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Charles Spurgeon · Citado em PreceptAustin
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Spurgeon - Little did they care whether he was a true servant of God or not. They were like many in our day, who think one religion as good as another. They saw before them a god, an ephod, and a priest, and that was enough for them. One would think that if they cared for religion at all, they would have been anxious to have the right one; but no, the very men who are careful in their eating, their clothing, their medicine, will take their faith second-hand from others, without examination. (The Interpreter: Spurgeon's Devotional Bible). That we may know whether our way on which we are going will be prosperous - Unable to possess their allotment of land, because they failed to drive out the enemy, the Danites sought God's blessing on their search for other territory. Jonathan, the pseudo-priest, told them what they wanted to hear (a "priest for hire" spouting pious platitudes to pander, please and placate). Judges 18:6 And the priest said to them, "Go in peace; your way in which you are going has the LORD'S approval." Go in peace - 1Ki 22:6,12,15 Jer 23:21,22,32 in which you are going - Dt 11:12 Ps 33:18 1Th 3:11 Judges 18 Resources PSEUDO-PRIEST GIVES POSITIVE REPORT And the priest said to them, "Go in peace - The pseudo-priest gave them the message they wanted to hear. He was even careful to use the name of Jehovah to give the message credibility and authority. This is the sweet talk of a hired preacher who says what people want to hear, reminding us of Paul's warning that ""the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires and will turn away their ears from the truth, and will turn aside to myths." (2Ti 4:3-4) This favorable reply was to have an important bearing upon subsequent events. Jeremiah also recorded this lamentable state writing that Jerusalem's "prophets have seen for you false and foolish visions; and they have not exposed your iniquity so as to restore you from captivity, but they have seen for you false and misleading oracles." (Lamentations 2:14) your way in which you are going has the LORD'S approval - Literally "your way is before the LORD." He would view their actions with favor, which was the opposite of the truth. The Levite sent them on their way with a blessing, claiming their journey was "before/in front of the Lord." Though he uses the Lord's name in formulating his blessing, the text makes no mention of his inquiring of the Lord. His oracle is actually ambiguous. The phrase "before/in front of the Lord" does not necessarily convey a positive idea. In its only other use in the Hebrew Bible (Pr 5:21) it simply means that one's actions are in full view of Yahweh, who examines their ethical quality Spurgeon…False priests abound in soft words. These spies fulfilled their commission, and returned to the Danites with their report; whereupon the men of war marched upon Laish, and on the road stopped at or near Micah’s house for the night, as the spies had done previously. They were ungrateful enough to repay his former hospitality by robbing him. (The Interpreter: Spurgeon's Devotional Bible). Judges 18:7 Then the five men departed and came to Laish and saw the people who were in it living in security, after the manner of the Sidonians, quiet and secure; for there was no ruler humiliating them for anything in the land, and they were far from the Sidonians and had no dealings with anyone. Then the five men departed and came to Laish - Jos 19:47, called Leshem who were in it living in security - Jdg 18:27,28 Rev 18:7 for there was no ruler humiliating them 1Sa 3:13 1Ki 1:6 Ro 13:3 1Pe 2:14 Judges 18 Resources C H Spurgeon Judges 18:7, 27, 28 The Danger of Carnal Security From Constable Judges 17 FAB FIVE EYE "EASY PICKIN'S" Then the five men departed and came to Laish - The five spies had traveled 100 miles north from their encampment at Zorah to Laish (“Leshem” in Josh 19:47 and later called Dan - Jdg 18:29), a town inhabited by the Sidonians, about 30 mi East of the Mediterranean Sea. Laish and at the foot of Mt Hermon (Wikipedia article, see beautiful picture) in the extreme northern portion of Israelite territory, the city was about one hundred miles from Dan's assigned territory. Laish was conquered by the Danites and renamed Dan. Laish [EBD] a lion. A city of the Sidonians, in the extreme north of Palestine (Judg. 18:7, 14); called also Leshem (Josh. 19:47) and Dan (Jdg 18:29; Jer. 8:16). It lay near the sources of the Jordan, about 4 miles from Paneas. The restless and warlike tribe of Dan (q.v.), looking out for larger possessions, invaded this country and took Laish with its territory. It is identified with the ruin Tell-el-Kady, "the mound of