Judges 20:4

KJV

And the Levite, the husband of the woman that was slain, answered and said, I came into Gibeah that [belongeth] to Benjamin, I and my concubine, to lodge.

KJV (with Strong's)

And the Levite {H3881}{H376}, the husband {H376} of the woman {H802} that was slain {H7523}, answered {H6030} and said {H559}, I came {H935} into Gibeah {H1390} that belongeth to Benjamin {H1144}, I and my concubine {H6370}, to lodge {H3885}.

Complete Jewish Bible

The Levi, the husband of the murdered woman, answered, "I came to Giv'ah, which belongs to Binyamin, I and my concubine, to stay the night;

Berean Standard Bible

So the Levite, the husband of the murdered woman, answered: “I and my concubine came to Gibeah in Benjamin to spend the night.

American Standard Version

And the Levite, the husband of the woman that was murdered, answered and said, I came into Gibeah that belongeth to Benjamin, I and my concubine, to lodge.

Commentary

### SUMMARY
Judges 20:4 initiates the Levite's testimony before the assembled tribes of Israel, recounting the horrific events that transpired in Gibeah of Benjamin. This verse sets the stage for a devastating civil war, as the Levite, the aggrieved husband of the slain woman, begins his account by stating his innocent intention to seek lodging in Gibeah with his concubine. His words serve as a powerful catalyst, exposing the profound moral depravity and breakdown of societal order in Israel during this period, ultimately leading to a national crisis and a demand for justice against the perpetrators and the tribe that harbored them.

### CONTEXT
* **Literary Context:** Judges 20:4 immediately follows the shocking and graphic narrative of Judges 19, where the Levite's concubine is brutally gang-raped and murdered by the men of Gibeah. The Levite's subsequent dismemberment of her body into twelve pieces and sending them throughout Israel (Judges 19:29-30) serves as a visceral, horrifying summons, an ancient call to arms that demands the nation's attention and intervention. This verse marks the beginning of the Levite's formal accusation and plea for justice before the unified tribes of Israel, who have gathered at Mizpah, outraged by the atrocity. His testimony is designed to elicit a strong, unified response, directly leading to the decision to wage war against Benjamin for their egregious sin and their refusal to surrender the culprits.
* **Historical & Cultural Context:** The period of the Judges (roughly 14th-11th centuries BC) was characterized by a lack of centralized leadership, frequent cycles of apostasy, and moral decline, famously summarized by the recurring phrase, "In those days there was no king in Israel; everyone did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")). Hospitality was a sacred covenant in the ancient Near East, offering protection and shelter to travelers. The violation of this custom in Gibeah was not merely a personal affront but a profound societal transgression, akin to the sin of Sodom ([Genesis 19:1-11](/genesis/19-1 "Genesis 19:1-11 - The Sin of Sodom")). The status of a "concubine" (Hebrew: *pilegesh*) denoted a secondary wife, often of lower social standing, but still a recognized member of the household entitled to the protection of her male guardian. The Levite's status is also significant; as a member of the priestly tribe, his involvement in such a sordid affair underscores the pervasive moral corruption even within Israel's religious leadership.
* **Key Themes:** This verse, as part of the larger narrative, contributes to several critical themes. It highlights the **breakdown of justice and order** in Israel, where heinous crimes go unpunished and societal norms are disregarded. The Levite's testimony is a desperate **call for accountability**, illustrating the profound human need for justice when evil runs rampant. It also underscores the **consequences of moral and spiritual decay**, demonstrating how individual sin can escalate into national catastrophe, leading to internal strife and bloodshed. Furthermore, the incident reveals the theme of **corporate responsibility**, as the entire tribe of Benjamin is held accountable for the actions of its wicked men, leading to a devastating civil war that nearly annihilates the tribe, serving as a stark warning about the dangers of condoning evil within a community.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Levite (Hebrew, _lēwī_):** A descendant of Levi, one of Jacob's sons, designated for religious service to Yahweh, often associated with the tabernacle or temple. The fact that the protagonist of this horrific story is a Levite is deeply ironic and tragic, highlighting the pervasive moral corruption that had infiltrated even the spiritual leadership of Israel. His actions throughout Judges 19, including his initial indifference to his concubine's plight and his later dismemberment of her body, stand in stark contrast to the expected piety and moral uprightness of his office, emphasizing the depth of Israel's spiritual decline.
* **Concubine (Hebrew, _pîlegeš_):** A secondary wife, often acquired through different means than a primary wife, and typically of a lower social status. While not possessing the full rights of a primary wife, a concubine was still a recognized member of the household and under the protection of the man to whom she belonged. Her brutalization and murder in Gibeah was not merely a personal tragedy but a profound violation of the Levite's honor and a severe affront to the community's moral and legal order, underscoring the extreme depravity of the men of Gibeah.
* **Gibeah (Hebrew, _gibʿāh_):** Meaning "hill," this city was located in the territory of Benjamin. It later became the capital of Israel's first king, Saul, who was also a Benjaminite. In the context of Judges 19-21, Gibeah becomes synonymous with extreme wickedness and moral corruption, a place where the most basic laws of hospitality and human decency were utterly disregarded. The naming of the specific city underscores the localized nature of the sin, yet its implications reverberate throughout the entire nation of Israel, leading to a devastating civil war.

