Judges 19:19

KJV

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.

KJV (with Strong's)

Yet there is {H3426} both straw {H8401} and provender {H4554} for our asses {H2543}; and there is bread {H3899} and wine {H3196} also for me, and for thy handmaid {H519}, and for the young man {H5288} which is with thy servants {H5650}: there is no want {H4270} of any thing {H1697}.

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.

Commentary

### SUMMARY
Judges 19:19 presents the Levite traveler's assurance to an elderly Ephraimite in Gibeah that he and his company are not a burden, as they are amply supplied for their journey. This declaration, detailing provisions like straw and provender for their animals, and bread and wine for themselves and their servants, aims to alleviate any perceived imposition on their potential host. It sets a seemingly benign scene of self-sufficiency just before the narrative plunges into one of the most horrific accounts of moral depravity and societal breakdown in the Book of Judges.

### CONTEXT
* **Literary Context:** The verse is part of the grim narrative in Judges 19, which begins with a Levite from Ephraim journeying with his concubine and servant. As dusk falls, they arrive in Gibeah, a Benjamite city, and find themselves without lodging. After waiting in the public square, an old man, also an Ephraimite sojourner, offers them hospitality. The Levite's statement in [Judges 19:19](/judges/19-19 "Judges 19:19 - The Levite's Declaration of Self-Sufficiency") is a polite assurance to his host that they are not destitute, but rather well-provisioned. This seemingly innocuous detail serves as a stark contrast to the escalating horror that immediately follows, where the men of Gibeah violently demand sexual access to the Levite's guests, culminating in the brutal rape and murder of the concubine, as described in [Judges 19:22-26](/judges/19-22 "Judges 19:22-26 - The Atrocity in Gibeah"). The verse thus acts as a tragic setup, highlighting the normalcy of their initial situation before it descends into depravity.

* **Historical & Cultural Context:** The period of the Judges, generally dated from the death of Joshua to the establishment of the monarchy (roughly 12th-11th centuries BCE), was characterized by a cyclical pattern of apostasy, oppression, repentance, and deliverance. Politically, there was no central authority, as articulated by the recurring phrase, "[In those days there was no king in Israel](/judges/17-6 "Judges 17:6 - No King in Israel")." This lack of unified leadership often led to moral and social chaos, where "[every man did that which was right in his own eyes](/judges/21-25 "Judges 21:25 - Moral Anarchy")." Hospitality was a deeply ingrained cultural value in the ancient Near East, considered a sacred duty to protect and provide for travelers, especially strangers. The old man's invitation to the Levite reflects this custom. However, the subsequent actions of the men of Gibeah represent a profound violation of this sacred trust and a catastrophic breakdown of societal norms, illustrating the depths of Israel's spiritual and moral decay. Geographically, Gibeah was a significant Benjamite city, later associated with King Saul.

* **Key Themes:** Judges 19:19, despite its simple content, contributes to several overarching themes within the book and the immediate narrative. Firstly, it highlights the theme of **Provision and Self-Sufficiency**, presenting the Levite as a traveler who is not a burden, possessing all necessary supplies for his journey. This initial state of material well-being ironically underscores the subsequent lack of safety and moral decency he encounters. Secondly, the verse starkly contrasts **Hospitality with Depravity**. The old man's adherence to the ancient custom of hospitality, offering shelter to strangers, is a rare beacon of righteousness in a chapter dominated by profound wickedness. This act of kindness is immediately overshadowed by the heinous actions of the men of Gibeah, who embody the moral corruption of the era, as seen in their wicked demands in [Judges 19:22](/judges/19-22 "Judges 19:22 - The Wickedness of Gibeah"). Finally, the Levite's declaration "there is no want of any thing" introduces a profound **Irony**. While materially well-off, the true "want" in this narrative is not of physical provisions but of justice, safety, and moral order. This tragic irony amplifies the pervasive spiritual and moral decay that characterizes the period of the Judges, where the absence of divine law and righteous leadership leads to societal breakdown and unspeakable acts, as reflected in the closing verses of the book, [Judges 21:25](/judges/21-25 "Judges 21:25 - Everyone Did What Was Right in Their Own Eyes").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Provender (Hebrew, _mispo'_):** This term refers to mixed feed or fodder for livestock, typically a prepared mixture of grains, chopped straw, or other plant material. Its inclusion here emphasizes the comprehensive nature of the Levite's provisions, indicating not only food for the humans but also sustenance for their crucial pack animals, essential for long-distance travel in that era. It signifies a state of being fully prepared and equipped.
* **Handmaid (Hebrew, _'amah'_):** While often translated as "handmaid" or "maidservant," this term denotes a female servant, often of a lower social status, who is part of the household or traveling retinue. In this context, it highlights the presence of other individuals dependent on the Levite's provisions, underscoring the completeness of his supplies for his entire company, not just himself.
* **No want of any thing (Hebrew, _'ên maḥsor kol-davar'_):** This phrase literally means "there is no lack of anything." It is an emphatic declaration of complete sufficiency and preparedness. In the immediate context, it is meant to reassure the host that the travelers are not a burden. However, in light of the subsequent events, this statement becomes deeply ironic, as they will soon experience a profound "want" of safety, security, and basic human decency.

#### Verse Breakdown
* **"Yet there is both straw and provender for our asses;":** This initial clause establishes the Levite's meticulous preparation for his journey. "Straw" (תֶּבֶן, _teven_) and "provender" (מִסְפּוֹא, _mispo'_) signify the necessary feed for their donkeys, which were vital for transport. This detail immediately communicates that the group is not destitute; they have taken care of their animals' needs, implying they are self-sufficient.
* **"and there is bread and wine also for me, and for thy handmaid, and for the young man [which is] with thy servants:":** This part of the verse details the provisions for the human members of the traveling party. "Bread and wine" represent staple food and drink, indicating basic sustenance. The explicit mention of "me," "thy handmaid" (referring to his concubine, though euphemistically called a handmaid in this context, or perhaps a literal servant), and "the young man" (his servant) confirms that the provisions extend to everyone in their group. This further reinforces the idea of their self-reliance and preparedness.
* **"[there is] no want of any thing.":** This concluding declaration serves as a summary statement, emphatically asserting their complete sufficiency. The phrase "no want of any thing" (אֵין מַחְסוֹר כָּל־דָּבָר, _'ên maḥsor kol-davar_) is a strong idiom for having everything one needs. In the immediate context, it is a polite reassurance to the host. However, in the broader narrative, it becomes tragically ironic, as the events that follow reveal a catastrophic "want" of moral order, safety, and justice in the society they have entered.

#### Literary Devices
Judges 19:19, while seemingly a straightforward statement of fact, employs several powerful literary devices that underscore the chapter's tragic trajectory. 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 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 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.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:19, while 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](/judges/17-6 "Judges 17:6 - No King in Israel")), the result was not freedom but chaos and depravity, demonstrating the dire consequences of spiritual anarchy. The old man's hospitality, a flicker of light, stands in stark contrast to the darkness, reminding us of the enduring biblical call to welcome the stranger and care for the vulnerable, even in corrupt environments.

* [Deuteronomy 10:18-19](/deuteronomy/10-18 "Deuteronomy 10:18-19 - God's Care for the Sojourner")
* [Luke 10:30-37](/luke/10-30 "Luke 10:30-37 - The Parable of the Good Samaritan")
* [Proverbs 11:3](/proverbs/11-3 "Proverbs 11:3 - Integrity Guides the Upright")

### 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.

#### Questions for Reflection
* **How does the Levite's statement of "no want" ironically highlight the true deficiencies of the society he encounters?**
* **What does the old man's act of hospitality teach us about individual responsibility in a morally compromised environment?**
* **In what ways might our own "material sufficiency" blind us to deeper spiritual or moral needs in our lives or communities?**
* **How can we, as believers, actively contribute to fostering a society where justice and compassion prevail, rather than allowing moral decay to fester?**

### 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](/genesis/18-1 "Genesis 18:1-8 - Abraham's Hospitality to Strangers").

**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](/judges/21-25 "Judges 21:25 - Moral Anarchy in Israel")."

### 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](/judges/21-25 "Judges 21:25 - Everyone Did What Was Right in Their Own Eyes")). 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](/john/6-35 "John 6:35 - Jesus, the Bread of Life")," 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](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Humility and Grace")," 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](/matthew/11-28 "Matthew 11:28-30 - Come to Me, All Who Are Weary")). 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](/psalms/34-10 "Psalm 34:10 - Those Who Seek the Lord Lack No Good Thing"), [Philippians 4:19](/philippians/4-19 "Philippians 4:19 - God Will Supply All Your Needs")).

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.