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Translation
King James Version
And they sat down, and did eat and drink both of them together: for the damsel's father had said unto the man, Be content, I pray thee, and tarry all night, and let thine heart be merry.
Complete Jewish Bible
So the two of them sat down and ate and drank together. Then the girl's father said to the man, "Please stay one more night, and have a good time."
Berean Standard Bible
So they sat down and the two of them ate and drank together. Then the girl’s father said to the man, “Please agree to stay overnight and let your heart be merry.”
American Standard Version
So they sat down, and did eat and drink, both of them together: and the damsel’s father said unto the man, Be pleased, I pray thee, to tarry all night, and let thy heart be merry.
World English Bible Messianic
So they sat down, ate, and drank, both of them together: and the young lady’s father said to the man, “Please be pleased to stay all night, and let your heart be merry.”
Geneva Bible (1599)
So they sate downe, and did eate and drinke both of them together. And the yong womans father said vnto the man, Be content, I pray thee, and tary all night, and let thine heart be merie.
Young's Literal Translation
And they sit and eat both of them together, and drink, and the father of the young woman saith unto the man, `Be willing, I pray thee, and lodge all night, and let thy heart be glad.'
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Commentary on Judges 19 verses 1–15
1 ¶ And it came to pass in those days, when there was no king in Israel, that there was a certain Levite sojourning on the side of mount Ephraim, who took to him a concubine out of Bethlehemjudah.
2 And his concubine played the whore against him, and went away from him unto her father's house to Bethlehemjudah, and was there four whole months.
3 And her husband arose, and went after her, to speak friendly unto her, and to bring her again, having his servant with him, and a couple of asses: and she brought him into her father's house: and when the father of the damsel saw him, he rejoiced to meet him.
4 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.
5 And it came to pass on the fourth day, when they arose early in the morning, that he rose up to depart: and the damsel's father said unto his son in law, Comfort thine heart with a morsel of bread, and afterward go your way.
6 And they sat down, and did eat and drink both of them together: for the damsel's father had said unto the man, Be content, I pray thee, and tarry all night, and let thine heart be merry.
7 And when the man rose up to depart, his father in law urged him: therefore he lodged there again.
8 And he arose early in the morning on the fifth day to depart: and the damsel's father said, Comfort thine heart, I pray thee. And they tarried until afternoon, and they did eat both of them.
9 And when the man rose up to depart, he, and his concubine, and his servant, his father in law, the damsel's father, said unto him, Behold, now the day draweth toward evening, I pray you tarry all night: behold, the day groweth to an end, lodge here, that thine heart may be merry; and to morrow get you early on your way, that thou mayest go home.
10 But the man would not tarry that night, but he rose up and departed, and came over against Jebus, which is Jerusalem; and there were with him two asses saddled, his concubine also was with him.
11 And when they were by Jebus, the day was far spent; and the servant said unto his master, Come, I pray thee, and let us turn in into this city of the Jebusites, and lodge in it.
12 And his master said unto him, We will not turn aside hither into the city of a stranger, that is not of the children of Israel; we will pass over to Gibeah.
13 And he said unto his servant, Come, and let us draw near to one of these places to lodge all night, in Gibeah, or in Ramah.
14 And they passed on and went their way; and the sun went down upon them when they were by Gibeah, which belongeth to Benjamin.
15 And they turned aside thither, to go in and to lodge in Gibeah: and when he went in, he sat him down in a street of the city: for there was no man that took them into his house to lodging.
The domestic affairs of this Levite would not have been related thus largely but to make way for the following story of the injuries done him, in which the whole nation interested themselves. Bishop Hall's first remark upon this story is, That there is no complain of a public ordered state but there is a Levite at one end of it, either as an agent or as a patient. In Micah's idolatry a Levite was active; in the wickedness of Gibeah a Levite was passive; no tribe shall sooner feel the want of government than that of Levi; and, in all the book of Judges, no mention is made of any of that tribe, but of these two. This Levite was of Mount Ephraim, Jdg 19:1. He married a wife of Bethlehem-Judah. She is called his concubine, because she was not endowed, for perhaps he had nothing to endow her with, being himself a sojourner and not settled; but it does not appear that he had any other wife, and the margin calls her a wife, a concubine, Jdg 19:1. She came from the same city that Micah's Levite came from, as if Bethlehem-Judah owed a double ill turn to Mount Ephraim, for she was as bad for a Levite's wife as the other for a Levite.
