Judges 19:28
And he said to her, Up, and let us be going. But none answered. Then the man took her up on an ass, and the man rose up, and got him to his place.
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(28) But none answered.—The sacred writer, in his horror, will not say that she was dead.

Upon an ass.—Rather, the ass, which had borne her while she was living. The omission of every detail, the narration of the naked facts in the simplest words, without pausing to say so much as a single word respecting the Levite’s or the old man’s feelings, is a striking example of the difference of the historic method of ancient and modern times.

17:7-13 Micah thought it was a sign of God's favour to him and his images, that a Levite should come to his door. Thus those who please themselves with their own delusions, if Providence unexpectedly bring any thing to their hands that further them in their evil way, are apt from thence to think that God is pleased with them.This man is come into mine house - He appeals to the sacred rights of hospitality, just as Lot did Genesis 19:8. Both cases betray painfully the low place in the social scale occupied by woman in the old world, from which it is one of the glories of Christianity to have raised her. Jud 19:22-28. The Gibeahites Abuse His Concubine to Death.

22-24. certain sons of Belial beset the house—The narrative of the horrid outrage that was committed; of the proposal of the old man; the unfeeling, careless, and in many respects, inexplicable conduct of the Levite towards his wife, disclose a state of morality that would have appeared incredible, did it not rest on the testimony of the sacred historian. Both men ought to have protected the women in the house, even though at the expense of their lives, or thrown themselves on God's providence. It should be noted, however, that the guilt of such a foul outrage is not fastened on the general population of Gibeah.

None answered; for she was dead, as is said, Judges 20:5. And he said unto her, up, and let us be going,.... He spoke to her as supposing her asleep, in order to awake her, and prepare for their journey with all the haste they could, lest greater mischief should befall them:

but none answered; for she was dead; and her death was occasioned, as Josephus (w) says, partly through grief at what she had suffered, and partly through shame, not daring to come into the sight of her husband; but chiefly through the injuries done her by the number of persons that had lain with her: so it is reported (x) of the Thessalonians, when they took Phocis, many women were destroyed through the abundance of rapes committed upon them. To these Abarbinel adds, the cold of the night, being without her clothes, or anything to cover her:

then the man took her up upon an ass; and carried off her dead body, without making any remonstrance to the inhabitants, from whom he could not expect that any justice would be done him:

and the man rose up, and got him unto his place; to his city on one side Mount Ephraim, to which he made as much haste as he could, instead of going to the house of God at Shiloh, as he proposed; for now the circumstances of things were changed with him, and instead of sacrificing and giving praise to God in his house, his business was to seek for justice from the tribes of Israel.

(w) Ut supra. (Antiqu. l. 5. c. 2. sect. 8.) (x) Herodot. Urania, sive, l. 8. c. 33.

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 {k} place.

(k) Meaning, home to mount Ephraim.

28. The sheer brutality of the Levite’s words prepares us for his savage appeal for vengeance.

but none answered] The LXX spoils the effect by adding for she was dead. Josephus tries to palliate it: ‘her husband thought that she was overcome by deep sleep,’ Ant. Jdg 19:2; Jdg 19:8.Whilst they were enjoying themselves, some worthless men of the city surrounded the house, knocking continuously at the door (התדּפּק, a form indicative of gradual increase), and demanding of the master of the house that he would bring out the man who had entered his house, that they might know him,-the very same demand that the Sodomites had made of Lot (Genesis 19:6.). The construct state בני־בליּעל אנשׁי is used instead of בּני־בל אנשׁים (Deuteronomy 13:14, etc.), because בליעל בני is regarded as one idea: people of worthless fellows. Other cases of the same kind are given by Ewald, Lehrb. 289, c.
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