Judges 19:4

KJV

And his father in law, the damsel's father, retained him; and he abode with him three days: so they did eat and drink, and lodged there.

KJV (with Strong's)

And his father in law {H2859}, the damsel's {H5291} father {H1}, retained {H2388} him; and he abode {H3427} with him three {H7969} days {H3117}: so they did eat {H398} and drink {H8354}, and lodged {H3885} there.

Complete Jewish Bible

His father-in-law, the girl's father, kept him there; so he remained with him three days; they ate, drank and stayed there.

Berean Standard Bible

His father-in-law, the girl’s father, persuaded him to stay, so he remained with him three days, eating, drinking, and lodging there.

American Standard Version

And his father-in-law, the damsel’s father, retained him; and he abode with him three days: so they did eat and drink, and lodged there.

Commentary

### SUMMARY
Judges 19:4 describes a pivotal moment of extended hospitality offered by the Levite's father-in-law in Bethlehem-Judah. This verse details a three-day period of feasting and lodging, a seemingly benign and culturally appropriate act of welcome. However, this prolonged stay sets the stage for the Levite's delayed departure, inadvertently leading him and his concubine into the perilous journey that culminates in the horrific events of Gibeah, thereby serving as a crucial narrative hinge in one of the darkest chapters of Israel's history.

### CONTEXT
* **Literary Context:** Judges 19:4 immediately follows the Levite's successful retrieval of his concubine from her father's house in Bethlehem-Judah, where she had returned after a period of estrangement (Judges 19:1-3). The father-in-law's initial welcome is described as warm and insistent, reflecting a desire to reconcile and ensure his daughter's well-being. This verse marks the beginning of a series of delays orchestrated by the father-in-law, who repeatedly urges the Levite to stay longer. The seemingly idyllic scene of feasting and fellowship stands in stark and tragic contrast to the escalating moral decay and violence that the Levite and his concubine will encounter upon their eventual departure, particularly the horrific events that unfold in [Gibeah](/judges/19-22 "Judges 19:22 - The Outrage at Gibeah"). The narrative meticulously details this delay, highlighting its role as a catalyst for the subsequent tragedy, emphasizing the narrative's focus on human choices and their unforeseen, devastating consequences.
* **Historical & Cultural Context:** Hospitality was a sacred and non-negotiable custom in ancient Near Eastern societies, particularly in Israel. It was a moral imperative to offer food, shelter, and protection to travelers, often seen as a reflection of one's piety and honor. The father-in-law's actions in Judges 19:4, insisting on the Levite's extended stay and providing lavish provisions, perfectly exemplify this deeply ingrained cultural value. Family honor and reconciliation were also paramount; the father's desire to ensure his daughter's stable return and to mend relations with her husband would have driven his persistent invitations. However, the period of the Judges (roughly 1200-1000 BC) was characterized by a lack of central authority and widespread moral and spiritual decline, where "every man did that which was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")). This context underscores the precariousness of travel and the breakdown of societal norms, even as the custom of hospitality persisted, making the eventual violation of hospitality in Gibeah ([Judges 19:22-26](/judges/19-22 "Judges 19:22-26 - The Abomination in Gibeah")) all the more shocking.
* **Key Themes:** This verse contributes significantly to several overarching themes within the book of Judges. **Hospitality** is prominently displayed, initially as a virtue, but its excessive application here inadvertently leads to danger, foreshadowing its grotesque perversion later in the chapter. The theme of **Delay and its Consequences** is critical; the father-in-law's well-intentioned but persistent retention of the Levite leads to their late departure, forcing them to seek lodging in a less safe environment after nightfall, a decision that directly precipitates the tragedy. This highlights the dangers of human decision-making when not guided by divine wisdom or discernment, especially in a time of moral anarchy. Furthermore, the verse subtly introduces the theme of **Moral Decline**, as the seemingly pleasant domestic scene will soon give way to an unprecedented act of wickedness, serving as a stark illustration of the depths to which Israel had fallen in the absence of righteous leadership and adherence to God's law, a recurring lament throughout the book, particularly evident in the shocking events of [Judges 19](/judges/19 "Judges 19 - The Levite and His Concubine").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **retained (Hebrew, _ḥāzaq'_):** The Hebrew verb חָזַק (_ḥāzaq_) means "to be strong," "to seize," "to hold fast," or "to strengthen." In this context, "retained him" (וַיֶּחֱזַק בּוֹ, _vayyeḥězaq bo_) implies more than a polite invitation; it conveys a firm, insistent persuasion, a strong grip, or even a gentle compulsion. The father-in-law was not merely suggesting but actively urging and ensuring the Levite's extended stay, reflecting the depth of his desire for fellowship, reconciliation, and perhaps to delay his daughter's return to a potentially difficult situation. This strong insistence underscores the cultural imperative of hospitality and the father's protective instincts.
* **three days (Hebrew, _šělōšet yāmîm'_):** The specific mention of "three days" (שְׁלֹשֶׁת יָמִים, _šělōšet yāmîm_) is significant. In biblical narratives, "three days" can often denote a short, decisive period, or a time of waiting and anticipation, sometimes leading to a significant event. Here, it marks a period of extended, deliberate delay. This duration is repeated and extended further in the subsequent verses ([Judges 19:5-8](/judges/19-5 "Judges 19:5-8 - Further Delays")), emphasizing the father-in-law's persistence and the Levite's acquiescence, which ultimately proves fateful. The seemingly innocuous passage of time becomes a critical element in the narrative's tragic trajectory.
* **eat and drink (Hebrew, _ʾāḵal wĕšātāh'_):** The phrase "eat and drink" (וַיֹּאכְלוּ וַיִּשְׁתּוּ, _vayyōḵlû vayyištû_) is a common biblical idiom signifying fellowship, covenant, and shared life. In ancient Israel, sharing a meal was a profound act of bonding and mutual commitment. This detail emphasizes the warmth, intimacy, and apparent security of the Levite's stay. It paints a picture of peace and abundance, which stands in stark contrast to the starvation, violence, and lack of basic human decency that will soon follow in the narrative, highlighting the dramatic shift from domestic comfort to public horror.

