Judges 19:21

KJV

So he brought him into his house, and gave provender unto the asses: and they washed their feet, and did eat and drink.

KJV (with Strong's)

So he brought {H935} him into his house {H1004}, and gave provender {H1101} unto the asses {H2543}: and they washed {H7364} their feet {H7272}, and did eat {H398} and drink {H8354}.

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.

Commentary

### 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
* **Literary Context:** Judges 19:21 is strategically placed within one of the most disturbing and pivotal narratives in the Book of Judges, spanning chapters 19-21. This extended account functions as a stark illustration of the dire consequences of Israel's spiritual and moral decline, encapsulated by the recurring refrain, "In those days there was no king in Israel; everyone did what was right in his own eyes" found in [Judges 17:6](/judges/17-6 "Judges 17:6 - No King, Everyone Did What Was Right in Their Own Eyes") and [Judges 21:25](/judges/21-25 "Judges 21:25 - No King, Everyone Did What Was Right in Their Own Eyes"). The preceding verses (Judges 19:1-20) meticulously detail the Levite's arduous journey from Bethlehem and his frustrating, ultimately futile, search for lodging among the local Benjaminites in Gibeah, who initially refuse to offer hospitality. The old man's intervention in verse 20, followed by the comprehensive acts of hospitality in verse 21, establishes a profound and chilling juxtaposition with the unspeakable evil that the men of Gibeah perpetrate later that very night, dramatically highlighting the vast moral chasm between individual adherence to ancient customs and pervasive societal corruption.
* **Historical & Cultural Context:** The period of the Judges (approximately 1375-1050 BC) was characterized by a decentralized tribal confederacy in Israel, marked by frequent cycles of apostasy, internal strife, and external oppression. During this era, hospitality was not merely a courtesy but a sacred and non-negotiable custom in the ancient Near East, particularly vital for travelers who were highly vulnerable to bandits, harsh elements, and the general dangers of the road. To refuse shelter, food, and water to a traveler was considered a grave offense, a profound breach of social and moral order, while offering it was a mark of honor, righteousness, and adherence to communal norms. Gibeah, a town within the territory of Benjamin, is depicted here as a place where this fundamental societal norm had catastrophically collapsed, reflecting a broader breakdown of covenantal obligations and basic human decency. The old man, notably a sojourner himself from Ephraim, understands and upholds this ancient custom, perhaps feeling a deep kinship with the traveling Levite who is also away from his home territory.
* **Key Themes:** This verse, though seemingly a simple description of domestic activity, is profoundly rich with thematic significance within the broader narrative of Judges. It powerfully introduces the theme of **hospitality versus depravity**, presenting a rare moment of genuine human kindness as a stark and tragic foil to the profound moral corruption that pervades Gibeah. The comprehensive provision of "provender unto the asses," the washing of feet, and the sharing of food and drink underscore the theme of **preparation for rest and refreshment**, symbolizing a brief, fleeting respite before the impending horror. This peaceful scene also serves as a potent example of **dramatic irony** and **foreshadowing**, creating an intense tension for the reader who is aware of the tragic and violent events that are about to unfold. The old man's actions exemplify the ideal of a **righteous remnant** – an individual upholding God's standards and ancient customs even when the surrounding society has abandoned them, echoing the lament found in [Psalm 14:1-3](/psalm/14-1-3 "Psalm 14:1-3 - The Fool Says There Is No God").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **House (Hebrew, _bayith'_):** From H1004, this word refers to a dwelling, often encompassing the entire household or family. In Judges 19:21, the "house" offered by the old man is more than just a physical structure; it represents a sanctuary, a place of safety and belonging, in stark contrast to the unwelcoming public square of Gibeah. Its provision signifies the ultimate act of hospitality, extending not just shelter but an invitation into the host's personal sphere, offering security from external threats and the promise of rest.
* **Gave provender (Hebrew, _bâlal'_):** From H1101, this primitive root means "to fodder" or "to mix," specifically referring to providing mixed feed for animals. The inclusion of this detail highlights the thoroughness and generosity of the old man's hospitality. He not only cares for the human travelers but also for their essential means of transport, the asses. This demonstrates a comprehensive understanding of a traveler's needs and a deep commitment to providing complete rest and sustenance, underscoring the practical and holistic nature of ancient hospitality that extended to all members of the traveling party, including their beasts of burden.
* **Washed (Hebrew, _râchats'_):** From H7364, this primitive root means "to lave" or "to wash" (the whole or a part of a thing). The act of washing feet was a deeply ingrained social custom in the arid climate of the ancient Near East. Travelers' feet would become extremely dusty and dirty from long journeys in sandals. Therefore, offering water for foot washing was not merely about hygiene; it was a profound gesture of welcome, humility, and refreshment. It symbolized the transition from the arduous journey to a state of rest and comfort within the host's home, often performed by servants or, as implied here, by the host himself, as a sign of honor and respect for the guest. This act signifies the complete acceptance and care provided by the old man.

