Judges 19:9

KJV

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.

KJV (with Strong's)

And when the man {H376} rose up {H6965} to depart {H3212}, he, and his concubine {H6370}, and his servant {H5288}, his father in law {H2859}, the damsel's {H5291} father {H1}, said {H559} unto him, Behold, now the day {H3117} draweth {H7503} toward evening {H6150}, I pray you tarry all night {H3885}: behold, the day {H3117} groweth to an end {H2583}, lodge {H3885} here, that thine heart {H3824} may be merry {H3190}; and to morrow {H4279} get you early {H7925} on your way {H1870}, that thou mayest go {H1980} home {H168}.

Complete Jewish Bible

When the man got up to leave with his concubine and servant, his father-in-law, the girl's father, said to him, "Look, it's almost evening. Please stay the night - you see that it's getting late. Stay on, enjoy yourself, and tomorrow get going early on your way home."

Berean Standard Bible

When the man got up to depart with his concubine and his servant, his father-in-law, the girl’s father, said to him, “Look, the day is drawing to a close. Please spend the night. See, the day is almost over. Spend the night here, that your heart may be merry. Then you can get up early tomorrow for your journey home.”

American Standard Version

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 thy heart may be merry; and to-morrow get you early on your way, that thou mayest go home.

Commentary

### SUMMARY
Judges 19:9 captures a seemingly benign moment of extended hospitality that tragically precipitates a journey into profound darkness and depravity. It details the father-in-law's persistent and earnest plea for the Levite, his concubine, and his servant to prolong their stay for yet another night, citing the approaching evening and the promise of comfort and merriment. This repeated delay, though rooted in ancient Near Eastern customs of guest care, inadvertently sets the stage for the horrific events that unfold as the travelers are compelled to arrive in the morally corrupt Benjamite city of Gibeah after nightfall.

### CONTEXT
* **Literary Context:** Judges 19:9 is a critical turning point within one of the most disturbing and morally bleak narratives in the Old Testament, spanning Judges 19-21. This segment functions as an appendix to the book of Judges, illustrating the depths of Israel's moral and spiritual depravity during a time when "there was no king in Israel" ([Judges 17:6](/judges/17-6 "Judges 17:6 - No King in Israel") and [Judges 21:25](/judges/21-25 "Judges 21:25 - Everyone Did What Was Right in Their Own Eyes")). The Levite from Mount Ephraim had traveled to Bethlehem in Judah to retrieve his concubine, who had previously left him. Her father had already extended overwhelming, almost excessive, hospitality, persuading them to stay for several days. Judges 19:9 marks the third instance where the Levite attempts to depart, only to be convinced by the father-in-law's earnest insistence, citing the dangers and discomfort of traveling as "the day draweth toward evening." This protracted stay, while appearing benevolent, ironically ensures they travel and arrive in the Benjamite city of Gibeah after dark, exposing them to the severe dangers of a society that had utterly forsaken covenant faithfulness and basic human decency. The narrative's placement at the end of Judges serves as a stark commentary on the consequences of spiritual anarchy, leading directly to a devastating civil war among the tribes of Israel.

* **Historical & Cultural Context:** The period of the Judges (roughly 1400-1050 BC) was characterized by a cyclical pattern of apostasy, oppression, repentance, and deliverance, but also by a pervasive lack of central authority and a gradual erosion of moral standards. Hospitality in the ancient Near East was not merely a social custom but a sacred duty, offering protection and provision to travelers. To refuse hospitality, or to harm a guest, was considered a grave offense, often punishable by death. The father-in-law's actions in Judges 19:9 reflect this deep-seated cultural value, as he repeatedly urges his son-in-law to stay for comfort and safety. However, this well-intentioned, albeit excessive, hospitality stands in stark contrast to the shocking and egregious violation of hospitality that the Levite and his concubine later encounter in Gibeah ([Judges 19:15-28](/judges/19-15 "Judges 19:15-28 - The Abominable Act in Gibeah")). The narrative highlights the breakdown of societal norms and the tribal system, particularly within the tribe of Benjamin, whose actions in Gibeah demonstrate a profound moral corruption that even other Israelite tribes found intolerable, ultimately leading to a brutal inter-tribal war ([Judges 20](/judges/20 "Judges 20 - The War Against Benjamin")).

