Judges · Chapter 18

V. 1. Those days-Not long after Joshua’s death. The tribe-A part of that tribe, consisting only of six hundred men of war, with their families, ver. 16,21. Inheritance-The lot had fallen to them before this time, but not the actual possession, because the Philistines and Amorites opposed them.

Verse 1. There was no king in Israel] See Judges 17:6. The circumstances related here show that this must have happened about the time of the preceding transactions.

The tribe of the Danites] That is, a part of this tribe; some families of it. All their inheritance] That is, they had not got an extent of country sufficient for them. Some families were still unprovided for, or had not sufficient territory; for we find from Joshua 19:40, &c., that, although the tribe of Dan did receive their inheritance with the rest of the tribes of Israel, yet their coasts went out too little for them, and they went and fought against LESHEM, (called here Laish,) and took it, &c. This circumstance is marked here more particularly than in the book of Joshua. See on Joshua 19:47.

Verse 1. In those days there was no king in Israel — These words seem to be repeated in order to assign the reason of such enormous practices as are recorded in this and the preceding chapter. They appear to have taken place not long after Joshua’s death, probably between his death and that of the elders who survived him, and the time of Othniel, who was the first judge raised up for them by God. The tribe of the Danites — A part of that tribe, consisting only of six hundred men of war, with their families, verse

21. Sought them an inheritance — An inheritance had been allotted them as well as the rest of the tribes, (Joshua 19:40, &c.,) but partly by their indolence, and partly for want of that brotherly assistance which ought to have been afforded them by other tribes, a considerable portion of this inheritance could not be acquired by them. Wanting room, therefore, for all their people and cattle, and being unable to contend with the Amorites, they sent some, as it here follows, to search out a new dwelling elsewhere.

Verse 1. Inheritance had not fallen to them. Dan had the seventh lot, but not enough for all his families.

THE DANITE CONQUESTS IN THE NORTH, 1-31.

1. The Danites sought them an inheritance — The Danites were the last of the tribes to receive their portion of the Promised Land, but, according to Joshua 19:47, their coast “went out too little for them.” Their lot fell in the rich and fertile plain of northern Philistia. but, according to chap. 1:34, “the Amorites forced the children of Dan into the mountain; for they would not suffer them to come down into the valley.” Being thus shut in among the hills about Zorah and Eshtaol, they felt the necessity of seeking an addition to their inheritance, and, finding themselves unable to drive out the inhabitants of the neighbouring valley, they sent an exploring party northward to spy the land.

V. 2. There-Not in the same house, but near it.

Verse 2. Five men-men of valour] The Hebrew word lyj chayil has been applied to personal prowess, to mental energy, and to earthly possessions. They sent those in whose courage, judgment, and prudence, they could safely confide.

Verses 2-5. They lodged there — Not in the same house, but near it. They knew the voice of the young man — Having been acquainted with him before he came to live with Micah. Ask counsel, we pray thee, of God — By thine ephod and teraphim, or image, which they knew he had. This and the following verse show that this sanctuary of Micah was dedicated to the true God, and not to idols. But how ignorant were these Danites, to suppose God would be consulted here as well as in his house at Shiloh!

THE DANITE CONQUESTS IN THE NORTH, 1-31.

1. The Danites sought them an inheritance — The Danites were the last of the tribes to receive their portion of the Promised Land, but, according to Joshua 19:47, their coast “went out too little for them.” Their lot fell in the rich and fertile plain of northern Philistia. but, according to chap. 1:34, “the Amorites forced the children of Dan into the mountain; for they would not suffer them to come down into the valley.” Being thus shut in among the hills about Zorah and Eshtaol, they felt the necessity of seeking an addition to their inheritance, and, finding themselves unable to drive out the inhabitants of the neighbouring valley, they sent an exploring party northward to spy the land.

V. 3. Knew-By the acquaintance which some of them formerly had with him.

Verse 3. They knew the voice of the young man] They knew, by his dialect or mode of pronunciation, that he was not an Ephraimite. We have already seen (Judges 12:6) that the Ephraimites could not pronounce certain letters. See the note there.

Verses 2-5. They lodged there — Not in the same house, but near it. They knew the voice of the young man — Having been acquainted with him before he came to live with Micah. Ask counsel, we pray thee, of God — By thine ephod and teraphim, or image, which they knew he had. This and the following verse show that this sanctuary of Micah was dedicated to the true God, and not to idols. But how ignorant were these Danites, to suppose God would be consulted here as well as in his house at Shiloh!

3. They knew the voice of the young man — They overheard his conversation, and, looking upon him, they at once recognised him as an old acquaintance. Most commentators understand that the Danites knew by his dialect or mode of pronunciation that he was not an Ephraimite, but the words they knew the voice are not adapted to convey such an idea, and the questions, Who brought thee hither? etc., are the natural language of old acquaintances that have unexpectedly met. And if this Levite was a grandson or great grandson of Moses, the lawgiver of Israel, as appears from verse 30, it is not strange at all that he was personally known to these Danites.

Verses 2-5. They lodged there — Not in the same house, but near it. They knew the voice of the young man — Having been acquainted with him before he came to live with Micah. Ask counsel, we pray thee, of God — By thine ephod and teraphim, or image, which they knew he had. This and the following verse show that this sanctuary of Micah was dedicated to the true God, and not to idols. But how ignorant were these Danites, to suppose God would be consulted here as well as in his house at Shiloh!

THE DANITE CONQUESTS IN THE NORTH, 1-31.

1. The Danites sought them an inheritance — The Danites were the last of the tribes to receive their portion of the Promised Land, but, according to Joshua 19:47, their coast “went out too little for them.” Their lot fell in the rich and fertile plain of northern Philistia. but, according to chap. 1:34, “the Amorites forced the children of Dan into the mountain; for they would not suffer them to come down into the valley.” Being thus shut in among the hills about Zorah and Eshtaol, they felt the necessity of seeking an addition to their inheritance, and, finding themselves unable to drive out the inhabitants of the neighbouring valley, they sent an exploring party northward to spy the land.

