Judges 19

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Judges 19.
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And we've got three more chapters and we'll be done with the book of Judges.
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Just out of curiosity, who in here is interested in continuing through another book of the Bible? Or more of a topical study? Who what? Topical study? Book of the Bible.
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All right, let's read chapter 19.
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Now it came about in those days when there was no king in Israel, that there was a certain Levite staying in the remote part of the hill country of Ephraim.
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And he took a concubine for himself from Bethlehem of Judah, and by his concubine, I'm sorry, but his concubine played the harlot against him and she went away from her to her father's house back to Bethlehem in Judah and was there for a period of four months.
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Then her husband arose and went after her to speak tenderly to her in order to bring her back and taking with him his servant and a pair of donkeys.
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So she brought him into her father's house and when the girl's father saw him, he was glad to meet him.
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His father-in-law, the girl's father, detained him and he remained there for three days so that they ate, drank, and lodged there.
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Now on the fourth day, they got up early in the morning and he prepared to go and the girl's father said to his son-in-law, sustain yourself with a piece of bread and afterwards then you may go.
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So both of them sat down, they ate and drank, and the girl's father said to the man, please be willing to spend the night and let your heart be merry.
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And then the men arose to go, but his father-in-law urged him to stay another night again.
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And on the fifth day, he arose to go early in the morning and the girl's father said, please sustain yourself and wait until afternoon.
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So both of them ate and when the man arose to go along with his concubine and his servant, his father-in-law, the girl's father, said to him, behold now the day has drawn to a close.
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Please spend the night and lo, the day is coming to an end.
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Spend the night here that your heart may be merry.
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Then tomorrow you may arise early in the morning for your journey and you may go home.
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But the man was not willing to spend the night again.
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So he arose and he departed and came to a place opposite of Jabez, that is Jerusalem.
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And there were a pair of, there with him with a pair of saddled donkeys, his concubine were also with him.
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And when they were near Jabez, the day was almost gone and the servant said to his master, please come, let us turn aside into the city of the Jebusites and spend the night there.
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However, his master said to him, we will not turn aside into the city of foreigners who are not of the sons of Israel, but we will go on as far as to Gibeah.
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And he said to his servant, come, let us approach one of these places and we will spend the night in Gibeah or Ramah.
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So they passed along and went their way and the sun set on them near Gibeah, which belongs to Benjamin.
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They turned aside there in order to lodge at Gibeah.
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And when they entered, they sat down in the open square and no one took them into their house to spend the night.
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Then behold, an old man was coming out of the field from his work in the evening.
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Now that man was from the hill country of Ephraim and he was staying in Gibeah.
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But the men of the place were all Benjamites.
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He lifted up his eyes and he saw the traveler in the open square and the old man said, where are you going and where do you come from? And he said to him, we are passing from Bethlehem into Judah, into the remote part of the hill country of Ephraim, for I am from there and I went to Bethlehem in Judah.
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But I am now going to my house and no man will take me into his house.
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Yet there is both straw and fodder for our donkeys and also bread and wine for me, your maidservant and your young man who is with your servants.
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And there is no lack of anything.
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And the old man said, peace to you.
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Only let me take care of you and all of your needs.
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However, do not spend the night in the open square.
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So he took him into his house.
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He gave the donkeys fodder.
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He washed their feet.
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They ate and drank.
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While they were celebrating, behold, the men of the city, certain worthless fellows surrounded the house, pounding the door that they spoke to the owner of the house.
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That is the old man.
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And he was saying to him, bring out the men who came into your house that we may have relations with them.
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And then the man, the owner of the house went out to them and he said to him, no, my fellows do not act so wickedly since this, this man has come into my house and do not commit such acts of folly.
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Here is my virgin daughter and his concubine, please let me bring them out that you may ravish them and do whatever is right in your eyes, but do not commit such an act of folly against this man.
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But the men would not listen.
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So the man seized his concubine.
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He brought her out to them.
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They raped and abused her all night until the morning.