* **Key Themes:** This verse, and the broader narrative it introduces, contributes to several significant themes within the book of Judges and the Old Testament. First, it powerfully illustrates the **Perversion of Hospitality**, contrasting the father-in-law's excessive but well-meaning care with the horrific abuse of the Levite and his concubine in Gibeah. This contrast underscores the deep moral decay in Israel, where even a foundational societal virtue could be utterly violated. Second, the repeated emphasis on the "day draweth toward evening" functions as **Foreshadowing of Spiritual and Moral Darkness**. The setting sun is not merely a temporal marker but symbolizes the deepening spiritual night that has fallen upon Israel due to their abandonment of God's law. The delay, intended for comfort, ironically leads them into a night of profound peril, highlighting how seemingly small decisions can have catastrophic consequences when discernment is lacking. Finally, the entire episode serves as a stark commentary on the **Moral Decline and Anarchy of Israel**. The events in Gibeah, culminating in civil war, are presented as a tragic outcome of a time when "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")), a phrase repeated to emphasize the absence of divine authority and the resulting societal chaos. The father-in-law's excessive hospitality, while not inherently evil, inadvertently contributes to the circumstances that reveal the deep depravity present in the land, underscoring the dangers of human autonomy apart from God's guiding hand.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Depart (Hebrew, _ʿāmad_):** While _ʿāmad_ generally means "to stand," in this context, when paired with "rose up" (_qûm_), it signifies "to stand up to leave" or "to prepare to depart." The repetition of the Levite "rising up" to leave (vv. 8, 9, 10) emphasizes his repeated attempts to resume his journey, each time thwarted by the father-in-law's insistence. This highlights the tension between the Levite's intention and the father-in-law's persuasive power, setting up the tragic delay.
* **Tarry (Hebrew, _lûn_):** This verb means "to lodge," "to spend the night," or "to remain overnight." Its repeated use by the father-in-law underscores his persistent desire for the Levite and his entourage to stay. It is not just a suggestion but a strong plea for them to halt their journey and find rest, emphasizing comfort and safety, which becomes tragically ironic given the outcome of their delayed departure.
* **Merry (Hebrew, _yatav lev_):** Literally meaning "to make the heart good" or "to cheer up the heart," this idiom is commonly used in biblical texts to describe enjoying oneself, often in the context of feasting, drinking, and fellowship. Its inclusion here reveals the father-in-law's genuine desire for his guest's comfort and enjoyment, even to the point of delaying their necessary journey. It paints a picture of convivial hospitality, which starkly contrasts with the terror that awaits the travelers.

#### Verse Breakdown
* **"And when the man rose up to depart, he, and his concubine, and his servant,"**: This phrase establishes the Levite's clear intention to leave, marking the third attempt to depart from the father-in-law's house. It indicates a decision made by the Levite and his small entourage to resume their journey homeward, setting up the immediate conflict with the father-in-law's wishes.
* **"his father in law, the damsel's father, said unto him,"**: This identifies the speaker as the father-in-law, who has already demonstrated excessive hospitality. His identity as "the damsel's father" reminds the reader of the familial connection and the context of the concubine's return, adding a layer of personal appeal to his words.
* **"Behold, now the day draweth toward evening, I pray you tarry all night:"**: The father-in-law's first argument is based on the practical concern of the approaching darkness, which made travel dangerous in ancient times. His plea to "tarry all night" is a direct invitation to delay their journey for safety and rest, framed as a request rather than a command, yet carrying significant persuasive weight.
* **"behold, the day groweth to an end, lodge here, that thine heart may be merry;"**: This reiterates the lateness of the hour, emphasizing the finality of the day's light. The added phrase "that thine heart may be merry" reveals his desire for the Levite's enjoyment and comfort, suggesting continued feasting and fellowship. This highlights the father-in-law's focus on immediate pleasure and comfort over the urgency of the journey.
* **"and to morrow get you early on your way, that thou mayest go home."**: This is the father-in-law's promise and justification for the delay. He assures the Levite that an early start the next day will ensure a safe and timely arrival home. This promise, however, becomes tragically ironic, as the delay leads directly to their arrival in Gibeah at the worst possible time, preventing them from reaching their true "home" safely and setting in motion the horrific events that follow.

