Judges 19:15

KJV

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.

KJV (with Strong's)

And they turned aside {H5493} thither, to go in {H935} and to lodge {H3885} in Gibeah {H1390}: and when he went in {H935}, he sat him down {H3427} in a street {H7339} of the city {H5892}: for there was no man {H376} that took {H622} them into his house {H1004} to lodging {H3885}.

Complete Jewish Bible

There they turned off the road to go and stay in Giv'ah. He went in and sat down in the city's open space, since no one had offered his home for them to spend the night.

Berean Standard Bible

They stopped to go in and lodge in Gibeah. The Levite went in and sat down in the city square, but no one would take them into his home for the night.

American Standard Version

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

Commentary

### SUMMARY
Judges 19:15 offers a chilling glimpse into the moral decay of Israel during the period of the Judges, portraying a Levite, his concubine, and servant arriving in Gibeah of Benjamin at dusk, in desperate need of shelter. Despite the deeply ingrained cultural and religious imperative for hospitality in the ancient Near East, the verse starkly reveals that not a single inhabitant of the city was willing to offer them lodging. This profound and immediate failure of a fundamental societal duty serves as an ominous prelude to the horrific events that will unfold, underscoring the spiritual and ethical void that characterized Israel when "every man did that which was right in his own eyes."

### CONTEXT
* **Literary Context:** Judges 19:15 is strategically placed within the final, appendix-like section of the Book of Judges (chapters 17-21), which serves as a grim exposé of the societal and moral chaos prevalent in Israel during the era when "there was no king in Israel" ([Judges 17:6](/judges/17-6 "Judges 17:6 - Everyone Did What Was Right in His Own Eyes") and [Judges 21:25](/judges/21-25 "Judges 21:25 - The Recurring Theme of Moral Anarchy")). The narrative of the Levite and his concubine (Judges 19-21) is deliberately crafted to echo the infamous account of Sodom and Gomorrah in [Genesis 19](/genesis/19 "Genesis 19 - The Destruction of Sodom and Gomorrah"), thereby emphasizing the extreme depths of depravity into which Israel had descended. Verse 15 marks the pivotal moment of arrival in Gibeah, immediately following the Levite's conscious decision to bypass Jebus (Jerusalem), a non-Israelite city, in favor of seeking lodging in an Israelite town. The shocking and immediate refusal of hospitality in Gibeah directly leads to the Levite's vulnerable predicament in the city square, setting the stage for the subsequent outrage and national crisis.

* **Historical & Cultural Context:** The era of the Judges (approximately 1375-1050 BC) was a tumultuous period marked by tribal disunity, recurring cycles of apostasy, oppression, and a significant decline in adherence to the Mosaic covenant. In the ancient Near East, hospitality was not merely a social courtesy but a sacred, life-preserving obligation. Travel was inherently perilous, and formal inns were exceedingly rare, making the provision of food, water, and shelter to travelers an indispensable act of kindness and protection. This duty was especially incumbent upon fellow Israelites, reflecting the divine command to care for the stranger and the vulnerable, as explicitly stated in the Law (e.g., [Deuteronomy 10:19](/deuteronomy/10-19 "Deuteronomy 10:19 - Love the Sojourner")). Gibeah, located within the tribal territory of Benjamin, would later gain notoriety as the hometown of Israel's first king, Saul. The profound failure of its citizens to extend basic hospitality, a cornerstone of their culture and covenant faith, immediately signals a deep spiritual and moral corruption, standing in stark contrast to the welcoming attitudes often depicted elsewhere in the biblical narrative, such as Abraham's hospitality to divine visitors in [Genesis 18](/genesis/18 "Genesis 18 - Abraham's Hospitality") or Lot's actions in Sodom in [Genesis 19](/genesis/19 "Genesis 19 - Lot's Hospitality").

* **Key Themes:** Judges 19:15 powerfully contributes to several overarching themes within the book. Firstly, it vividly illustrates the **profound moral and spiritual decay** of Israel. The blatant disregard for the sacred duty of hospitality is not merely a social misstep but a symptom of a deeper societal sickness, where the people have abandoned God's laws and their covenant responsibilities. Secondly, the verse highlights the theme of **societal breakdown and anarchy**. The absence of basic human kindness and communal responsibility in Gibeah signifies a community where divine law and social order have catastrophically collapsed, leading inevitably to chaos and violence. Thirdly, it serves as a chilling **foreshadowing of extreme wickedness**. The desolate image of the Levite sitting unhoused in the public square immediately signals that Gibeah is a place of profound depravity, eerily reminiscent of the wickedness of Sodom and Gomorrah, and prepares the reader for the horrifying events that will swiftly follow. This incident underscores the dire consequences of a nation where "there was no king," leading to widespread moral relativism and a precipitous descent into barbarity.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **man (Hebrew, _ʼîysh'_ H376):** This term refers to an individual male person. In the context of "no man," it emphasizes the complete and utter failure of the entire community of Gibeah. It is not merely that one person failed to offer hospitality, but that not a single individual, out of all the men in the city, stepped forward to fulfill this sacred duty. This highlights the pervasive and absolute moral vacuum in Gibeah.
* **lodge (Hebrew, _lûwn'_ H3885):** This verb signifies "to stop (usually overnight)," "to remain overnight," or "to sojourn." Its usage here underscores the fundamental and immediate need for secure shelter as darkness descends. The Levite and his companions were seeking not just a brief rest, but a safe place to pass the entire night, a basic human necessity that was shockingly denied.
* **street (Hebrew, _rᵉchôb'_ H7339):** This word denotes a broad place, a public square, or an open area within a city. For the Levite to sit in the "street" signifies his public vulnerability and his expectation that, according to ancient custom, a resident would approach him with an offer of hospitality. It is a place of exposure, not privacy or safety, thereby amplifying the shocking lack of welcome.

