Judges 19:19
even though there is both straw and feed for our donkeys, and bread and wine for me and the maidservant and young man with me. There is nothing that we, your servants, lack."
We have both straw and feed for our donkeys
This phrase highlights the provision and preparedness of the Levite and his party. In ancient Near Eastern culture, hospitality was a significant virtue, and travelers often carried their own provisions to ensure they would not be a burden. The mention of "straw and feed" indicates a readiness to care for their animals, which were essential for travel and livelihood. The Hebrew word for "straw" (תֶּבֶן, teben) and "feed" (מִסְפּוֹא, mispo) reflect the agrarian society of the time, where such resources were vital for sustaining livestock.

and bread and wine
Bread and wine were staple foods in ancient Israel, symbolizing sustenance and fellowship. The Hebrew word for "bread" (לֶחֶם, lechem) often represents food in general, while "wine" (יַיִן, yayin) was a common beverage, used both for daily consumption and in religious rituals. This phrase underscores the Levite's self-sufficiency and his ability to provide for his basic needs, which was crucial in a time when inns and public accommodations were rare.

for me and your maidservant and the young man with your servant
This part of the verse emphasizes the inclusivity and responsibility of the Levite towards his entire household. The mention of "maidservant" (אֲמָה, amah) and "young man" (נַעַר, na'ar) reflects the social structure of the time, where servants and attendants were integral to a household. The Levite's care for his companions highlights the biblical principle of stewardship and the importance of looking after those under one's charge.

There is nothing else we need
This statement reflects a sense of contentment and sufficiency. In a broader biblical context, it echoes the theme of God's provision and the idea that true contentment comes from reliance on God's blessings rather than material abundance. The Hebrew concept of "need" (חָסֵר, chaser) here suggests a lack of deficiency, pointing to the Levite's confidence in having all that is necessary for their journey.

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 background, which adds complexity to the unfolding events.

2. The Concubine
The Levite's concubine, whose tragic fate becomes a pivotal point in the account, highlighting themes of hospitality, protection, and societal decay.

3. The Servant
Accompanying the Levite and his concubine, the servant plays a supporting role in the journey, representing the broader household and community dynamics.

4. Gibeah
A town in the territory of Benjamin, where the events unfold. Gibeah's lack of hospitality and moral corruption are central to the account's themes.

5. The Old Man
An inhabitant of Gibeah who offers hospitality to the travelers, contrasting with the town's general lack of hospitality.
Teaching Points
The Importance of Hospitality
Hospitality is a recurring biblical theme, reflecting God's love and care. The lack of hospitality in Gibeah serves as a warning against societal and spiritual decay.

Moral and Spiritual Decay
The events in Gibeah illustrate the consequences of turning away from God's commandments. Believers are called to uphold righteousness and justice in their communities.

Provision and Contentment
The Levite's statement of having all they need ("There is nothing we lack") reflects a mindset of contentment and trust in God's provision, even amidst challenging circumstances.

Community Responsibility
The account challenges communities to protect and care for the vulnerable, emphasizing collective responsibility in upholding God's standards.

The Role of the Righteous
The old man's actions in offering hospitality highlight the impact one righteous person can have in a corrupt society, encouraging believers to stand firm in their faith.
Bible Study Questions
1. How does the lack of hospitality in Gibeah compare to the biblical call to welcome strangers, and what can we learn from this contrast?

2. In what ways does the account of the Levite and his concubine reflect the moral and spiritual state of Israel during the time of the Judges?

3. How can we apply the principle of contentment, as expressed by the Levite in Judges 19:19, to our own lives today?

4. What responsibilities do we have as a community of believers to protect and care for the vulnerable, and how can we actively fulfill these responsibilities?

5. How can the actions of the old man in Gibeah inspire us to be agents of righteousness and hospitality in our own communities?
Connections to Other Scriptures
Genesis 19
The account of Sodom and Gomorrah parallels the events in Gibeah, highlighting themes of hospitality and moral decay.

Luke 10:25-37
The Parable of the Good Samaritan contrasts the lack of hospitality in Gibeah with the Samaritan's compassion, emphasizing the call to love and care for others.

Hebrews 13:2
This verse encourages hospitality, reminding believers of the importance of welcoming strangers, which is starkly absent in 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
HospitalityW.F. Adeney Judges 19:16-21
People
Benjamin, Benjaminites, Benjamites, Israelites, Jebusites
Places
Bethlehem, Egypt, Gibeah, Jebus, Jerusalem, Ramah
Topics
Anything, Asses, Bread, Donkeys, Dry, Fodder, Grass, Handmaid, Lack, Maidservant, Ourselves, Provender, Servants, Straw, Wine, Yet
Dictionary of Bible Themes
Judges 19:19

     4418   bread
     4544   wine
     4672   manger

Judges 19:16-19

     4516   straw

Judges 19:16-24

     6238   homosexuality

Judges 19:16-29

     5702   husband

Judges 19:18-21

     5339   home

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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