#### Literary Devices
Judges 19:9 is rich with **Foreshadowing**, subtly hinting at the impending doom. The repeated emphasis on "the day draweth toward evening" and "the day groweth to an end" is not merely a temporal marker but symbolizes the deepening moral and spiritual darkness that is about to engulf the travelers and the nation of Israel. The father-in-law's insistence on delaying the journey, intended for comfort and merriment, creates a profound sense of **Irony**. What appears to be an act of benevolent hospitality ultimately leads them into a situation of extreme danger and depravity, highlighting how well-meaning human intentions can inadvertently pave the way for disaster. Furthermore, the **Repetition** of the Levite's attempts to depart (vv. 8, 9, 10) juxtaposed with the father-in-law's persistent pleas to stay, builds narrative tension. This structural repetition underscores the father-in-law's stubbornness and the Levite's eventual capitulation, which proves to be a fatal decision. The entire scene operates as a microcosm of the book's larger message: a nation doing what is right in its own eyes, leading to a descent into chaos and moral decay.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:9, within its larger narrative, serves as a stark reminder of the complex interplay between human decisions, divine providence, and the consequences of moral decline. While the father-in-law's hospitality was culturally appropriate and seemingly well-intentioned, the repeated delay it caused had catastrophic consequences, illustrating that even good intentions, when lacking discernment or when overriding a sense of urgency, can lead to dire outcomes. The passage underscores the biblical principle that there is a way that seems right to a man, but its end is the way to death ([Proverbs 14:12](/proverbs/14-12 "Proverbs 14:12 - The Way That Seems Right")). It highlights the dangers of complacency and the critical need for spiritual discernment in navigating a world where moral boundaries are blurred. The narrative's emphasis on the encroaching darkness, both literal and metaphorical, points to the pervasive spiritual blindness of Israel during the Judges period, where the absence of a righteous king led to widespread moral anarchy. This serves as a powerful theological commentary on the human condition apart from divine guidance and the tragic results when individuals and societies prioritize personal comfort or convenience over adherence to God's standards.

* [Proverbs 14:12](/proverbs/14-12 "Proverbs 14:12 - The Way That Seems Right")
* [Jeremiah 17:9](/jeremiah/17-9 "Jeremiah 17:9 - The Deceitfulness of the Heart")
* [Hebrews 13:2](/hebrews/13-2 "Hebrews 13:2 - Do Not Neglect Hospitality")

### REFLECTION AND APPLICATION
Judges 19:9, though a seemingly minor detail in a horrific narrative, offers profound lessons for contemporary believers. It challenges us to consider the potential consequences of our decisions, particularly when we are tempted to prioritize immediate comfort or social politeness over wisdom and discernment. The father-in-law's well-meaning but ultimately disastrous insistence on delay serves as a cautionary tale: even actions rooted in good intentions can have unforeseen and tragic ripple effects, especially when entering morally compromised environments or periods of spiritual vulnerability. This passage urges us to cultivate spiritual discernment, to be sensitive to the "drawing toward evening" in our own lives—those moments when delays or compromises might expose us or others to spiritual peril. It calls us to resist the temptation to "lodge here" for merriment when God's call or wisdom dictates that we "get you early on your way" towards righteousness and safety. Ultimately, the broader context of Judges 19-21, initiated by this delay, compels us to examine our own moral compass and commitment to God's unchanging standards, resisting the pervasive cultural pressure to simply do "what is right in our own eyes" when societal norms deviate from biblical truth.