#### Verse Breakdown
* **"And they turned aside thither, to go in [and] to lodge in Gibeah":** This clause describes the intentional diversion of the Levite and his company from their direct path, choosing specifically to enter the Israelite city of Gibeah to seek overnight accommodation. This choice implies a clear expectation of safety, welcome, and the fulfillment of the customary duty of hospitality, especially in contrast to their earlier decision to bypass Jebus (Jerusalem), a non-Israelite city.
* **"and when he went in, he sat him down in a street of the city":** Upon entering Gibeah, the Levite adopts a posture of waiting and public vulnerability by sitting in the city's open square. This was a common and recognized practice for travelers to signal their presence and need for lodging, anticipating that a resident would invite them into their home, thereby upholding the deeply ingrained cultural norm of hospitality.
* **"for [there was] no man that took them into his house to lodging":** This final, devastating clause reveals the shocking and complete failure of the Gibeahites. Despite the Levite's public display of need and the profound cultural expectation, not a single individual in the entire city extended the customary and vital hospitality. This absolute refusal is the central and most poignant point of the verse, immediately signaling the profound moral decay and spiritual bankruptcy that afflicted the city.

#### Literary Devices
Judges 19:15 masterfully employs several potent literary devices to convey its chilling message and set the stage for the unfolding tragedy. **Foreshadowing** is prominently featured, as the immediate and complete lack of hospitality in Gibeah serves as a stark premonition of the extreme wickedness that will soon be unleashed by its inhabitants. This initial failure to uphold a basic moral duty signals a deeper societal depravity, preparing the reader for the subsequent horrors. **Contrast** is also effectively utilized, setting the scene in Gibeah against the backdrop of expected ancient Near Eastern hospitality, as well as contrasting with the eventual hospitality offered by the old man from Ephraim later in the chapter ([Judges 19:16-21](/judges/19-16-21 "Judges 19:16-21 - The Old Man's Hospitality")). Furthermore, the narrative employs **pathos**, powerfully evoking pity and a sense of vulnerability through the image of the Levite sitting exposed in the public street, unable to find shelter. This scene highlights the dire state of a society that has lost its moral compass, where even a representative of God's law is denied basic human kindness. The **irony** is palpable: an Israelite city, meant to embody God's covenant and law, behaves worse than non-Israelite cities, failing in a fundamental aspect of their shared faith and culture.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:15 functions as a profound theological statement on the devastating consequences of spiritual apostasy and moral relativism. Hospitality, within biblical thought, transcended mere social custom; it was a divine command, reflecting God's own character as a welcoming and gracious host to His people. Therefore, the failure of the Gibeahites to offer lodging is not merely a social faux pas but a direct affront to God's law and a symptom of a deeper spiritual rebellion. It reveals a community that has become utterly devoid of compassion, justice, and the fear of the Lord, tragically mirroring the depravity of the Canaanites they were meant to displace. This verse underscores the tragic reality that when a society abandons its covenant relationship with God, it inevitably descends into moral chaos, where even basic human kindness and empathy are extinguished.

* [Genesis 18:1-8](/genesis/18-1-8 "Genesis 18:1-8 - Abraham's Hospitality to the Three Visitors")
* [Genesis 19:1-3](/genesis/19-1-3 "Genesis 19:1-3 - Lot's Hospitality in Sodom")
* [Hebrews 13:2](/hebrews/13-2 "Hebrews 13:2 - Do Not Forget Hospitality")

### REFLECTION AND APPLICATION
Judges 19:15, while depicting a dark and disturbing moment in Israel's history, offers timeless and profoundly sobering lessons for believers today. It serves as a powerful reminder of the immense importance of hospitality, not merely as a social courtesy, but as a vital and tangible expression of Christian love, compassion, and obedience to God's commands. In a world that frequently prioritizes self-interest, isolation, and convenience, this verse calls us to actively seek out opportunities to welcome the stranger, the vulnerable, and the marginalized, echoing the New Testament's repeated exhortations to "practice hospitality" ([Romans 12:13](/romans/12-13 "Romans 12:13 - Practice Hospitality")) and to "not forget to show hospitality to strangers, for thereby some have entertained angels unawares" ([Hebrews 13:2](/hebrews/13-2 "Hebrews 13:2 - Do Not Forget Hospitality")). The abject failure of Gibeah warns us against the insidious creep of spiritual apathy and moral decay within our own communities and churches, reminding us that a true mark of genuine faith is a heart open to others, reflecting the welcoming and gracious heart of God Himself.

