Judges 19:22

KJV

¶ [Now] as they were making their hearts merry, behold, the men of the city, certain sons of Belial, beset the house round about, [and] beat at the door, and spake to the master of the house, the old man, saying, Bring forth the man that came into thine house, that we may know him.

KJV (with Strong's)

Now as they were making their hearts {H3820} merry {H3190}, behold, the men {H582} of the city {H5892}, certain {H582} sons {H1121} of Belial {H1100}, beset {H5437} the house {H1004} round about {H5437}, and beat {H1849} at the door {H1817}, and spake {H559} to the master {H1167} of the house {H1004}, the old {H2205} man {H376}, saying {H559}, Bring forth {H3318} the man {H376} that came {H935} into thine house {H1004}, that we may know {H3045} him.

Complete Jewish Bible

They were relaxing, when suddenly some men from the city, good-for-nothings, surrounded the house and began beating at the door. "Send out the man who came home with you!" they demanded of the old man whose house it was. "We want to have sex with him!"

Berean Standard Bible

While they were enjoying themselves, suddenly the wicked men of the city surrounded the house. Pounding on the door, they said to the old man who owned the house, “Bring out the man who came to your house, so we can have relations with him!”

American Standard Version

As they were making their hearts merry, behold, the men of the city, certain base fellows, beset the house round about, beating at the door; and they spake to the master of the house, the old man, saying, Bring forth the man that came into thy house, that we may know him.

Commentary

### SUMMARY
Judges 19:22 marks the chilling escalation of an already disturbing narrative, plunging the reader into the depths of moral depravity that characterized Israel in the absence of righteous leadership. This verse depicts a mob of wicked men from Gibeah, identified as "sons of Belial," surrounding the house where a Levite and his concubine have sought refuge, demanding that the guest be brought out for sexual assault. It is a stark portrayal of the collapse of societal norms, the violation of sacred hospitality, and the pervasive wickedness that foreshadows the bloody civil war to follow.

### CONTEXT
* **Literary Context:** Judges 19 initiates one of the most horrific and pivotal narratives in the book, serving as a stark illustration of the moral chaos described in the book's refrain: "In those days there was no king in Israel; everyone did what was right in his own eyes" ([Judges 17:6](/judges/17-6 "Judges 17:6 - Everyone Did What Was Right in Their Own Eyes") and [Judges 21:25](/judges/21-25 "Judges 21:25 - The Moral Vacuum in Israel")). The chapter begins with a Levite and his concubine, whose troubled relationship leads them to travel. After being refused hospitality in Gibeah by their own tribal kinsmen, they are finally taken in by an old man, a fellow Ephraimite sojourning in Benjaminite territory. Verse 22 shatters this fragile moment of hospitality, immediately preceding the unspeakable acts of violence and sexual assault that unfold, setting the stage for the devastating inter-tribal war in [Judges 20](/judges/20 "Judges 20 - The War Against Benjamin").
* **Historical & Cultural Context:** The period of the Judges (approximately 1400-1050 BC) was a transitional era in Israel's history, following the conquest of Canaan and preceding the monarchy. It was characterized by tribal confederation, intermittent foreign oppression, and a recurring cycle of apostasy, divine judgment, repentance, and deliverance through divinely appointed "judges." Hospitality was a sacred and inviolable custom in the ancient Near East, offering protection and provision to travelers, often seen as a divine mandate. To violate a guest was an egregious offense against both human decency and divine law. The events in Gibeah echo the narrative of Sodom ([Genesis 19](/genesis/19 "Genesis 19 - The Destruction of Sodom and Gomorrah")), highlighting a profound societal breakdown where basic moral and religious codes were utterly disregarded, reflecting a deep spiritual sickness within Israel.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Judges. Primarily, it underscores the theme of **Profound Depravity and Lawlessness**, demonstrating the utter moral corruption of the men of Gibeah, whose demand to "know" the guest is a euphemism for sexual assault, a direct parallel to the wickedness of Sodom in [Genesis 19:5](/genesis/19-5 "Genesis 19:5 - The Men of Sodom Demand to 'Know' Lot's Guests"). This incident vividly illustrates the consequences of a society where "every man did what was right in his own eyes," leading to anarchy and inhumanity. Secondly, it highlights the **Violation of Sacred Hospitality**, a foundational societal and religious norm, showing how far Israel had fallen from God's covenant standards. Lastly, the use of the term "sons of Belial" emphasizes the **Absence of Moral Authority and Godly Leadership**, a vacuum that allowed such evil to flourish and which the book of Judges repeatedly laments as the root cause of Israel's decline, pointing towards the desperate need for a righteous king.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Sons of Belial (Hebrew, _bĕnê bĕliyya‘al'_):** This is a crucial descriptive term, appearing throughout the Old Testament to denote individuals of extreme wickedness, worthlessness, and rebellion against God and moral authority. "Belial" itself is not a proper name but a Hebrew term meaning "worthlessness," "wickedness," or "destruction." Thus, "sons of Belial" literally means "sons of worthlessness" or "sons of wickedness," characterizing individuals who are utterly depraved, lawless, and rebellious against God and all moral standards. Its use here immediately signals the profound evil of the men of Gibeah, aligning them with the most corrupt characters in Israel's history, such as the wicked sons of Eli ([1 Samuel 2:12](/1_samuel/2-12 "1 Samuel 2:12 - The Wicked Sons of Eli")) or those who incite rebellion against the Lord ([Deuteronomy 13:13](/deuteronomy/13-13 "Deuteronomy 13:13 - Men of Belial Inciting Idolatry")).
* **Know him (Hebrew, _yādha‘ ōthô'_):** While _yādha‘_ primarily means "to know" in a general sense, in this context, it is a clear euphemism for sexual intercourse, specifically homosexual intercourse. This usage is paralleled in the infamous demand of the men of Sodom concerning Lot's angelic guests in [Genesis 19:5](/genesis/19-5 "Genesis 19:5 - The Demand to 'Know' the Guests in Sodom"). The demand is not for acquaintance but for violent sexual subjugation, underscoring the depraved intent of the mob and the severity of their moral corruption.