V. 5. Ask-By thine Ephod, and Teraphim, or images, which they knew he had, ver. 14.

Verse 5. Ask counsel-of God] As the Danites use the word אלהים Elohim here for God, we are necessarily led to believe that they meant the true God; especially as the Levite answers, Judges 18:6, Before the LORD (hwhy Yehovah) is your way. Though the former word may be sometimes applied to idols, whom their votaries clothed with the attributes of God; yet the latter is never applied but to the true God alone. As the Danites succeeded according to the oracle delivered by the Levite, it is a strong presumption that the worship established by Micah was not of an idolatrous kind. It is really begging the question to assert, as many commentators have done, that the answer was either a trick of the Levite, or suggested by the devil; and that the success of the Danites was merely accidental. This is taking the thing by the worst handle, to support an hypothesis, and to serve a system. See the end of the preceding chapter. Judges 17:13

Verses 2-5. They lodged there — Not in the same house, but near it. They knew the voice of the young man — Having been acquainted with him before he came to live with Micah. Ask counsel, we pray thee, of God — By thine ephod and teraphim, or image, which they knew he had. This and the following verse show that this sanctuary of Micah was dedicated to the true God, and not to idols. But how ignorant were these Danites, to suppose God would be consulted here as well as in his house at Shiloh!

Ver. 5. Ask counsel of God. Here was another total breach, both with God’s sanctuary and with the highpriest, whose right it was to consult the oracle. We marvel that Micah, cursed by his mother for sacrilege, should by some be washed white, and made a pure worshipper of the true God!

5. Ask counsel — By means of the urim on the ephod which Micah had made for his sanctuary and priest. Judges 17:5. It was a common custom in Israel thus to inquire of the Lord. Comp. Judges 1:1; 20:18; 1 Samuel 23:1; 4:9-12.

V. 6. Before the Lord-That is, your design is under the eye of God; that is, under his care, protection and direction. This answer he either feigns to gratify their humour; or, did indeed receive from the devil, who transformed himself into an angel of light, and in God’s name gave him answers, and those not sometimes very true, which God suffered for the trial of his people. But it is observable, his answer was, as the devil’s oracles usually were, ambiguous, and such as might have been interpreted either way.

Verse 6. The priest said, Before the Lord is your way — Your design is under the eye of God; that is, under his direction, protection, and care. The priest undoubtedly feigned this answer; for it is not to be imagined that he could, in such a case, have any answer from God, either through his ephod and teraphim, or in any other way. From hence, however, we may infer, Micah and his priest gave out that God might be inquired of by their means as well as at his oracle at Shiloh.

Ver. 6. Go in peace. The young levite either gave this answer, or the devil spake through the idol, as Menochius observes. Though the name of Jehovah be used here, he could give an oracle against a Sidonian colony which was not of the seven nations, to surprise and exterminate an unoffending people against the Hebrews. If the Lord, the high and holy One, had given an oracle at all, it had not been to rob Micah, and set up the calf in Dan.

6. Before the Lord is your way — That is, ordered of him, and acceptable in his sight. The Danites requested him to inquire of God; he reports a favourable response from Jehovah, and in this interchange of the names Elohim and Jehovah some find that Micah’s illegally constituted priest had purer notions of religion than these Danites. They speak more like idolaters, he like a true prophet. But did Jehovah really answer through the medium of this illegal priest? Why should he not? Did he never use for communication of his will any medium but that of a person altogether pure and good and conformed to his law? Or is it clear that a refusal to answer through this Levite would, in this case, have been wiser, or accomplished a better purpose, than the answer that was given? God winked at (Acts 17:30) the darkness and ignorance of those times, and we do wrong to judge those ancient characters and facts by the standard of New Testament ethics. Micah and his priest had certainly turned aside from the exact regulations of the law of Moses, but everything recorded of them shows an earnest purpose to serve and please Jehovah. Their fault was largely excused by the circumstances of their age, and the response which Jehovah gave this inquiring Levite is a representative of the ten thousand instances in which his blessings have come to devout worshippers through systems and forms of religion far from pure.

V. 7. Manner of the Zidonians-Who living in a very strong place, and abounding in wealth, and perceiving that the Israelites never attempted anything against them, were grown secure and careless. Put to shame-Or, that might rebuke or punish any thing, that is, any crime. Putting to shame seems to be used for inflicting civil punishment, because shame is generally the effect of it. Zidonians-Who otherwise could have succoured them, and would have been ready to do it. No business-No league or confederacy, nor much converse with other cities, it being in a pleasant and plentiful soil, between the two rivulets of Jor and Dan, not needing supplies from others, and therefore minding only their own ease and pleasure.

Verse 7. After the manner of the Zidonians] Probably the people of Laish or Leshem were originally a colony of the Sidonians, who, it appears, were an opulent people; and, being in possession of a strong city, lived in a state of security, not being afraid of their neighbours. In this the Leshemites imitated them, though the sequel proves they had not the same reason for their confidence.

They were far from the Zidonians] Being, as above supposed, a Sidonian colony, they might naturally expect help from their countrymen; but, as they dwelt a considerable distance from Sidon, the Danites saw that they could strike the blow before the news of invasion could reach Sidon; and, consequently, before the people of Laish could receive any succours from that city.

And had no business with any man.] In the most correct copies of the Septuagint, this clause is thus translated: Kai logov ouk hn autoiv meta Suriav; and they had no transactions with SYRIA. Now it is most evident that, instead of אדם adam, MAN, they read ארם aram, SYRIA; words which are so nearly similar that the difference which exists is only between the r resh and d daleth, and this, both in MSS. and printed books, is often indiscernible. This reading is found in the Codex Alexandrinus, in the Complutensian Polyglot, in the Spanish Polyglot, and in the edition of the Septuagint published by Aldus. It may be proper to observe, that Laish was on the frontiers of Syria; but as they had no intercourse with the Syrians, from whom they might have received the promptest assistance, this was an additional reason why the Danites might expect success.

