Judges 19:18

KJV

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.

KJV (with Strong's)

And he said {H559} unto him, We are passing {H5674} from Bethlehemjudah {H1035}{H3063} toward the side {H3411} of mount {H2022} Ephraim {H669}; from thence am I: and I went {H3212} to Bethlehemjudah {H1035}{H3063}, but I am now going {H1980} to the house {H1004} of the LORD {H3068}; and there is no man {H376} that receiveth {H622} me to house {H1004}.

Complete Jewish Bible

He replied, "We're crossing from Beit-Lechem in Y'hudah to the far side of the Efrayim hills. That's where I'm from. I went to Beit-Lechem in Y'hudah, and now I'm going to the house of ADONAI; but there's no one here who will let me spend the night in his home.

Berean Standard Bible

The Levite replied, “We are traveling from Bethlehem in Judah to the remote hill country of Ephraim, where I am from. I went to Bethlehem in Judah, and now I am going to the house of the LORD; but no one has taken me into his home,

American Standard Version

And he said unto him, We are passing from Beth-lehem-judah unto the farther side of the hill-country of Ephraim; from thence am I, and I went to Beth-lehem-judah: and I am now going to the house of Jehovah; and there is no man that taketh me into his house.

Commentary

### SUMMARY
Judges 19:18 captures a moment of profound vulnerability and foreshadowing in the grim narrative of Judges 19, as a Levite, traveling with his concubine and servant, explains his journey from Bethlehem-Judah to the "house of the LORD" to an old man in Gibeah. His plaintive declaration that "there is no man that receiveth me to house" starkly reveals the shocking absence of hospitality in a city of Israel, setting the stage for the horrific acts of depravity that follow and powerfully illustrating the deep moral and social decay prevalent in Israel during this period of spiritual anarchy.

### CONTEXT
* **Literary Context:** Judges 19:18 is situated at a critical juncture within one of the most disturbing narratives in the book of Judges. The chapter opens with a Levite from Mount Ephraim whose concubine has left him and returned to her father's house in [Bethlehem-Judah](/judges/17-7 "Judges 17:7 - Levite's Origin"). The Levite travels there to reconcile with her, spending several days with her father before beginning the journey back to his home. As evening approaches, they arrive at Gibeah, a city in the territory of Benjamin. The Levite's statement in [Judges 19:18](/judges/19-18 "Judges 19:18 - The Levite's Plea") is a direct response to an old man who inquires about their destination, highlighting their desperate search for lodging in a city that shockingly fails to offer the expected hospitality. This refusal of shelter is the immediate precursor to the unspeakable violence and sexual assault that unfolds later in the chapter, ultimately leading to a brutal civil war against the tribe of Benjamin, described in [Judges 20](/judges/20 "Judges 20 - War Against Benjamin"). The verse therefore functions as a crucial pivot, transitioning from the Levite's journey to the catastrophic events stemming from Gibeah's moral failure.
* **Historical & Cultural Context:** The period of the Judges (roughly 14th-11th centuries BC) was characterized by a decentralized tribal confederacy in Israel, lacking a central monarchy or strong religious authority. This era is often summarized by the recurring refrain, "In those days there was no king in Israel; every man did that which was right in his own eyes" ([Judges 17:6](/judges/17-6 "Judges 17:6 - Moral Anarchy") and [Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")). Hospitality was not merely a social custom but a sacred duty in the ancient Near East, deeply rooted in covenantal ethics and practical necessity for travelers. To refuse shelter to a stranger, especially a fellow Israelite and a Levite (a member of the priestly tribe dedicated to God's service), was an egregious breach of social and religious norms. The Levite's stated destination, "the house of the LORD," most likely refers to the Tabernacle, which was situated at [Shiloh](/1_samuel/1 "1 Samuel 1 - Hannah at Shiloh") during much of the Judges period, a significant religious center in the territory of Ephraim. The fact that a man on his way to the central sanctuary could find no welcome in an Israelite city underscores the profound spiritual and moral degradation that had permeated the nation, far removed from the ideals of the Mosaic Law.
* **Key Themes:** Judges 19:18 powerfully contributes to several key themes within the book of Judges. Firstly, it highlights the **breakdown of hospitality**, a fundamental pillar of ancient Israelite society and a reflection of covenant faithfulness. The failure of the people of Gibeah to welcome the Levite and his company stands in stark contrast to earlier biblical examples of gracious hospitality, such as [Abraham's welcome of strangers](/genesis/18-1 "Genesis 18:1 - Abraham's Hospitality") or Lot's in [Genesis 19:1-3](/genesis/19-1 "Genesis 19:1-3 - Lot's Hospitality"). This failure foreshadows the deeper moral rot within the community. Secondly, the verse underscores the pervasive **moral anarchy and spiritual apostasy** of the Judges period. The indifference and hostility shown towards a Levite, a representative of God's service, illustrate how far Israel had strayed from its covenant obligations and divine standards. This moral decay is not just individual but societal, leading to widespread lawlessness and violence. Lastly, the Levite's journey and his identity as one "going to the house of the LORD" emphasize the **vulnerability of the righteous and the sacred** in a society that has abandoned God's ways. His rejection makes the subsequent atrocities even more appalling, as they are perpetrated against those associated with divine service, highlighting the tragic consequences when "every man did that which was right in his own eyes."