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Then let her go as the dawn approached.
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As the day began to dawn, the woman came and fell down on the door of the man's house where her master was until the full daylight.
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And when her master arose the morning, he opened the door of the house and went out to go.
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And behold, his concubine was laying on the doorway with her hands on the threshold.
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And he said to her, get up and let's go.
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But there was no answer.
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And he placed her on the donkey and the man arose.
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He went his way.
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And when he entered his house, he took a knife.
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He laid hold of his concubine.
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He cut her into 12 pieces, limb by limb.
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Then he sent her throughout the territories of Israel.
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And all who saw it, nothing like this has ever happened or been seen from that day.
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And the sons of Israel had come up out of Egypt.
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Consider it, I say, and take counsel and speak up.
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If we weren't teaching verse by verse through this, this is not a passage that I would want to deal with.
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So here, remember, we had the Sea of Galilee, which would have been another name at the time.
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You had the Jordan River.
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And over here would have been the land of Benjamin.
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All this would have been the land of Judah.
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Remember, I drew this up here one time before.
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All this down here would have been Judah.
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And this would have been Dan.
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Just to let you know, I remember last week we talked about how Dan went up to the up part and they took over that land.
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This was the lot of land to them.
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And this would have been the Mediterranean.
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But this was the land given to them.
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They never went and conquered their land.
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They went to another land and made a city of their own.
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All of that in unbelief.
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They had their land.
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They just never conquered it.
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And this right here would have been Ephraim.
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Just so you know where this takes place.
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Gibeah would have been right here where this nightmare in Gibeah takes place.
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This is where that would have taken place.
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This old dude, when he came from the hill country, somewhere in here.
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This is where all the fertile land in Ephraim was.
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So you have an idea of what's going on.
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Now, he travels from here to here to pick up his concubine.
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And we'll talk about that in just a second.
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So my attempt is to cover all of those verses.
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If not, I will move quickly to get to the end so that we don't drag this one out for another week.
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So it says, Now it came about in those days there was no king in Israel.
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That's the constant reframe in Judges.
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There was no king in Israel.
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There was no king in Israel.
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Anybody remember what the other constant reframe you hear through the book of Judges was? They did what was right in their own eyes.
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So here it is.
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There was no king in Israel.
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But you think there's a glimmer of hope, just like the last narrative we did.
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Hey, there's a Levite staying in the remote part of the hill country.
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What was the Levite's responsibility to do? Two weeks ago.
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Remember? Teach the law and to guide and direct God's people.
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That was their job.
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They were the priests.
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That was the priestly tribe.
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So it says here, A certain Levite staying in the remote area, he took for himself a concubine.
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That immediately should be a problem.
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Under the Mosaic legislation, they were supposed to have a wife, and they were supposed to produce an offspring of continual priests.
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Does anybody know what a concubine was? Who? But attached by marriage ceremony.
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Yeah, their purposes for them were for sexual gratification only.
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I mean, that was really the purpose of it.
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That maybe raised up some offspring.
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So we know right here that this Levite is not doing his responsibility as a Levite to not have a concubine.
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So he has a concubine for himself.
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But here it is.
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The concubine played the harlot.
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I think there's a couple of translations that may say she became angry with him.
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Does anybody say that? Anybody? Anybody? Anybody? Yeah.
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Well, it's kind of ambiguous because the word harlotry is not there.
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So it is actually he, she, for whatever reason, she took off and either became unfaithful, whatever the reason.
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She became unfaithful.
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So he takes off to Bethlehem to her father's house to get her.
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So we're going to move down to where it says in verse 4.
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It says, so she brought him into her father's house.
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So he shows up.
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The girl's obviously, this young concubine's happy to see him.
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She brings him in.
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The father-in-law obviously enjoyed having the empty nest and is like, hey, this is great.
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He's coming to get her out of here.
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He's coming to pick her up and take her away.
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But he says, hey, why don't you stick around and eat? Hospitality was absolutely a necessity to treat the Israelite brotherhood.
