Judges 17:7

KJV

¶ And there was a young man out of Bethlehemjudah of the family of Judah, who [was] a Levite, and he sojourned there.

KJV (with Strong's)

And there was a young man {H5288} out of Bethlehemjudah {H1035}{H3063} of the family {H4940} of Judah {H3063}, who was a Levite {H3881}, and he sojourned {H1481} there.

Complete Jewish Bible

There was a young man from Beit-Lechem in Y'hudah, from the family of Y'hudah, who was a Levi. He had been staying

Berean Standard Bible

And there was a young Levite from Bethlehem in Judah who had been residing within the clan of Judah.

American Standard Version

And there was a young man out of Beth-lehem-judah, of the family of Judah, who was a Levite; and he sojourned there.

Commentary

### SUMMARY
Judges 17:7 introduces a pivotal character, a young Levite from Bethlehem-Judah, whose presence immediately after Micah's establishment of an idolatrous shrine underscores the profound spiritual and moral decay pervasive in Israel during the period of the Judges. This verse, seemingly a simple biographical detail, highlights the systemic breakdown of divine order, as a member of the priestly tribe, meant to uphold God's law, is found aimlessly wandering and detached from his sacred duties, setting the stage for further spiritual compromise and national decline.

### CONTEXT
* **Literary Context:** Judges 17:7 appears directly after the concluding refrain of [Judges 17:6](/judges/17-6 "Judges 17:6 - No King in Israel"), "In those days there was no king in Israel: every man did that which was right in his own eyes." This refrain, repeated throughout the final chapters of Judges (e.g., [Judges 18:1](/judges/18-1 "Judges 18:1 - No King in Israel"), [Judges 19:1](/judges/19-1 "Judges 19:1 - No King in Israel"), [Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")), serves as the overarching interpretive lens for the chaotic narratives that follow. Chapters 17 and 18 form a distinct unit, detailing Micah's idolatry and the migration of the Danites. The introduction of this wandering Levite is not coincidental; it immediately provides a concrete example of the spiritual anarchy described in the preceding verse. His subsequent employment by Micah as a personal priest for an unauthorized shrine further exemplifies the deep corruption and self-serving religiosity that characterized the era, where divine law was superseded by personal convenience and gain.
* **Historical & Cultural Context:** The Book of Judges depicts a period in Israelite history (roughly 14th-11th centuries BC) marked by a cyclical pattern of apostasy, oppression, repentance, and deliverance. Without a centralized monarchy or consistent spiritual leadership, tribal loyalties often superseded national unity, and the Mosaic covenant was frequently disregarded. Levites, members of the tribe of Levi, were specifically set apart for sacred service, responsible for teaching the Law, maintaining the tabernacle, and mediating between God and the people, as outlined in [Numbers 3:6-9](/numbers/3-6 "Numbers 3:6-9 - Duties of the Levites"). They were not allotted tribal land but were to reside in forty-eight designated Levitical cities throughout Israel, as specified in [Numbers 35:6-8](/numbers/35-6 "Numbers 35:6-8 - Levitical Cities"). The fact that this Levite is "sojourning" (wandering) rather than residing in a designated city points to a societal breakdown where even those consecrated to God's service were displaced, neglected, or had abandoned their divinely appointed roles, seeking sustenance and purpose outside the established order.
* **Key Themes:** This verse contributes significantly to several key themes within Judges. Firstly, it powerfully illustrates the theme of **spiritual disorder and compromise**. The presence of a Levite, a representative of God's covenant, detached from his proper function and wandering aimlessly, symbolizes the widespread spiritual disarray in Israel. Instead of upholding God's covenant and teaching His law, even religious figures were driven by personal convenience or financial gain, as seen when this Levite readily accepts Micah's offer in [Judges 17:10](/judges/17-10 "Judges 17:10 - Micah's Offer to the Levite"). Secondly, it highlights the **blurred lines of identity and tribal breakdown**. The phrase "of the family of Judah" for a Levite is unusual, as Levites belonged to the tribe of Levi, not Judah. This likely refers to his residence in the territory of Judah, specifically Bethlehem, rather than his tribal lineage, subtly reflecting the erosion of clear tribal distinctions and the general lawlessness prevalent during this era, where traditional roles and responsibilities were neglected. Finally, the mention of **Bethlehem** is significant. While later celebrated as the birthplace of King David ([1_Samuel/17-12](/1-samuel/17-12 "1 Samuel 17:12 - David's Origins in Bethlehem")) and ultimately the Messiah ([Micah 5:2](/micah/5-2 "Micah 5:2 - Prophecy of Bethlehem"); [Matthew 2:1](/matthew/2-1 "Matthew 2:1 - Jesus Born in Bethlehem")), its initial appearance here is in the context of spiritual wandering and idolatry, highlighting the stark contrast between human failure and divine promise.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **young man (Hebrew, _naʻar'_):** This term refers to a boy or young man, typically from infancy to adolescence. In this context, it suggests an individual who may be inexperienced or not yet fully established, potentially making him more susceptible to the prevailing moral and spiritual decay. His youth also highlights the extent of the societal breakdown, where even the younger generation, destined for leadership, was adrift.
* **Levite (Hebrew, _Lêvîyîy'_):** This term designates a member of the tribe of Levi, the priestly tribe set apart by God for sacred service. Their duties included ministering in the tabernacle/temple, teaching the Law, and serving as spiritual guides for the nation. The fact that this individual is identified as a Levite immediately raises expectations of spiritual integrity and adherence to God's commands. His subsequent actions, however, betray this sacred calling, underscoring the deep corruption within Israel's religious leadership during the Judges period.
* **sojourned (Hebrew, _gûwr'_):** The verb "sojourned" implies a temporary residence, a state of being a transient or a wanderer. It suggests that this Levite was not settled in one of the designated Levitical cities ([Numbers 35:6](/numbers/35-6 "Numbers 35:6 - Levitical Cities")), nor was he fulfilling a stable, divinely appointed role. His transient status made him vulnerable and susceptible to opportunistic offers, such as Micah's proposal to become his personal priest for a fee ([Judges 17:10](/judges/17-10 "Judges 17:10 - Micah's Offer")). This wandering state is a metaphor for the spiritual instability and lack of rootedness that characterized the era.