Verse 7. After the manner of the Zidonians — Who, dwelling in a very strong place, and abounding in wealth, lived securely in peace and luxury, and were imitated therein by the people of Laish, who were grown secure and careless, because they perceived that the Israelites never attempted any thing against them. There was no magistrate that might put them to shame — That is, rebuke or punish them for any thing they did. Putting to shame seems to be used for inflicting civil punishment, because shame is generally the effect of it. They were far from the Zidonians — Who otherwise could have succoured them, and would have been ready to do it. Had no business with any man — No commercial connection, or any alliance with the neighbouring nations, nor much intercourse or converse with other cities, the place being in a pleasant and plentiful soil, between the two rivulets of Jor and Dan; not needing supplies from others, and therefore minding only their own ease and pleasure.

Ver. 7. Laish, called Leshem. Joshua 19:47. They afterwards called it Dan, after the name of their father. It was pleasantly situate at the foot of mount Lebanon, and near the springs which form the little Dan or weaker arm of the Jordan. Jeroboam afterwards built a temple in Dan for the golden calf, for Dan was a friendly soil for the growth of idolatry. This city was in the northern extremity of the promised land, as Beersheba was in the south. The inhabitants lived at ease, in luxury, idleness, and vice. They had no king, and refused all restraints from the civil power. But though they lived like the Zidonians; yet as they had no allies, it is supposed they were a branch of the seven devoted nations.

7. Laish — Called Leshem in Joshua 19:47, and afterwards Dan. Verse 29, where see note. Manner of the Zidonians — That is, as explained in the immediate context, careless, quiet, and secure. The inhabitants of Zidon lived by commerce, and took no interest in war and conquest. They consequently took no thought of danger from armed forces; and in their more peaceful pursuits enriched themselves, while other nations weakened and impoverished themselves by constant wars. It is commonly supposed that these people of Laish were originally a colony of the Zidonians, and hence the resemblance named. No magistrate in the land, that might put them to shame in any thing — A very difficult passage, finding little agreement among critics as to its meaning. The versions all vary, and give little help. Bertheau, as usual, supposes an error in the text, and suggests that possibly the reading µylkm originated in overlooking the letters rwsj, which, being restored, give, by dropping the ending µy, the reading in verse 10, no want of any thing. Furst proposes to amend rbd µylkm by joining the m to the following word, aylkm, a hinderance. He also gives rx[ a cognate sense with rwsjm, want, of verse 10, and, repeating ˆya from the preceding clause, would read, There was no hinderance to any thing in the land; no one had need: (literally, no possessor of want.) But such emendations are not to be followed, except as a last resort. Keil renders it, No one who seized the government to himself did any harm to them in the land; Cassel, No hereditary ruler was in the land, who in any way oppressed. The main difficulty attaches to the word rx[, which occurs here only. Furst, as we have seen, renders it need; Gesenius renders it wealth, riches, after the Septuagint. But the verbal root, rx[, often means to be able, to have strength or power, and hence we incline to substantially the meaning which our common version, and Keil and Cassel, put upon the noun, rx[, namely, power, dominion, rule. The Hebrew text, without any alteration, would then literally read, No one harming a thing in the land — a possessor of power; and the meaning, as we take it, is, No possessor of power — that is, no neighbouring king, prince, or ruler of any kind, for a ruler or magistrate may aptly be called a possessor of power — disturbed or injured any thing in the country belonging to Laish. They acknowledged no allegiance and paid no tribute to any government, nor did any government meddle with any thing in their land. The statements which immediately follow confirm this view of the passage. They were far from the Zidonians, the only people who might lawfully claim allegiance and tribute from them; and because of this their remoteness from Zidon, whence they had originally emigrated as a colony, they were, on the one hand, quietly ignored by the ruling powers of the home government, and could, on the other, expect no help from them in case of danger. Compare verse 28. Had no business with any man — Not only were they thus separated from the Zidonians, but they formed no alliances with any other people. Hence it was, as stated above, that no possessor of power meddled with them to the injury of a thing in their land.

THE DANITE CONQUESTS IN THE NORTH, 1-31.

1. The Danites sought them an inheritance — The Danites were the last of the tribes to receive their portion of the Promised Land, but, according to Joshua 19:47, their coast “went out too little for them.” Their lot fell in the rich and fertile plain of northern Philistia. but, according to chap. 1:34, “the Amorites forced the children of Dan into the mountain; for they would not suffer them to come down into the valley.” Being thus shut in among the hills about Zorah and Eshtaol, they felt the necessity of seeking an addition to their inheritance, and, finding themselves unable to drive out the inhabitants of the neighbouring valley, they sent an exploring party northward to spy the land.

Verse 9. Arise, &c.] This is a very plain and nervous address; full of good sense, and well adapted to the purpose. It seems to have produced an instantaneous effect.

THE DANITE CONQUESTS IN THE NORTH, 1-31.

1. The Danites sought them an inheritance — The Danites were the last of the tribes to receive their portion of the Promised Land, but, according to Joshua 19:47, their coast “went out too little for them.” Their lot fell in the rich and fertile plain of northern Philistia. but, according to chap. 1:34, “the Amorites forced the children of Dan into the mountain; for they would not suffer them to come down into the valley.” Being thus shut in among the hills about Zorah and Eshtaol, they felt the necessity of seeking an addition to their inheritance, and, finding themselves unable to drive out the inhabitants of the neighbouring valley, they sent an exploring party northward to spy the land.

V. 10. Given-This they gather partly from God’s promise which they supposed they had from the Levite’s mouth; and partly from his providence, which had so disposed them, that they would be an easy prey.

Verse 10. God hath given it into your hands — This they gather partly from God’s promises, which they supposed they had from the Levite’s mouth, and partly from his providence, which had so disposed them that they would be an easy prey.

THE DANITE CONQUESTS IN THE NORTH, 1-31.