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Absolute necessary.
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Under the Mosaic law, it says when foreigners or your brothers come through your land, you're to provide them food, shelter, and sustenance for their travel.
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So it's not like me and Sylva are going to go to some other city.
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We show up, and this particular time I've got my donkeys and my wife.
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I can't just go to the Motel 6, throw down the $69.99, and they've left the light on for me.
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That's not what's going to happen here.
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They actually have to trust that as they go to these cities that somebody's going to bring them into their home and show hospitality.
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So that's what this man is doing.
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He says, come on, stick around, I'll make you some food.
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They party for four days.
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That's basically what they do.
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He says, let your heart be made merry.
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And then we get to verse 9, and when the man arose, after many times, he's trying to get out of there, and he says in verse 9 that when the man arose to go along with his concubine and servant, the father again says, hey, behold, the day is closing.
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Please stay one more night.
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Lo, the day is coming to an end.
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Please stay another night.
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Then tomorrow, get up and leave and head on your way.
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In verse 10, but the man was not willing to spend the night.
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So he arose and departed, and he came to a place opposite of Jabesh, which is Jerusalem.
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The problem with leaving at any time in the evening under Middle Eastern culture and in that time is the highways and the byways were absolutely dangerous.
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They were marauders.
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They were robbers.
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They were thieves.
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So if you were traveling on your way at night, you were a prime target.
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Just think about the parable of the Good Samaritan.
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What happened to that man? He was robbed and he was beaten on the byway because he was a target.
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And look, there was no policeman patrolling.
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So these people leave at a time that's dangerous already.
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So they leave.
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It says that they, and there he saddled up his pair of donkeys, his concubine, and they set out.
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And when they got to Jabesh, the day was almost gone.
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And the servant said to his master, please come, let us turn inside of the city of the Jebusites and spend the night there.
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The Jebusites were not Jewish people.
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That's why they decided not to stay.
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And that's what he says when he goes on down.
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We won't turn aside to foreigners, but let us go to the sons of Israel.
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And because they knew that we're not going to stay here, this is the Benjamites.
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These were all the sons of Benjamin, the tribe of Benjamin.
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Look at that.
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Okay, and it said, and they turned aside, verse 15, there in order to get lodged at Gibeah.
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And when they entered, they sat down in the open square, for no one took them into their house.
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The open square would have been a place where people would have gathered.
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The people passing through would have come there to sit, see if any of their countrymen would have bring them in.
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So that's what they're doing.
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Hey, somebody will see that we're here and they'll let us in.
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Well, this should be a clear sign that something's wrong with this city.
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There's no one showing them hospitality.
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This is their countrymen.
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And it says in verse 16, and then behold, an old man was coming up out of the field from his work at evening.
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Now, we don't know how old this man was, old enough to have still a virgin daughter living in the home, but he had been working in the evening.
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It said he was from the hill country of Ephraim.
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So most likely he had come here.
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He was working in the field.
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This is probably the harvest time.
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People didn't travel in the winter because of the cold.
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So it was probably at the harvest time, knowing it says that he had been working in the field.
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And he was staying in Gibeah.
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But the men of the place were all Benjamites.
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Verse 17, he lifted up his eyes and he saw the traveler in the open square of the city.
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And the old man said, where are you going? Where do you come from? So now he's trying to engage with this man, this traveler, to see what's going on.
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Well, then when he finds out, hey, this guy's from the same place I'm from.
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He's from Ephraim.
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He's like, well, man, I'm going to bring this guy in.
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So he's going to show hospitality to him.
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He says, but now I'm going to my house and no one will take me into his house.
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Yet, he said in verse 19, yet there is both straw and fodder for our donkeys.
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Also have bread and wine for me and for your servant, and that your young man and your servants, and there will be nothing lacking.
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He's saying, look, there's enough at my house to take care of you till morning or whatever you need to do.
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We'll take care of you.
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20, the old man said, peace be to you.
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Only take care of your needs.
