TRV
Translation
King James Version
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.
World English Bible Messianic
He said to him, “We are passing from Bethlehem Judah to the farther side of the hill country of Ephraim. I am from there, and I went to Bethlehem Judah. I am going to the LORD’s house; and there is no man who takes me into his house.
Geneva Bible (1599)
And hee answered him, Wee came from Beth-lehem Iudah, vnto the side of Mout Ephraim: from thence am I: and I went to Beth-lehem Iudah, and go now to the house of the Lord: and no man receiueth mee to house,
Young's Literal Translation
And he saith unto him, `We are passing over from Beth-Lehem-Judah unto the sides of the hill-country of Ephraim--thence I am , and I go unto Beth-Lehem-Judah; and to the house of Jehovah I am going, and there is no man gathering me into the house,
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Commentary on Judges 19 verses 16–21
16 ¶ And, behold, there came an old man from his work out of the field at even, which was also of mount Ephraim; and he sojourned in Gibeah: but the men of the place were Benjamites.
17 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?
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.
19 Yet there is both straw and provender for our asses; and there is bread and wine also for me, and for thy handmaid, and for the young man which is with thy servants: there is no want of any thing.
20 And the old man said, Peace be with thee; howsoever let all thy wants lie upon me; only lodge not in the street.
21 So he brought him into his house, and gave provender unto the asses: and they washed their feet, and did eat and drink.
Though there as not one of Gibeah, yet it proved there was one in Gibeah, that showed some civility to this distressed Levite, who was glad that any one took notice of him. It was strange that some of those wicked people, who, when it was dark, designed so ill to him and his concubine, did not, under pretence of kindness, invite them in, that they might have a fairer opportunity of perpetrating their villany; but either they had not wit enough to be so designing, or not wickedness enough to be so deceiving. Or, perhaps, none of them separately thought of such a wickedness, till in the black and dark night they got together to contrive what mischief they should do. Bad people in confederacy make one another much worse than any of them would be by themselves. When the Levite, and his wife, and servant, were beginning to fear that they must lie in the street all night (and as good have laid in a den of lions) they were at length invited into a house, and we are here told,
I. Who that kind man was that invited them. 1. He was a man of Mount Ephraim, and only sojourned in Gibeah, Jdg 19:16. Of all the tribes of Israel, the Benjamites had most reason to be kind to poor travellers, for their ancestor, Benjamin, was born upon the road, his mother being then upon a journey, and very near to this place, Gen 35:16, Gen 35:17. Yet they were hard-hearted to a traveller in distress, while an honest Ephraimite had compassion on him, and, no doubt, was the more kind to him, when, upon enquiry, he found that he was his countryman, of Mount Ephraim likewise. He that was himself but a sojourner in Gibeah was the more compassionate to a wayfaring man, for he knew the heart of a stranger, Exo 23:9; Deu 10:19. Good people, that look upon themselves but as strangers and sojourners in this world, should for this reason be tender to one another, because they all belong to the same better country and are not at home here. 2. He was an old man, one that retained some of the expiring virtue of an Israelite. The rising generation was entirely corrupted; if there was any good remaining among them, it was only with those that were old and going off. 3. He was coming home from his work out of the field at eventide. The evening calls home labourers, Psa 104:23. But, it should seem, this was the only labourer that this evening brought home to Gibeah. The rest had given themselves up to sloth and luxury, and no marvel there was among them, as in Sodom, abundance of uncleanness, when there was among them, as in Sodom, abundance of idleness, Eze 16:49. But he that was honestly diligent in his business all day was disposed to be generously hospitable to these poor strangers at night. Let men labour, that they may have to give, Eph 4:28. It appears from Jdg 19:21 that he was a man of some substance, and yet had been himself at work in the field. No man's estate will privilege him in idleness.
