Judges 19:17

KJV

And when he had lifted up his eyes, he saw a wayfaring man in the street of the city: and the old man said, Whither goest thou? and whence comest thou?

KJV (with Strong's)

And when he had lifted up {H5375} his eyes {H5869}, he saw {H7200} a wayfaring {H732} man {H376} in the street {H7339} of the city {H5892}: and the old {H2205} man {H376} said {H559}, Whither goest {H3212} thou? and whence {H370} comest {H935} thou?

Complete Jewish Bible

The old man looked up, saw the traveler in the city's open space and said, "Where are you going, and where are you coming from?"

Berean Standard Bible

When he looked up and saw the traveler in the city square, the old man asked, “Where are you going, and where have you come from?”

American Standard Version

And he lifted up his eyes, and saw the wayfaring man in the street of the city; and the old man said, Whither goest thou? and whence comest thou?

Commentary

### SUMMARY
Judges 19:17 marks a pivotal and foreboding moment in one of the Bible's most disturbing narratives, introducing the interaction between a traveling Levite and an old man in the city square of Gibeah. This seemingly innocuous exchange, where the old man inquires about the Levite's origin and destination, serves as the first instance of human kindness offered to the vulnerable travelers, starkly contrasting with the pervasive apathy of the city's inhabitants and setting the stage for the horrific acts of depravity that soon unfold.

### CONTEXT
* **Literary Context:** This verse is situated within the latter half of the book of Judges, a section characterized by the repeated refrain, "In those days there was no king in Israel; everyone did what was right in his own eyes" ([Judges 17:6](/judges/17-6 "Judges 17:6 - No King in Israel"); [Judges 21:25](/judges/21-25 "Judges 21:25 - Moral Anarchy in Israel")). The preceding verses (Judges 19:1-16) detail the Levite's journey from Bethlehem-Judah with his concubine and servant. Having retrieved his concubine, who had left him, he chooses to bypass Jebus (Jerusalem), which was still under Jebusite control, opting instead for a city of Israelite Benjamin, Gibeah, hoping to find lodging for the night. The narrative emphasizes their exposed position in the public square, as no one initially offers them hospitality. The old man's appearance and inquiry in verse 17 are the first glimmer of human concern in a city that will soon reveal its profound moral corruption, leading directly into the unspeakable violence of the subsequent verses.
* **Historical & Cultural Context:** The period of the Judges (roughly 14th-11th century BC) was marked by a decentralized tribal society, frequent cycles of apostasy, and a lack of consistent spiritual and political leadership. Hospitality was not merely a social custom but a sacred duty in the ancient Near East, particularly for travelers in a land without established inns. To refuse hospitality to a stranger, especially a fellow Israelite, was a grave offense, indicative of a profound societal breakdown. The scene in Gibeah, where a Levite (a man of God) and his company are left unattended in the city square at night, speaks volumes about the moral decay of the Benjaminites. This lack of basic human decency foreshadows the extreme depravity akin to that found in [Sodom](/genesis/19 "Genesis 19 - Sodom and Gomorrah"), where Lot's hospitality was similarly challenged by the city's wicked inhabitants.
* **Key Themes:** Judges 19:17 subtly introduces several critical themes that permeate the chapter and the book. The most prominent is the **absence or perversion of hospitality**, which was a cornerstone of ancient Israelite society and a reflection of covenant faithfulness. The old man's inquiry, a traditional prelude to offering shelter, highlights the expected norm, while the silence of the other Gibeahites underscores its tragic absence. This directly relates to the overarching theme of **moral decline and lawlessness**, where the lack of a king and the principle of "every man doing what was right in his own eyes" leads to a complete breakdown of social order, justice, and basic human decency. The vulnerability of the Levite and his companions in the public square also emphasizes the **precarious position of the unprotected** in a society devoid of moral compass or central authority, setting the stage for the horrific violence that ensues and illustrating the depths of Israel's spiritual and ethical apostasy.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Wayfaring man (Hebrew, _'oreach'_):** This term simply means "traveler," "sojourner," or "guest." In the context of ancient Israel, a wayfaring man was highly dependent on the hospitality of strangers, as public inns were rare. The Levite's status as an _'oreach'_ underscores his vulnerability and the moral obligation of the community to offer him shelter and protection.
* **Street of the city (Hebrew, _rehov ha'ir'_):** This refers to the public square or open space within the city gates, typically where elders would sit, judgments would be rendered, and public life would unfold. The fact that the Levite and his company were sitting there, exposed and uninvited, for an extended period, highlights the profound lack of hospitality and communal responsibility among the Gibeahites. It was a place of public interaction, yet the city offered no welcome.
* **Whither goest thou? and whence comest thou? (Hebrew, _'anah telekh u'me'ayin tavo'_):** This is a standard, polite inquiry in the ancient Near East, a customary greeting for strangers that often preceded an offer of lodging, food, and water. The old man's questions are not merely curious but are the traditional opening to an act of hospitality, demonstrating his adherence to a moral code that the rest of the city had abandoned.