I. This Levite's concubine played the whore and eloped from her husband, Jdg 19:2. The Chaldee reads it only that she carried herself insolently to him, or despised him, and, he being displeased at it, she went away from him, and (which was not fair) was received and entertained at her father's house. Had her husband turned her out of doors unjustly, her father ought to have pitied her affliction; but, when she treacherously departed from her husband to embrace the bosom of a stranger, her father ought not to have countenanced her sin. Perhaps she would not have violated her duty to her husband if she had not known too well where she should be kindly received. Children's ruin is often owing very much to parents' indulgence.
II. The Levite went himself to court her return. It was a sign there was no king, no judge, in Israel, else she would have been prosecuted and put to death as an adulteress; but, instead of that, she is addressed in the kindest manner by her injured husband, who takes a long journey on purpose to beseech her to be reconciled, Jdg 19:3. If he had put her away, it would have been a crime in him to return to her again, Jer 3:1. But, she having gone away, it was a virtue in him to forgive the offence, and, though the party wronged, to make the first motion to her to be friends again. It is part of the character of the wisdom from above that it is gentle and easy to be entreated. He spoke friendly to her, or comfortably (for so the Hebrew phrase of speaking to the heart commonly signifies), which intimates that she was in sorrow, penitent fore what she had done amiss, which probably he heard of when he came to fetch her back. Thus God promises concerning adulterous Israel (Hos 2:14), I will bring her into the wilderness, and speak comfortably to her.
III. Her father made him very welcome, and, by his extraordinary kindness to him, endeavoured to atone for the countenance he had given his daughter in withdrawing from him, and to confirm him in his disposition to be reconciled to her. 1. He entertains him kindly, rejoices to see him (Jer 3:3), treats him generously for three days, Jdg 19:4. And the Levite, to show that he was perfectly reconciled, accepted his kindness, and we do not find that he upbraided him or his daughter with what had been amiss, but was as easy and as pleasant as at his first wedding-feast. It becomes all, but especially Levites, to forgive as God does. Every thing among them gave a hopeful prospect of their living comfortably together for the future; but, could they have foreseen what befel them within one day or two, how would all their mirth have been embittered and turned into mourning! When the affairs of our families are in the best posture we ought to rejoice with trembling, because we know not what troubles one day may bring forth. We cannot foresee what evil is near us, but we ought to consider what may be, that we may not be secure, as if tomorrow must needs be as this day and much more abundant, Isa 56:12. 2. He is very earnest for his stay, as a further demonstration of his hearty welcome. The affection he had for him, and the pleasure he took in his company, proceeded, (1.) From a civil regard to him as his son-in-law and an ingrafted branch of his own house. Note, Love and duty are due to those to whom we are related by marriage as well as to those who are bone of our bone: and those that show kindness as this Levite did may expect to receive kindness as he did. And, (2.) From a pious respect to him as a Levite, a servant of God's house; if he was such a Levite as he should be (and nothing appears to the contrary) he is to be commended for courting his stay, finding his conversation profitable, and having opportunity to learn from him the good knowledge of the Lord, hoping also that the Lord will do him good because he has a Levite to be his son-in-law, and will bless him for his sake. [1.] He forces him to stay the fourth day, and this was kind; not knowing when they might be together again, he engages him to stay as long as he possibly could. The Levite, though nobly treated, was very urgent to be gone. A good man's heart is where his business is; for as a bird that wanders from her nest so is the man that wanders form his place. It is a sign a man has either little to do at home, or little heart to do what he has to do, when he can take pleasure in being long abroad where he has nothing to do. It is especially good to see a Levite willing to go home to his few sheep in the wilderness. Yet this Levite was overcome by importunity and kind persuasion to stay longer than he intended, Jdg 19:5-7. We ought to avoid the extreme of an over-easy yielding, to the neglect of our duty on the one hand, and that of moroseness and wilfulness, to the neglect of our friends and their kindness on the other hand. Our Saviour, after his resurrection, was prevailed upon to stay with his friends longer than he at first intimated to be his purpose, Luk 24:28, Luk 24:29. [2.] He forces him to stay till the afternoon of the fifth day, and this, as it proved, was unkind, Jdg 19:8, Jdg 19:9. He would by no means let him go before dinner, promises him he shall have dinner early, designing thereby, as he had done the day before, to detain him another night; but the Levite was intent on the house of the Lord at Shiloh (Jdg 19:18), and, being impatient to get thither, would stay no longer. Had they set out early, they might have reached some better lodging-place than that which they were now constrained to take up with, nay, they might have got to Shiloh. Note, Our friends' designed kindnesses often prove, in the event, real injuries; what is meant for our welfare becomes a trap. Who knows what is good for a man in this life? The Levite was unwise in setting out so late; he might have got home better if he had staid a night longer and taken the day before him.