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However, do not spend the night in the open square.
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So he took them into his house.
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He gave the donkeys fodder.
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He washed their feet, and they ate and drank.
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The washing of the feet was like you and us taking a shower.
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They didn't have boots.
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They had open-toed sandals, and feet probably looked like a bear claw.
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So, verse 22, while they were celebrating, behold, the men of the city, certain of those men, worthless fellows.
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And they surrounded the house, and they pounded the door, and they spoke to the owner, to the old man, saying, bring out the man who came into your house, that we may have relations with him.
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From verse 22 to verse 20, the end of verse 24, is 25% of the same language used concerning this is the same thing that's used in the event that takes place in Sodom and Gomorrah with Lot.
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Now, the problem with this situation is these perverts are beating on his door, trying to come into his house to drag this man out to have homosexual rape.
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You understand, that's what's trying to take place here.
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The good thing with Lot is who did he have with him? He had two angels.
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You remember what he did? They shut the door, and they blinded the men, and they didn't know where they were at.
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In this case, there's no angelic beings there.
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There's no messengers of God here.
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This Levite's in big trouble.
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So these men beat on the house.
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It says in verse 33 that the man, the owner of the house, went out to them and said to them.
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So he goes out.
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He tries to diffuse the situation.
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He says, look, not this fellow.
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Please don't do this wicked act, since this man hasn't come into my house.
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Do not commit this act of folly.
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Now, listen to how retarded this man is.
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He says, but I'll give you my virgin daughter.
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What in the world is wrong with the moral compass of these men? He says, okay, you know what, don't homosexually rape this guy that I don't even know, but I will give you my virgin daughter, and you can do with her as you want.
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And you can take her concubine.
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He says, please bring them out.
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I will bring them out to you that you may ravish them and do what is ever right in your eyes.
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There it is.
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In the middle of the narrative, do what was right in their own eyes.
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In the beginning of this narrative was what? There was no king in Israel.
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He says in verse 25, but the men would not listen to him.
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So the man seized his concubine.
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The man, meaning the Levite, seized his concubine and brought her to them, and they raped and abused her all night until morning and let her go at the approach of dawn.
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So you have got the old dude, all right? You got the Levite.
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We haven't heard anything else yet, more, but he had a male servant with him as well, didn't he? That helped him saddle the donkeys.
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Dude, every one of those men, cowards.
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Every one of them.
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This guy is going to throw his virgin daughter out there.
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This guy, he throws to save his own skin, throws his wife.
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Call her concubine, whatever.
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It's his wife.
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Under the Mosaic legislation, if you did take a concubine, she had to be taken care of just like she was the first wife in every area.
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She had to be taken care of.
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It couldn't show any partiality in every way.
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Consider conjugal, food, all of it.
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Coward, coward, and whatever this guy is doing, he's probably scurrying for his wife.
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We don't know yet.
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All of them, no moral compass in to preserve life.
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Save their own life.
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Let's cast someone else out there and let them take the brunt.
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It says that the concubine, so the men seized her and they raped her all night.
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Can you imagine, man, imagine hearing your wife's screams in the open square of being repeatedly raped by men.
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It's unfathomable.
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It's like, remember we had over here, this constant worry.
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What? What's going on? What? And then in verse 26 it says, when dawn had begun, the woman came, she fell down at the man's house in the doorway where her master was, and then when it was full daylight, it is hard for me to believe that they didn't hear her scuffling at that door.
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But these men, being the cowards that they were, would not even open the door until it was light.
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When her master arose in the morning, he opened the door of the house and went out to go his way, and there she was.
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The concubine was laying at the doorway of the house with her hands on the threshold.
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And listen to the heartless, incompassionate jerk he is.
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He said to her, get up, let's go.
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I mean, she is probably just a bloody pile of flesh and clothes.
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And he tells her to get up.
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And there was no answer.
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Why was there no answer? She's dead.
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Imagine seeing her little hands on the threshold, trying to pull herself up where she can try to get to the doorknob to try to get in the house, and she dies at the doorway.