#### Verse Breakdown
* **"And when he had lifted up his eyes, he saw a wayfaring man in the street of the city":** This clause establishes the old man's perspective and the Levite's exposed situation. The Levite, his concubine, and his servant are not hidden; they are in plain sight, yet ignored by the city's inhabitants. The old man's act of "lifting up his eyes" implies an intentional observation, a moment of noticing where others had failed to see or care.
* **"and the old man said":** This simple phrase is profoundly significant. It signifies the first and only voice of concern or welcome from anyone other than the Levite's own company within Gibeah's public square. It immediately sets the old man apart from the indifferent populace, positioning him as a potential source of refuge in a hostile environment.
* **"Whither goest thou? and whence comest thou?":** These are the customary questions posed to a traveler. They are not merely inquisitive but are the first step in the ritual of hospitality, designed to understand the traveler's needs and to facilitate an offer of shelter. In this context, they represent a spark of decency in a city otherwise consumed by moral darkness, foreshadowing the old man's eventual invitation.

#### Literary Devices
Judges 19:17 employs several potent literary devices. **Foreshadowing** is prominent, as the city's initial lack of hospitality and the Levite's exposed vulnerability subtly hint at the extreme depravity and violence that will soon erupt. The old man's solitary act of kindness creates a stark **contrast** with the callous indifference of the other Gibeahites, emphasizing the moral decay of the city. There is also a strong sense of **irony** in that the only person to extend the sacred duty of hospitality is himself a sojourner, a "wayfaring man" from Ephraim ([Judges 19:16](/judges/19-16 "Judges 19:16 - The Old Man from Ephraim")), highlighting the utter failure of the native Benjaminites to uphold fundamental societal and religious norms. This scene masterfully uses these devices to build tension and underscore the profound moral crisis gripping Israel.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:17, though brief, is a chilling testament to the spiritual and moral abyss into which Israel had fallen during the period of the Judges. The failure of the Gibeahites to extend basic hospitality to a fellow Israelite, particularly a Levite, reveals a profound disregard for the covenant obligations and divine commands that underpinned their national identity. Hospitality was not merely a social nicety but a reflection of God's own character and His welcome to His people, rooted in the memory of their own sojourning in Egypt. The old man's singular act of kindness stands as a beacon against the backdrop of pervasive societal breakdown, illustrating that when "every man did what was right in his own eyes," the very fabric of communal life, including sacred duties like hospitality, disintegrated, paving the way for unimaginable wickedness.

* [Genesis 19:1-8](/genesis/19-1 "Genesis 19:1-8 - Lot's Hospitality in Sodom")
* [Romans 12:13](/romans/12-13 "Romans 12:13 - Practicing Hospitality")
* [Hebrews 13:2](/hebrews/13-2 "Hebrews 13:2 - Do Not Neglect Hospitality")

### REFLECTION AND APPLICATION
Judges 19:17 serves as a powerful, albeit somber, reminder of the enduring importance of hospitality and the insidious dangers of moral apathy within a community. The old man's simple act of inquiry, leading to an offer of shelter, stands in stark contrast to the chilling silence of the rest of Gibeah. This challenges us to examine our own hearts and communities: Are we quick to notice and respond to the needs of the vulnerable traveler, the stranger, or the marginalized in our midst? Or do we, like the silent citizens of Gibeah, allow indifference to harden our hearts and erode the bonds of compassion? The narrative implicitly calls us to cultivate a culture of genuine welcome, recognizing that true hospitality extends beyond mere politeness to a sacrificial willingness to share our resources and protection. It also serves as a warning against the societal decay that can occur when basic human decency and spiritual values are neglected, leading to a climate where horrific acts become possible. While the story is extreme, it underscores the need for constant vigilance against moral compromise and the erosion of communal responsibility.

