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Judges 18:1-31 King James Version with Strong's Concordance (STRONG)

1 In those days H3117 there was no king H4428 in Israel: H3478 and in those days H3117 the tribe H7626 of the Danites H1839 sought H1245 them an inheritance H5159 to dwell in; H3427 for unto that day H3117 all their inheritance H5159 had not fallen H5307 unto them among H8432 the tribes H7626 of Israel. H3478

2 And the children H1121 of Dan H1835 sent H7971 of their family H4940 five H2568 men H582 from their coasts, H7098 men H1121 of valour, H2428 from Zorah, H6881 and from Eshtaol, H847 to spy H7270 out the land, H776 and to search H2713 it; and they said H559 unto them, Go, H3212 search H2713 the land: H776 who when they came H935 to mount H2022 Ephraim, H669 to the house H1004 of Micah, H4318 they lodged H3885 there.

3 When they were by the house H1004 of Micah, H4318 they knew H5234 the voice H6963 of the young man H5288 the Levite: H3881 and they turned in H5493 thither, and said H559 unto him, Who brought H935 thee hither? H1988 and what makest H6213 thou in this place? and what hast thou here?

4 And he said H559 unto them, Thus H2090 and thus H2090 dealeth H6213 Micah H4318 with me, and hath hired H7936 me, and I am his priest. H3548

5 And they said H559 unto him, Ask counsel, H7592 we pray thee, of God, H430 that we may know H3045 whether our way H1870 which we go H1980 shall be prosperous. H6743

6 And the priest H3548 said H559 unto them, Go H3212 in peace: H7965 before H5227 the LORD H3068 is your way H1870 wherein ye go. H3212

7 Then the five H2568 men H582 departed, H3212 and came H935 to Laish, H3919 and saw H7200 the people H5971 that were therein, H7130 how they dwelt H3427 careless, H983 after the manner H4941 of the Zidonians, H6722 quiet H8252 and secure; H982 and there was no magistrate H3423 H6114 in the land, H776 that might put them to shame H3637 in any thing; H1697 and they were far H7350 from the Zidonians, H6722 and had no business H1697 with any man. H120

8 And they came H935 unto their brethren H251 to Zorah H6881 and Eshtaol: H847 and their brethren H251 said H559 unto them, What say ye?

9 And they said, H559 Arise, H6965 that we may go up H5927 against them: for we have seen H7200 the land, H776 and, behold, it is very H3966 good: H2896 and are ye still? H2814 be not slothful H6101 to go, H3212 and to enter H935 to possess H3423 the land. H776

10 When ye go, H935 ye shall come H935 unto a people H5971 secure, H982 and to a large H7342 land: H776 for God H430 hath given H5414 it into your hands; H3027 a place H4725 where there is no want H4270 of any thing H1697 that is in the earth. H776

11 And there went H5265 from thence of the family H4940 of the Danites, H1839 out of Zorah H6881 and out of Eshtaol, H847 six H8337 hundred H3967 men H376 appointed H2296 with weapons H3627 of war. H4421

12 And they went up, H5927 and pitched H2583 in Kirjathjearim, H7157 in Judah: H3063 wherefore they called H7121 that place H4725 Mahanehdan H4265 unto this day: H3117 behold, it is behind H310 Kirjathjearim. H7157

13 And they passed H5674 thence unto mount H2022 Ephraim, H669 and came H935 unto the house H1004 of Micah. H4318

14 Then answered H6030 the five H2568 men H582 that went H1980 to spy out H7270 the country H776 of Laish, H3919 and said H559 unto their brethren, H251 Do ye know H3045 that there is H3426 in these houses H1004 an ephod, H646 and teraphim, H8655 and a graven image, H6459 and a molten image? H4541 now therefore consider H3045 what ye have to do. H6213

15 And they turned H5493 thitherward, and came H935 to the house H1004 of the young man H5288 the Levite, H3881 even unto the house H1004 of Micah, H4318 and saluted H7592 H7965 him.