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So he placed her on the donkey, and the man arose, went his way, on his way home.
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Now, here's the weird part.
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So he leaves from here.
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We know how far it was from Bethlehem to Jerusalem.
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That's six miles.
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So if you were to use a scale ruler, which I did, because I was trying to figure out how far it was to the hill country, it's about anywhere between six and ten miles from here to the hill country of Gibeous.
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Here's where he was at.
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So he's going to go somewhere in this fertile area where he was living.
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So he throws this dead body on a donkey and heads out in the heat with a corpse on this donkey until he gets to where he's at.
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He gets to his house, and he takes a knife, and he cuts her into 12 pieces, limb by limb, and he sent her out to the territory of Israel.
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Why'd he cut her up in 12 pieces? 12 tribes.
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It's going to be very important when Andy does chapter 20 next week.
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Very important.
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So he cut her up into 12 pieces.
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You know, there's only one other time when we see something or someone cut up into 12 pieces to send them out to the nation of Israel, and it was when King Saul was made king by Samuel, and they were going to go to war, and these men didn't want to go to war, and the Holy Spirit came upon King Saul, and he was empowered.
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He goes out.
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He drags in a bullet.
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He chops him up in 12 pieces, and he sends those 12 pieces out, and he says, If you don't show up for war, this is what we're going to do to you.
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That's basically what this man's saying, and you'll see the reason why next week.
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So they cut her up, or he cuts her up into 12 pieces, sends her out limb to limb, and all saw it, meaning all the tribes of the nation.
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Nothing like this has ever happened or been seen from that day.
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Even from the sons of Israel had come up from the land of Egypt until this day.
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There's two things that had taken place there that had never taken place from the time they had come out of Egypt.
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One, the sons of Israel had never homosexually tried to rape their own people.
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It was heathens that were there.
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More expected from a heathen than your countrymen.
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Yeah, that's right.
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So when we see what's taken place here, we go, wow, man, the nation of Israel at this particular time in history, in the time of the judges, remember, this actually took place back between chapter 3, verse 6, and chapter 3, verse 7.
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That's when the time frame would have taken place, long before the judges came on.
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The real judges, Othiel on to Samson.
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And they were no different than the pagans.
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They were doing the same idolatry.
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They were doing the same immorality.
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They were bowing down to the same gods.
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They were bowing down to the Baals, the Ashtoreths, and all that.
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They were no different.
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Remember, once Joshua and Caleb died, once Joshua and Caleb died, what happened? The nation spiraled out of control in the spiritual chaos.
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They did what was right in their own eyes.
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Why? Well, based on this narrative and the one previous, is the Levites weren't doing their job.
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The Levites weren't training the people in the way of the Lord.
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The Levites weren't continually bringing back to the place where God...
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Look, they had a place to worship God.
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And it was in Shiloh.
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And at one particular time, it was in Gilgal.
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They had a place to worship God.
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That's where the tabernacle was at.
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But people didn't want to worship there.
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They wanted to worship God their own way.
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They made their own idols.
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They bowed down and talked to them like they were Yahweh.
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And if you remember correctly, they even called their idols Yahweh.
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It was syncretism.
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So the Levites are...
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This narrative and the last narrative, the destruction of the people, the spiritual decline, is all at the feet of the Levites.
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These men were supposed to lead their people.
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So he chops her up.
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He sends her out.
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And he says...
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These are the last words before we get into chapter 20.
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Consider it, take counsel, and speak up.
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So, I've talked for 30 minutes.
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Take counsel and speak up.
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Questions, comments? Very disturbing passage.
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How many people have read that passage before and remember it? Do you? Who? Somebody say something? Yeah, I heard as a kid, a guy chopped up his concubine.
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I didn't know what a concubine as a kid was.
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And I'm like, why did he do that? Well, I didn't know.
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Well, I mean, it was...
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He cut her up to send her out to say that they're fixing to go to war against their own people.