the judge," to the north of the Waters of Merom (Josh. 11:5). (See also Wikipedia note on Laish) And saw the people who were in it living in security, after the manner of the Sidonians, quiet and secure - NIV = “unsuspecting and secure” and “prosperous." These folks were "quiet and secure" but in the days of the judges it was a false sense of security because no one could be quite sure they were quite secure! These peaceful people were minding their own business and had no treaties with anybody. They were a perfect target for the warlike tribe of Dan on the prowl for a new home. Their town was also isolated from the Sidonians by the Lebanon mountain range of mountains, and from Syria by Mt Hermon and the Anti-Lebanon range, so that they were without close military allies who could come to their aid if attacked. Arthur Lewis comments on the beauty of the area around the modern day tourist site of Tell Dan which includes a replica of pagan altar (see picture) - "Travelers who have visited the Huleh Valley and the vicinity of Dan expound on the natural resources and the fertility of the area. Water comes from every rock and hill, pouring down from the nearby mountains of Lebanon. Like Scotland, this part of Galilee is green and overgrown with all forms of vegetation. The tribe of Dan had seized upon a veritable paradise on earth!" (Borrow Judges/Ruth - Everyman's Bible Commentary ) For there was no ruler humiliating them for anything in the land, and they were far from the Sidonians and had no dealings with anyone - There, at the foot of beautiful snow capped Mt Hermon, the "Danite five" discovered a highly desirable location, a considerable distance from potential enemies and furnished with an excellent supply of water, the same springs that formed one of the sources of the Jordan River. The Lebanon range protected it from interference from either Syria or the Sidonians. Since the residents of Laish felt secure they had not built any defenses against invaders. It was an ideal situation for the land-hungry Danites Keil and Delitzsch Thus the five men proceeded to Laish, which is called Leshem in Josh. 19:47, and was named Dan after the conquest by the Danites,—a place on the central source of the Jordan, the present Tell el Kadi (see at Josh. 19:47),—and saw the people of the town dwelling securely after the manner of the Sidonians, who lived by trade and commerce, and did not go out to war. יֹושֶׁבֶת is the predicate to אֶת־הָעָם, and the feminine is to be explained from the fact that the writer had the population before his mind (see Ewald, § 174, b.); and the use of the masculine in the following words שֹׁקֵט וּבֹטֵחַ, which are in apposition, is not at variance with this. The connection of יֹושֶׁבֶת with בְּקִרְבָּהּ, which Bertheau revives from the earlier commentators, is opposed to the genius of the Hebrew language. שֹׁקֵט וּבֹטֵחַ, “living quietly and safely there.” וְאֵין־מַכְלִים וגו׳, “and no one who seized the government to himself did any harm to them in the land.” הִכְלִים, to shame, then to do an injury (1 Sam. 25:7). מַכְלִים דָּבָר, shaming with regard to a thing, i.e., doing any kind of injury. עֶצֶר, dominion, namely tyrannical rule, from עָצַר, imperio coercere. The rendering “riches” (θησαυρός, LXX), which some give to this word, is founded simply upon a confounding of עֶצֶר with אֹוצָר. יָרַשׁ does not mean “to possess,” but “to take possession of,” and that by force (as in 1 Kings 21:18). “And they were far from the Sidonians,” so that in the event of a hostile invasion they could not obtain any assistance from this powerful city. Grotius draws the very probable conclusion from these words, that Laish may have been a colony of the Sidonians. “And they had nothing to do with (other) men,” i.e., they did not live in any close association with the inhabitants of other towns, so as to be able to obtain assistance from any other quarter. (Judges 18 Commentary) Judges 18:8 When they came back to their brothers at Zorah and Eshtaol, their brothers said to them, "What do you report?" Zorah and Eshtaol - Jdg 18:2,11 13:2 16:31 Judges 18 Resources THE DANITE FIVE RETURN HOME When they came back to their brothers at Zorah and Eshtaol (see map - home base), their brothers said to them, "What do you report?" - The spies bring the report and the brothers are itching for a word.
