Judges 19:23

KJV

And the man, the master of the house, went out unto them, and said unto them, Nay, my brethren, [nay], I pray you, do not [so] wickedly; seeing that this man is come into mine house, do not this folly.

KJV (with Strong's)

And the man {H376}, the master {H1167} of the house {H1004}, went out {H3318} unto them, and said {H559} unto them, Nay {H408}, my brethren {H251}, nay, I pray you, do not so wickedly {H7489}; seeing {H310} that this man {H376} is come {H935} into mine house {H1004}, do {H6213} not this folly {H5039}.

Complete Jewish Bible

The man whose house it was went out and said to them, "No, my brothers, please don't do anything as wrong as this. Look, he's just a guest in my house; don't do this degrading thing.

Berean Standard Bible

The owner of the house went out and said to them, “No, my brothers, do not do this wicked thing! After all, this man is a guest in my house. Do not commit this outrage.

American Standard Version

And the man, the master of the house, went out unto them, and said unto them, Nay, my brethren, I pray you, do not so wickedly; seeing that this man is come into my house, do not this folly.

Commentary

### SUMMARY
Judges 19:23 encapsulates a moment of profound moral collapse in ancient Israel, depicting an elderly Ephraimite man, acting as a host in Gibeah, desperately pleading with a depraved Benjamite mob to spare his Levite guest from sexual violence. His impassioned appeal to the fundamental law of hospitality and basic human decency underscores the deep spiritual and ethical decay that characterized the period of the Judges, revealing a society where sacred customs were brutally violated and justice was utterly perverted.

### CONTEXT
* **Literary Context:** This verse is a critical juncture within the deeply disturbing narrative of Judges 19-21, which recounts an incident so heinous it plunges Israel into civil war. The story begins with a Levite and his concubine traveling through Benjaminite territory. When they arrive in Gibeah, a city notorious for its wickedness, no one offers them lodging until an old Ephraimite man, a sojourner himself, extends hospitality. As night falls, the house is surrounded by a mob of "sons of Belial"—a term denoting extreme depravity—who demand that the Levite be brought out for gang rape. The old man's desperate plea in Judges 19:23 is his immediate response to this demand, an attempt to uphold the sacred ancient Near Eastern custom of guest protection, even at immense personal cost. The events that follow, including the unspeakable act committed against the concubine and the Levite's subsequent dismemberment of her body, escalate the horror and set the stage for the tribal war against Benjamin.

* **Historical & Cultural Context:** The period of the Judges (roughly 1200-1000 BC) was a turbulent era in Israel's history, marked by a cyclical pattern of apostasy, oppression, and deliverance. Without a central monarchy or strong spiritual leadership, "[every man did that which was right in his own eyes](/judges/17-6 "Judges 17:6 - No King in Israel")" (cf. [Judges 17:6](/judges/17-6 "Judges 17:6 - No King in Israel")). Hospitality was not merely a social courtesy but a sacred covenant, a cornerstone of ancient Near Eastern society, offering protection and refuge to travelers. A host was expected to defend his guests with his life, and violating this custom was an act of profound sacrilege and social anarchy, as seen in the parallel account of Lot in Sodom ([Genesis 19:4-8](/genesis/19-4-8 "Genesis 19:4-8 - The Mob at Lot's Door")). The events in Gibeah illustrate the complete breakdown of this foundational societal norm, reflecting a pervasive moral and spiritual rot that had permeated even the tribe of Benjamin, which was supposed to be part of God's covenant people.

* **Key Themes:** Judges 19:23 powerfully contributes to several overarching themes within the book of Judges and the broader biblical narrative. Firstly, it highlights the **Violation of Sacred Hospitality**, demonstrating the catastrophic consequences when a society disregards fundamental moral and social laws. The host's desperate plea underscores the gravity of the mob's demand, echoing the egregious sin of Sodom and Gomorrah. Secondly, the passage vividly portrays **Moral Degeneration**, showcasing the depths of depravity into which Israel had fallen. The actions of the men of Gibeah reveal a complete absence of ethical restraint, leading to violence, sexual perversion, and injustice. This moral decay is a direct result of Israel's spiritual apostasy and their abandonment of God's covenant. Finally, the old man's words, "do not so wickedly; seeing that this man is come into mine house, do not this folly," represent a desperate **Plea for Righteousness** and a call to basic human decency amidst overwhelming wickedness. His appeal, though ultimately futile in preventing the horror, stands as a stark contrast to the surrounding darkness and emphasizes the urgent need for moral order and divine law in a society that had lost its way, famously summarized by the refrain that "[there was no king in Israel](/judges/17-6 "Judges 17:6 - No King in Israel")" (cf. [Judges 17:6](/judges/17-6 "Judges 17:6 - No King in Israel") and [Judges 21:25](/judges/21-25 "Judges 21:25 - Every Man Did What Was Right in His Own Eyes")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Wickedly (Hebrew, _râʻaʻ'_):** This word (H7489, רָעַע) is a primitive root meaning to spoil, break to pieces, or figuratively, to make (or be) good for nothing. It encompasses moral evil, harm, disaster, and anything that is displeasing or abhorrent. In this context, the old man uses it to describe the mob's intended actions as profoundly evil and morally reprehensible in the sight of God and man. It's a general condemnation of their proposed sin, emphasizing its inherent wrongness and destructive nature.
* **Folly (Hebrew, _nᵉbâlâh'_):** The term (H5039, נְבָלָה) is much stronger and more specific than "wickedly." It denotes a "disgraceful act," "outrage," "heinous act," or "senseless wickedness." It signifies not merely a mistake or an error, but a morally reprehensible and senseless act that brings shame, defilement, and public disgrace upon the perpetrator and the community. It is often used in the Old Testament for acts of sexual perversion, gross indecency, or profound spiritual rebellion (e.g., [Genesis 34:7](/genesis/34-7 "Genesis 34:7 - Dinah's Defilement"); [Deuteronomy 22:21](/deuteronomy/22-21 "Deuteronomy 22:21 - Punishment for Folly")). By using "folly," the host highlights the utter depravity and moral senselessness of the mob's demand, emphasizing its egregious nature as an affront to both human decency and divine law.