#### Verse Breakdown
* **"So he brought him into his house":** This clause marks the compassionate initiative of the old man, who actively sought out and welcomed the Levite and his companions into his private dwelling. It signifies the provision of a safe haven and a fundamental act of ancient hospitality, contrasting sharply with the earlier indifference of the Gibeahites who left the travelers exposed in the public square.
* **"and gave provender unto the asses":** This detail underscores the comprehensive and thoughtful nature of the old man's hospitality. His care extends beyond the human guests to their animals, which were crucial for their journey and livelihood. This demonstrates a deep understanding of the practical needs of weary travelers and a generous spirit that encompasses all aspects of their well-being.
* **"and they washed their feet":** This action signifies the ritual of cleansing and refreshment after a dusty and tiring journey. It is a profound symbolic act of welcome, humility, and an invitation to rest, marking the transition from the rigors of travel to the comfort and security of the host's home. It also implies the provision of water, a precious commodity in the ancient world.
* **"and did eat and drink":** This final phrase confirms the provision of essential sustenance, completing the cycle of hospitality. Food and drink were vital for restoring strength and were often shared as a sign of fellowship, peace, and covenant. This moment represents a brief, tragically fleeting period of normalcy, comfort, and human connection before the horrific events that are about to unfold.

#### 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.

* [Genesis 18:1-8](/genesis/18-1-8 "Abraham's Hospitality to the Three Visitors")
* [Romans 12:13](/romans/12-13 "Contribute to the Needs of the Saints and Seek to Show Hospitality")
* [Hebrews 13:2](/hebrews/13-2 "Do Not Neglect to Show Hospitality to Strangers")

### 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
* **How does the old man's act of hospitality challenge our understanding of "neighbor" and our responsibility to those outside our immediate circle in a world that often promotes isolation or suspicion?**
* **What practical steps can we take to embody the spirit of radical hospitality in our own homes, communities, and churches today, especially towards those who are vulnerable or marginalized?**
* **In what ways might our willingness to offer comfort, provision, and genuine welcome to others serve as a counter-cultural witness and a beacon of hope in a morally challenging or indifferent environment?**

### 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](/judges/19-22-26 "Judges 19:22-26 - The Outrage at Gibeah"). It underscores that even in a society where "everyone did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - No King, Everyone Did What Was Right in Their Own Eyes")), 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](/john/13-5-17 "John 13:5-17 - Jesus Washes His Disciples' Feet")) 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](/matthew/8-20 "Matthew 8:20 - The Son of Man Has Nowhere to Lay His Head")), 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](/matthew/11-28-30 "Matthew 11:28-30 - Come to Me, All Who Are Weary and Burdened")). 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](/john/13-1-17 "John 13:1-17 - Jesus Washes His Disciples' Feet"), 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](/john/6-53-58 "John 6:53-58 - Eat My Flesh and Drink My Blood")). 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.

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

Genesis 43:24

And the man brought the men into Joseph's house, and gave [them] water, and they washed their feet; and he gave their asses provender.

Luke 7:44

And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped [them] with the hairs of her head.

Genesis 18:4

Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree:

2 Samuel 11:8

And David said to Uriah, Go down to thy house, and wash thy feet. And Uriah departed out of the king's house, and there followed him a mess [of meat] from the king.

1 Timothy 5:10

Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.

Genesis 24:32

And the man came into the house: and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men's feet that [were] with him.

Genesis 24:33

And there was set [meat] before him to eat: but he said, I will not eat, until I have told mine errand. And he said, Speak on.