1. The Danites sought them an inheritance — The Danites were the last of the tribes to receive their portion of the Promised Land, but, according to Joshua 19:47, their coast “went out too little for them.” Their lot fell in the rich and fertile plain of northern Philistia. but, according to chap. 1:34, “the Amorites forced the children of Dan into the mountain; for they would not suffer them to come down into the valley.” Being thus shut in among the hills about Zorah and Eshtaol, they felt the necessity of seeking an addition to their inheritance, and, finding themselves unable to drive out the inhabitants of the neighbouring valley, they sent an exploring party northward to spy the land.

Verse 11. Six hundred men] These were not the whole, for we find they had children, &c., Judges 18:21; but these appear to have been six hundred armed men.

11. Six hundred men — So confident were they of victory that they took along with them, as appears from verse 21, their little ones, and their cattle and precious things. This entire expedition was a fulfilling of Jacob’s prophetic words: “Dan shall be a serpent by the way, an adder in the path, that biteth the horse’s heels, so that his rider shall fall backward.” Genesis 49:17. So, too, Moses likens Dan to a young lion of Bashan that leaps forth suddenly from his ambush upon the prey. Deuteronomy 33:22.

V. 12. Mahaneh-dan-That is, the camp of Dan.

Verse 12. Mahaneh-dan] “The camp of Dan;” so called from the circumstance of this armament encamping there. See Judges 13:25, which affords some proof that this transaction was previous to the days of Samson.

Verses 12-14. Mahaneh-dan — That is, the camp of Dan. They came unto the house of Micah — That is, to the town in which his house was, for they had not yet entered into it. Then answered the five men — That is, they spake; the word answering being often used in Scripture of the first speaker. There is in these houses — That is, in one of these houses. Consider what ye have to do — Whether it be not expedient to take them for your further use. Perhaps the remembrance of the ark being carried before their ancestors in former times, in all their expeditions, as a mark of God’s presence being among them, might incline them to the foolish and impious thought of taking with them Micah’s ephod and teraphim.

12. Kirjath-jearim — Identified by Dr. Robinson with the modern Kuriet el-Enab, which lies about ten miles northeast of Zorah and five northwest of Jerusalem. See on Joshua 9:17. They pitched in Kirjath does not mean that they encamped within the city of this name, but, as the context shows, in the open country behind the city. Called that place — The place where they encamped, not the city Kirjath-jearim. Mahaneh-dan — That is, the camp of Dan. It probably lay some distance west or southwest of the city of Kirjath, and hence is said to be behind it. Compare note on Judges 13:25.

V. 13. To the house-That is, to the town in which his house was, for they were not yet entered into it.

Verses 12-14. Mahaneh-dan — That is, the camp of Dan. They came unto the house of Micah — That is, to the town in which his house was, for they had not yet entered into it. Then answered the five men — That is, they spake; the word answering being often used in Scripture of the first speaker. There is in these houses — That is, in one of these houses. Consider what ye have to do — Whether it be not expedient to take them for your further use. Perhaps the remembrance of the ark being carried before their ancestors in former times, in all their expeditions, as a mark of God’s presence being among them, might incline them to the foolish and impious thought of taking with them Micah’s ephod and teraphim.

THE DANITE CONQUESTS IN THE NORTH, 1-31.

1. The Danites sought them an inheritance — The Danites were the last of the tribes to receive their portion of the Promised Land, but, according to Joshua 19:47, their coast “went out too little for them.” Their lot fell in the rich and fertile plain of northern Philistia. but, according to chap. 1:34, “the Amorites forced the children of Dan into the mountain; for they would not suffer them to come down into the valley.” Being thus shut in among the hills about Zorah and Eshtaol, they felt the necessity of seeking an addition to their inheritance, and, finding themselves unable to drive out the inhabitants of the neighbouring valley, they sent an exploring party northward to spy the land.

V. 14. Answered-That is, spake, the word answering being often used in scripture of the first speaker. These houses-That is, in one of these houses. What to do-Whether it be not expedient to take them for your farther use.

Verse 14. Consider what ye have to do.] They probably had formed the design to carry off the priest and his sacred utensils.

Verses 12-14. Mahaneh-dan — That is, the camp of Dan. They came unto the house of Micah — That is, to the town in which his house was, for they had not yet entered into it. Then answered the five men — That is, they spake; the word answering being often used in Scripture of the first speaker. There is in these houses — That is, in one of these houses. Consider what ye have to do — Whether it be not expedient to take them for your further use. Perhaps the remembrance of the ark being carried before their ancestors in former times, in all their expeditions, as a mark of God’s presence being among them, might incline them to the foolish and impious thought of taking with them Micah’s ephod and teraphim.

14. The five men — They had spied the land, and acted now as guides to the six hundred. Consider what ye have to do — They meant more than they said, but their meaning was well understood: Let us not miss this opportunity of supplying ourselves with sacred images and a priest for our new settlement.

THE DANITE CONQUESTS IN THE NORTH, 1-31.

1. The Danites sought them an inheritance — The Danites were the last of the tribes to receive their portion of the Promised Land, but, according to Joshua 19:47, their coast “went out too little for them.” Their lot fell in the rich and fertile plain of northern Philistia. but, according to chap. 1:34, “the Amorites forced the children of Dan into the mountain; for they would not suffer them to come down into the valley.” Being thus shut in among the hills about Zorah and Eshtaol, they felt the necessity of seeking an addition to their inheritance, and, finding themselves unable to drive out the inhabitants of the neighbouring valley, they sent an exploring party northward to spy the land.

16. Stood by the entering of the gate — The gate or doorway that led to Micah’s sanctuary is meant. By this the six hundred stationed themselves to prevent any one from hindering the five men as they took possession of Micah’s gods.

V. 17. Thither-Into the house, and that part of it, where those things were. The gate-Whither they had drawn him forth, that they might without noise or hindrance take them away.

Verses 17-19. The five men came in thither — Into the house and that part of it where the things were. The priest stood in the gate — Whither they had drawn him forth, that they might without noise or hinderance take the things away. And these went into Micah’s house — Namely, the five men, to whom when they were fetching out the image, &c., the priest said, What do ye? And they said, Lay thy hand upon thy mouth — That is, be silent. A priest unto a tribe and a family — A tribe or family.