II. How free and generous he was in his invitation. He did not stay till they applied to him to beg for a night's lodging; but when he saw them (Jdg 19:17) enquired into their circumstances, and anticipated them with his kindness. Thus our good God answers before we call. Note, A charitable disposition expects only opportunity, not importunity, to do good, and will succour upon sight, unsought unto. Hence we read of a bountiful eye, Pro 22:9. If Gibeah was like Sodom, this old man was like Lot in Sodom, who sat in the gate to invite strangers, Gen 19:1. Thus Job opened his doors to the traveller, and would not suffer him to lodge in the street, Job 31:32. Observe, 1. How ready he was to give credit to the Levite's account of himself when he saw no reason at all to question the truth of it. Charity is not apt to distrust, but hopeth all things (Co1 13:7) and will not make use of Nabal's excuse for his churlishness to David, Many servants now-a-days break away from their masters, Sa1 25:10. The Levite, in his account of himself, professed that he was now going to the house of the Lord (Jdg 19:18), for there he designed to attend, either with a trespass-offering for the sins of his family, or with a peace-offering for the mercies of his family, or both, before he went to his own house. And, if the men of Gibeah had any intimation of his being bound that way, probably they would therefore be disinclined to entertain him. The Samaritans would not receive Christ because his face was towards Jerusalem, Luk 9:53. But for this reason, because he was a Levite and was now going to the house of the Lord, this good old man was the more kind to him. Thus he received a disciples in the name of a disciple, a servant of God for his Master's sake. 2. How free he was to give him entertainment. The Levite was himself provided with all necessaries (Jdg 19:19), wanted nothing but a lodging, but his generous host would be himself at the charge of his entertainment (Jdg 19:20): Let all thy wants be upon me; so he brought him into his house, Jdg 19:21. Thus God will, some way or other, raise up friends for his people and ministers, even when they seem forlorn.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–21. Public domain.
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Ambrose of MilanAD 397
On the Duties of the Clergy 3.19.113
When some little progress was made, though night was threatening to come on, and they were close by the town of the Jebusites, on the slave’s request that his lord should turn aside there, he refused, because it was not a city of the children of Israel. He meant to get as far as Gibeah, which was inhabited by the people of the tribe of Benjamin. But when they arrived there was no one to receive them with hospitality, except a stranger of advanced age—when he had looked upon them he asked the Levite, “Where are you going and from where have you come?” On his answering that he was traveling and was making for Mount Ephraim and that there was no one to take him in, the old man offered him hospitality and prepared a meal.
Ambrose of MilanAD 397
LETTER 33
He set out on his journey in happy spirits because he had recovered his dearly beloved wife. One servant was with him, and as day was already declining they sped on their way with swift steps. The woman rode on an ass; her husband felt no weariness, taking joy in his desire and lightening his journey with talk at times with the woman, at times with the slave. When at length they neared Jerusalem, about thirty stades away, a place inhabited then by Jebusites, the servant boy suggested that they turn into the city, especially since night makes even safe places suspect and one must guard against the uncertainties of darkness, and particularly since the inhabitants of this locality were not of the children of Israel. They should beware lest treachery be done with hostile design, for the night’s darkness is opportune enough for any tricksters to perpetrate evil. But his master did not care for the servant’s idea of seeking lodging among foreigners, since Gaba [Gibeah] and Rama, cities of Benjamin, were not far distant. His strong will overrode the servant’s suggestion, as though advice takes its value from one’s condition [of birth] rather than that through advice a lowly condition may be raised. The sun was now setting and he agreed reluctantly to go into the city [Gibeah], for he was overtaken by evening. The Gabanites lived there, unfriendly, harsh, unbearable people, who could stand anything but to receive people hospitably. Indeed, it would have been much more suitable had the Levite not sought hospitality in Gaba [Gibeah]. That his treatment be utterly offensive, he found on entering the city that there was no inn. And when he sat on the road imploring the mercy of these strangers, an old man from the fields happened to stumble on him, for evening had compelled him to leave his work in the fields at night. Seeing him, he asked where he was from and where he was going. He answered, “I came from Bethlehem of Judah, I am going to Mount Ephrem, and my wife is here with me. But I have learned that there is no one here to give hospitality and provide us a chance to rest.” He needed no food or drink for himself nor food for his flock, but they had been refused the hospitality of shelter. They had everything; only a bare lodging was needed. To this the old man kindly and calmly said, “Peace to you! Come in as my guest and fellow citizen, for I am also from the region of Mount Ephrem, and here is a lodging place; someone who lived here a long time laid its foundations.” Having received them into his home, he attentively and carefully provided for his guests and entertained them.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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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. 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 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. 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 and Judges 21:25). 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 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 or Lot's in Genesis 19:1-3. 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
Verse Breakdown
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.
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
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, underscored by the spiritual bankruptcy of the era where "every man did that which was right in his own eyes" (Judges 17:6).
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, 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). 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). 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). 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). 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). 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.