Judges 19:18
The Levite replied, "We are traveling from Bethlehem in Judah to the remote hill country of Ephraim, where I am from. I went to Bethlehem in Judah, and now I am going to the house of the LORD; but no one has taken me into his home,
The Levite replied
The Levite's role in Israel was to serve in religious duties, assisting the priests and maintaining the tabernacle. This context highlights the spiritual decline in Israel during the time of the Judges, as Levites were often found outside their designated roles. The Levite's presence in this narrative underscores the chaotic and lawless period described in Judges, where "everyone did what was right in his own eyes" (Judges 21:25).

We are traveling from Bethlehem in Judah
Bethlehem, meaning "house of bread," is significant in biblical history as the birthplace of King David and later Jesus Christ. This journey from Bethlehem indicates a movement from a place of provision and future messianic significance. The mention of Judah, the tribe from which David and Jesus would come, foreshadows the importance of this region in God's redemptive plan.

to the remote hill country of Ephraim
Ephraim was one of the prominent tribes of Israel, often representing the northern kingdom. The "remote hill country" suggests isolation and perhaps a lack of spiritual oversight, contributing to the moral and social decay evident in the narrative. This setting contrasts with the centrality of worship and community life intended for Israel.

where I am from
The Levite's origin in Ephraim connects him to a region known for its significant role in Israel's history, including the location of Shiloh, where the tabernacle was situated. This background emphasizes the Levite's deviation from his expected religious duties and the broader theme of Israel's spiritual waywardness.

I went to Bethlehem in Judah
This repetition of Bethlehem underscores its importance and the Levite's personal journey, which mirrors Israel's spiritual journey. The Levite's movement between these locations reflects the broader narrative of seeking provision and spiritual fulfillment, yet encountering moral and societal failure.

and now I am going to the house of the LORD
The "house of the LORD" refers to the tabernacle, the central place of worship for Israel. This phrase highlights the Levite's intended return to his religious duties, yet the narrative reveals the disconnect between intention and reality in Israel's spiritual life. It also foreshadows the eventual establishment of the temple in Jerusalem, a central theme in Israel's history.

but no one has taken me into his home
This statement reflects the lack of hospitality and community responsibility, which were vital aspects of Israelite culture. The absence of hospitality indicates the breakdown of societal norms and covenantal obligations, further illustrating the moral decline during the period of the Judges. This lack of welcome contrasts with the biblical ideal of welcoming strangers, as seen in Abraham's hospitality (Genesis 18) and the New Testament exhortation to show hospitality (Hebrews 13:2).

Persons / Places / Events
1. The Levite
A central figure in this account, the Levite is traveling with his concubine and servant. His journey and actions set the stage for the events that follow.

2. Bethlehem in Judah
The starting point of the Levite's journey. Bethlehem is significant in biblical history as the birthplace of King David and later Jesus Christ.

3. Hill Country of Ephraim
The Levite's home region, representing a place of origin and identity. Ephraim is one of the tribes of Israel, often associated with leadership and prominence.

4. The House of the LORD
The Levite mentions his intention to go to the house of the LORD, indicating a religious or spiritual purpose in his journey.

5. Hospitality
The lack of hospitality shown to the Levite and his companions is a key theme, highlighting cultural expectations and the moral state of society at the time.
Teaching Points
The Importance of Hospitality
Hospitality is a biblical virtue that reflects God's love and care for others. As Christians, we are called to open our homes and hearts to those in need.

Moral Decline and Its Consequences
The lack of hospitality in Judges 19 is symptomatic of a broader moral decline. We must be vigilant in maintaining our moral and spiritual integrity in a world that often neglects these values.

Seeking God's Presence
The Levite's mention of going to the house of the LORD reminds us of the importance of seeking God's presence and guidance in our lives, especially during times of uncertainty.

Community Responsibility
The account challenges us to consider our responsibility to our community and the strangers within it. Are we living out our faith in practical ways that impact those around us?
Bible Study Questions
1. How does the Levite's journey from Bethlehem to Ephraim reflect the spiritual journey we are called to undertake as believers?

2. In what ways can we practice hospitality in our daily lives, and how does this reflect the character of Christ?

3. What lessons can we learn from the moral decline depicted in Judges 19, and how can we guard against similar issues in our own communities?

4. How does the concept of seeking the "house of the LORD" apply to our personal spiritual practices today?

5. Reflect on a time when you were shown hospitality or when you extended it to others. How did this experience impact your faith and relationships?
Connections to Other Scriptures
Genesis 19
The account of Lot and the visitors in Sodom parallels the hospitality theme, where Lot offers shelter to strangers, contrasting with the inhospitable behavior in Judges 19.

Luke 10:25-37
The Parable of the Good Samaritan emphasizes the importance of showing kindness and hospitality to strangers, a principle neglected in Judges 19.

Hebrews 13:2
This verse encourages believers to show hospitality, as some have entertained angels without knowing it, underscoring the spiritual significance of welcoming strangers.
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
Area, Bethlehem, Beth-lehem, Bethlehemjudah, Beth-lehem-judah, Ephraim, E'phraim, Farther, Gathering, Hill, Hill-country, Home, Inmost, Judah, Mount, Nobody, Passing, Receiveth, Remote, Sides, Takes, Taketh, Thence, Towards
Dictionary of Bible Themes
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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