Ver. 17. Graven image, ephod, teraphim, in the plural number, molten image. This verse illustrates what is said above, that Micah had a house or temple of gods, which identifies him with idolaters. Laish, now Dan, being in the extremity of the land, it was not easy either for David or Solomon to put these idols down.

17. Went up, and came in thither — That is, in Micah’s sanctuary. The images, etc., seem to have been kept in an upper chamber. Comp. 2 Kings 23:12; Jeremiah 19:13. The priest stood in… the gate — Having saluted him, (ver. 15,) the six hundred detained him at the door while the five spies brought out the sacred images and the ephod.

V. 18. These-The five men.

Verse 18. These went unto Micah’s house] The five men went in, while the six hundred armed men stood at the gate.

Verses 17-19. The five men came in thither — Into the house and that part of it where the things were. The priest stood in the gate — Whither they had drawn him forth, that they might without noise or hinderance take the things away. And these went into Micah’s house — Namely, the five men, to whom when they were fetching out the image, &c., the priest said, What do ye? And they said, Lay thy hand upon thy mouth — That is, be silent. A priest unto a tribe and a family — A tribe or family.

THE DANITE CONQUESTS IN THE NORTH, 1-31.

1. The Danites sought them an inheritance — The Danites were the last of the tribes to receive their portion of the Promised Land, but, according to Joshua 19:47, their coast “went out too little for them.” Their lot fell in the rich and fertile plain of northern Philistia. but, according to chap. 1:34, “the Amorites forced the children of Dan into the mountain; for they would not suffer them to come down into the valley.” Being thus shut in among the hills about Zorah and Eshtaol, they felt the necessity of seeking an addition to their inheritance, and, finding themselves unable to drive out the inhabitants of the neighbouring valley, they sent an exploring party northward to spy the land.

V. 19. Lay thy hand-That is, be silent. A family-Namely, a tribe, that is, a family.

Verse 19. Lay thine hand upon thy mouth] This was the token of silence. The god of silence, Harpocrates, is represented on ancient statues with his finger pressed on his lips.

Verses 17-19. The five men came in thither — Into the house and that part of it where the things were. The priest stood in the gate — Whither they had drawn him forth, that they might without noise or hinderance take the things away. And these went into Micah’s house — Namely, the five men, to whom when they were fetching out the image, &c., the priest said, What do ye? And they said, Lay thy hand upon thy mouth — That is, be silent. A priest unto a tribe and a family — A tribe or family.

19. Lay thine hand upon thy mouth — A proverbial expression for maintaining utter silence. Better for thee — “Almost in the same words was the like bribe offered by one of the greatest religious houses of England to the monk who guarded the shrine of one of the most sacred relics in the ancient cathedral of Canterbury: ‘Give us the portion of St. Thomas’ skull which is in thy custody and thou shalt be Abbot of St. Augustine’s.’ As Roger accepted the bait in the twelfth century after the Christian era, so did the Levite in the fifteenth century before it.” — Stanley.

V. 20. Was glad-Being wholly governed by his own interest. The midst-Both for the greater security of such precious things, and that Micah might not be able to come at him, to injure or upbraid him; and, it may be, because that was the place where the ark used to be carried.

Verse 20. Went to the midst of the people.] He was glad to be employed by the Danites; and went into the crowd, that he might not be discovered by Micah or his family.

Verses 20, 21. The priest’s heart was glad — As he was promised promotion, he not only consented to the fact, but assisted them in it, being wholly governed by a regard to his own secular interest. He went in the midst of the people — Both for the greater security of such precious things, and that Micah might not be able to come near him to injure or upbraid him; and, perhaps, also, because that was the place where the ark used to be carried. They put the little ones, and the cattle, &c., before them — For their greater security, if Micah should pursue them.

20. The priest’s heart was glad — It was an honourable promotion, as they suggested, to be advanced from being a priest unto one man to that of a tribe in Israel, and he who had sold his service to Micah for little more than his food and clothes (Judges 17:10) would surely be happy in the change.

V. 21. Before them-For their greater security, if Micah should pursue them.

Verse 21. The little ones and the cattle, &c.] These men were so confident of success that they removed their whole families, household goods, cattle, and all.

And the carriage] hdwbk kebudah, their substance, precious things, or valuables; omne quod erat pretiosum, VULGATE: or rather the luggage or baggage; what Cæsar calls in his commentaries impedimenta; and what the Septuagint here translate barov, weight or baggage. We are not to suppose that any wheel carriage is meant.

Verses 20, 21. The priest’s heart was glad — As he was promised promotion, he not only consented to the fact, but assisted them in it, being wholly governed by a regard to his own secular interest. He went in the midst of the people — Both for the greater security of such precious things, and that Micah might not be able to come near him to injure or upbraid him; and, perhaps, also, because that was the place where the ark used to be carried. They put the little ones, and the cattle, &c., before them — For their greater security, if Micah should pursue them.

21. Little ones — They had taken their families with them. See note on verse 11. The carriage — The baggage, consisting of their valuables. This sense of the English word carriage has become obsolete. Before them — They anticipated pursuit and trouble from Micah, whom they had so lawlessly robbed, and therefore set their families, cattle, and other possessions in front.

22. The men that were in… houses near to Micah’s house — These neighbours of Micah probably had an interest in his sanctuary and priest, and felt it no small blessing to have a Levitical minister and worship so near them. Hence their readiness to go with Micah to recover his gods and priest.

THE DANITE CONQUESTS IN THE NORTH, 1-31.

1. The Danites sought them an inheritance — The Danites were the last of the tribes to receive their portion of the Promised Land, but, according to Joshua 19:47, their coast “went out too little for them.” Their lot fell in the rich and fertile plain of northern Philistia. but, according to chap. 1:34, “the Amorites forced the children of Dan into the mountain; for they would not suffer them to come down into the valley.” Being thus shut in among the hills about Zorah and Eshtaol, they felt the necessity of seeking an addition to their inheritance, and, finding themselves unable to drive out the inhabitants of the neighbouring valley, they sent an exploring party northward to spy the land.