#### Questions for Reflection
* **In what areas of my life might I be delaying a necessary "journey" or decision out of a desire for comfort or avoidance of perceived difficulty?**
* **How can I cultivate greater spiritual discernment to recognize the "drawing toward evening" in my own circumstances, and avoid situations that could lead to spiritual compromise?**
* **What societal norms or personal habits, though seemingly harmless, might be inadvertently setting the stage for moral or spiritual vulnerability in my life or community?**
* **How does the contrast between the father-in-law's hospitality and the lack thereof in Gibeah challenge my understanding and practice of Christian hospitality today?**

### FAQ

**Was the father-in-law responsible for the horrific events that followed the delay?**

Answer: While the father-in-law's persistent hospitality and insistence on delay directly contributed to the Levite and his concubine arriving in Gibeah after dark, making them vulnerable, he is not directly responsible for the subsequent atrocities. The responsibility for the horrific acts lies squarely with the wicked men of Gibeah and, by extension, the moral depravity of the Benjamite tribe and the broader societal breakdown in Israel. The father-in-law's actions, though well-intentioned, highlight how even seemingly benign decisions can have unforeseen and tragic consequences, especially when one is about to enter a morally corrupt environment. The narrative's primary focus is on the extreme wickedness of Gibeah and the resulting civil war, illustrating the depths of Israel's depravity when "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")).

**What does this passage teach us about the concept of hospitality in the Bible?**

Answer: Judges 19:9, read in conjunction with the subsequent events, offers a complex lesson on hospitality. The father-in-law's actions exemplify the ancient Near Eastern cultural ideal of hospitality, which was a sacred duty to protect and provide for guests. His repeated pleas to "tarry all night" reflect genuine concern for their safety and comfort. However, this initial, well-intentioned hospitality stands in stark contrast to the shocking lack of hospitality and extreme violence the Levite and his concubine later face in Gibeah ([Judges 19:15-28](/judges/19-15 "Judges 19:15-28 - The Abominable Act in Gibeah")). This contrast underscores the moral decay of Israel during the period of the Judges. Biblically, true hospitality is a virtue commanded by God ([Romans 12:13](/romans/12-13 "Romans 12:13 - Practice Hospitality"); [Hebrews 13:2](/hebrews/13-2 "Hebrews 13:2 - Do Not Neglect Hospitality")), but this passage cautions that even good intentions can have unintended negative consequences if not tempered with discernment and wisdom, especially when navigating a morally compromised world.

### CHRIST-CENTERED FULFILLMENT
The dark narrative initiated by Judges 19:9, with its themes of moral decay, perverted hospitality, and the absence of a righteous king, powerfully underscores humanity's desperate need for a Savior. The chaos and anarchy described, 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")), perfectly sets the stage for the coming of Christ, the true King who brings order out of chaos and establishes perfect righteousness. The literal "drawing toward evening" in the verse foreshadows the spiritual darkness that enveloped humanity due to sin, from which only Jesus, the "light of the world" ([John 8:12](/john/8-12 "John 8:12 - Jesus, the Light of the World")), can deliver us. While the father-in-law's hospitality, however excessive, was meant to protect, it ultimately failed to shield his guests from depravity. In stark contrast, Christ offers ultimate refuge and protection, inviting all who are weary and burdened to find rest in Him ([Matthew 11:28](/matthew/11-28 "Matthew 11:28 - Come to Me")). The horrific abuse of the concubine, a victim of human depravity, points to the ultimate sacrifice of the innocent Lamb of God, Jesus Christ, who willingly laid down His life to atone for the sins of a fallen world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God"); [Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Humiliation and Obedience")). Judges 19:9, therefore, is a poignant reminder of the brokenness of a world without its true King, amplifying the glory and necessity of Christ's redemptive work.

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

Luke 24:29

But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them.

Proverbs 27:1

¶ Boast not thyself of to morrow; for thou knowest not what a day may bring forth.

James 4:13

Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:

James 4:14

Whereas ye know not what [shall be] on the morrow. For what [is] your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.