#### Verse Breakdown
* **"And his father in law, the damsel's father, retained him;":** This clause establishes the identity of the host and the nature of his welcome. The double designation "his father in law, the damsel's father" emphasizes the familial connection and the depth of the relationship, reinforcing the cultural expectation of hospitality. The verb "retained him" (as discussed above) underscores the father's strong will and insistence, setting the tone for the prolonged stay.
* **"and he abode with him three days:":** This specifies the duration of the initial stay. The "three days" is not merely descriptive but narrative-critical, marking the beginning of the Levite's extended delay in Bethlehem. This period of comfortable lodging and feasting is presented as a choice made by both parties, with the father-in-law's strong urging and the Levite's compliance, which will have significant, unforeseen consequences.
* **"so they did eat and drink, and lodged there.":** This final clause summarizes the activities during the three-day period. "Eat and drink" signifies the shared meals and fellowship, indicative of a time of peace, reconciliation, and enjoyment. "And lodged there" confirms the provision of shelter and security. Together, these actions paint a picture of ideal ancient Near Eastern hospitality, a scene of domestic tranquility that serves as a deceptive calm before the storm of unimaginable violence and moral depravity that will soon engulf the Levite and his concubine.

#### Literary Devices
Judges 19:4 masterfully employs several literary devices to set the stage for the chapter's tragic events. **Foreshadowing** is subtly present; the idyllic scene of hospitality and feasting, while seemingly positive, creates a dramatic contrast with the horrific perversion of hospitality that will occur in Gibeah. This initial warmth serves to heighten the shock and depravity of the later events. **Irony** is also at play: the very act of generous hospitality, a virtue, becomes the unwitting catalyst for the Levite's late departure, leading him into the path of extreme danger. The father-in-law's well-intentioned insistence on delay ultimately contributes to the concubine's brutal fate. Furthermore, the **Repetition** of the theme of delay and the specific mention of "three days" (which will be extended to five in subsequent verses) emphasizes the Levite's prolonged stay and highlights his passivity, a character trait that contributes to the unfolding disaster. This repetition draws the reader's attention to the critical nature of this seemingly innocuous delay.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:4, while describing a scene of traditional hospitality, carries profound theological weight by setting the stage for the unraveling of societal and moral order in Israel. It highlights the human tendency to prioritize comfort or personal relationships over timely discernment and adherence to a greater purpose, even when good intentions are present. The father-in-law's insistence, while culturally commendable, ultimately contributes to a delay that places the travelers in harm's way, serving as a stark reminder that even virtuous acts, when misapplied or poorly timed, can have unintended and devastating consequences. The narrative implicitly critiques the spiritual state of Israel, where even in a seemingly normal domestic setting, the seeds of future chaos are sown due to a lack of spiritual discernment and the absence of a king who could enforce justice and order. This verse underscores the book's overarching message: without a central, righteous authority (both human and divine), "every man did that which was right in his own eyes," leading to moral anarchy.

