine authority and the need for a righteous, God-fearing leader.

**Why is the mention of a Levite significant in this verse?**

Answer: The mention of a Levite is highly significant because Levites were members of the tribe set apart by God for sacred service, responsible for maintaining the Tabernacle/Temple, teaching the Law, and mediating between God and the people ([Numbers 3:12](/numbers/3-12 "Numbers 3:12 - The Levites Set Apart")). They were meant to be exemplars of holiness and adherence to God's covenant. The fact that a Levite is involved in a situation that quickly spirals into extreme moral depravity (as the narrative unfolds) highlights the pervasive nature of Israel's spiritual decline. It demonstrates that even those consecrated for God's service were compromised or living in ways contrary to His standards, underscoring the depth of the national apostasy and the breakdown of religious and moral order.

### CHRIST-CENTERED FULFILLMENT
Judges 19:1, with its bleak depiction of a nation without a king, crying out for righteous leadership, finds its ultimate fulfillment in Jesus Christ. The recurring refrain "no king in Israel" powerfully articulates the spiritual and moral chaos that ensues when humanity rejects God's rightful rule and each person does "what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - The Culmination of Lawlessness")). This desperate state of affairs in Judges foreshadows the universal human condition apart from Christ: a world adrift in sin, lacking true guidance and authority. Jesus, however, enters history not merely as a human king, but as the divine King of Kings and Lord of Lords ([Revelation 19:16](/revelation/19-16 "Revelation 19:16 - King of Kings and Lord of Lords")). He is the true and perfect Shepherd-King, unlike the flawed human leaders and compromised Levites of Judges, who perfectly embodies God's law and righteousness ([Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Jesus, Our Sinless High Priest")). His coming ushers in a new covenant where His Spirit writes God's law on the hearts of His people ([Jeremiah 31:33](/jeremiah/31-33 "Jeremiah 31:33 - The New Covenant Written on Hearts")), enabling them to live in obedience not out of obligation, but out of love. In Christ, we no longer do "what is right in our own eyes," but submit to the perfect will of the One who reigns eternally, bringing true order, peace, and salvation to those who believe ([Colossians 1:13-14](/colossians/1-13 "Colossians 1:13-14 - Delivered from Darkness into His Kingdom")). He is the King for whom Israel longed, and the King humanity desperately needs.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Judges 18:1

¶ In those days [there was] no king in Israel: and in those days the tribe of the Danites sought them an inheritance to dwell in; for unto that day [all their] inheritance had not fallen unto them among the tribes of Israel.

Judges 17:8

And the man departed out of the city from Bethlehemjudah to sojourn where he could find [a place]: and he came to mount Ephraim to the house of Micah, as he journeyed.

Matthew 2:6

And thou Bethlehem, [in] the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.

Judges 21:25

In those days [there was] no king in Israel: every man did [that which was] right in his own eyes.

Joshua 24:33

And Eleazar the son of Aaron died; and they buried him in a hill [that pertained to] Phinehas his son, which was given him in mount Ephraim.

Joshua 24:30

And they buried him in the border of his inheritance in Timnathserah, which [is] in mount Ephraim, on the north side of the hill of Gaash.

Judges 17:6

In those days [there was] no king in Israel, [but] every man did [that which was] right in his own eyes.