TRV
Translation
King James Version
And when the man rose up to depart, his father in law urged him: therefore he lodged there again.
Complete Jewish Bible
The man rose to leave, but his father-in-law pressed him, so he stayed there again.
Berean Standard Bible
The man got up to depart, but his father-in-law persuaded him, so he stayed there that night.
American Standard Version
And the man rose up to depart; but his father-in-law urged him, and he lodged there again.
World English Bible Messianic
The man rose up to depart; but his father-in-law urged him, and he lodged there again.
Geneva Bible (1599)
And when the man rose vp to depart, his father in lawe was earnest: therefore he returned, and lodged there.
Young's Literal Translation
And the man riseth to go, and his father-in-law presseth on him, and he turneth back and lodgeth there.
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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 19:7 marks a pivotal moment in the tragic narrative of the Levite and his concubine, vividly portraying the persistent and ultimately detrimental influence of the concubine's father. This verse details the third instance where the Levite attempts to leave Bethlehem-Judah, only to be strongly persuaded by his father-in-law to extend his stay for yet another night. This repeated delay, seemingly an act of hospitality, directly sets the stage for the horrific events that unfold later in the chapter, underscoring the escalating moral and spiritual decline within Israel during this chaotic period of "no king."
CONTEXT
Literary Context: Judges 19 commences with a Levite from the hill country of Ephraim traveling to Bethlehem-Judah to retrieve his concubine, who had returned to her father's house. The narrative immediately establishes a pattern of excessive and manipulative hospitality from the father-in-law. Verses 4-6 meticulously detail his repeated pleas for the Levite to "comfort his heart" and prolong his stay, initially for three days, then a fourth, and finally a fifth. Each morning, the Levite prepares to depart, only to be convinced to remain until the afternoon. Judges 19:7 specifically highlights the Levite's renewed attempt to leave on the fifth day, but the father-in-law's insistent urging once again prevails, leading to another night's delay. This recurring pattern of procrastination and the Levite's yielding to pressure is critically important, as it forces them to travel late in the day, leading them to seek lodging in the morally bankrupt, Benjamite city of Gibeah, rather than a more hospitable Jebusite city, thereby precipitating the chapter's gruesome climax and the subsequent civil war.
Historical & Cultural Context: The Book of Judges is situated in the period following the Israelite conquest of Canaan but prior to the establishment of the monarchy, a time characterized by a cyclical pattern of apostasy, foreign oppression, and divine deliverance through judges. The overarching theological commentary, reiterated in passages like Judges 17:6 and Judges 21:25, is that "in those days there was no king in Israel: every man did that which was right in his own eyes." Hospitality was a deeply ingrained and sacred virtue in ancient Near Eastern culture, often viewed as a moral imperative and a profound sign of honor. Hosts were expected to provide food, shelter, and protection to travelers, and guests were expected to respect their host's generosity. However, the father-in-law's actions here push the boundaries of this custom, becoming overbearing and potentially manipulative. His relentless insistence, while perhaps rooted in genuine affection or a desire to maintain family ties, ultimately compromises the safety of his guests by delaying their departure into the perilous twilight hours. This incident reflects a broader societal breakdown where even virtuous customs could be distorted or lead to unforeseen dangers due to a severe lack of moral discernment and divine guidance.
Key Themes: This verse contributes significantly to several key themes within the Book of Judges and the broader biblical narrative. Firstly, it highlights the theme of excessive hospitality and its unintended consequences. While hospitality was a virtue, the father-in-law's relentless urging becomes a form of manipulation, demonstrating how even good intentions can lead to disastrous outcomes when lacking wisdom and proper boundaries. Secondly, the repeated delay and procrastination are central to the narrative's unfolding tragedy. The Levite's inability to assert himself and depart at a prudent hour directly leads to their vulnerability, serving as a stark warning about the dangers of poor timing and indecisiveness. This contrasts sharply with the wisdom often extolled in books like Proverbs, which encourages foresight and diligence. Finally, the entire episode, including this verse, powerfully illustrates the moral and spiritual decay prevalent in Israel. The absence of righteous leadership and the widespread disregard for God's law created an environment where even a sacred custom like hospitality could be abused, personal boundaries ignored, and horrific atrocities committed, emphasizing the desperate need for a righteous king and a return to divine order. The shocking events that follow this delay in Judges 19 are a direct consequence of this societal collapse.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of Judges 19:7 employs several literary devices to heighten its impact and underscore the tragic inevitability of the unfolding events. Repetition is a prominent feature, evident in the recurring pattern of the Levite attempting to leave and the father-in-law persistently urging him to stay. This creates a sense of exasperation and inevitability, emphasizing the Levite's lack of resolve and the father-in-law's overbearing nature. This repetition also significantly influences the pacing of the story, deliberately slowing down the narrative before the sudden, horrific acceleration into violence, thereby building suspense and highlighting the fateful nature of each delay. There is a strong element of foreshadowing as the repeated delays and the Levite's passive yielding to pressure subtly hint at the impending danger and his tragic inability to protect his concubine later in the chapter. Furthermore, a dark irony pervades the scene: the sacred virtue of hospitality, typically a source of safety and blessing in ancient Near Eastern culture, becomes, through its excess and the Levite's poor judgment, the very catalyst for the unfolding catastrophe.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:7, though a small part of a harrowing account, serves as a poignant illustration of the dangers inherent in human indecision, the subtle yet powerful influence of others, and the profound consequences of neglecting wisdom. The Levite's repeated yielding to his father-in-law's insistent hospitality, however well-intentioned, highlights a failure of discernment and leadership. In a period where "everyone did what was right in his own eyes," this verse demonstrates how even seemingly minor compromises or delays, when compounded, can lead to catastrophic outcomes. The narrative underscores the importance of exercising prudence and standing firm in one's convictions, especially when faced with pressures that could compromise safety or moral integrity. It implicitly calls for a reliance on divine wisdom, which was sorely lacking in this era of Israel's history, leading to tragic misjudgments and moral decay.
