TRV
Translation
King James Version
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.
Complete Jewish Bible
We have straw and food for our donkeys, also bread and wine for me, my concubine and the boy there with your servants; we don't need anything else."
Berean Standard Bible
even though there is both straw and feed for our donkeys, and bread and wine for me and the maidservant and young man with me. There is nothing that we, your servants, lack.”
American Standard Version
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 that is with thy servants: there is no want of anything.
World English Bible Messianic
Yet there is both straw and provender for our donkeys; and there is bread and wine also for me, and for your handmaid, and for the young man who is with your servants: there is no want of anything.”
Geneva Bible (1599)
Although we haue straw and prouader for our asses, and also bread and wine for me and thine handmayde, and for the boy that is with thy seruant: we lacke nothing.
Young's Literal Translation
and both straw and provender are for our asses, and also bread and wine there are for me, and for thy handmaid, and for the young man with thy servants; there is no lack of anything.'
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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 19:19 presents the Levite's declaration to an elderly Ephraimite in Gibeah, assuring him that he and his traveling company are fully self-sufficient. This statement details their ample provisions—straw and provender for their donkeys, and bread and wine for the Levite, his concubine (referred to as "handmaid"), and his servant. This seemingly benign assertion of having "no want of any thing" tragically precedes one of the most harrowing accounts of moral depravity and societal breakdown recorded in the Book of Judges, setting a chilling contrast between material abundance and spiritual destitution.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 19:19, while seemingly a straightforward statement of fact, employs several powerful literary devices that underscore the chapter's tragic trajectory and deepen its impact. Most prominently, the verse is saturated with Irony. The Levite's confident assertion, "there is no want of any thing," stands in stark and horrifying contrast to the profound lack of safety, security, and moral decency that he and his company are about to experience. This Dramatic Irony is palpable, as the reader is acutely aware of the impending atrocities (Judges 19:22-26) while the characters in the verse remain oblivious to the true "want" that will soon engulf them. The detailed enumeration of provisions ("straw and provender," "bread and wine") serves as a form of Foreshadowing, subtly highlighting the material sufficiency that will be tragically overshadowed by a catastrophic moral insufficiency. Furthermore, the verse uses Contrast, setting up the Levite's initial state of preparedness and the old man's act of traditional hospitality against the backdrop of the impending societal depravity. This juxtaposition amplifies the shock and horror of the subsequent events, making the moral decay of Gibeah even more stark and emphasizing the profound chasm between outward appearance and internal reality.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:19, though a simple declaration of material sufficiency, serves as a poignant theological pivot, highlighting the deceptive nature of outward appearances and the profound importance of moral and spiritual integrity over mere physical provision. The Levite's statement that "there is no want of any thing" is tragically subverted by the societal "want" of justice, compassion, and adherence to God's law. This episode underscores the theological truth that true well-being is not solely dependent on material abundance but on the moral health of a community and its relationship with God. When "every man did that which was right in his own eyes" (Judges 17:6), the result was not freedom but chaos and depravity, demonstrating the dire consequences of spiritual anarchy and the absence of righteous leadership. The old man's hospitality, a flicker of light in profound darkness, stands in stark contrast to the surrounding wickedness, reminding us of the enduring biblical call to welcome the stranger and care for the vulnerable, even in corrupt environments.
REFLECTION AND APPLICATION
Judges 19:19, in its broader narrative context, offers profound lessons for contemporary believers. The Levite's declaration of material sufficiency, immediately preceding a horrific moral collapse, serves as a stark reminder that outward prosperity or preparedness does not guarantee inner peace, safety, or societal well-being. This passage challenges us to look beyond superficial provisions and consider the deeper moral and spiritual health of our communities and ourselves. It compels us to recognize that true security is found not merely in what we possess, but in the presence of justice, compassion, and adherence to divine principles. The old man's act of hospitality, though ultimately unable to prevent the tragedy, stands as a powerful example of individual righteousness in a corrupt world, urging us to extend kindness and protection to the vulnerable, even when it is difficult or risky. Conversely, the depravity of Gibeah serves as a sober warning about the dangers of moral relativism and the abandonment of God's law, illustrating how quickly a society can descend into chaos when "every man does what is right in his own eyes." We are called to be agents of light and moral order, not merely self-sufficient individuals, but those who actively seek to embody and promote God's righteousness in a world often marked by its absence.
Questions for Reflection
FAQ
Why does the Levite emphasize his provisions to the old man?
Answer: The Levite emphasizes his provisions to the old man primarily out of politeness and a desire to avoid being a burden. In ancient Near Eastern culture, offering hospitality was a sacred duty, but travelers also understood the potential strain they could place on a host. By stating that he and his company had "straw and provender for our asses; and there is bread and wine also for me, and for thy handmaid, and for the young man," the Levite was reassuring the host that they were not destitute beggars but self-sufficient travelers merely seeking shelter for the night. This declaration was meant to alleviate any concerns about their needs and to show respect for the host's generosity, making the acceptance of hospitality a mutual act of courtesy, as seen in other biblical accounts of hospitality like Genesis 18:1-8.
What is the significance of "no want of any thing" in this context?
Answer: On the surface, "no want of any thing" signifies complete material sufficiency and preparedness for the journey. However, in the broader narrative of Judges 19, this phrase becomes deeply ironic and profoundly significant. While the Levite and his company physically lacked nothing in terms of provisions, they were about to experience a catastrophic "want" of safety, security, and basic human decency. The phrase highlights the stark contrast between their material well-being and the moral depravity of the society they encountered in Gibeah. It underscores the tragic reality that external provisions cannot compensate for a society's internal moral decay and the absence of justice, a theme prevalent throughout the Book of Judges, particularly when "there was no king in Israel" and everyone did what was right in their own eyes.
CHRIST-CENTERED FULFILLMENT
Judges 19:19, with its declaration of material sufficiency preceding profound moral lack, finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who perfectly embodies true provision and addresses humanity's deepest "want." The Levite's self-sufficiency proved utterly inadequate against the spiritual darkness of Gibeah, a darkness symptomatic of a world lost in sin and doing "what was right in its own eyes" (Judges 21:25). In contrast, Jesus Christ is the ultimate provision, not merely of bread and wine, but of life itself. He declares, "I am the bread of life; whoever comes to me shall not hunger," offering spiritual sustenance that transcends all material needs. While the Levite had "no want of any thing" materially, humanity's greatest "want" is salvation from sin and reconciliation with God. This "want" is fully met in Christ, who, though "He was rich, yet for your sakes He became poor," enduring the ultimate lack on the cross to provide eternal abundance. The horrific breakdown of hospitality and justice in Judges 19 foreshadows the world's rejection of God's perfect hospitality and justice embodied in Christ. Yet, through His sacrifice, Jesus offers true safety and belonging, inviting all who are weary and burdened to find rest in Him (Matthew 11:28-30). He is the true King who brings order to chaos, fulfilling the desperate need for righteous leadership absent in the era of the Judges, and establishing a kingdom where there is indeed "no want of any good thing" for those who trust in Him (Psalm 34:10, Philippians 4:19).