#### Verse Breakdown
* **"And the Levite, the husband of the woman that was slain, answered and said":** This opening clause establishes the speaker and his immediate connection to the horrific crime. The description "the husband of the woman that was slain" immediately evokes the tragedy and sets a somber, accusatory tone. The Levite is not merely a witness but a direct victim of the crime, and his testimony carries the weight of personal grievance and a demand for justice. His "answering" implies he is responding to the assembly's summons, ready to lay out his case.
* **"I came into Gibeah that [belongeth] to Benjamin":** The Levite begins his account by establishing his location and the tribal affiliation of the city. By specifying that Gibeah "belongeth to Benjamin," he immediately implicates the entire tribe, setting the stage for the collective responsibility that will be demanded. His statement emphasizes his status as a traveler seeking legitimate shelter, highlighting the profound violation of hospitality that was to follow.
* **"I and my concubine, to lodge":** This phrase articulates the innocent and customary purpose of his journey: to find overnight accommodation. The inclusion of "my concubine" indicates that he was not alone, making the subsequent events even more heinous as they involved the abuse and murder of a vulnerable woman under his protection. This simple statement of intent starkly contrasts with the brutality he experienced, underscoring the betrayal of trust and the complete breakdown of moral order in Gibeah.

#### Literary Devices
The Levite's testimony in Judges 20:4 employs several potent literary devices. There is a strong element of **Pathos**, as the Levite, identified as the "husband of the woman that was slain," immediately evokes sympathy and outrage from the assembled tribes. His opening words, stating his simple intention "to lodge," create a stark **Juxtaposition** with the unspeakable horror that followed, intensifying the sense of betrayal and injustice. The narrative also uses **Foreshadowing**, as the explicit mention of Gibeah "belonging to Benjamin" immediately implicates the entire tribe, hinting at the devastating conflict that will engulf them. Furthermore, the Levite's carefully constructed narrative, beginning with his innocent intentions, functions as a **Rhetorical Appeal**, designed to manipulate the emotions and incite the other tribes to righteous indignation and decisive action against Benjamin.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 20:4, as the opening of the Levite's testimony, powerfully illustrates the profound consequences of moral and spiritual apostasy within a covenant community. It underscores God's deep concern for justice and the severe repercussions when His people abandon His laws and succumb to depravity. The Levite's plea for justice, though delivered by a morally compromised individual, resonates with the divine imperative for righteousness and accountability. The subsequent national conflict highlights the destructive nature of unaddressed sin and the collective responsibility of a community to confront evil within its midst, even when it leads to painful internal strife. This narrative serves as a stark warning against the dangers of a society where "everyone did what was right in his own eyes," demonstrating that true freedom is found not in anarchy but in adherence to God's righteous standards.

* [Deuteronomy 19:15-21](/deuteronomy/19-15 "Deuteronomy 19:15-21 - Laws of Witness and Justice")
* [Proverbs 14:34](/proverbs/14-34 "Proverbs 14:34 - Righteousness Exalts a Nation")
* [Isaiah 5:20-23](/isaiah/5-20 "Isaiah 5:20-23 - Woe to Those Who Call Evil Good")

### REFLECTION AND APPLICATION
The chilling account initiated by Judges 20:4 serves as a profound mirror for any society, including the church, revealing the catastrophic consequences when moral foundations erode and justice is perverted. It challenges us to consider our own communities and the standards by which we live. Are we quick to condemn evil and pursue justice, or do we turn a blind eye to depravity, allowing it to fester and corrupt? This passage reminds us that true spiritual health is not merely about individual piety but also about the collective commitment to righteousness, accountability, and the protection of the vulnerable. It calls us to be vigilant against the insidious creep of moral relativism and to uphold God's unchanging standards, understanding that a failure to do so can lead to societal breakdown and immense suffering. We are prompted to examine our own hearts for any areas where we might be "doing what is right in our own eyes" rather than seeking God's will, and to courageously advocate for justice and truth in a world that often dismisses them.