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Bethlehemjudah (Hebrew, בֵּית לֶחֶם יְהוּדָה, _Beit Lechem Yehudah'_):** Literally "House of Bread of Judah." This designation distinguishes it from another Bethlehem in Zebulun and emphasizes its tribal affiliation. In the context of Judges 19, it is significant as the home of the Levite's concubine, but also, prophetically, as the future birthplace of David and, ultimately, the Messiah. Its mention here grounds the narrative in a specific, known location within Israel, making the subsequent moral failure of Gibeah even more striking in contrast to the potential for covenant faithfulness associated with Judah.
* **house of the LORD (Hebrew, בֵּית יְהוָה, _Beit Yahweh'_):** This refers to the Tabernacle, the central sanctuary where the Ark of the Covenant resided and where Israelites were to worship God. During the period of the Judges, the Tabernacle was primarily located at Shiloh in Ephraim. The Levite's stated destination indicates his religious vocation and his intention to fulfill duties or obligations related to the worship of Yahweh. His journey toward the sacred center of Israel, only to be met with such profane lack of hospitality, highlights the profound spiritual disconnect within the nation.
* **receiveth me to house (Hebrew, לְקַח אֹתִי הַבַּיְתָה, _leqach oti habbaytah'_):** This phrase encapsulates the concept of offering hospitality and shelter. It implies not just physical entry but a welcoming embrace, providing food, rest, and protection from the dangers of the night. The Levite's lament that "no man" offers this fundamental act of kindness underscores the complete breakdown of social and moral order in Gibeah, revealing a chilling indifference to the plight of fellow Israelites, especially those dedicated to God's service.

#### Verse Breakdown
* **"And he said unto him":** This simple introductory clause establishes the direct interaction between the Levite and the old man who approaches him in the public square of Gibeah. It signals the beginning of a crucial dialogue that will reveal the Levite's vulnerable situation and the moral state of the city.
* **"We [are] passing from Bethlehemjudah toward the side of mount Ephraim; from thence [am] I":** The Levite identifies his point of origin and general direction. He is a sojourner, returning home to Mount Ephraim, which is also his place of birth. This statement establishes his identity as an Israelite, a Levite, and a traveler, appealing to the common bonds of kinship and the cultural expectation of hospitality for those on a journey.
* **"and I went to Bethlehemjudah, but I [am now] going to the house of the LORD":** This clause clarifies the purpose of his journey. He had traveled to Bethlehem-Judah to retrieve his concubine, and now his ultimate destination is the Tabernacle at Shiloh, the central place of worship for Israel. This detail emphasizes his religious vocation and the sacred nature of his journey, making the subsequent rejection by the people of Gibeah even more egregious.
* **"and there [is] no man that receiveth me to house":** This is the poignant climax of the verse. Despite being an Israelite, a Levite, and on a journey to the house of the LORD, the Levite finds no one willing to extend the basic courtesy and sacred duty of hospitality. This lament reveals the dire state of affairs in Gibeah, a city devoid of compassion and adherence to covenantal norms, setting the stage for the horrific events that will unfold due to this profound moral failure.