#### Questions for Reflection
* **How does the old man's simple act of inquiry challenge my own willingness to engage with and offer help to strangers or those in need in my community?**
* **What are the subtle signs of moral apathy or indifference that I might observe in my own social circles or broader society, and how can I actively counteract them?**
* **Considering the ultimate outcome of the Levite's stay in Gibeah, what balance should we strike between extending radical hospitality and exercising discernment in potentially dangerous environments?**

### FAQ
**Why is the old man the only one to offer hospitality to the Levite?**

Answer: The text indicates that the old man was himself a sojourner from the hill country of Ephraim, residing in Gibeah. This detail is crucial: as a fellow traveler, he likely understood the vulnerability and desperate need for shelter that the Levite and his company faced. Unlike the native inhabitants of Gibeah, who displayed a profound moral decay and disregard for the sacred duty of hospitality, the old man retained the traditional values of his upbringing. His act highlights the pervasive wickedness of Gibeah's citizens, who, despite seeing the travelers in their public square, offered no welcome, underscoring the depth of their societal and spiritual corruption.

**What does this verse tell us about the state of Israel during the period of the Judges?**

Answer: This verse, and indeed the entire narrative of [Judges 19](/judges/19 "Judges 19 - The Levite and His Concubine"), offers a grim snapshot of the moral and spiritual anarchy that characterized Israel during the Judges period. The repeated refrain, "In those days there was no king in Israel; everyone did what was right in his own eyes" ([Judges 17:6](/judges/17-6 "Judges 17:6 - No King in Israel"); [Judges 21:25](/judges/21-25 "Judges 21:25 - Moral Anarchy in Israel")), finds its most shocking illustration here. The failure of the Gibeahites to offer hospitality, a fundamental covenant obligation, and their subsequent descent into extreme violence, demonstrates a complete breakdown of God's law, communal order, and basic human decency. It portrays a society where tribal loyalty had supplanted divine commands, leading to widespread moral depravity.

**Is there a parallel to Sodom in this story?**

Answer: Yes, the parallels between the narrative in [Judges 19](/judges/19 "Judges 19 - The Levite and His Concubine") and the account of [Sodom in Genesis 19](/genesis/19 "Genesis 19 - Sodom and Gomorrah") are striking and intentional. Both stories feature a traveler seeking shelter, a host (Lot in Sodom, the old man in Gibeah) who offers hospitality, and a mob of city men who demand the sexual abuse of the guests. In both cases, the host attempts to protect his guests by offering his own daughters or the concubine to the mob. These parallels underscore the extreme depravity of Gibeah, likening it to one of the most infamous examples of wickedness in biblical history, and emphasizing that even within Israel, the people had fallen to a level of sin comparable to the Canaanite nations God had judged.

### CHRIST-CENTERED FULFILLMENT
Judges 19:17, with its stark depiction of a vulnerable traveler seeking shelter and the city's chilling indifference, finds profound resonance and ultimate fulfillment in the person and work of Jesus Christ. Jesus himself was the ultimate "wayfaring man," a sojourner who "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")). He came to His own people, Israel, yet "His own people did not receive Him" ([John 1:11](/john/1-11 "John 1:11 - He Came to His Own")). The lack of hospitality shown to the Levite in Gibeah foreshadows the world's rejection of its true King, who came not to be served, but to serve ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")). Yet, in a beautiful reversal, Christ, the rejected sojourner, becomes the ultimate Host, inviting all who are weary and burdened to find rest in Him ([Matthew 11:28](/matthew/11-28 "Matthew 11:28 - Come to Me, All Who Are Weary")). His perfect hospitality, extended to us through His atoning sacrifice, transforms us from alienated strangers into fellow citizens with the saints and members of God's household ([Ephesians 2:19](/ephesians/2-19 "Ephesians 2:19 - Fellow Citizens with the Saints")). The Church, as the body of Christ, is therefore called to embody this divine hospitality, welcoming strangers and loving neighbors, reflecting the radical welcome we have received from God in Christ Jesus.

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

Genesis 32:17

And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose [art] thou? and whither goest thou? and whose [are] these before thee?

Genesis 16:8

And he said, Hagar, Sarai's maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai.