TRV
Translation
King James Version
So he brought him into his house, and gave provender unto the asses: and they washed their feet, and did eat and drink.
Complete Jewish Bible
So he brought him home and gave food to the donkeys. Then they washed their feet, and ate and drank.
Berean Standard Bible
So he brought him to his house and fed his donkeys. And they washed their feet and ate and drank.
American Standard Version
So he brought him into his house, and gave the asses fodder; and they washed their feet, and did eat and drink.
World English Bible Messianic
So he brought him into his house, and gave the donkeys fodder; and they washed their feet, and ate and drink.
Geneva Bible (1599)
So he brought him into his house, and gaue fodder vnto the asses: and they washed their feete, and did eate and drinke.
Young's Literal Translation
And he bringeth him in to his house, and mixeth food for the asses, and they wash their feet, and eat and drink.
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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 19:21 vividly portrays a crucial moment of traditional ancient Near Eastern hospitality, as an old Ephraimite man in Gibeah extends shelter, sustenance, and personal care to a traveling Levite, his concubine, and his servant. This seemingly ordinary act of kindness—providing a house, fodder for animals, foot washing, and refreshment—stands in stark and chilling contrast to the profound moral decay and horrific violence that immediately follows in the narrative, serving as a poignant illustration of individual virtue amidst a society spiraling into depravity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 19:21 masterfully employs several potent literary devices to heighten the narrative's impact. Contrast is paramount, as the scene of peaceful, comprehensive hospitality stands in stark opposition to the preceding refusal of lodging by the Gibeahites and the horrific violence that immediately follows. This juxtaposition powerfully highlights the profound moral decay of the town and the isolated virtue of the old man. Foreshadowing is also subtly yet powerfully evident; the tranquility and comfort of this moment serve as a "calm before the storm," intensifying the shock and horror of the ensuing events. The astute reader, aware of the narrative's tragic trajectory, perceives this peace as tragically fleeting and fragile. Furthermore, the specific acts of providing "provender" and "washing feet" function as potent Symbolism. They symbolize not just physical refreshment and care but also the ideal of true, selfless hospitality, the sanctity of the home as a refuge, and the fleeting nature of peace and righteousness in a morally corrupt world. The old man's actions, therefore, symbolize a remnant of faithfulness and decency in a land where "everyone did what was right in his own eyes."
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:21, though a small detail nestled within a dark and disturbing narrative, resonates with profound theological and thematic truths. It powerfully highlights the enduring biblical value of hospitality, a virtue consistently commanded and exemplified throughout Scripture as a reflection of God's own welcoming and merciful character. The old man's actions embody a divine principle: caring for the stranger, the sojourner, and the vulnerable, recognizing their inherent human dignity that should be honored, even when society around them is failing catastrophically. This act of kindness underscores that individual acts of righteousness can shine brightly even in the darkest of times, challenging the prevailing moral climate and serving as a counter-cultural witness. Theologically, it prompts reflection on how God's people are called to embody His character of welcome and provision, especially to those in need, even when the broader culture has abandoned such virtues, demonstrating a commitment to covenantal living that transcends societal breakdown.
REFLECTION AND APPLICATION
Judges 19:21, set against a backdrop of chilling depravity and societal collapse, offers a powerful and enduring lesson on the profound significance of simple human kindness and radical hospitality. In a world that often prioritizes self-interest, is marked by indifference, or even by outright hostility towards strangers, the old man's actions serve as a profound and challenging example. He extends himself fully, not just offering a roof over their heads, but providing comprehensive care for both the human travelers and their animals, culminating in the intimate act of foot washing and the sharing of a meal. This scene compels us to consider our own readiness to welcome the stranger, to offer genuine and holistic care to those in need, and to be a source of comfort and provision in a world that can be harsh, unwelcoming, and morally compromised. It reminds us that even seemingly small acts of goodness, performed with a generous heart, can have immense spiritual weight and can stand as a powerful testament to God's enduring call for compassion, love, and righteousness, even when it feels like we are surrounded by moral decay and spiritual darkness.
Questions for Reflection
FAQ
Why is this specific act of hospitality so significant in the context of Judges 19?
Answer: This act of hospitality is critically significant because it serves as a stark moral contrast to the surrounding narrative of depravity and societal breakdown. Prior to this verse, the Levite and his party were left stranded in the public square of Gibeah, as no one from the town initially offered them lodging, a grave breach of ancient Near Eastern custom. The old man, himself a sojourner from Ephraim, steps in to provide the very care and welcome that the Benjaminites of Gibeah refused. This moment of kindness highlights the extreme moral decay of the town, setting up a chilling juxtaposition with the horrific violence and sexual assault that immediately follows in Judges 19:22-26. It underscores that even in a society where "everyone did what was right in his own eyes" (Judges 21:25), pockets of righteousness and adherence to divine law (like hospitality) could still be found, making the old man's actions a rare light in profound darkness.
What was the cultural importance of washing feet for travelers in ancient Israel?
Answer: In ancient Israel, washing feet was a highly significant cultural practice for travelers due to the prevailing conditions. People wore open sandals, and their feet would become extremely dusty, dirty, and tired from walking long distances on unpaved roads. Therefore, offering water for foot washing was not merely a hygienic act but a profound gesture of welcome, humility, and refreshment. It symbolized the host's care for the guest's comfort and well-being, marking the transition from the arduous journey to a state of rest and security within the host's home. It was often performed by servants, but a host performing it himself (as seen in John 13:5-17) was an act of great humility and honor, signifying deep respect and acceptance of the guest. This act was a fundamental component of comprehensive hospitality, providing physical relief and spiritual welcome.
CHRIST-CENTERED FULFILLMENT
Judges 19:21, with its poignant depiction of an old man's radical hospitality in a morally bankrupt society, finds its ultimate fulfillment and transformation in the person and work of Jesus Christ. While the Levite in Judges sought temporary physical shelter and provision, Christ embodies the ultimate refuge and eternal sustenance for all humanity. Jesus, the true "sojourner" who "had nowhere to lay his head" (Matthew 8:20), perfectly exemplifies and elevates the concept of hospitality to a divine level. He not only received hospitality during His earthly ministry but also infinitely extended it, inviting the weary and burdened to find eternal rest in Him (Matthew 11:28-30). The humble act of foot washing, a gesture of service in Judges 19:21, is powerfully re-enacted by Christ in John 13:1-17, transforming it into a profound lesson in servant leadership, sacrificial love, and the cleansing power of His grace. Ultimately, Christ is the divine host who provides the eternal "provender" and "drink" through His body and blood, inviting all to the spiritual feast of salvation and eternal life (John 6:53-58). He is the true "house" where we find ultimate rest, spiritual cleansing, and boundless provision, fulfilling the deepest longings that the fleeting hospitality of Judges 19:21 could only hint at.