V. 24. I made-So far was he besotted with superstition and idolatry, that he esteemed those gods, which were man’s work. But he could not be so stupid, as to think these were indeed the great Jehovah that made heaven and earth; but only a lower sort of gods, by whom, as mediators, he offered up his worship to the true God, as divers of the Heathen did. What have I-I value nothing I have in comparison of what you have taken away. Which zeal for idolatrous trash may shame multitudes that call themselves Christians, and yet value their worldly conveniences more than all the concerns of their own salvation. Is Micah thus fond of his false gods? And how ought we to be affected toward the true God? Let us reckon our communion with God our greatest gain; and the loss of God the sorest loss. Wo unto us, if He depart! For what have we more.

Verse 24. Ye have taken away my gods] As Micah was a worshipper of the true God, as we have seen, he cannot mean any kind of idols by the word yhla elohai here used. He undoubtedly means those representations of Divine things, and symbols of the Divine presence such as the teraphim, ephod, &c.; for they are all evidently included under the word elohai, which we translate my gods.

Verse 24. My gods which I made — Or, rather, my god, as the Hebrew word generally signifies, meaning the image, which he considered as a symbol of God’s presence with him; for he could not be so stupid as to think it to be the great Jehovah, who made heaven and earth, and whom he professed to worship, but merely as a medium through which he offered up his worship to him, as many of the heathen did. What have I more? — I value nothing I have in comparison of what you have taken away. Which zeal for idolatrous trash may shame multitudes that call themselves Christians, and yet value their worldly conveniences more than all the concerns of their own salvation. Is Micah thus fond of his false gods? And how ought we to be affected toward the true God? Let us reckon our communion with God our greatest gain; and the loss of God the sorest loss. Wo unto us, if He depart. For what have we more?

24. My gods — This language of Micah shows that, however earnest and deep was his desire to serve and please Jehovah, his sanctuary and images had already carried him far towards idolatry.

V. 25. Thy voice-Thy complaints and reproaches. Angry fellows-The soldiers, who are in themselves sharp and fierce, and will soon be enflamed by thy provoking words. Thy Life-Which, not withstanding all thy pretences, thou dost value more than thy images.

Verse 25. And thou lose thy life] This was argumentum ad hominem; he must put up with the loss of his substance, or else lose his life! It was the mere language of a modern highwayman: Your life or your money.

Verse 25. Let not thy voice be heard — Thy complaints and reproaches. Lest angry fellows run upon thee — The soldiers, who are sharp and fierce and will soon be inflamed by thy provoking words. And thou lose thy life — Which, notwithstanding all thy pretences, thou valuest more than thy image, teraphim, and ephod.

THE DANITE CONQUESTS IN THE NORTH, 1-31.

1. The Danites sought them an inheritance — The Danites were the last of the tribes to receive their portion of the Promised Land, but, according to Joshua 19:47, their coast “went out too little for them.” Their lot fell in the rich and fertile plain of northern Philistia. but, according to chap. 1:34, “the Amorites forced the children of Dan into the mountain; for they would not suffer them to come down into the valley.” Being thus shut in among the hills about Zorah and Eshtaol, they felt the necessity of seeking an addition to their inheritance, and, finding themselves unable to drive out the inhabitants of the neighbouring valley, they sent an exploring party northward to spy the land.

THE DANITE CONQUESTS IN THE NORTH, 1-31.

1. The Danites sought them an inheritance — The Danites were the last of the tribes to receive their portion of the Promised Land, but, according to Joshua 19:47, their coast “went out too little for them.” Their lot fell in the rich and fertile plain of northern Philistia. but, according to chap. 1:34, “the Amorites forced the children of Dan into the mountain; for they would not suffer them to come down into the valley.” Being thus shut in among the hills about Zorah and Eshtaol, they felt the necessity of seeking an addition to their inheritance, and, finding themselves unable to drive out the inhabitants of the neighbouring valley, they sent an exploring party northward to spy the land.

V. 27. Burnt-Not wholly, but in great measure, to make their conquest more easy.

Verse 27. Unto a people-at quiet and secure] They found the report given by the spies to be correct. The people were apprehensive of no danger, and were unprepared for resistance; hence they were all put to the sword, and their city burnt up.

Verses 27-29. And burned the city with fire — Not wholly, but in a great measure, to make their conquest more easy. They built a city — Or, rather, repaired and enlarged that which they found there. After the name of Dan — That it might be manifest they belonged to the tribe of Dan, though they were settled at a great distance from them in the most northerly part of the land; whereas the lot of their tribe was in the southern part of Canaan.

THE DANITE CONQUESTS IN THE NORTH, 1-31.

1. The Danites sought them an inheritance — The Danites were the last of the tribes to receive their portion of the Promised Land, but, according to Joshua 19:47, their coast “went out too little for them.” Their lot fell in the rich and fertile plain of northern Philistia. but, according to chap. 1:34, “the Amorites forced the children of Dan into the mountain; for they would not suffer them to come down into the valley.” Being thus shut in among the hills about Zorah and Eshtaol, they felt the necessity of seeking an addition to their inheritance, and, finding themselves unable to drive out the inhabitants of the neighbouring valley, they sent an exploring party northward to spy the land.

V. 28. And they built a city-That is, rebuilt it.

Verse 28. There was no deliverer] They had no succour, because the Sidonians, from whom they might have expected it, were at too great a distance.

Verses 27-29. And burned the city with fire — Not wholly, but in a great measure, to make their conquest more easy. They built a city — Or, rather, repaired and enlarged that which they found there. After the name of Dan — That it might be manifest they belonged to the tribe of Dan, though they were settled at a great distance from them in the most northerly part of the land; whereas the lot of their tribe was in the southern part of Canaan.