#### Questions for Reflection
* **How does the stark contrast between expected hospitality and the grim reality in Gibeah challenge our understanding of community and responsibility in our modern context?**
* **In what ways might we, perhaps unknowingly, fail to extend "lodging" or genuine welcome to those in need—whether physically, emotionally, or spiritually—in our own spheres of influence?**
* **What does this passage teach us about the subtle yet profound ways moral decay can infiltrate a society, a church, or even an individual's life when fundamental acts of kindness and obedience are neglected?**

### FAQ

**Why was hospitality so crucial in ancient Israel, and what does its absence in Judges 19:15 signify?**

Answer: Hospitality was profoundly crucial in ancient Israel due to both practical necessity and divine command. Travel was dangerous and difficult, with few formal inns, making reliance on the kindness of strangers a matter of survival. More importantly, it was a deeply ingrained cultural and religious obligation, reflecting God's own character and His commands to care for the vulnerable, the sojourner, and the stranger (e.g., [Deuteronomy 10:19](/deuteronomy/10-19 "Deuteronomy 10:19 - Love the Sojourner")). Its absence in Judges 19:15 signifies a catastrophic moral and spiritual collapse within Gibeah. It indicates that the community had abandoned not only a fundamental social custom but also a core tenet of their covenant faith, demonstrating a profound lack of compassion, righteousness, and the fear of the Lord. This failure immediately sets the stage for the extreme wickedness that follows, highlighting the depth of Israel's depravity during the period when "everyone did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - The Recurring Theme of Moral Anarchy")).

**Does this event in Gibeah relate to the story of Sodom and Gomorrah in Genesis?**

Answer: Yes, the parallels between the events in Gibeah and the story of Sodom and Gomorrah in [Genesis 19](/genesis/19 "Genesis 19 - The Destruction of Sodom and Gomorrah") are striking and intentionally drawn by the biblical narrative to underscore the extreme moral depravity that had gripped Israel. In both accounts, travelers seek lodging, and in both, the local men surround the house, demanding that the guests be brought out for sexual violence ([Genesis 19:4-5](/genesis/19-4-5 "Genesis 19:4-5 - The Men of Sodom Demand Lot's Guests") and [Judges 19:22-25](/judges/19-22-25 "Judges 19:22-25 - The Outrage in Gibeah")). The initial failure of hospitality in Judges 19:15, where "no man that took them into his house to lodging," immediately foreshadows this deeper depravity, much like the initial rejection of Lot's angelic guests by the men of Sodom. These parallels serve as a severe indictment of Israel, suggesting that they had sunk to a level of wickedness comparable to, or even exceeding, that of the Canaanite cities God had judged.

### CHRIST-CENTERED FULFILLMENT
Judges 19:15, with its bleak portrayal of rejected hospitality and profound societal decay, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus. The Levite, a representative of God's law, is left vulnerable and unhoused in the street, a tragic foreshadowing of the ultimate "stranger" who came to His own, yet "His own people did not receive Him" ([John 1:11](/john/1-11 "John 1:11 - He Came to His Own")). Jesus, the Son of Man, declared that He had "nowhere to lay His head" ([Matthew 8:20](/matthew/8-20 "Matthew 8:20 - The Son of Man Has Nowhere to Lay His Head")), experiencing the very rejection and homelessness depicted in Gibeah. Yet, unlike the depraved citizens of Gibeah, Christ extends the ultimate and perfect hospitality. He invites all who are weary and burdened to "come to Me, and I will give you rest" ([Matthew 11:28](/matthew/11-28 "Matthew 11:28 - Come to Me, All Who Are Weary")), offering not just temporary shelter but eternal dwelling in the Father's house ([John 14:2-3](/john/14-2-3 "John 14:2-3 - In My Father's House Are Many Rooms")). Furthermore, Jesus radically redefines hospitality, identifying Himself with the least of these, declaring that welcoming the stranger, feeding the hungry, and clothing the naked is tantamount to doing it for Him ([Matthew 25:35-40](/matthew/25-35-40 "Matthew 25:35-40 - I Was a Stranger and You Welcomed Me")). Thus, the failure of Gibeah highlights the profound need for the redemptive work of Christ, who transforms hearts of stone into hearts of flesh, enabling His followers to embody the divine hospitality that was so tragically absent in a fallen Israel.

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 19:18

And he said unto him, We [are] passing from Bethlehemjudah toward the side of mount Ephraim; from thence [am] I: and I went to Bethlehemjudah, but I [am now] going to the house of the LORD; and there [is] no man that receiveth me to house.

Matthew 25:35

For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:

Matthew 25:43

I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.

Genesis 19:2

And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night.

Genesis 19:3

And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.

Genesis 18:2

And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw [them], he ran to meet them from the tent door, and bowed himself toward the ground,

Genesis 18:8

And he took butter, and milk, and the calf which he had dressed, and set [it] before them; and he stood by them under the tree, and they did eat.