Judges 19:10
But the man was unwilling to spend the night. He got up and departed, and arrived opposite Jebus (that is, Jerusalem), with his two saddled donkeys and his concubine.
But the man was unwilling to spend the night
This phrase highlights the Levite's determination and urgency. In the Hebrew context, the word for "unwilling" (לֹא אָבָה, lo avah) suggests a firm decision or refusal. This decision reflects a deeper narrative of urgency and perhaps divine prompting, as the Levite is on a mission to retrieve his concubine. Historically, this reflects the cultural norms of hospitality and travel during the time of the Judges, where staying overnight in a city was often necessary due to the dangers of travel after dark.

So he got up and departed
The action of "got up" (וַיָּקָם, vayakam) signifies a readiness and resolve to move forward. This is not just a physical rising but a metaphorical one, indicating a transition in the narrative. The Levite's departure marks a pivotal moment in the story, setting the stage for the events that follow. In the broader scriptural context, this movement can be seen as a step towards fulfilling God's overarching plan, even amidst human decisions.

And he came to a place opposite Jebus (that is, Jerusalem)
The mention of "Jebus" (יְבוּס, Yebus) is significant as it refers to the ancient name of Jerusalem before its conquest by King David. This highlights the historical and geographical setting of the narrative. At this time, Jebus was a Canaanite city, and its mention here foreshadows its future importance in Israel's history. The parenthetical clarification "(that is, Jerusalem)" serves to connect the ancient past with the reader's present understanding of the city's significance.

With him were the two saddled donkeys and his concubine
The presence of "two saddled donkeys" indicates preparation for travel and the carrying of provisions, emphasizing the Levite's intent to journey efficiently and safely. Donkeys were common beasts of burden in ancient Israel, symbolizing both wealth and practicality. The mention of "his concubine" is crucial, as she is central to the unfolding narrative. Her presence underscores the personal and relational dimensions of the story, which will soon lead to a tragic and pivotal event in the history of Israel.

Persons / Places / Events
1. The Levite
A central figure in this account, the Levite is traveling with his concubine. His actions and decisions drive the events of this chapter.

2. The Concubine
The Levite's concubine, whose tragic fate becomes a pivotal point in the account, highlighting the moral and social decay of the time.

3. Jebus (Jerusalem)
At this time, Jebus was a city controlled by the Jebusites, not yet fully under Israelite control. It serves as a geographical marker in the Levite's journey.

4. Two Saddled Donkeys
These animals are part of the Levite's travel provisions, indicating his preparedness for the journey.

5. The Journey
The decision to continue traveling rather than staying the night sets the stage for the subsequent events in Gibeah.
Teaching Points
The Importance of Discernment
The Levite's decision to avoid Jebus due to its non-Israelite inhabitants reflects a need for discernment in choosing where to seek refuge. Believers today must also discern wisely in their associations and decisions.

Consequences of Choices
The Levite's choice to continue traveling rather than staying in Jebus leads to dire consequences. This highlights the importance of seeking God's guidance in decision-making.

Hospitality and Community
The lack of hospitality in Gibeah contrasts with biblical teachings on welcoming strangers. Christians are called to be hospitable and to create communities that reflect God's love.

Moral Decay and Its Impact
The events in Judges 19 illustrate the moral decay of Israel during this period. Believers are reminded of the importance of upholding God's standards in a fallen world.
Bible Study Questions
1. What can we learn from the Levite's decision to avoid Jebus, and how does this apply to making decisions about where we seek refuge or community today?

2. How does the account of Judges 19 reflect the broader theme of moral decay in the Book of Judges, and what lessons can we draw for maintaining personal and communal holiness?

3. In what ways does the lack of hospitality in Gibeah challenge us to examine our own attitudes towards strangers and those in need?

4. How do the events in Judges 19 connect with Jesus' teachings on hospitality and community in the New Testament?

5. Reflect on a time when a decision you made had unforeseen consequences. How can you apply the lessons from Judges 19 to seek God's guidance in future decisions?
Connections to Other Scriptures
Genesis 19
The account of Sodom and Gomorrah shares thematic elements with Judges 19, particularly regarding hospitality and moral corruption.

Judges 21
The aftermath of the events in Judges 19 leads to further conflict and resolution attempts among the tribes of Israel.

Matthew 10:14
Jesus' instructions to His disciples about shaking the dust off their feet when not welcomed can be contrasted with the Levite's decision to move on from Jebus.
Troublesome HospitalityA.F. Muir Judges 19:1-10
DeliberationBp. Smalridge.Judges 19:1-30
Helping OthersR. Rogers.Judges 19:1-30
The Past and the FutureJ. Grant, M. A.Judges 19:1-30
People
Benjamin, Benjaminites, Benjamites, Israelites, Jebusites
Places
Bethlehem, Egypt, Gibeah, Jebus, Jerusalem, Ramah
Topics
Arrived, Asses, Concubine, Couple, Departed, Donkeys, Got, Jebus, Jerusalem, Kept, Lodge, Opposite, Over-against, Pair, Ready, Riseth, Rose, Saddled, Spend, Stay, Tarry, Till, Travelling, Willing, Wouldn't
Dictionary of Bible Themes
Judges 19:5-10

     4420   breakfast

Judges 19:9-12

     7240   Jerusalem, history

Library
Renewal of Troubles. Second Exile. Pistus and Gregory, Culmination of Eusebian Intrigue. Rome and Sardica. (337-346).
(1). The stay of Athanasius at Alexandria was brief and troubled. The city was still disturbed by Arian malcontents, who had the sympathy of Jews and Pagans, and it was reported that the monks, and especially the famous hermit Antony, were on their side. This impression, however, was dissipated by the appearance of the great Ascetic himself, who, at the urgent request of the orthodox (pp. 214 sq., 503), consented to shew himself for two days in the uncongenial atmosphere of the city. The mystery
Athanasius—Select Works and Letters or Athanasius

Ramah. Ramathaim Zophim. Gibeah.
There was a certain Ramah, in the tribe of Benjamin, Joshua 18:25, and that within sight of Jerusalem, as it seems, Judges 19:13; where it is named with Gibeah:--and elsewhere, Hosea 5:8; which towns were not much distant. See 1 Samuel 22:6; "Saul sat in Gibeah, under a grove in Ramah." Here the Gemarists trifle: "Whence is it (say they) that Ramah is placed near Gibea? To hint to you, that the speech of Samuel of Ramah was the cause, why Saul remained two years and a half in Gibeah." They blindly
John Lightfoot—From the Talmud and Hebraica

Judges
For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes
John Edgar McFadyen—Introduction to the Old Testament

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