IV. In his return home he was forced to lodge at Gibeah, a city in the tribe of Benjamin, afterwards called Gibeah of Saul, which lay on his road towards Shiloh and Mount Ephraim. When it drew towards night, and the shadows of the evening were stretched out, they began to think (as it behoves us to do when we observe the day of our life hastening towards a period) where they must lodge. When night came they could not pursue their journey. He that walketh in darkness knoweth not whither he goes. They could not but desire rest, for which the night was intended, as the day for labour. 1. The servant proposed that they should lodge in Jebus, afterwards Jerusalem, but as yet in the possession of Jebusites. "Come," said the servant, "let us lodge in this city of the Jebusites," Jdg 19:11. And, if they had done so, it is probable they would have had much better usage than they met with in Gibeah of Benjamin. Debauched and profligate Israelites are worse and much more dangerous than Canaanites themselves. But the master, as became one of God's tribe, would by no means quarter, no, not one night, in a city of strangers (Jdg 19:12), not because he questioned his safety among them, but he was not willing, if he could possibly avoid it, to have so much intimacy and familiarity with them as a night's lodging came to, nor to be so much beholden to them. By shunning this place he would witness against the wickedness of those that contracted friendship and familiarity with these devoted nations. Let Israelites, Levites especially, associate with Israelites, and not with the sons of the stranger. 2. Having passed by Jebus, which was about five or six miles from Bethlehem (the place whence they came), and not having daylight to bring them to Ramah, they stopped at Gibeah (Jdg 19:13-15); there they sat down in the street, nobody offering them a lodging. In these countries, at that time, there were no inns, or public-houses, in which, as with us, travellers might have entertainment for their money, but they carried entertainment along with them, as this Levite did (Jdg 19:19), and depended upon the courtesy and hospitality of the inhabitants for a lodging. Let us take occasion hence, when we are in journeys, to thank God for this, among other conveniences of travelling, that there are inns to entertain strangers, and in which they may be welcome and well accommodated for their money. Surely there is no country in the world wherein one may stay at home with more satisfaction, or go abroad with more comfort, than in our own nation. This traveller, though a Levite (and to those of that tribe God had particularly commanded his people to be kind upon all occasions), met with very cold entertainment at Gibeah: No man took them into his house. If they had any reason to think he was a Levite perhaps that made those ill-disposed people the more shy of him. There are those who will have this laid to their charge at the great day, I was a stranger and you took me not in.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–15. Public domain.
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Ambrose of MilanAD 397
On the Duties of the Clergy 3.19.111-12
How full of pitiful traits is this story! A man, it says, a Levite, had taken to himself a wife, who I suppose was called a concubine from the word concubitus. She some time afterwards, as is likely to happen, offended at certain things, returned to her father and was with him four months. Then her husband arose and went to the house of his father-in-law to reconcile himself with his wife, to win her back and take her home again. The woman ran to meet him and brought her husband into her father’s house.The maiden’s father rejoiced and went to meet him, and the man stayed with him three days, and they ate and rested. On the next day the Levite arose at daybreak but was detained by his father-in-law, that he might not so quickly lose the pleasure of his company. Again on the next and the third day the maiden’s father did not allow his son-in-law to start [his journey], until their joy and mutual regard was complete. But on the seventh day, when it was already drawing to a close, after a pleasant meal, having urged the approach of the coming night, so as to make him think he ought to sleep among friends rather than strangers, he was unable to keep him, and so let him go together with his daughter.