* [Genesis 19:1-11](/genesis/19-1 "Genesis 19:1-11 - Lot's Hospitality and Sodom's Depravity"): This passage provides a stark parallel, showcasing Lot's desperate attempt to protect his guests through hospitality, which is then violently rejected by the men of Sodom, mirroring the later perversion of hospitality in Gibeah.
* [Romans 12:13](/romans/12-13 "Romans 12:13 - Practicing Hospitality"): Paul exhorts believers to "contribute to the needs of the saints and seek to show hospitality," demonstrating that while hospitality is a virtue, its practice must be balanced with wisdom and discernment, especially in a fallen world.
* [Proverbs 27:12](/proverbs/27-12 "Proverbs 27:12 - The Prudent and the Simple"): "The prudent sees danger and hides himself, but the simple go on and suffer for it." This proverb speaks to the Levite's lack of foresight and the consequences of his prolonged delay, highlighting the importance of wise decision-making.

### REFLECTION AND APPLICATION
The seemingly innocuous scene in Judges 19:4, depicting extended hospitality, serves as a powerful reminder that even good intentions and valued customs can have unforeseen and tragic consequences if not balanced with wisdom, discernment, and an awareness of one's surroundings. The father-in-law's persistent urging, while rooted in cultural obligation and familial affection, ultimately contributed to the Levite's late departure, placing him and his concubine in a vulnerable position. This prompts us to consider the importance of timing and prudence in our own lives. Are we sometimes so focused on immediate comfort or social pleasantries that we neglect to consider the broader implications of our choices, particularly concerning safety, spiritual well-being, or our divine calling? The narrative subtly critiques the Levite's passivity and willingness to be swayed, rather than exercising leadership and discernment. It challenges us to be proactive in our decisions, to recognize when a good thing (like hospitality) can become a hindrance, and to prioritize wisdom over convenience, especially when navigating a world that, like ancient Israel, can be unexpectedly hostile.

#### Questions for Reflection
* **How can the virtue of hospitality, as seen in this verse, be practiced with wisdom and discernment in our modern context?**
* **What are some "delays" in our lives, whether self-imposed or influenced by others, that might inadvertently lead us into spiritual or physical danger?**
* **How does the Levite's passivity in this situation challenge us to be more proactive and discerning in our own choices and spiritual journeys?**
* **In what ways might we, like the father-in-law, have good intentions but contribute to negative outcomes due to a lack of foresight or an unwillingness to release control?**

### FAQ
**Was the father-in-law morally culpable for the tragedy that followed, given his insistence on the extended stay?**

Answer: While the father-in-law's actions in Judges 19:4 were motivated by culturally commendable hospitality and familial affection, it is an oversimplification to place direct moral culpability for the subsequent tragedy solely on him. His intentions were good, aiming to ensure his daughter's well-being and strengthen family ties. However, his repeated and insistent delays did inadvertently contribute to the Levite's late departure, forcing them to travel at dusk and seek lodging in the dangerous city of Gibeah. The primary culpability for the horrors that followed rests with the wicked men of Gibeah for their unspeakable acts ([Judges 19:22-26](/judges/19-22 "Judges 19:22-26 - The Abomination in Gibeah")) and, to a lesser extent, with the Levite for his passivity and lack of protective action. The narrative highlights how a chain of choices, some seemingly benign, can lead to catastrophic outcomes in a morally corrupt environment where "there was no king in Israel" ([Judges 19:1](/judges/19-1 "Judges 19:1 - No King in Israel")) and lawlessness prevailed.

### CHRIST-CENTERED FULFILLMENT
Judges 19:4, with its depiction of seemingly ideal hospitality preceding unimaginable depravity, starkly illustrates the profound brokenness of humanity and the desperate need for a true and righteous King. The Levite's journey, marked by human choices and their tragic consequences, mirrors the wandering and vulnerability of humanity lost in sin, where even good intentions can lead to disaster. In contrast to the fleeting and ultimately dangerous hospitality offered in Judges, Christ offers an eternal and perfect welcome. He is the ultimate host who invites all who are weary and burdened to find rest in Him ([Matthew 11:28](/matthew/11-28 "Matthew 11:28 - Come to Me")). Unlike the Levite who failed to protect his concubine, Jesus is the Good Shepherd who lays down His life for His sheep, offering ultimate protection and security ([John 10:11](/john/10-11 "John 10:11 - The Good Shepherd")). The moral anarchy of Judges, where "every man did that which was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - Everyone Did What Was Right in Their Own Eyes")), underscores the world's desperate need for a King who rules with perfect justice and righteousness. Jesus, the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), is that King, whose sacrifice provides the only true reconciliation and whose reign brings order, peace, and salvation to a fallen world. He is the one who provides true "lodging" and "feasting" in His presence, a safe haven where no evil can ultimately prevail ([Revelation 7:16-17](/revelation/7-16 "Revelation 7:16-17 - No More Hunger or Thirst")).

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.