#### Verse Breakdown
* **"And there was a young man":** This introduces the new character, whose youth might imply inexperience or a lack of established position, making him more susceptible to the prevailing moral climate. His anonymity at this point (his name, Jonathan, is revealed later in [Judges 18:30](/judges/18-30 "Judges 18:30 - Jonathan's Identity Revealed")) allows him to represent a broader problem of compromised leadership.
* **"out of Bethlehemjudah of the family of Judah":** This phrase precisely locates the Levite's origin. "Bethlehemjudah" distinguishes it from other Bethlehems. The additional "of the family of Judah" is a geographical descriptor, indicating his residence within Judah's tribal territory, not his tribal lineage, as he is explicitly a Levite. This detail is significant given Bethlehem's future importance as the birthplace of David and the Messiah, contrasting its humble, compromised beginnings here.
* **"who [was] a Levite":** This crucial detail immediately establishes his identity and divine calling. As a Levite, he was consecrated to God's service, responsible for upholding and teaching the Law. His status sets up a profound irony with his subsequent actions, highlighting the failure of Israel's spiritual leadership.
* **"and he sojourned there":** This final clause describes his transient state. He was not in a Levitical city, nor was he engaged in proper temple service. His wandering signifies a displacement from his divinely ordained role, a symptom of the spiritual chaos where even God's appointed ministers were adrift, seeking personal provision rather than fulfilling their sacred duties.

#### Literary Devices
Judges 17:7 employs several powerful literary devices. **Irony** is prominent, particularly in the introduction of a Levite, a member of the tribe consecrated to God's service, who is found wandering aimlessly and later accepts a position as a priest for an idolatrous shrine. This subversion of his sacred calling highlights the profound spiritual decline in Israel. The verse also uses **foreshadowing** through the mention of "Bethlehemjudah." While presented here in a context of spiritual wandering and idolatry, Bethlehem would later become the birthplace of King David and, ultimately, the Messiah, creating a stark contrast between this era of human failure and God's future redemptive plan. Furthermore, the Levite's "sojourning" serves as a powerful **symbolism** for the spiritual instability and moral rootlessness of the entire nation, where even those meant to provide spiritual guidance were themselves adrift, doing "what was right in their own eyes."

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 17:7 is a profound theological statement, illustrating the consequences of a nation abandoning its covenant with God and the failure of its appointed spiritual leadership. The Levite's wandering and subsequent compromise with Micah's idolatry demonstrate how the absence of faithful adherence to God's law leads to spiritual anarchy, where even sacred roles are debased for personal gain. This breakdown reflects a deeper theological issue: when God's revealed will is ignored, human autonomy ("every man did that which was right in his own eyes") inevitably leads to moral relativism, idolatry, and societal fragmentation. The Levite's condition is a microcosm of Israel's spiritual state, highlighting the urgent need for true, God-centered leadership and a return to covenant faithfulness.

* [Deuteronomy 12:8](/deuteronomy/12-8 "Deuteronomy 12:8 - Every Man Does What Is Right in His Own Eyes")
* [Numbers 3:12](/numbers/3-12 "Numbers 3:12 - Levites Set Apart for Service")
* [Malachi 2:7-8](/malachi/2-7 "Malachi 2:7-8 - The Priest's Role and Failure")

### REFLECTION AND APPLICATION
Judges 17:7 serves as a powerful and sobering reminder of the critical importance of faithful, principled leadership, especially within religious spheres. When those entrusted with upholding and teaching God's truth become compromised, wander from their divine calling, or seek personal gain over spiritual integrity, the entire community suffers profoundly. This verse challenges us to examine our own lives and the institutions we are a part of: Are we, individually and corporately, rooted in God's revealed will, or are we "sojourning," susceptible to the prevailing winds of cultural expediency or personal ambition? The Levite's story underscores the danger of a society where "every man does that which is right in his own eyes" without the anchoring guidance of God's Word and the example of principled leadership. We are called to seek God's will above our own convenience, to uphold the integrity of our spiritual callings, and to trust in God's provision rather than pragmatic self-interest. Our faithfulness, particularly in leadership, has ripple effects that can either build up or tear down the spiritual health of those around us.