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And he's saying, if you don't go to war and help us wipe out these people, this is what God's going to do to you.
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It's interesting kind of how we're almost at this point in our country with moral relativism, where we have a standard of law, but yet we have gone so far away from it that the law has actually been changed to where now it's OK to do X, Y, Z, X, Y, Z.
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We almost have gotten to the point where we are OK with this stuff because you do it, you keep you, I do what I do, I keep me, and it's just moral relativism is what it is.
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And the fact that just as Isaiah stood before the kings in his time and says, Woe to them who say evil is good and good is evil.
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We like to say that, oh man, they say it's bad for those that say evil is good and good is evil.
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No, no, no.
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Woe was an oracle of destruction from God.
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Every time he used that in the Old Testament, destruction was coming.
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Do you remember the last things that Jesus said to the Pharisees? The week that he was crucified, he said, Woe to you, fruit of vipers.
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Woe to you, scribes and Pharisees.
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Woe to you who go out and try to train them in your own way and then you make them twice the sons of hell than yourself.
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Hey, that's what the Lord Jesus said to those people.
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So woe was an oracle of destruction and destruction is coming.
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And it's going to be, do you remember I wrote on the board a number of weeks ago, all these things that are going to take place? We're fixing to see genocide take place next week.
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You're fixing to see this tribe right here, the whole tribe, all but 600 males are going to be left.
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That's it.
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Yeah, not to get too much in the next chapter, but that's always interesting to me, is how the whole tribe came together to defend their actions instead of, you know, taking care of them.
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It is interesting that they come together, and I don't want to get too far because I don't know what Andy's going to say, but it is interesting that they come together to kill their own countrymen, but the whole book of Judges, they couldn't come together and fight the Philistines.
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The whole book.
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I mean, who went and helped Samson? Nobody.
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Matter of fact, his own people sold him into their hands.
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I'm not talking about the Delilah part, but you remember when he burned up all the city and he slaughtered them with the, he killed a thousand of them with the jawbone, and that's how he got put into their hands.
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They turned him over to him.
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They said, hey, we're not going to kill you.
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We're going to let them do it.
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You know, what about Gideon? He should have had the whole nation go with him, but some of them were cowardly, and he said, hey, don't take them with you.
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You know, the whole book's that way, but now you've come to a time to, hey, we've got to extinguish these perverts and all this immorality and what has taken place for what they did to our countrymen.
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That's all that's going to be left.
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That's it.
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We've got 10 minutes.
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Yeah, just how that applies to today.
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The perversions and all this that's going around.
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It's like it never stops, doesn't it? It's not going to stop.
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Perversions begin in the heart.
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Out of the heart comes fornication, adultery, homosexuality, drunkenness, all of that.
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Not something that the hands or the feet do.
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It comes out of the heart.
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It begins in the heart.
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That's why we need a heart transplant.
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That's why God needs to take out that heart of stone, pull out a heart of stone and replace it with a heart of flesh that causes us to walk and obey a statute and love this law.
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And at this particular time in the nation of Israel, they did not love God's law.
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They did not love God.
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And that's why they did what was right in their own eyes.
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Yes, sir.
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Something that we do see and we've seen it in the Catholic Church.
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We've seen it now throughout the Southern Baptist Church where we're more comfortable to protect these people than we are to hold them accountable for their actions.
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And it just shows even though we come together as Christians or we think people are Christians and all, they're really, they're not.
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You know, there are evil within us.
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Even back in Jesus' time, you know, when he went in the synagogue, people think the devil's not in the church, but he's very prevalent because he told one of the, you know, demons stood up and said, what do we have to be with each other? You know, we're God's people and it's Satan's people coming together.
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And it's just more prevalent today as we dig in and read the word that we see this.
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Yeah, we've masked our immorality a little better than this because men are smart.
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They don't want to look as the perverted or the immoral.
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So what do they do? They mask it and do it in private and do all those things.
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Yes, sir.