28. Because it was far from Zidon — The Zidonians were the only people likely to give them assistance at such a time of disaster, for they originally belonged to Zidon. See note on verse 7. No business with any man — No alliance with nearer governments. from whom, in such case, they might have received help. Beth-rehob — Dr. Robinson is inclined to identify this place with Hunin, an ancient fortress several miles southwest of Dan, and commanding a fine prospect of the plain of the Huleh. With him agrees J.L. Porter, who says: “The site is most commanding — a terrace on the steep mountain side, a thousand feet above the plain of Dan. Facing it, on the opposite range of Hermon, I saw the ruins of Caesarea Philippi. The sacred writer, in telling the story of the capture of Laish by the Danites, says it was situated in the valley that lieth by Beth-rehob. There was the valley before me, and yonder little rounded hill in the midst of it is the site of Laish.” It was an important stronghold, and was occupied, in the time of David, by the Syrians. 2 Samuel 10:6. It is not to be confounded with the Rehob in the tribe of Asher, further west. Judges 1:31; Joshua 19:28.

V. 29. Of Dan-That it might be manifest, that they belonged to the tribe of Dan, though they were seated at a great distance from them, in the most northerly part of the land; whereas the lot of their tribe was in the southern part of Canaan.

Verse 29. Called the name of the city Dan] This city was afterwards very remarkable as one of the extremities of the promised land. The extent of the Jewish territories was generally expressed by the phrase, From DAN to BEER-SHEBA; that is, From the most northern to the southern extremity.

Verses 27-29. And burned the city with fire — Not wholly, but in a great measure, to make their conquest more easy. They built a city — Or, rather, repaired and enlarged that which they found there. After the name of Dan — That it might be manifest they belonged to the tribe of Dan, though they were settled at a great distance from them in the most northerly part of the land; whereas the lot of their tribe was in the southern part of Canaan.

29. Called the name of the city Dan — It henceforth became the northern limit of the land of Israel, and the formula “from Dan to Beer-sheba” is of frequent occurrence throughout the historical books. Compare Judges 20:1. This city is mentioned as early as the time of Abram. Genesis 14:14. It was situated about twelve miles north of the waters of Merom, on a circular hill, (the modern Tell el-Kady,) half a mile in circumference, and nearly eighty feet above the level of the surrounding plain. The chief ruins are on the southern declivity of the hill, but “not one solitary habitation is there. The fountain at the base of the hill pours forth its river of delicious water, but herds of black buffaloes wash and wallow in its crystal pools. You cannot even examine the site with satisfaction, so dense is the jungle of briers, thorns, and thistles which have over-spread it.” — Thomson. The top of the hill commands a wide and beautiful prospect. “Often,” says the writer just quoted, “have I sat under its great oak and gazed in dreamy delight upon the luxuriant plain of the Huleh. No wonder the spies exclaimed, (verses 9, 10,) ‘We have seen the land, and, behold, it is very good: a place where there is no want of any thing there is in the earth.’”

V. 30. Image-Having succeeded in their expedition according to the prediction which, as they supposed, they had from this image, they had a great veneration for it. The captivity-When the whole land of the ten tribes, whereof Dan was one, was conquered, and the people carried captive by the Assyrian, 2 Kings 17:6,23, which is called by way of eminency, the captivity. It is not said, that the graven image was there so long, for that is restrained to a shorter date, even to the continuance of the ark in Shiloh, ver. 31, which was removed thence, 1 Samuel 4:3-5. But only that Jonathan’s posterity, (so his name is at last mentioned) were priests to this tribe or family of Dan, which they might be under all the changes, even ‘till the Assyrian captivity, sometimes more openly, sometimes more secretly, sometimes in one way of idolatry, and sometimes in another.

Verse 30. The children of Dan set up the graven image] They erected a chapel, or temple, among themselves, as Micah had done before; having the same implements and the same priest.

And Jonathan the son of Gershom] Either this was the name of the young Levite; or they had turned him off, and got this Jonathan in his place.

The son Manasseh] Who this Manasseh was, none can tell; nor does the reading appear to be genuine. He could not be Manasseh the son of Joseph, for he had no son called Gershom nor could it be Manasseh king of Israel, for he lived eight hundred years afterwards.

Instead of hcnm Manasseh, the word should be read hvm Mosheh, MOSES, as it is found in some MSS., in the Vulgate, and in the concessions of the most intelligent Jews. The Jews, as R. D. Kimchi acknowledges, have suspended the letter: n nun, over the word hvm, thus,— n

hvm

—which, by the addition of the points, they have changed into MANASSEH, because they think it would be a great reproach to their legislator to have had a grandson who was an idolater. That Gershom the son of Moses is here intended, is very probable. See the arguments urged by Dr. Kennicott, Dissertation I., p. 55, &c.; and see the Var. Lect. of Deuteronomy Rossi on this place.

Until the day of the captivity of the land.] Calmet observes, “The posterity of this Jonathan executed the office of priest in the city of Dan, all the time that the idol of Micah (the teraphim, ephod, &c.) was there. But this was only while the house of the Lord was at Shiloh; and, consequently, the sons of Jonathan were priests at Dan only till the time in which the ark was taken by the Philistines, which was the last year of Eli, the high priest; for after that the ark no more returned to Shiloh.” This is evident; and on this very ground Houbigant contends that, instead of xrah haarets, the LAND, we should read הארנ haaron, the ARK; for nothing is easier than the w vau and ˆ final nun to be mistaken for the x final tsade, which is the only difference between the captivity of the LAND and the captivity of the ARK. And this conjecture is the more likely, because the next verse tells us that Micah’s graven image, &c., continued at Dan all the time that the house of God was at Shiloh; which was, till the ark was taken by the Philistines. Those who wish to see more on this subject may consult Calmet, and the writers in Pool’s Synopsis. This chapter is an important supplement to the conclusion of the 19th chapter of Joshua, on which it casts considerable light.

THE Danites were properly the first dissenters from the public established worship of the Jews; but they seem to have departed as little as possible from the Jewish forms, their worship being conducted in the same way, but not in the same place. Surely it was better to have had this, allowing it to be unconstitutional worship, than to have been wholly destitute of the ordinances of God.