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Spurgeon - This was a hint that perhaps the gods would be worth the stealing (The Interpreter: Spurgeon's Devotional Bible). Keil and Delitzsch on consider what you should do - The meaning of these last words is very easily explained: do not lose this opportunity of obtaining a worship of our own for our new settlement. (Judges 18 Commentary) Ephod (Thumbnails and descriptions) (0646)(epod) is a masculine noun referring to the sacred vestment worn by the high priest. "A garment worn around the high priest’s upper body that featured twelve semiprecious and precious stones on the front, each one bearing the name of one of the tribes of Israel (Ex. 28:4, 6, 12, 15, 25–28). The breastplate bearing the stones was on the front of the ephod itself. The ephod was made by a skilled workman and had two shoulder pieces which were fastened together to hold it securely. It also bore two stones, one on each of its shoulders that represented the tribes of Israel. Each stone had six of the tribes of Israel engraved on it." (Baker) The Hebrew word ephod also described a vestment worn by David (2Sa 6:14, 1Ch 15:27) and the boy Samuel (1Sa 2:18). Gideon made an ephod which was an idolatrous cultic object (Jdg 8:27) In Hos 3:4 it is one of the sacred items the sons of Israel will lose access to for a period of time (because of disobedience).R K Harrison adds that "The term ephod was also used occasionally to describe an ‘idol’ (cf. Jdg. 8:27; 17:5) which was employed in family worship, but precisely why such an image was described by a name used for a well-attested object in Israelite tabernacle worship is unknown." (Tyndale Old Testament Commentaries - Leviticus) Related Resource: What was the significance of the ephod? | GotQuestions.org Household idols (08655)(teraphim) refers to a kind of idol, culti objects. It was sometime used in divination Vine says that teraphim "is a loanword from Hittite-Hurrian (tarpis) which in West Semitic assumes the basic form tarpi. Its basic meaning is spirit or demon (INTERESTING)." TWOT (borrow a copy) Their primary function among the apostate element in Israel's population seems to have been that of divination (1 Samuel 15:23; 2 Kings 23:24; Ezekiel 21:21 [H 26]; Zech. 10:2), in which role they are often found in context with the ephod (see Judges 17:5; Judges 18:14, 17, 18, 20; Hosea 3:4)....Needless to say, teraphim were never condoned in the OT as legitimate appurtenances to the worship of the Lord; in fact, they came under frequent prophetic condemnation (1 Samuel 15:23; 2 Kings 23:24; Zech. 10:2). Gilbrant - Referring to "household gods," the noun terāphîm occurs fifteen times in the OT, always with the plural ending -îm. Most often, the word has the article (four times it does not; cf. Jdg. 17:5; 18:14; 1 Sa 15:23; Hos. 3:4). The plural form indicates real plurality only two times (2Ki. 23:24; Zech. 10:2). Koehler-Baumgartner (4:1795) prefers the English word "image" as the best translation. It may be, more specifically, a "statuette" (cf. Gen. 31:19, 34f) or even a "mask" of some kind. These objects functioned in the religious sphere as "household gods" or "family gods." Ge 31:34 indicates that relatively small objects were involved since Rachel put them inside her camel's saddle (SEE PICTURE). In 1Sa 19:13, 16, it is suggested that an image of average human size is indicated, possibly a "ceremonial mask" or even "rags" are the best translations. The meaning, in fact, remains enigmatic. The terāphîm possibly functioned as a source of oracles or even divination (cf. Jdg. 17:5; Hos. 3:4; Zech. 10:2). The terāphîm were indeed eventually outlawed in Israel (cf. Ge 31:19ff; 1Sa 15:23; 19:13, 16; 2 Ki. 23:24; Zech. 10:2f); rather, obedience and faith in God's Word were expected and inculcated. The terāphîm were used for divination by a Babylonian king (Ezek. 21:21). (Complete Biblical Library) Teraphim - 15x in 15v - household idol(2), household idols(10), idolatry(1), teraphim(2). Gen. 31:19; Gen. 31:34; Gen. 31:35; Jdg. 17:5; Jdg. 18:14; Jdg. 18:17; Jdg. 18:18; Jdg. 18:20; 1 Sam. 15:23; 1 Sam. 19:13; 1 Sam. 19:16; 2 Ki. 23:24; Ezek. 21:21; Hos. 3:4; Zech. 10:2 Related Resources: Teraphim in Wikipedia Why did people keep family idols in the Bible? | GotQuestions.org Graven image (idol) (06459) (pesel from pasal = to hew, cut as in Ex 34:1) is a noun that refers to something carved (graven) or cast image - normally carved from wood or chiseled from rock, but it can also be poured or cast (Isa40:19; 44:10). Isa40:19 describes the “casting” of an idol that is then plated or overlaid with gold. The first use of pesel is Ex 20:4 (Lev 26:2, Dt 5:8)which is God's command "You shall not make for yourself an idol." In the Septuagint (Lxx) the Greek word used for pesel here in Ex 20:4 is eidolon (from eídos = that which is seen, what is visible, figure, appearance) is primarily a phantom, form, image, shadow or likeness. Note that other uses of pesel are translated with a word found only in the Septuagint (Lxx), the adjective gluptos which means a thing carved or a graven image. (Used in Lxx of Lev 26:1, Dt 4:16, 23, 25 - Judges uses gluptos which is from glupho = to carve and thus a carved image). In Dt 4:23 the result of forgetting the Mosaic covenant is that they make a graven image. Dt 4:25 is a prophecy saying Israel would make idols. In Dt 27:15 God says the man who makes an idol is cursed! The concentration of uses of pesel in Judges 17:1-13 and Judges 18:1-33+ shows the defiling, abominable effect of forgetting the LORD their God, Judges 3:7+ recording "The sons of Israel did what was evil in the sight of the LORD, and forgot the LORD their God and served the Baals and the Asheroth." Pesel - carved image(2), graven image(14), graven images(1), idol(10), idols(3), image(1). - Exod. 20:4; Lev. 26:1; Deut. 4:16; Deut. 4:23; Deut. 4:25; Deut. 5:8; Deut. 27:15; Jdg. 17:3; Jdg. 17:4; Jdg. 18:14; Jdg. 18:17; Jdg. 18:18; Jdg. 18:20; Jdg. 18:30; Jdg. 18:31; 2 Ki. 21:7; 2 Chr. 33:7; Ps. 97:7; Isa. 40:19; Isa. 40:20; Isa. 42:17; Isa. 44:9; Isa. 44:10; Isa. 44:15; Isa. 44:17; Isa. 45:20; Isa. 48:5; Jer. 10:14; Jer. 51:17; Nah. 1:14; Hab. 2:18 Molten image (04541) massekah is from the root nasak mainly used for the "pouring out" of a drink offering or libation, and for the "casting" of metal images. When the word means a libation or drink offering, it is associated with sacrifices that seal a covenant relationship (Isa. 25:7; 28:20; 30:1); however, the word usually signifies an image or molten metal, a cast metal image, molten image, an image of an idol made out of metal. The most glaring use is the molten calf in Ex 32:4 and Ex 32:8 (Ps 106:19). God then make it clear " “You shall make for yourself no molten gods." (Ex 34:17, cf Lev 19:4, Dt 27:15). "Later, when God renews his covenant following this early act of idolatry, he first warns them to not worship any other gods and then explicitly forbids them from making “gods of cast metal” (massēkâ; Exod 34:13–17; compare Deut 27:15). Several other times when massēkâ is used, it refers back to the event at Sinai when Israel worshiped this calf (Deut 9:12, 16; Neh 9:18; Psa 106:19). The word may be used to make explicit that a certain idol was overlaid in metal, especially with the phrase pesel umassēkâ (פֶסֶל וּמַסֵּכָה), which literally means “image and molten image” but functions as a hendiadys meaning “image of cast metal” (Deut 27:15; Jdg 17:3). The word is also used in general contexts condemning idolatry that frequently pile up multiple synonyms for idolatrous images (Isa 30:22; Hos 13:2)." (Lexham Theological Wordbook) Massekah - 26v - alliance(1), image(2), molten(5), molten image(8), molten images(9), molten metal(1). Exod. 32:4; Exod. 32:8; Exod. 34:17; Lev. 19:4; Num. 33:52; Deut. 9:12; Deut. 9:16; Deut. 27:15; Jdg. 17:3; Jdg. 17:4; Jdg. 18:14; Jdg. 18:17; Jdg. 18:18; 1 Ki. 14:9; 2 Ki. 17:16; 2 Chr. 28:2; 2 Chr. 34:3; 2 Chr. 34:4; Neh. 9:18; Ps. 106:19; Isa. 30:1; Isa. 30:22; Isa. 42:17; Hos. 13:2; Nah. 1:14; Hab. 2:18 Judges 18:15 And they turned aside there and came to the house of the young man, the Levite, to the house of Micah, and asked him of his welfare. Welfare - Ge 37:14 43:27 1Sa 17:22 *marg: 2Ki 4:26 Mt 10:12,13 Lk 10:4-6 Joh 14:27 Judges 18 Resources FAB FIVE ASK PRIEST IF HE HAS PEACE And they turned aside there and came to the house of the young man, the Levite, to the house of Micah, and asked him of his welfare (shalom) - Ask him of his welfare literally "asked him of peace shalom." KJV = They "saluted him." NET = "Ask him how he was doing." John
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Spurgeon - They kept the priest in conversation while they stole the wretched gods which could not protect themselves. Does it not read like a caricature? How insane a thing, that men should steal what they had worshipped, and afterwards worship what they stole. (The Interpreter: Spurgeon's Devotional Bible). Keil and Delitzsch Commentary - Then the five spies went up, sc., into Micah’s house of God, which must therefore have been in an upper room of the building (see 2 Kings 23:12, Jer. 19:13), and took the image, ephod, etc., whilst the priest stood before the door with the 600 armed men. With the words בָּאוּ וגו׳ the narrative passes from the aorist or historical tense וַיַּעֲלוּ into the perfect. “The perfects do not denote the coming and taking on the part of the five men as a continuation of the previous account, but place the coming and taking in the same sphere of time as that to which the following clause, ‘and the priest stood,’ etc., belongs” (Bertheau). But in order to explain what appears very surprising, viz., that the priest should have stood before the gate whilst his house of God was being robbed, the course which the affair took is explained more clearly afterwards in vv. 18, 19, in the form of a circumstantial clause. Consequently the verbs in these verses ought to be rendered as pluperfects, and the different clauses comprised in one period, v. 18 forming the protasis, and v. 19 the apodosis. “Namely, when those (five) men had come into Micah’s house, and had taken the image of the ephod, etc., and the priest had said to them, What are ye doing? they had said to him, Be silent, lay thy hand upon thy mouth and go with us, and become a father and priest to us (see Judg. 17:10). Is it better to be a priest to the house of a single man, or to a tribe and family in Israel?” The combination פֶּסֶל הָאֵפֹוד (the ephod-pesel), i.e., the image belonging to the ephod, may be explained on the ground, that the use of the ephod as a means of ascertaining the will of God presupposes the existence of an image of Jehovah, and does not prove that the ephod served as a covering for the Pesel. The priest put on the ephod when he was about to inquire of God. The אֹו in the second question is different from אִם, and signifies “or rather” (see Gen. 24:55), indicating an improvement upon the first question (see Ewald, § 352, a.). Consequently it is not a sign of a later usage of speech, as Bertheau supposes. The word וּלְמִשְׁפָּחָה (unto a family) serves as a more minute definition or limitation of לְשֵׁבֶט (to a tribe). (Judges 18 Commentary) Judges 18:18 And when these went into Micah's house and took the graven image, the ephod and household idols and the molten image, the priest said to them, "What are you doing?" Judges 18 Resources MICAH'S PRIEST TO THE RESCUE? NOPE! And when these went into Micah's house and took the graven image (pesel), the ephod (epod) and household idols (teraphim; Lxx = theraphim - transliterated) and the molten image (massekah), the priest said to them, "What are you doing?" While the armed men stood at the gate of the city, the five spies, who knew Jonathan (AS WE LATER LEARN IS HIS NAME), invaded the shrine and stole the gods. When the five men, with their religious loot, arrived back at the city gate, Jonathan the "priest" was shocked to see what they had done. But the Danites silenced him by hiring him, and since he was a hireling, Jonathan was ready for a better offer and a bigger audience (as they entice him with in the next verse). In short, the Danites not only broke into Micah's shrine and stole his gods, but they also stole his hired priest! They did what was right in their eyes but evil in God's eyes! Trapp on what are you doing - And with it, perhaps, he was about to call to the neighbourhood, and to raise as great an uproar as Demetrius afterwards did for like cause at Ephesus. {Acts 19:23-29+} Judges 18:19 And they said to him, "Be silent, put your hand over your mouth and come with us, and be to us a father and a priest. Is it better for you to be a priest to the house of one man, or to be priest to a tribe and a family in Israel?" Be silent, put your hand over your mouth - This was the token of silence. Job 21:5 Job 29:9 Job 40:4,5 Pr 30:32 Mic 7:16 father - Jdg 17:10 2Ki 6:21 8:8,9 13:14 Mt 23:9 Judges 18 Resources PRIEST FOR HIRE TO THE HIGHEST BIDDER! And they said to him, "Be silent, put your hand over your mouth and come with us, and be to us a father and a priest. Is it better for you to be a priest to the house of one man, or to be priest to a tribe and a family in Israel - "Button your lip!" After this military like command to shut up, the Danite fab five sweetened the deal of the steal with the offer of a lifetime - be a father (INTERESTING - A PSEUDO-PRIEST CALLED "FATHER") to an entire tribe! Who could resist such an offer? THOUGHT - You can already guess the application! Pastor, are you looking for "greener pastures" or are seeking the will of God, that which is good and acceptable and perfect? (Ro 12:2+, cf Mt 6:33+). Many a pastor has opted for a bigger flock which almost always guarantees better finances! I am not saying it is wrong to move on. Sometime (sadly) preaching the pure milk of the Word will result in your being asked by the leadership of the flock to move on! Just don't move on to a larger "tribe" in the town of Dan! Only one clan from the tribe of Dan is ever mentioned--Shuham (Nu 26:42; called Hushim in Ge 46:23). The Danites appealed to the Levite's vanity and materialism. It should be noted that a man who would be willing to hire his services out in the first place would always be willing to accept a better offer from someone else. He was a religious mercenary, a preacher for hire to the highest bidder! Treasury of Scripture Knowledge - These men were evidently very ignorant; and absurdly concluded that they should, by taking Micah's gods, secure the presence and favour of the God of Israel, in their expedition and settlement. They perhaps supposed the piety of their motives, and the goodness of their end, would justify the means. But it was a base robbery of Micah, aggravated by the Levite's ingratitude, and their menaces. Spurgeon quips that "They knew the most powerful arguments to silence this gentleman, and asked him whether it would not be more profitable to be the priest of a settlement than the private chaplain of a single man. The man who had already sold himself was easily bought. (The Interpreter: Spurgeon's Devotional Bible). John Trapp on be to us a father and a priest...to a tribe and a family in Israel has an interesting historical note - Thus the Papists offered Luther a cardinalship to be quiet: they sent unto him Vergerius, to put him in mind of the example of Aeneas Sylvius, who following his own opinions, with much slavery and labour, could get no further preferment than to be canon of Trent, but being changed to the better, became bishop, cardinal, and finally Pope Pius II. He called to his memory also Bessarion of Nice, who by complying with the Church of Rome, wanted not much of being Pope. But he answered, I care neither for Rome’s favour nor fury. Judges 18:20 And the priest's heart was glad, and he took the ephod and household idols and the graven image, and went among the people. heart - Jdg 17:10 Pr 30:15 Isa 56:11 Eze 13:19 Ho 4:3 Ac 20:33 Php 3:19 2Pe 2:3,15,16 Judges 18 Resources HOW TO MAKE A PRIEST'S HEART GLAD And the priest's heart was glad, and he took the ephod (epod) and household idols (teraphim; Lxx = theraphim - transliterated) and the graven image (pesel), and went among the people - His love for money (AND A "BIG CONGREGATION") cheered his spirit when he heard the Danites' proposal. Sadly it should have been the precepts of the LORD which brought joy to his heart, but not in the days of the Judges. He was going to do what he wanted, for in these days everyone was doing what was right in their own eyes! The man who had already sold himself was easily bought. - C H Spurgeon John Trapp offers a profound "proverb" writing that "Every wind can raise a bubble: profit and preferment carry those any way that are worldly minded in the ministry. It was therefore excellent counsel Luther gave preachers, to see to it, that these three dogs did not follow them into the pulpit, - ambition, covetousness, and envy or contentiousness." Spurgeon - Bishop Hall says, “He that was won with ten shekels, may be lost with eleven. The Levite had too many gods to make conscience of pleasing one. There is nothing more inconstant than a Levite who seeks nothing but himself.” (The Interpreter: Spurgeon's Devotional Bible). With the prospect of a higher salary and increased influence, he quickly forgot his loyalty to Micah and agreed to their terms. Instead of losing his religious equipment and perhaps his life, he gained a new position. No wonder he "cheered up" so quickly. His fickle and mercenary attitude reflects the state of the priesthood during this period. Equally deplorable is the fact that one tribe would steal from another with apparent impunity. The treacherous behavior of the tribe of Dan in dealing with Micah and the city of Laish illustrates the "serpent" nature predicted by Jacob in Ge 49:17 prophesying that… "Dan shall be a serpent in the way, A horned snake in the path, That bites the horse's heels, So that his rider falls backward." Keil and Delitzsch - Then was the priest’s heart glad (merry; cf. Jdg. 19:6, 9, Ruth 3:7), and he took the ephod, etc., and came amongst the people (the Danites). The first clause of this verse is attached to the supplementary statement in vv. 18, 19, for the purpose of linking on the further progress of the affair, which is given in the second clause; for, according to v. 17, the priest could only receive the ephod, etc., into his charge from the hands of the Danites, since they had taken them out of Micah’s God’s house. (Judges 18 Commentary) Judges 18:21 Then they turned and departed, and put the little ones and the livestock and the valuables in front of them. and put - These men were so confident of success, that they removed their whole families, household goods, cattle, and all. the carriage - {Kevoodah,} from {kavad,} to be heavy, denotes the luggage or baggage. Jdg 18:21 Judges 18 Resources Related Passage: Genesis 33:1-3 Then Jacob lifted his eyes and looked, and behold, Esau was coming, and four hundred men with him. So he divided the children among Leah and Rachel and the two maids. 2 He put the maids and their children in front, and Leah and her children next, and Rachel and Joseph last. 3 But he himself passed on ahead of them and bowed down to the ground seven times, until he came near to his brother. DANITES CONFIDENT OF VICTORY AT LAISH Then they turned and departed, and put the little ones and the livestock and the valuables in front of them - The valuables would have included the stolen silver plated idols. Note that the 600 warriors brought their families, indicating that they were fully confident they could conquer the defenseless city of Laiah. The fact that they moved the weaker members of their party to in front of the 600 warriors was in anticipation that Micah might pursue them. The Danites wisely left the 600 as a rear guard. (see Ge 33:2-3). Keil and Delitzsch - they put the children, the cattle, and the valuable possessions in front, because they were afraid of being attacked by Micah and his people from behind. הַטַּף, “the little ones,” includes both women and children, as the members of the family who were in need of protection (see at Ex. 12:37). כְּבוּדָה is literally an adjective, signifying splendid; but here it is a neuter substantive: the valuables, not the heavy baggage. The 600 men had emigrated with their families and possessions. (Judges 18 Commentary) Judges 18:22 When they had gone some distance from the house of Micah, the men who were in the houses near Micah's house assembled and overtook the sons of Dan. Judges 18 Resources MICAH PURSUES AND OVERTAKES When they had gone some distance from the house of Micah, the men who were in the houses near Micah's house assembled and overtook the sons of Dan. The Danites were forced to travel at a moderate pace because of the children and the livestock; so they were easily overtaken by Micah and his men. Overtook is the verb dabaq which means to stick like glue, indicating the chasing party was "nipping at the heels" of the Danite force. John Trapp on the men who were in the houses near Micah's house - The whole neighbourhood; and those were not a few, by reason of the idol temple there causing great resort. Keil and Delitzsch - The two clauses of v. 22 are circumstantial clauses: “When they (the 600) had got to some distance from Micah’s house, and the men who were in the houses by Micah’s house were called together, and had overtaken the Danites, they (i.e., Micah and his people, whom he had called together from the neighbourhood to pursue the emigrants) called to the Danites; and they turned their faces, and said to Micah, What is to thee (what is the matter), that thou hast gathered together?” (Judges 18 Commentary) Judges 18:23 And they cried to the sons of Dan, who turned around and said to Micah, "What is the matter with you, that you have assembled together?" What is the matter with you - Ge 21:17 1Sa 11:5 2Sa 14:5 2Ki 6:28 Ps 114:5 Isa 22:1 Judges 18 Resources DANITES CRY TO MICAH And they cried to the sons of Dan, who turned around and said to Micah, "What is the matter with you, that you have assembled together The Danites pretended to be innocent of the charge hurled by Micah; but, unlike Jacob in Ge31:31-32, they did not invite a search. John
Juízes 18
Spurgeon - What a mass of superstition and absurdity! Ye have stolen my gods which are my all. They are my own gods, for I made them myself, and very precious are they to my heart, so that nothing can console me for their loss. He was foolish to trust in gods which could not take care of themselves, yet while he did trust in them he showed his sincerity by grieving for their loss. In very deed, if we lose the smile of the living God, we may well say, “What have I more?” To lose the presence of God is to lose all. (The Interpreter: Spurgeon's Devotional Bible). And what do I have besides? So how can you say to me, 'What is the matter with you: The agonizing cry of one whose faith is centered in helpless gods, reflecting the emptiness of idolatry -- the folly and the tragedy of religion without the true and living God. Idolaters worship gods they can carry, but Christians worship a God who carries them! Isaiah describes this spiritual dichotomy recording that… 1 Bel has bowed down, Nebo stoops over; Their images are consigned to the beasts and the cattle. The things that you carry are burdensome, A load for the weary beast. 2 They stooped over, they have bowed down together; They could not rescue the burden, But have themselves gone into captivity. 3 "Listen to Me, O house of Jacob, And all the remnant of the house of Israel, You who have been borne by Me from birth, And have been carried from the womb; 4 Even to your old age, I shall be the same, And even to your graying years I shall bear you! I have done it, and I shall carry you; And I shall bear you, and I shall deliver you. 5 "To whom would you liken Me, And make Me equal and compare Me, That we should be alike? 