Ambrose of MilanAD 397
LETTER 33
A Levite, more courageous than wealthy, lived in the region of Mount Ephrem, for his tribe was allotted a landed possession far removed in place of the right of inheritance. He took a wife from the tribe of Bethlehem of Judah. While they felt the first attraction of their love deeply and equally, he continued to burn with unbounded desire for his wife. Yet her ways were different. His passion for her intensified until he inwardly seethed with desire. Yet, because there was a difference in their ages, and because he felt—either because she seemed to love him less or due to the violence of his pain—that she didn’t consider him her equal, he used to criticize her. Frequently quarreling followed, and the offended wife gave back the keys of the house and went home.After the fourth month slipped by her husband, who was overwhelmed with love and had nothing else to hope for, went to her, trusting that the young girl’s heart would be softened on the advice of her parents. His father-in-law met him at the door and brought him into the house. He reconciled his daughter and, in order that he might send them away more joyous, kept them three days while he prepared a sort of nuptial banquet. Although the man wanted to depart, he kept him a fourth day, offering him excuses of civility, devising delays. In his desire to add a fifth day as well, he found new reasons for delaying them, while the husband, unwilling to thwart the father’s affection of its desire to keep his daughter, though he was at last promised an opportunity for setting forth, postponed it to midday so that they would start out well fortified with food. Even after dinner, the father wished to find some delay, saying that evening was now approaching. At last he acquiesced, though reluctantly, to the entreaties of his son-in-law.
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 19:6 encapsulates a moment of deceptive tranquility and insistent hospitality, where the Levite and his concubine are persuaded by the woman's father to extend their stay in Bethlehem. This seemingly innocuous scene of feasting and merriment, driven by ancient Near Eastern cultural norms of generosity, inadvertently creates a critical delay in their journey. This delay, born of comfort and complacency, tragically sets the stage for the horrific and morally depraved events that soon unfold in Gibeah, making the verse a chilling prelude that highlights the profound dramatic irony between temporary ease and impending catastrophe, subtly underscoring the dangerous consequences of misplaced priorities and a lack of discernment in a society spiraling into moral decay.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 19:6 is rich in dramatic irony, where the audience is acutely aware of the impending doom that the characters, particularly the Levite and his concubine, are oblivious to. The scene of eating, drinking, and a "merry heart" creates a false sense of security and comfort, directly contrasting with the horrific violence and moral depravity that will engulf them shortly after their departure from Bethlehem. This pleasant interlude also serves as foreshadowing, subtly hinting at the tragic consequences of delay and complacency. The father's repeated insistence on staying, though an act of hospitality, becomes a fatal delay, emphasizing the narrative's focus on cause and effect. Furthermore, the verse contributes to the overarching contrast between the warmth and familial safety of Bethlehem and the utter depravity and danger of Gibeah, highlighting the stark moral landscape of Israel during the period of the Judges.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:6, embedded within one of the darkest narratives of the Old Testament, offers profound theological insights into human responsibility, the deceptive nature of comfort, and the consequences of moral decline. While hospitality is a virtue commended throughout Scripture, this passage subtly warns against its excess when it leads to a lack of discernment or creates vulnerability. The father's well-intentioned insistence, leading to the travelers' late departure, underscores how even seemingly good actions, when unbalanced by wisdom or a clear understanding of potential dangers, can have catastrophic outcomes. It highlights the human tendency towards complacency, prioritizing immediate comfort over prudent action, a theme echoed in other biblical warnings about sudden destruction. The verse also implicitly critiques the moral vacuum of the Judges period, where the absence of divine guidance and righteous leadership allowed such a seemingly innocuous delay to contribute to an unspeakable tragedy, demonstrating the profound need for discernment in a world where "everyone did what was right in his own eyes."