#### Questions for Reflection
* **How does the Levite's wandering in Judges 17:7 challenge my understanding of spiritual calling and responsibility today?**
* **In what areas of my life might I be "sojourning" or compromising my convictions for personal convenience or gain?**
* **What role does faithful leadership play in preventing spiritual decline in a community or church, and how can I contribute to that?**
* **How can I ensure that my actions are guided by God's truth rather than simply "what is right in my own eyes"?**

### FAQ
**Why is the Levite described as being "of the family of Judah" if he was a Levite?**

Answer: The phrase "of the family of Judah" in [Judges 17:7](/judges/17-7 "Judges 17:7 - The Levite from Bethlehem-Judah") does not refer to his tribal lineage, as Levites belong to the tribe of Levi. Instead, it indicates his geographical residence. He was living in the territory of the tribe of Judah, specifically in Bethlehem. This distinction was important because there could be other places named Bethlehem. The text clarifies that this Bethlehem was "Bethlehem-Judah," located within Judah's tribal allotment. This detail subtly highlights the breakdown of the divinely ordained system where Levites were meant to reside in specific Levitical cities scattered throughout Israel, not necessarily in the territory of another tribe unless it was one of their designated cities. His presence in Bethlehem-Judah, a non-Levitical city, further underscores the spiritual disorder of the time.

**Why was a Levite "sojourning" or wandering instead of fulfilling his duties?**

Answer: The Levites were divinely appointed to serve God and the people, primarily by ministering in the tabernacle and teaching the Law. They were not given tribal land but were supported by tithes and offerings and were to live in specific Levitical cities ([Numbers 35:6](/numbers/35-6 "Numbers 35:6 - Levitical Cities")). The fact that this Levite was "sojourning" ([Judges 17:7](/judges/17-7 "Judges 17:7 - The Levite's Sojourning")) suggests a profound breakdown in the established religious and social order during the chaotic period of the Judges. It implies that either the system of support for Levites had failed, forcing them to wander in search of sustenance and employment, or that this particular Levite had abandoned his post, perhaps seeking a more comfortable or profitable life. His willingness to serve as a private priest for Micah's idols ([Judges 17:10-12](/judges/17-10 "Judges 17:10-12 - Micah Hires the Levite")) strongly indicates a compromise of his sacred calling for personal gain, reflecting the widespread spiritual decay where even those meant to uphold God's law were themselves compromised.

### CHRIST-CENTERED FULFILLMENT
Judges 17:7, with its depiction of a wandering Levite from Bethlehem-Judah, sets the stage for a profound Christ-centered fulfillment. The Levite, a representative of Israel's failed priesthood, is found adrift, seeking personal gain in a land where "every man did what was right in his own eyes" ([Judges 17:6](/judges/17-6 "Judges 17:6 - No King in Israel")). This spiritual anarchy underscores the desperate need for a true and faithful High Priest and a righteous King. Centuries later, from this very Bethlehem-Judah, would emerge the ultimate fulfillment: Jesus Christ. Unlike the compromised Levite, Jesus, though born in humble Bethlehem ([Matthew 2:1](/matthew/2-1 "Matthew 2:1 - Jesus Born in Bethlehem")), did not wander aimlessly or seek personal gain. He perfectly fulfilled the priestly role, not through temporary service or animal sacrifices, but by offering Himself as the once-for-all sacrifice for sin ([Hebrews 9:11-14](/hebrews/9-11 "Hebrews 9:11-14 - Christ Our High Priest")). He is the true Shepherd who came to seek and save the lost, not to be hired for personal shrines, but to gather His sheep ([John 10:11](/john/10-11 "John 10:11 - The Good Shepherd")). Furthermore, from Bethlehem, the city of David, came the promised King ([Micah 5:2](/micah/5-2 "Micah 5:2 - Prophecy of Bethlehem")) who would establish a kingdom of righteousness and peace, bringing true order where human self-rule had brought only chaos. Jesus is the faithful Priest and the perfect King, who, unlike the Levite of Judges 17, perfectly embodies and fulfills God's covenant, providing the ultimate solution to humanity's spiritual wandering and moral decay.

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

Micah 5:2

But thou, Bethlehem Ephratah, [though] thou be little among the thousands of Judah, [yet] out of thee shall he come forth unto me [that is] to be ruler in Israel; whose goings forth [have been] from of old, from everlasting.

Ruth 1:1

¶ Now it came to pass in the days when the judges ruled, that there was a famine in the land. And a certain man of Bethlehemjudah went to sojourn in the country of Moab, he, and his wife, and his two sons.

Ruth 1:2

And the name of the man [was] Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Bethlehemjudah. And they came into the country of Moab, and continued there.

Matthew 2:1

¶ Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,

Matthew 2:5

And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet,

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 19:1

¶ 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.