Judges 19:15
They stopped to go in and lodge in Gibeah. The Levite went in and sat down in the city square, but no one would take them into his home for the night.
So they stopped to rest
This phrase indicates a pause in the journey of the Levite, his concubine, and his servant. The Hebrew root for "stopped" is "נָטָה" (natah), which can mean to turn aside or to rest. This action of stopping is significant as it sets the stage for the events that follow. In the ancient Near Eastern context, travel was arduous and rest was necessary, but it also exposed travelers to the hospitality or hostility of the local inhabitants. This moment of rest is a prelude to the unfolding narrative, highlighting the vulnerability of travelers in a foreign city.

in Gibeah
Gibeah was a city in the territory of Benjamin. Its name means "hill," and it was strategically located. Historically, Gibeah is significant as it later becomes the royal city of King Saul. At this point in the narrative, Gibeah is a place that should have been a safe haven for fellow Israelites, yet it becomes a setting of moral failure and violence. The choice of Gibeah as the location underscores the theme of Israel's internal decay during the time of the Judges, when "everyone did what was right in his own eyes" (Judges 21:25).

because no one would take them into his home for the night
Hospitality was a crucial aspect of ancient Near Eastern culture, and the failure to offer it was a serious breach of social norms. The Hebrew word for "take" is "אָסַף" (asaph), which implies gathering or bringing in. The refusal of the Gibeahites to offer hospitality is a stark contrast to the expected behavior of the Israelites, who were commanded to love the stranger (Deuteronomy 10:19). This lack of hospitality foreshadows the moral and social breakdown that is about to be revealed in the narrative. It serves as a reminder of the importance of kindness and generosity, virtues that are central to the Christian life and reflective of God's own nature.

Persons / Places / Events
1. The Levite
A central figure in this account, the Levite is traveling with his concubine and servant. His role as a Levite indicates a religious status, which makes the events that follow even more shocking.

2. The Concubine
The Levite's concubine, who plays a crucial role in the unfolding events. Her presence and treatment highlight the cultural and moral issues of the time.

3. The Servant
Accompanying the Levite and his concubine, the servant is part of the traveling party seeking hospitality.

4. Gibeah
A city in the territory of Benjamin. The lack of hospitality they encounter here sets the stage for the tragic events that follow.

5. The City Square
The public area where travelers would typically wait to be offered hospitality. The absence of such an offer in Gibeah is significant and foreshadows the moral decay present in the city.
Teaching Points
The Importance of Hospitality
Hospitality is a biblical mandate and reflects the heart of God. The failure of Gibeah to offer hospitality is a reflection of their spiritual and moral state.

Moral Decay and Its Consequences
The events in Gibeah serve as a warning of what happens when a society turns away from God's standards. It is a call for self-examination and repentance.

The Role of the Community
The community's responsibility to care for travelers and strangers is emphasized. Believers are called to be a light in their communities, offering kindness and hospitality.

The Dangers of Indifference
The indifference shown by the people of Gibeah can be a reflection of our own hearts if we are not careful. We must be vigilant in our love and care for others.

Reflecting Christ in Our Actions
As followers of Christ, our actions should reflect His love and compassion. Offering hospitality is one way to demonstrate the love of Christ to others.
Bible Study Questions
1. What does the lack of hospitality in Gibeah reveal about the spiritual state of the city, and how can we apply this lesson to our own communities?

2. How does the account of Gibeah compare to the account of Sodom and Gomorrah in Genesis 19, and what can we learn from these parallels?

3. In what ways can we practice hospitality in our daily lives, and how does this reflect the teachings of Jesus in Matthew 25:35-40?

4. How does Hebrews 13:2 challenge us to rethink our approach to strangers and guests, and what practical steps can we take to live out this command?

5. Reflect on a time when you experienced or offered hospitality. How did it impact your understanding of community and God's love?
Connections to Other Scriptures
Genesis 19
The account of Lot in Sodom parallels the events in Gibeah, highlighting themes of hospitality and moral corruption.

Hebrews 13:2
This verse encourages believers to show hospitality, reminding us that some have entertained angels unawares, contrasting the inhospitable nature of Gibeah.

Matthew 25:35-40
Jesus speaks about the importance of hospitality and caring for strangers, which is a direct counter to the actions of the people of Gibeah.
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
Exceptional Hospitality. How Welcome!A.F. Muir Judges 19:14-21
People
Benjamin, Benjaminites, Benjamites, Israelites, Jebusites
Places
Bethlehem, Egypt, Gibeah, Jebus, Jerusalem, Ramah
Topics
Aside, Broad, Enter, Entered, Gathering, Gibeah, Gib'e-ah, Home, Lodge, Lodging, Open, Order, Purpose, Road, Sat, Seating, Sitteth, Spend, Square, Stopping, Street, Thither, Town, Turn
Dictionary of Bible Themes
Judges 19:15

     8447   hospitality, examples

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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