#### Literary Devices
Judges 19:18 employs several potent literary devices to convey its message. **Irony** is prominent, as a Levite, a man dedicated to the service of Yahweh and journeying to the "house of the LORD," finds no welcome in an Israelite city. This stark contrast between his sacred calling and the profane rejection he experiences highlights the spiritual bankruptcy of Gibeah. **Foreshadowing** is also powerfully at play; the Levite's desperate plea for shelter and the city's initial indifference immediately precede the unspeakable acts of violence and sexual depravity that will occur. This lack of basic human kindness signals a deeper moral rot that will soon manifest in horrific ways. Furthermore, the Levite's journey itself carries **Symbolism**. His movement from Bethlehem-Judah (a place of future Messianic significance) towards the "house of the LORD" (the center of Israelite worship) only to be met with utter rejection and violence, symbolizes the spiritual state of Israel as a whole during this period—a nation meant to be God's dwelling place, but one that has tragically failed to embody His righteousness and compassion. The verse also utilizes **Pathos**, evoking sympathy for the vulnerable traveler and condemnation for the inhospitable city.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:18 serves as a stark theological commentary on the consequences of spiritual decline and the abandonment of covenantal ethics. The breakdown of hospitality, a core tenet of Israelite society and an expression of God's own welcoming nature, signifies a profound departure from Yahweh's commands. This verse illustrates how a lack of central authority ("no king in Israel") combined with individual moral relativism ("every man did that which was right in his own eyes") leads to societal decay, where even basic human decency is lost. The Levite's plight underscores the vulnerability of those who seek to live righteously or serve God in a corrupt environment, emphasizing that true faith must manifest in tangible acts of love and compassion towards neighbors and strangers alike. The failure of Gibeah is a microcosm of Israel's broader failure to be a light to the nations, instead descending into chaos and depravity.

* [Romans 12:13](/romans/12-13 "Romans 12:13 - Practicing Hospitality")
* [Hebrews 13:2](/hebrews/13-2 "Hebrews 13:2 - Entertaining Strangers")
* [Matthew 25:35](/matthew/25-35 "Matthew 25:35 - Welcoming the Stranger")

### REFLECTION AND APPLICATION
Judges 19:18, though a dark passage, offers profound lessons for believers today. It serves as a potent reminder that our spiritual health as individuals and communities is often reflected in our practical actions, particularly in how we treat the vulnerable and the stranger. The failure of Gibeah to extend hospitality highlights how quickly a society can descend into moral depravity when it neglects fundamental virtues like compassion, empathy, and the sacred duty to care for others. This narrative challenges us to examine our own hearts and communities: Do we truly embody the welcoming spirit of Christ? Are we quick to offer practical help and genuine warmth to those in need, or do we allow indifference, fear, or self-interest to close our doors and hearts? The Levite's desperate search for shelter calls us to be vigilant against the subtle erosion of kindness and to actively cultivate a culture of radical hospitality, recognizing that in welcoming others, we may even be welcoming Christ Himself.

#### Questions for Reflection
* **How does the lack of hospitality in Judges 19:18 challenge my understanding of Christian love and community today?**
* **In what practical ways can I extend hospitality to strangers or those in need in my own life and community?**
* **What are the subtle signs of spiritual or moral decay that I might observe in my own culture or even within the church, and how can I respond biblically?**
* **How does the vulnerability of the Levite resonate with the experiences of marginalized or displaced people in our world, and what is my responsibility towards them?**

### FAQ
**Why was hospitality so important in ancient Israelite culture, and why was its absence in Gibeah so significant?**

Answer: Hospitality was a cornerstone of ancient Near Eastern culture, not merely a social nicety but a sacred obligation, often seen as a reflection of one's piety and adherence to covenant law. For travelers, it was a matter of survival, providing safety, food, and rest from the dangers of the road. Its absence in Gibeah, particularly towards a fellow Israelite and a Levite (a man of God's service), was profoundly significant because it signaled a complete breakdown of moral and social order. It demonstrated a chilling indifference to human dignity and a blatant disregard for the very values that were supposed to define Israel as God's covenant people. This failure to welcome foreshadowed the deeper depravity that would soon erupt in the city, leading to horrific violence and civil war, underscoring the spiritual bankruptcy of the era where "every man did that which was right in his own eyes" ([Judges 17:6](/judges/17-6 "Judges 17:6 - Moral Anarchy")).