REFLECTION AND APPLICATION
Judges 19:6 presents a chilling paradox: a moment of warmth and hospitality that ironically precipitates unimaginable horror. This verse serves as a powerful reminder that appearances can be deceiving, and a present sense of ease or merriment does not guarantee future safety or well-being. It challenges us to cultivate spiritual discernment in all circumstances, not just in the face of overt evil, but also in seemingly benign situations. We are called to consider the long-term consequences of our decisions, particularly those involving timing and complacency. While hospitality is a virtue, this narrative subtly warns against the dangers of excess or a lack of wisdom that might expose ourselves or others to unnecessary risks. It compels us to ask whether our pursuit of comfort or adherence to cultural norms might inadvertently lead us into spiritual or physical peril. More broadly, this passage, as a prelude to the depravity of Gibeah, underscores the critical importance of righteous leadership, adherence to God's moral standards, and the dire consequences when a society abandons divine truth, leading to chaos where every person acts according to their own fallen desires, highlighting the perpetual human need for divine guidance.
Questions for Reflection
FAQ
Why is the father's hospitality, seemingly a good thing, portrayed so negatively in this narrative?
Answer: The father's hospitality itself is not inherently negative; in ancient Israel, it was a deeply valued cultural and religious duty to welcome and protect travelers. However, in this narrative, the father's hospitality is portrayed as excessive and ultimately detrimental because his insistence on prolonging the stay directly leads to the Levite and his concubine departing late in the day. This delay exposes them to the dangers of traveling at night and forces them to seek lodging in the morally corrupt city of Gibeah (Judges 19:10-15), setting the stage for the horrific events that follow. The narrative uses this seemingly virtuous act to highlight how even good intentions, when unbalanced by wisdom or discernment, can have unforeseen and catastrophic consequences, especially in a morally decayed society where "everyone did what was right in his own eyes" (Judges 21:25).
What does "let thine heart be merry" mean in this context, given the later events?
Answer: "Let thine heart be merry" is an invitation to enjoy the moment, to be at ease, and to find comfort in the present circumstances of feasting and fellowship. It signifies a desire for the Levite to be cheerful and unburdened by the worries of his journey. However, in the context of the unfolding narrative, this phrase takes on a profound dramatic irony. The temporary joy and sense of security it conveys stand in stark and chilling contrast to the unspeakable suffering, terror, and moral depravity that will befall the concubine and the Levite just hours after this moment of "merriment" (Judges 19:22-30). It underscores the deceptive nature of appearances and the suddenness with which peace and comfort can give way to profound tragedy, serving as a powerful literary device to heighten the sense of impending doom and the fragility of human security apart from divine order.
CHRIST-CENTERED FULFILLMENT
The tragic narrative of Judges 19, with Judges 19:6 as its deceptively pleasant beginning, powerfully illustrates the desperate need for a true King and a perfect Shepherd in Israel. The Levite, a figure meant to represent spiritual leadership, fails spectacularly to protect his concubine, and the father's misguided, excessive hospitality inadvertently leads to disaster. This chaotic and morally bankrupt era, where "every man did what was right in his own eyes" (Judges 21:25), stands in stark contrast to the reign of Christ. Unlike the self-serving and cowardly Levite, Jesus is the ultimate Good Shepherd (John 10:11), who does not delay or hesitate but actively lays down His life for His sheep, offering true protection and security. The superficial and temporary merriment offered by the father in Judges 19:6, which quickly turns to terror, is replaced by the enduring and profound peace that Christ offers His followers, a peace that the world cannot give (John 14:27). The moral decay and human depravity vividly displayed in Judges underscore the absolute necessity of Christ's atoning work on the cross, which alone can bring light into the darkness of human sin and offer a path to righteousness and true spiritual well-being, fulfilling the longing for a righteous ruler who brings order and justice to His Kingdom (Mark 1:15), unlike the chaos and false security depicted in the period of the Judges. He is the one who truly makes our hearts merry, not with fleeting pleasure, but with eternal joy and security in His presence (Psalm 16:11).