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 to continue his journey despite the late hour. In the context of ancient Israel, traveling at night was dangerous due to the threat of bandits and wild animals. His unwillingness to stay may reflect a sense of urgency or distrust of the local hospitality, which is a recurring theme in the narrative of Judges, where the moral and social fabric of Israel is depicted as deteriorating.

He got up and departed,
The Levite's decision to leave immediately suggests a proactive approach to his journey. This action can be seen as a reflection of the chaotic period of the Judges, where individuals often acted independently without centralized leadership. The phrase also indicates a transition in the narrative, moving the story forward and setting the stage for the events that follow.

and arrived opposite Jebus (that is, Jerusalem),
Jebus, known later as Jerusalem, was at this time a Canaanite city not yet conquered by the Israelites. This geographical reference is significant as it underscores the incomplete conquest of the Promised Land, a recurring issue in the Book of Judges. Jerusalem would later become the political and spiritual center of Israel under King David, highlighting the city's future importance in biblical history.

with his two saddled donkeys and his concubine.
The mention of two saddled donkeys indicates preparation for a long journey, suggesting the Levite's intent to travel efficiently and with necessary provisions. The presence of his concubine is central to the narrative, as her subsequent mistreatment and death become a catalyst for the events that lead to civil strife within Israel. The concubine's role also reflects the complex social and familial structures of the time, where concubinage was a common practice, though it often led to familial discord and moral complications.

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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