#### Verse Breakdown
* **"And the man, the master of the house, went out unto them":** This phrase establishes the host's courageous, albeit desperate, action. Despite the clear danger, the old man, identified by his role as "master of the house" (H1167, _baʻal_ of H1004, _bayith_), steps outside (H3318, _yâtsâ’_) to confront the menacing mob. This highlights his commitment to the sacred duty of hospitality, even when faced with overwhelming evil. His action is a direct fulfillment of his cultural obligation to protect those under his roof.
* **"and said unto them, Nay, my brethren, [nay], I pray you, do not [so] wickedly;":** The host's address to the mob as "my brethren" (H251, _ʼâch_) is deeply ironic and tragic. He appeals to a shared bond of kinship or humanity, hoping to evoke some sense of decency or common morality. The repeated "nay" (H408, _ʼal_) is a strong prohibition, an urgent plea for them to desist from their intended evil. His use of "wickedly" (H7489, _râʻaʻ_) condemns their proposed actions as inherently evil and harmful.
* **"seeing that this man is come into mine house, do not this folly.":** This final clause articulates the specific reason for his plea and the nature of their sin. The phrase "seeing that this man (H376, _ʼîysh_) is come (H935, _bôw’_) into mine house (H1004, _bayith_)" invokes the inviolable law of hospitality; the guest is now under the host's protection. To harm him would be a direct violation of this sacred trust. The use of "folly" (H5039, _nᵉbâlâh_) here is a powerful condemnation, labeling their demand not just as wicked but as an utterly senseless, disgraceful, and morally abhorrent act that would bring profound shame and defilement upon them and their community.

#### Literary Devices
Judges 19:23 is rich with literary devices that amplify its chilling message. The most prominent is **Irony**, particularly in the host's address of the depraved mob as "my brethren." This stark contrast between the expected bond of kinship and the mob's heinous intentions underscores the complete breakdown of societal norms and moral fabric. There is also profound **Contrast** between the old man's desperate attempt to uphold sacred hospitality and the Benjamites' utter disregard for it, highlighting the chasm between righteousness and rampant wickedness. The narrative employs **Foreshadowing** by subtly echoing the events of Sodom in [Genesis 19](/genesis/19 "Genesis 19 - The Destruction of Sodom and Gomorrah"), signaling to the reader that a similar level of divine judgment and destruction might be imminent for Gibeah. The host's fervent pleas, with the repeated "nay" and the strong terms "wickedly" and "folly," convey a sense of **Hyperbole** in his desperation, emphasizing the extreme nature of the mob's demand and the profound moral crisis it represents. The house itself functions as a **Symbol** of sanctuary and protection, which the mob seeks to desecrate, further illustrating the violation of sacred space and trust.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:23 serves as a stark theological commentary on the devastating consequences of moral relativism and the abandonment of divine law. It reveals the depths of human depravity when individuals "do what is right in their own eyes" without accountability to God or community. The violation of hospitality, a core tenet of ancient Near Eastern morality and a reflection of God's own welcoming nature, underscores the profound spiritual sickness that had gripped Israel. This incident is a vivid illustration of how sin, left unchecked, can spiral into unimaginable horrors, leading to societal breakdown, injustice, and violence. The old man's plea, though unsuccessful, stands as a testament to the enduring, though often suppressed, human conscience and the innate understanding of right and wrong, even in the darkest times. The passage implicitly cries out for a just king, a divine standard, and a moral compass that Israel clearly lacked, foreshadowing the need for God's ultimate intervention to restore order and righteousness.