I think we have not sufficient ground from the text to call these persons idolaters; I believe they worshipped the true God according to their light and circumstances, from a conviction that they could not prosper without his approbation, and that they could not expect that approbation if they did not offer to him a religious worship. They endeavoured to please him, though the means they adopted were not the most proper.

JUDGES

Verse 30. The children of Dan set up the graven image — Having succeeded in their expedition, according to the prediction they supposed they had through the image, they had a great veneration for it. And as soon as they had completed their city, they set it up, and chose a minister to officiate for them, probably the Levite who had acted as priest for Micah, and is, at length, named here, Jonathan, the son of Gershom, the son of Manasseh: not of that Manasseh who was the head of the tribe so called, for he had no son named Gershom, but, as is generally thought, of some other Manasseh of the tribe of Levi; Gershom and Manasseh being names common in Israel. Until the day of the captivity — When the whole land of the ten tribes, whereof Dan was one, was conquered, and the people carried captive by the Assyrians, (2 Kings 17:6, 23,) which is called, by way of eminence, the captivity. The Jewish rabbis, however, Kimchi and Ralbeg, argue, that it is altogether unlikely this image should be suffered to continue in the days of David, who was sedulous to destroy idolatry, and advance true religion to the utmost of his power, all the country over from Dan to Beer-sheba, and who is therefore said to be a man after God’s own heart. Hence, they conclude, that by the captivity of the land here is meant the taking of the ark by the Philistines, and carrying it captive into the temple of Dagon. The later Jews, in general, approve of understanding the words in this sense; and “it is surprising,” says Houbigant, “that they have not seen that ˆwrah haaron, the ark, should have been read here for xrah haarets, the land.” But it ought to be observed, that it is not said here, the graven image was there till the captivity of the land, but only that Jonathan’s posterity were priests till that time, to this tribe or family of Dan. This they might be, under all the changes which took place, even till the Assyrian captivity, sometimes more openly, sometimes more secretly, sometimes in one way of idolatry, and sometimes in another. In the mean time, it is only affirmed, that the Danites had the graven image with them while the house of God was in Shiloh, which was removed thence when the ark of God was taken, 1 Samuel 4. So that the captivity of the land, here spoken of, may be that by Shalmaneser, as stated above, and yet David, during his reign, may have destroyed all idols out of the land.

Ver. 30. Jonathan the son of Gershom, the son of Manasseh. The Vulgate reads, the son of Moses. The apology for this variation is, that a letter is wanting in many Hebrew manuscripts. This family, it appears, kept their places as priests in the idol temple of Dan, until the day of the captivity of the land. Others read, as cited by Du Pin: “until the day of their transmigration, after the ark was removed from Shiloh.” It is evident enough, from Judges 1:21, that the Benjamites could not drive out the Jebusites, which dwelt in Jerusalem. The book of Judges was therefore written before David took the fortress of Jebus, to which he gave the name of Zion.

What then is meant by “the captivity of the land?” Not the partial advantages of Philistia, west of the Jordan, nor the captivity of the remains of the ten tribes by Salmaneser; but the final captivity by Nebuchadnezzar. Now when Ezra and others transcribed the sacred books, it is probable, if they did not find the frequent phrase until this day, that merely for the sake of illustration, they transcribed into the text what at first had stood as a marginal note.

30. Jonathan, the son of Gershom — Here, at length, comes out the name of the Levite of whom already we have heard so much. Son of Manasseh — But Gershom was the son of Moses, (Exodus 2:22; 18:3; 1 Chronicles 23:15,) not of Manasseh; and son of Moses is the reading of some Hebrews MSS. of the Vulgate, and of some codices of the Septuagint. The Masoretic text has hcnm with a hanging n, and one of the Rabbins says: “The prophet studiously avoided calling Gershom the son of Moses, because it would have been ignominious to Moses to have had an ungodly son; but he calls him the son of Manasseh, raising the nun, however, above the line, to show that it might either be inserted or omitted, and that he was the son of Manasseh through imitating his impiety, (2 Kings 21:1-16,) of Moses by descent.” Here, then, has doubtless been a wilful corruption of the sacred text, made with the pious design of shielding the venerable name and character of Moses. Jewish zeal thought it detrimental to Moses to have a near descendant so far gone aside from the Law as this Levite was, and therefore attempted to substitute the hated name of Manasseh, the idolatrous son of Hezekiah. As the Levite was a young man, (verse 3:15,) it is probable that he was not strictly the grandson of Moses, but a near descendant, probably a great-grandson, for the word ˆb, son, is often used in this sense. Such a near descendant of Moses would very naturally be widely known in Israel, and hence his recognition by the Danites. Verse 3. But such was the looseness of the age, and the want of a powerful central government, that this descendant of the great Lawgiver was a homeless wanderer, and became one of the first ministers of an illegal sanctuary service. The day of the captivity of the land — That Philistine captivity which reached its darkest night of horror when the ark was captured, (1 Samuel 4:11,) and Jehovah “forsook the tabernacle of Shiloh, and delivered his strength into captivity, and his glory into the enemies’ hand.” Psalm 78:61. Houbigant and others propose to read ˆwrah, the ark, instead of xrah, the land; but this is unnecessary, for we may well believe that the terrible calamity of the nation in the loss of the ark was regarded by the sacred writer as a most wretched captivity of the whole land. See note on 1 Samuel 2:32. Many interpreters have thought that the reference here was to the Assyrian captivity under Tiglath-pileser. 2 Kings 15:29. But it is hardly credible that the image worship and illegal service of these Danites were tolerated all through the reigns of David and Solomon, especially after the latter built the temple, and gathered all the tribes to Jerusalem to witness its dedication as the central seat of the national worship. Nor would Jeroboam have been likely to set up one of his golden calves at Dan (1 Kings 12:29) had this illegal worship been still existing there.

31. All the time that the house of God was in Shiloh — This statement confirms our view in the last note, that the captivity of the land was that which followed the capture of the ark, and the consequent desolation of Shiloh. About the same time, it would seem, the Danite sanctuary in which the sons of Jonathan the Levite ministered was also made desolate. It had probably stood more than a hundred years.