REFLECTION AND APPLICATION
The seemingly innocuous delay described in Judges 19:7 holds profound lessons for contemporary life, challenging us to consider the cumulative impact of small decisions and the subtle ways in which external pressures can derail our best intentions. The Levite's repeated capitulation to his father-in-law's urging serves as a cautionary tale about the importance of discernment and setting healthy boundaries, even within relationships where genuine affection exists. Are we prone to procrastination, or do we allow others' desires to override our own good judgment, especially when prudence dictates a different course of action? This verse calls us to cultivate a spirit of wisdom, to be mindful of timing, and to recognize that while hospitality is a virtue, it must be exercised with discernment, never at the expense of safety, moral integrity, or the well-being of those under our care. It reminds us that our choices, however minor they may seem at the moment, can have far-reaching and unforeseen consequences, urging us to seek God's guidance and wisdom in all our comings and goings.
Questions for Reflection
FAQ
Why was the father-in-law so insistent on the Levite staying?
Answer: The father-in-law's insistence likely stemmed from a combination of factors deeply rooted in ancient Near Eastern culture. Firstly, it was a matter of honor and a sacred duty to offer lavish hospitality to guests, especially family. Prolonging a guest's stay was a sign of great respect and affection, and refusing to extend hospitality could be seen as an insult. Secondly, he may have genuinely enjoyed the company or desired to maintain a closer bond with his daughter and son-in-law, perhaps out of concern for his daughter's well-being given her previous departure. Lastly, there might have been an element of subtle manipulation, a desire to keep his daughter close to him, or simply a lack of awareness regarding the dangers of travel after dark, given the general breakdown of order in Israel described throughout the Book of Judges.
What is the significance of the repeated delays in this chapter?
Answer: The repeated delays are critically significant for several reasons. Narratively, they heighten the tension and build suspense, drawing the reader's attention to the Levite's lack of resolve and the father-in-law's overbearing nature. Thematically, these delays directly contribute to the timing of the Levite's journey, forcing him and his concubine to travel late in the day. This late departure prevents them from reaching a safer, more established city like Jebus (Jerusalem) and instead leads them to the hostile, morally corrupt city of Gibeah, where the horrific events of the chapter unfold. Thus, the delays are a crucial plot device that underscores the consequences of poor judgment and sets the stage for the ensuing tragedy, highlighting how seemingly minor decisions can lead to catastrophic outcomes.
Does this verse imply the Levite was at fault for what happened later?
Answer: While Judges 19:7 highlights the Levite's passive yielding to the father-in-law's insistence, which directly contributed to the ill-timed journey, it does not imply he was solely or primarily at fault for the atrocities that followed. The primary culpability for the rape and murder of the concubine lies squarely with the wicked men of Gibeah, who committed the heinous act, and the Benjamite tribe, who later defended them. However, the Levite's repeated lack of decisive action, his poor judgment in choosing Gibeah for lodging, and his subsequent horrific treatment of his concubine do reveal his own moral failings and complicity in the broader societal decay of the Judges period, where "every man did that which was right in his own eyes" (Judges 21:25). The verse points to a confluence of factors, including the Levite's weakness, the father-in-law's excessive hospitality, and the profound wickedness of the age.
CHRIST-CENTERED FULFILLMENT
The dark narrative of Judges 19, with Judges 19:7 as a pivotal moment of fatal delay, starkly illustrates the profound spiritual and moral depravity that pervades humanity when left to its own devices, a time when "every man did that which was right in his own eyes." This chaotic era, devoid of a righteous king, cries out for divine intervention and true leadership. In contrast to the Levite's indecision and the father-in-law's misguided insistence, Jesus Christ emerges as the perfect embodiment of wisdom, discernment, and decisive action. He is the true King who perfectly fulfills the need for righteous governance, bringing order to chaos and light to darkness. Where human hospitality can become excessive and lead to danger, Christ offers genuine, life-giving hospitality, inviting all who are weary and burdened to find rest in Him (Matthew 11:28-30). His perfect life and atoning sacrifice on the cross address the very sin and moral breakdown so graphically displayed in Judges, offering forgiveness and transformation. He is the Good Shepherd who leads His sheep in paths of righteousness, ensuring their safety and guiding them away from peril (Psalm 23:3), unlike the Levite who failed to protect his charge. Ultimately, the horror of Judges 19 underscores humanity's desperate need for the saving work of Christ, who came to give abundant life where sin had brought death (John 10:10) and to establish a kingdom of righteousness where all do what is right in the eyes of God, through faith in Him, culminating in the new heavens and new earth where righteousness dwells (2 Peter 3:13).