**What was the "house of the LORD" that the Levite was going to?**

Answer: The "house of the LORD" (Hebrew: _Beit Yahweh_) refers to the Tabernacle, the portable sanctuary where God's presence dwelt among His people and where the Ark of the Covenant was kept. During the period of the Judges, the Tabernacle was primarily located at [Shiloh](/1_samuel/1 "1 Samuel 1 - Hannah at Shiloh"), in the territory of Ephraim. Levites were members of the priestly tribe, responsible for the care and service of the Tabernacle and the instruction of the people in God's law. Therefore, the Levite's journey to the "house of the LORD" indicates his intention to fulfill his religious duties or obligations there. His destination highlights his sacred calling, making the lack of hospitality he encounters even more scandalous, as it is directed at someone associated with divine service and the very center of Israel's worship.

**How does Judges 19:18 reflect the overall theme of the book of Judges?**

Answer: Judges 19:18 perfectly encapsulates the central theme of the book of Judges: the cyclical pattern of Israel's apostasy, oppression, and deliverance, ultimately culminating in a period of profound moral and spiritual decay. The verse, with the Levite's desperate plea for hospitality and the city's initial refusal, vividly illustrates the depths to which Israel had fallen. It demonstrates the consequences of a nation without a king (a central authority) and where "every man did that which was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")). The breakdown of basic social norms and the disregard for a man of God's service foreshadow the horrific violence and civil war that follow, serving as a stark example of the chaos and depravity that resulted from Israel's abandonment of their covenant with Yahweh.

### CHRIST-CENTERED FULFILLMENT
Judges 19:18, with its chilling depiction of a Levite, a man of God's service, journeying towards the "house of the LORD" only to find no welcome, profoundly foreshadows the ultimate rejection of the true "house of the LORD" – Jesus Christ Himself. Just as the Levite was a pilgrim seeking shelter and service, so too did Jesus come to His own, yet "His own did not receive Him" ([John 1:11](/john/1-11 "John 1:11 - He Came to His Own")). The world, steeped in its own moral decay and spiritual indifference, had no room for the Son of God, who was "despised and rejected by mankind, a man of suffering, and familiar with pain" ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - Despised and Rejected")). However, unlike the Levite who found only temporary, conditional shelter before suffering unimaginable horror, Jesus, though rejected and crucified, became the true and ultimate dwelling place of God, the temple "not made with human hands" ([Mark 14:58](/mark/14-58 "Mark 14:58 - Temple Not Made with Hands")). Through His perfect sacrifice, Jesus offers the ultimate hospitality and welcome to all who are weary and burdened, inviting them to find rest in Him ([Matthew 11:28](/matthew/11-28 "Matthew 11:28 - Come to Me, All Who Are Weary")). The tragic lack of hospitality in Judges 19:18 underscores the desperate need for the One who would not only embody perfect welcome but also establish a new covenant where God's people are called to be a dwelling place for His Spirit, extending radical hospitality as a reflection of His own boundless grace.

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 18:31

And they set them up Micah's graven image, which he made, all the time that the house of God was in Shiloh.

John 15:6

If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast [them] into the fire, and they are burned.

1 Samuel 1:3

And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, [were] there.

Psalms 26:9

Gather not my soul with sinners, nor my life with bloody men:

Joshua 18:1

¶ And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them.

Judges 20:18

¶ And the children of Israel arose, and went up to the house of God, and asked counsel of God, and said, Which of us shall go up first to the battle against the children of Benjamin? And the LORD said, Judah [shall go up] first.

1 Samuel 1:7

And [as] he did so year by year, when she went up to the house of the LORD, so she provoked her; therefore she wept, and did not eat.