#### Questions for Reflection
* **How does the Levite's morally compromised character complicate, yet also emphasize, the universal human cry for justice?**
* **In what ways might our own communities or churches be susceptible to the "doing what is right in one's own eyes" mentality, and what are the potential consequences?**
* **What is our responsibility when we witness injustice or moral decay, and how can we courageously advocate for righteousness?**

### FAQ

**Why is the Levite's status as a "Levite" significant in this story?**

Answer: The Levite's status is highly significant because Levites were members of the tribe set apart for priestly service and teaching God's law to Israel. Their role was to exemplify holiness and uphold the covenant. The fact that a Levite is at the center of such a morally depraved narrative – first by his questionable treatment of his concubine and then by his extreme act of dismemberment – underscores the profound spiritual and moral decay that had permeated even the religious leadership of Israel during the period of the Judges. It highlights that the corruption was not confined to the general populace but had infected the very heart of Israel's spiritual guidance, making the situation even more dire and illustrating the widespread nature of the apostasy described in [Judges 17:6](/judges/17-6 "Judges 17:6 - Everyone Did What Was Right in His Own Eyes").

**What was the significance of Gibeah in the context of this event?**

Answer: Gibeah, a city belonging to the tribe of Benjamin, becomes infamous due to this incident. Its mention in Judges 20:4 immediately implicates the entire tribe of Benjamin, setting the stage for the devastating civil war. The city's failure to surrender the wicked men who committed the atrocity against the Levite's concubine demonstrates a collective moral rot and a defiance of justice. This event permanently stains Gibeah's reputation, marking it as a place of extreme wickedness. Ironically, Gibeah later becomes the capital of Israel's first king, Saul, who was also from Benjamin, further linking the tribe to this dark episode in Israel's history.

**What was the legal or social status of a concubine in ancient Israel?**

Answer: A concubine (Hebrew: *pilegesh*) was a recognized secondary wife, distinct from a primary wife but still a legitimate member of the household. Her status was typically lower than that of a primary wife, and she often did not bring a dowry or have the same inheritance rights for her children. However, she was under the protection of the man to whom she belonged, and any harm done to her was considered an offense against him and his household. The brutalization and murder of the Levite's concubine was therefore not just a personal crime but a profound violation of social order and the man's honor, demanding a public response and justice, as seen in [Exodus 21:7-11](/exodus/21-7 "Exodus 21:7-11 - Laws Concerning Female Servants").

### CHRIST-CENTERED FULFILLMENT
The dark narrative of Judges 20:4, with its depiction of profound moral decay, perverted justice, and the devastating consequences of a people without a righteous king, powerfully points to the ultimate need for Christ. The Levite's desperate plea for justice, while flawed, foreshadows the universal human longing for true righteousness and accountability that no human system or leader could perfectly provide. In a world where every man did "what was right in his own eyes," leading to anarchy and bloodshed, Jesus Christ emerges as the true and perfect King, the Son of David, who establishes a kingdom of righteousness and peace, not through human might but through divine sacrifice. He is the ultimate Judge who will one day bring perfect justice ([John 5:27](/john/5-27 "John 5:27 - Jesus, the Judge")) and the Lamb of God whose innocent blood was shed not to incite war, but to atone for the sins of a morally bankrupt humanity ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Where the Levite's actions led to further violence and nearly annihilated a tribe, Christ's perfect obedience and self-sacrifice on the cross provide the only true reconciliation and redemption, offering forgiveness for the very depravity that characterized the period of the Judges and establishing a new covenant where God's law is written on hearts, enabling His people to truly "do what is right" in His eyes ([Jeremiah 31:33](/jeremiah/31-33 "Jeremiah 31:33 - The New Covenant")). He is the one who perfectly fulfills the role of the Shepherd and King, guiding His people in truth and justice, bringing order to chaos, and ultimately defeating sin and death, offering true hope where there was only despair under human rule.

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 19:15

And they turned aside thither, to go in [and] to lodge in Gibeah: and when he went in, he sat him down in a street of the city: for [there was] no man that took them into his house to lodging.

Judges 19:28

And he said unto her, Up, and let us be going. But none answered. Then the man took her [up] upon an ass, and the man rose up, and gat him unto his place.