* [Genesis 19:4-8](/genesis/19-4-8 "The Mob at Lot's Door")
* [Romans 1:28-32](/romans/1-28-32 "God Gives Them Over to a Debased Mind")
* [Hebrews 13:2](/hebrews/13-2 "Do Not Neglect Hospitality")

### REFLECTION AND APPLICATION
Judges 19:23 is not merely a historical account of ancient depravity but a timeless warning about the fragility of moral order and the dangers of unchecked sin. It challenges us to confront the reality of human wickedness and the ease with which societies can descend into chaos when divine standards are abandoned. We are called to reflect on the importance of upholding justice, protecting the vulnerable, and extending true hospitality, not just as a social custom but as an act of obedience to God. The story compels us to examine our own hearts and communities: Do we stand against injustice, or do we remain silent? Are we quick to condemn the "folly" of others while overlooking our own moral compromises? The horror of Gibeah underscores the urgent need for clear moral boundaries, accountability, and a deep reverence for God's unchanging standards, reminding us that true freedom is found not in doing "what is right in our own eyes," but in aligning our lives with God's righteous will.

#### Questions for Reflection
* **How does the old man's desperate plea challenge our own courage to speak out against injustice, even when it seems futile?**
* **In what ways might our contemporary society be exhibiting signs of moral decay similar to that seen in Gibeah, and what is our responsibility in response?**
* **How can we cultivate a culture of true hospitality and protection for the vulnerable in our homes and communities, reflecting God's character?**

### FAQ
**Why did the old man offer his concubine to the mob instead of the Levite?**

Answer: The old man's horrific offer of his own virgin daughter and the Levite's concubine in [Judges 19:24](/judges/19-24 "Judges 19:24 - The Host's Horrific Offer"), while not explicitly in verse 23, is the immediate and chilling follow-up to his plea. This act is not an endorsement of such behavior but a reflection of the extreme moral depravity and desperation of the era, where the sacred law of hospitality was paramount. In ancient Near Eastern culture, a host was obligated to protect his guests at all costs, even with his own life or the lives of his family members. The old man's offer, though morally repugnant to modern sensibilities, was a desperate, last-ditch attempt to avert what he perceived as an even greater abomination—the homosexual gang rape of a male guest, which was considered an ultimate violation of social and religious order (cf. [Genesis 19:8](/genesis/19-8 "Genesis 19:8 - Lot's Offer to the Mob")). This act underscores the utter breakdown of societal norms, the pervasive wickedness, and the tragic choices made in a time when "[every man did that which was right in his own eyes](/judges/17-6 "Judges 17:6 - No King in Israel")" (cf. [Judges 17:6](/judges/17-6 "Judges 17:6 - No King in Israel")). It highlights the profound darkness and moral confusion that characterized Israel without a righteous king or adherence to God's law.

### CHRIST-CENTERED FULFILLMENT
The gruesome narrative of Judges 19:23, with its stark depiction of human depravity and societal chaos, powerfully underscores humanity's desperate need for a true and righteous King—a need ultimately fulfilled in Jesus Christ. The "[no king in Israel](/judges/17-6 "Judges 17:6 - No King in Israel")" refrain that punctuates the book of Judges finds its ultimate resolution in the reign of Christ, who brings order to chaos and righteousness to depravity. While the old man's plea for hospitality was tragically ignored, Jesus Christ is the ultimate Host and Protector, who welcomes all who come to Him, offering rest to the weary and burdened ([Matthew 11:28](/matthew/11-28 "Matthew 11:28 - Come to Me, All Who Are Weary")). He is the Lamb of God who truly takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), addressing the root cause of the "wickedness" and "folly" seen in Gibeah. The moral anarchy of Judges 19 points to the absolute necessity of Christ's perfect law of love, which transforms hearts and establishes true justice and peace (cf. [Romans 13:10](/romans/13-10 "Romans 13:10 - Love Fulfills the Law")). In Him, the broken covenant of hospitality is restored through His boundless grace, offering refuge and eternal life to all who believe, a stark contrast to the perverted and violated sanctuary of the old man's house.

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

Judges 20:6

And I took my concubine, and cut her in pieces, and sent her throughout all the country of the inheritance of Israel: for they have committed lewdness and folly in Israel.

2 Samuel 13:12

And she answered him, Nay, my brother, do not force me; for no such thing ought to be done in Israel: do not thou this folly.

Genesis 34:7

And the sons of Jacob came out of the field when they heard [it]: and the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob's daughter; which thing ought not to be done.

Genesis 19:6

And Lot went out at the door unto them, and shut the door after him,

Genesis 19:7

And said, I pray you, brethren, do not so wickedly.

Deuteronomy 22:21

Then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father's house: so shalt thou put evil away from among you.

Joshua 7:15

And it shall be, [that] he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the LORD, and because he hath wrought folly in Israel.