#### Verse Breakdown
* **"Now as they were making their hearts merry":** This phrase sets a deceptively peaceful scene, indicating that the Levite, his concubine, and the old man were enjoying the hospitality and fellowship, perhaps even a meal. This brief moment of normalcy and relief for the travelers is about to be violently interrupted, heightening the shock of the impending assault.
* **"behold, the men of the city, certain sons of Belial, beset the house round about, and beat at the door":** The sudden appearance of the "men of the city," specifically identified as "sons of Belial," immediately introduces a sinister threat. Their action of "besetting" (surrounding) the house and "beating at the door" signifies an aggressive, intimidating, and violent siege, destroying any sense of safety and violating the sanctuary of the home. The term "sons of Belial" is a damning indictment of their character.
* **"and spake to the master of the house, the old man, saying, Bring forth the man that came into thine house, that we may know him":** The mob's direct address to the old man, the host, is a demand for him to betray his sacred duty of hospitality. Their explicit demand to "bring forth the man" (the Levite) "that we may know him" is a chilling echo of the Sodom narrative and leaves no doubt as to their intention: to commit a gang rape against the male guest. This reveals the utter collapse of moral order and the complete disregard for human dignity and divine law within Gibeah.

#### Literary Devices
Judges 19:22 employs several powerful literary devices to convey its horrifying message. The most prominent is **Allusion**, specifically to the story of Sodom in [Genesis 19](/genesis/19 "Genesis 19 - The Destruction of Sodom and Gomorrah"). The parallel between the men of Gibeah demanding to "know" the guest and the men of Sodom making the same demand is unmistakable, immediately signaling to the reader the extreme wickedness and impending judgment that such actions invite. This **Typology** highlights that Gibeah has become as morally corrupt as Sodom, a city infamous for its depravity. There is also profound **Irony** in the scene: the Levite, a religious figure, seeks refuge among his own people, only to find the most extreme form of wickedness, while the only one offering true hospitality is a sojourner, not a native of Gibeah. This underscores the moral inversion of Israel. Furthermore, the verse uses **Foreshadowing**, as the escalating violence and demands of the mob clearly predict the horrific sexual assault that follows and the subsequent civil war, demonstrating the inevitable consequences of a society where "every man did what was right in his own eyes."

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:22 is a profound theological statement on the depths of human depravity when God's law and moral order are abandoned. It portrays a society that has not merely strayed but has actively embraced wickedness, violating the most fundamental tenets of human decency and divine command, including the sacred duty of hospitality. The "sons of Belial" represent the antithesis of covenant faithfulness, embodying lawlessness and a complete disregard for the image of God in humanity. This incident serves as a stark warning about the consequences of moral relativism and the absence of righteous leadership, illustrating that when there is no king (or no one upholding God's righteous rule), chaos, violence, and unspeakable acts become commonplace. The narrative implicitly cries out for a true king, one who would establish justice and uphold God's standards, providing order and protection for His people.

* [Genesis 19:4-9](/genesis/19-4 "Genesis 19:4-9 - The Mob at Sodom's Door") - The most direct parallel, where the men of Sodom demand to "know" Lot's angelic guests, revealing a similar level of sexual depravity and disregard for hospitality.
* [Deuteronomy 13:13](/deuteronomy/13-13 "Deuteronomy 13:13 - Worthless Men Inciting Idolatry") - Defines "men of Belial" as those who incite others to serve false gods, highlighting their rebellious and destructive nature against the Lord.
* [1 Samuel 2:12](/1_samuel/2-12 "1 Samuel 2:12 - The Sons of Eli as Sons of Belial") - Describes Eli's sons, Hophni and Phinehas, as "sons of Belial" because they did not know the Lord and treated His offerings with contempt, further illustrating the term's association with profound moral and spiritual corruption.

