Judges 19:21
So he brought him to his house and fed his donkeys. And they washed their feet and ate and drank.
So he brought him to his house
This phrase highlights the ancient Near Eastern custom of hospitality, which was a sacred duty. The Hebrew word for "brought" (וַיְבִיאֵהוּ, vay'vi'ehu) implies a deliberate and welcoming action. In a time when travel was perilous, offering shelter was not just a kindness but a necessity for survival. The host's willingness to bring the traveler into his home reflects the biblical principle of loving one's neighbor and the importance of community support.

and fed his donkeys
The care for the donkeys underscores the comprehensive nature of hospitality. In the ancient world, animals were vital for transportation and labor, and their well-being was directly linked to the traveler's ability to continue his journey. The Hebrew root for "fed" (לָחַם, laham) can also mean to provide sustenance, indicating a thoughtful provision for all needs. This act of kindness extends the host's generosity beyond the human guests to their animals, reflecting a holistic approach to hospitality.

And they washed their feet
Foot washing was a common practice in biblical times, symbolizing both physical refreshment and a gesture of welcome. The dusty roads of ancient Israel made this a necessary act of comfort for travelers. The Hebrew word for "washed" (רָחַץ, rachatz) conveys a sense of cleansing and renewal. This act also has spiritual connotations, as it is reminiscent of Jesus washing the disciples' feet, symbolizing humility and service.

and ate and drank
Sharing a meal is a profound act of fellowship and communion in the biblical narrative. The Hebrew words for "ate" (אָכַל, akal) and "drank" (שָׁתָה, shatah) suggest more than just physical nourishment; they imply a shared experience that builds relationships and trust. In the context of Judges 19, this meal represents a moment of peace and respite amidst the chaos and moral decline depicted in the surrounding chapters. It serves as a reminder of God's provision and the importance of community bonds.

Persons / Places / Events
1. The Levite
A central figure in this account, the Levite is traveling with his concubine and servant. His journey and the events that unfold highlight themes of hospitality and moral decay in Israel.

2. The Old Man
An Ephraimite living in Gibeah, he offers hospitality to the Levite and his companions. His actions contrast with the inhospitable and wicked behavior of the townspeople.

3. Gibeah
A town in the territory of Benjamin, Gibeah becomes the setting for the unfolding tragedy. It serves as a backdrop for examining the moral state of Israel during this period.

4. The Concubine
The Levite's concubine is a pivotal character whose tragic fate underscores the themes of violence and the breakdown of social order.

5. The Donkeys
While seemingly minor, the mention of the donkeys being fed highlights the completeness of the old man's hospitality, extending care to both man and beast.
Teaching Points
The Importance of Hospitality
Hospitality is a recurring biblical theme, reflecting God's love and care. As Christians, we are called to extend hospitality to others, reflecting Christ's love in our actions.

Moral Decay and Its Consequences
The events in Gibeah serve as a warning about the consequences of turning away from God's laws. We must remain vigilant in upholding biblical values in our communities.

Care for All Creation
The mention of feeding the donkeys reminds us of our responsibility to care for all of God's creation, reflecting stewardship and compassion.

The Role of the Stranger
The old man's willingness to help strangers challenges us to consider how we treat those who are different or unknown to us, encouraging us to act with kindness and generosity.
Bible Study Questions
1. How does the hospitality shown by the old man in Judges 19:21 compare to other biblical examples of hospitality, and what can we learn from these examples?

2. In what ways does the moral decay in Gibeah reflect challenges we face in today's society, and how can we address these issues as Christians?

3. How does the practice of washing feet in Judges 19:21 relate to Jesus' actions in the New Testament, and what does this teach us about service and humility?

4. What responsibilities do we have as stewards of God's creation, as illustrated by the care for the donkeys in this passage?

5. How can we apply the principles of hospitality and kindness to strangers in our daily lives, and what impact might this have on our communities?
Connections to Other Scriptures
The theme of hospitality in Judges 19:21 can be connected to Genesis 18, where Abraham shows hospitality to three visitors. This parallel highlights the cultural and spiritual importance of hospitality in ancient Israel.

The moral decay in Gibeah can be compared to the wickedness of Sodom and Gomorrah in Genesis 19, drawing a parallel between the two accounts and emphasizing the need for righteousness.

The washing of feet, as seen in this verse, is a practice also found in John 13, where Jesus washes the disciples' feet, symbolizing service and humility.
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
Asses, Ate, Bringeth, Donkeys, Drank, Drink, Eat, Fodder, Mixeth, Provender, Wash, Washed, Washing
Dictionary of Bible Themes
Judges 19:21

     5153   foot-washing

Judges 19:16-24

     6238   homosexuality

Judges 19:16-29

     5702   husband

Judges 19:18-21

     5339   home

Judges 19:20-21

     8447   hospitality, examples

Judges 19:20-23

     5699   guests

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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