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I think it's interesting how the things that people will do for an idol, whatever that idol is, but you see, it seems like when those who claim to worship the true God are so relaxed, but those who will call on the name of the true God will worship him through their idolatry, through their ethnicity, through whatever, their sexuality.
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You see them rioting in the streets and you see them doing these things and it's sad because we can sit here and say this, but how often do do we just sit here and say this and not just to, you know what I'm saying, to proclaim that there is a king and that there is a word and that there is morality.
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And I think if we don't shrink back, if we keep shrinking back, this stuff's only going to become more prevalent.
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You know what I'm saying? Yeah, and as you were saying, in this case they didn't have a king, this all should point to someone coming and that's why I'm really considering doing Samuel, because you know, judges leading up, there was no king, there was no king, there was no priest and there was no prophet.
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You know who comes on the, if you did the book in the chronology and if I would have taught this book complete by myself, I would have taught it in chronological, because if you do it chronologically, it sets up right after Samson.
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Samson took the Nazarite vow and failed.
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Right? The next person in history, you know who arises, who takes the Nazarite vow from birth, the mother? Hannah puts Samuel under that.
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Samuel now comes into the scene, he now becomes the judge that leads the people in the way of righteousness, he becomes the priest that intercedes for the people in righteousness and he sets up the beginning of the prophethood and that's why I'm really considering doing that.
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I don't know for sure yet.
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Yes sir? But also we see in that dictate what is right and what is evil, we all see evil in our own eyes and it's constantly pointed out in this you know, one person will think this is right, another person will think that's right and we just go through it and that's the reason why God is absolute king, lord of lords, king of kings because his authority doesn't change.
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No it doesn't.
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What's interesting is that the old man told them don't do this wicked thing.
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They knew what they were doing was wicked.
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So it wasn't like, yes ma'am? When he talks about the Nazarites He's all nice and quiet.
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I didn't ask Mike.
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Say Mike.
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I think he's speaking in both cases.
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The totality of it.
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Oh hang on, he didn't, well in the next chapter like I said I don't know what Andy's going to say but in the next chapter when he sends this concubine's pieces out, he gives a very redacted version of what took place.
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You know how you see the thing come out on TV and it's got all these black marks out of it? Yeah, he gives a very redacted version of what took place.
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He doesn't say, hey, you know what? When they came and knocked on the door and they were throwing their bodies against the door to come in and rape me instead of raping me, you know what I did? I threw my wife out.
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He doesn't say that.
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Read ahead and you'll see.
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He's a very redacted version to protect himself and to protect his character, once again.
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He's a liar.
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Who did they rape and murder? The concubine.
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He didn't grab the virgin daughter.
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He grabbed his concubine, put her out the door, and kicked the door shut.
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Those men, with violence and sexual aggression, said, you know what? We're going to grab whatever throws out the door.
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still had laws that protected her.
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Still had laws that protected her.
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She could not be mistreated.
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She could not, if they decided to divorce her, she had to get a dowry to go away with her.
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And that's what we forget, that even God in His mercy, knowing that men were going to conquer the lands and buy for themselves concubines and slaves, He made a concession to make sure that they weren't mistreated, and these men did not take care of that.
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All right.
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Well, let's pray.
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I'm tired of talking about cut up concubines.
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Father God, thank you so much that this narrative is here.
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Although it is very difficult, Father, for us to understand how it sits in a historical context and a lot of what we don't understand, but Father, you put it here for us to look at and to read and to study, to know that the perversion and the wickedness is in the heart of man today as it was even back then.
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And Father, and it is still prevalent in the hearts of men today.
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Father God, thank you for your word.
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Thank you.
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You've given us something that can be studied and can be analyzed and can be looked at.
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And thank you, Father, that it is without error and that it's profitable for doctrine, for reproof and correction and righteousness.
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Now, be with us as we go into the main service that, Father, you'd be honored and glorified in the singing of the songs, the giving of offerings, the taking of the table and the preaching of the word.
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In Christ's name.
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Amen.
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Amen.
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Amen.