### REFLECTION AND APPLICATION
Judges 19:22, though a deeply unsettling passage, holds significant lessons for contemporary believers and society. It forces us to confront the terrifying reality of human sin when left unchecked by divine truth and righteous authority. The narrative serves as a stark reminder that moral decay is not merely a decline in etiquette but a descent into depravity that can lead to unspeakable horrors, particularly when individuals and communities reject a transcendent moral compass. In a world that increasingly champions individual autonomy above all else, often leading to a relativism where "every man does what is right in his own eyes," this passage warns of the inevitable chaos and cruelty that ensue. It calls us to recognize the vital importance of God's unchanging standards as the foundation for a just and humane society, and to actively uphold and advocate for these standards in our own lives and communities. Furthermore, it underscores the enduring biblical virtue of hospitality, contrasting the evil of the mob with the self-sacrificial act of the old man, reminding us of our call to offer refuge and protection to the vulnerable, reflecting God's own welcoming nature.

#### Questions for Reflection
* **How does the phrase "every man did what was right in his own eyes" (Judges 21:25) find its most chilling expression in the events of Judges 19:22, and what are the contemporary parallels we might observe in society today?**
* **What does the violation of sacred hospitality in this passage teach us about the importance of protecting the vulnerable and upholding moral boundaries, even when it is costly?**
* **In what ways can we, as individuals and as the Church, actively work against the "spirit of Belial"—the spirit of worthlessness and rebellion against God—in our own contexts, and promote righteousness and justice?**

### FAQ
**What does "sons of Belial" mean, and why is it used here?**

Answer: "Sons of Belial" (Hebrew: *bĕnê bĕliyya‘al*) is a powerful and damning epithet in the Old Testament. The term "Belial" itself means "worthlessness," "wickedness," or "destruction." Therefore, "sons of Belial" literally translates to "sons of worthlessness" or "sons of wickedness." It describes individuals who are utterly depraved, lawless, and rebellious against God and all moral standards. Its use in [Judges 19:22](/judges/19-22 "Judges 19:22 - The Sons of Belial in Gibeah") immediately labels the men of Gibeah as irredeemably evil, aligning them with the most corrupt characters in Israelite history, such as the wicked sons of Eli ([1 Samuel 2:12](/1_samuel/2-12 "1 Samuel 2:12 - The Sons of Eli as Sons of Belial")) or those who incite idolatry ([Deuteronomy 13:13](/deuteronomy/13-13 "Deuteronomy 13:13 - Men of Belial Inciting Idolatry")). It serves to underscore the profound moral and spiritual decay that had gripped Gibeah and, by extension, Israel during this period.

### CHRIST-CENTERED FULFILLMENT
Judges 19:22, with its stark depiction of human depravity and the desperate need for a righteous king, powerfully points to the ultimate fulfillment found in Jesus Christ. The chaos and horror unleashed when "every man did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - The Moral Vacuum in Israel")) underscore humanity's inherent sinfulness and its inability to govern itself righteously. This vacuum of moral authority and the pervasive wickedness in Gibeah cry out for a true and just King, one who would not only establish law and order but also transform the human heart. Jesus, the promised Son of David, is that King ([Matthew 1:1](/matthew/1-1 "Matthew 1:1 - The Genealogy of Jesus Christ")). He is the one who perfectly embodies righteousness and justice, unlike the failed human leaders of Judges. Furthermore, the demand to "know" the Levite for sexual violence highlights the depths of human sin, which ultimately led to the crucifixion of the innocent Son of God. Christ, however, did not come to be "known" in depravity, but to "know" humanity in its brokenness and to offer salvation. He is the true host, offering ultimate hospitality and refuge to all who come to Him, protecting them from the spiritual "sons of Belial" and the destructive power of sin ([John 14:2-3](/john/14-2 "John 14:2 - Jesus Prepares a Place for His Disciples")). His sacrifice on the cross is the ultimate answer to the pervasive sinfulness depicted in Judges, providing forgiveness and the power for new life, transforming hearts that once did "what was right in their own eyes" into those that seek to do the will of God ([Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")). He is the King who brings true peace and order, fulfilling the longing for a righteous ruler evident in the tragic narrative of Judges.

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 19:4

¶ But before they lay down, the men of the city, [even] the men of Sodom, compassed the house round, both old and young, all the people from every quarter:

Genesis 19:5

And they called unto Lot, and said unto him, Where [are] the men which came in to thee this night? bring them out unto us, that we may know them.

Judges 20:5

And the men of Gibeah rose against me, and beset the house round about upon me by night, [and] thought to have slain me: and my concubine have they forced, that she is dead.

1 Corinthians 6:9

¶ Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,

Deuteronomy 13:13

[Certain] men, the children of Belial, are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known;

Romans 1:26

For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:

Romans 1:27

And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.