6 "Those who lavish gold from the purse And weigh silver on the scale Hire a goldsmith, and he makes it into a god; They bow down, indeed they worship it. 7 "They lift it upon the shoulder and carry it; They set it in its place and it stands there. It does not move from its place. Though one may cry to it, it cannot answer; It cannot deliver him from his distress." (Isaiah 46:1-7). Keil and Delitzsch…“Ye have taken away my gods which I made, and the priest, and have departed; what is there still to me (what have I left)? and how can ye say to me, What is to thee?” they ordered him to be silent, lest he should forfeit his life: “Let not thy voice be heard among us, lest men of savage disposition (מָרֵי נֶפֶשׁ as in 2 Sam. 17:8) should fall upon thee (vid., Judg. 15:12; 8:21, etc.), and thou shouldst not save thy life and that of thy household,” i.e., shouldst bring death upon thyself and thy family. וְאָסַפְתָּה is also dependent upon פֶּן. (Judges 18 Commentary) Ye have taken away my gods, and the priest. Whatever can be taken from us has the mark and signature of man upon it. Since the Jewish priests were not permitted to continue, by reason of death, it was evident that they were men at the best; and nothing that man makes is adequate to supply the immortal cravings of the soul which, having come from God, craves for God. Change cannot take away our High Priest. — All around us is in a state of flux. No two days in the most brilliant summer are quite the same. The hues are deepening towards autumnal decay. But He continueth ever, and hath an unchangeable priesthood. All that He was years ago, He is still, and will be. What to our forefathers, that to us — “the same yesterday, and today, and for ever.” The concerns of other souls cannot take Him away. — It is not difficult to conceive of the attention of a human priest being diverted from those who once claimed all his help, to fresh interests and younger generations. But, however many they be who flock as doves to the windows of Christ’s mercy, they will never be able to divert an atom of his love and sympathy from us. Sins and failure cannot rob us of Him. — Indeed, they make Him nearer, dearer, more absolutely necessary. The bands of Danites left Micah wailing when he wanted the comfort of his priest most, lo, he was gone; but neither principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creature, can separate us from Him who ever liveth to make intercession. “Having a High Priest over the house of God, let us draw near with a true heart in full assurance of faith.” Judges 18:25 And the sons of Dan said to him, "Do not let your voice be heard among us, lest fierce men fall upon you and you lose your life, with the lives of your household." angry - Heb. bitter of soul, 1Sa 30:6 2Sa 17:8 Job 3:5 27:2 Judges 18 Resources Related Passage: 2 Samuel 17:8 Moreover, Hushai said, “You know your father and his men, that they are mighty men and they are fierce (Heb - mar as in Jdg 18:25) like a bear robbed of her cubs in the field. And your father is an expert in warfare, and will not spend the night with the people. RETREAT OR DIE! And the sons of Dan said to him, "Do not let your voice be heard among us, lest fierce men fall upon you and you lose your life, with the lives of your household - "Fierce" = lit "bitter of soul." Used to describe those on the verge of perishing. This expression (lit., "bitter of soul") is also used in 2Sa 17:8 of David and his warriors, who are compared there to a bear robbed of her cubs. If you've every been chased by a momma bear, you know what fierce men might do to Micah if they caught him! Fierce men is literally fierce in soul, the Hebrew word nepesh, and together indicates strong emotions. To lose your lives is actually to "gather up your soul." This same idiom is often used of one who is "gathered to his people" in death (Nu 20:24). If Micah wanted to die a natural death, retreat was the best policy. The response of the Danites amounts to blatant extortion, the obtaining of something of value from a person by force, intimidation, or undue or illegal power and suggests a wringing or wresting from one who resists strongly. Once again, moral principle is irrelevant in the days of the Judges! The Danites possessed the power to enforce their theft if necessary and they are not subtle in their threat to use this force against not only Micah but all who were with him! John Trapp makes a profound comment that "The noise of weapons drowns the voice of right. {Lam 2:9} The law is no more." Spurgeon - Those who have power on their side can generally find something to say, and they scarcely care to conceal the lion’s claw beneath the lion’s pad. (The Interpreter: Spurgeon's Devotional Bible). Judges 18:26 So the sons of Dan went on their way; and when Micah saw that they were too strong for him, he turned and went back to his house. Judges 18 Resources DANITES KEEP GOING MICAH DOES AN "ABOUT FACE" So the sons of Dan went on their way; and when Micah saw that they were too strong for him, he turned and went back to his house - Micah did an "about face" regarding the Danites when he should have done an "about face" (aka repentance) toward Jehovah! John