16 And the six H8337 hundred H3967 men H376 appointed H2296 with their weapons H3627 of war, H4421 which were of the children H1121 of Dan, H1835 stood H5324 by the entering H6607 of the gate. H8179

17 And the five H2568 men H582 that went H1980 to spy out H7270 the land H776 went up, H5927 and came in H935 thither, and took H3947 the graven image, H6459 and the ephod, H646 and the teraphim, H8655 and the molten image: H4541 and the priest H3548 stood H5324 in the entering H6607 of the gate H8179 with the six H8337 hundred H3967 men H376 that were appointed H2296 with weapons H3627 of war. H4421

18 And these went H935 into Micah's H4318 house, H1004 and fetched H3947 the carved image, H6459 the ephod, H646 and the teraphim, H8655 and the molten image. H4541 Then said H559 the priest H3548 unto them, What do H6213 ye?

19 And they said H559 unto him, Hold thy peace, H2790 lay H7760 thine hand H3027 upon thy mouth, H6310 and go H3212 with us, and be to us H1961 a father H1 and a priest: H3548 is it better H2896 for thee to be a priest H3548 unto the house H1004 of one H259 man, H376 or that thou be a priest H3548 unto a tribe H7626 and a family H4940 in Israel? H3478

20 And the priest's H3548 heart H3820 was glad, H3190 and he took H3947 the ephod, H646 and the teraphim, H8655 and the graven image, H6459 and went in H935 the midst H7130 of the people. H5971

21 So they turned H6437 and departed, H3212 and put H7760 the little ones H2945 and the cattle H4735 and the carriage H3520 before H6440 them.

22 And when they were a good way H7368 from the house H1004 of Micah, H4318 the men H582 that were in the houses H1004 near to Micah's H4318 house H1004 were gathered together, H2199 and overtook H1692 the children H1121 of Dan. H1835

23 And they cried H7121 unto the children H1121 of Dan. H1835 And they turned H5437 their faces, H6440 and said H559 unto Micah, H4318 What aileth thee, that thou comest with such a company? H2199

24 And he said, H559 Ye have taken away H3947 my gods H430 which I made, H6213 and the priest, H3548 and ye are gone away: H3212 and what have I more? and what is this that ye say H559 unto me, What aileth thee?

25 And the children H1121 of Dan H1835 said H559 unto him, Let not thy voice H6963 be heard H8085 among us, lest angry H4751 H5315 fellows H582 run H6293 upon thee, and thou lose H622 thy life, H5315 with the lives H5315 of thy household. H1004

26 And the children H1121 of Dan H1835 went H3212 their way: H1870 and when Micah H4318 saw H7200 that they were too strong H2389 for him, he turned H6437 and went back H7725 unto his house. H1004

27 And they took H3947 the things which Micah H4318 had made, H6213 and the priest H3548 which he had, and came H935 unto Laish, H3919 unto a people H5971 that were at quiet H8252 and secure: H982 and they smote H5221 them with the edge H6310 of the sword, H2719 and burnt H8313 the city H5892 with fire. H784

28 And there was no deliverer, H5337 because it was far H7350 from Zidon, H6721 and they had no business H1697 with any man; H120 and it was in the valley H6010 that lieth by Bethrehob. H1050 And they built H1129 a city, H5892 and dwelt H3427 therein.

29 And they called H7121 the name H8034 of the city H5892 Dan, H1835 after the name H8034 of Dan H1835 their father, H1 who was born H3205 unto Israel: H3478 howbeit H199 the name H8034 of the city H5892 was Laish H3919 at the first. H7223

30 And the children H1121 of Dan H1835 set up H6965 the graven image: H6459 and Jonathan, H3083 the son H1121 of Gershom, H1647 the son H1121 of Manasseh, H4519 he and his sons H1121 were priests H3548 to the tribe H7626 of Dan H1839 until the day H3117 of the captivity H1540 of the land. H776

31 And they set them up H7760 Micah's H4318 graven image, H6459 which he made, H6213 all the time H3117 that the house H1004 of God H430 was in Shiloh. H7887

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Judges 18

Commentary on Judges 18 Matthew Henry Commentary


Chapter 18

How idolatry crept into the family of Micah we read in the preceding chapter, how it was translated thence into the tribe of Dan we have an account in this chapter, and how it gained a settlement in a city of note; for how great a matter does a little fire kindle! The tribe of Dan had their lot assigned them last of all the tribes, and, it happening to be too strait for them, a considerable city in the utmost corner of Canaan northward was added to it. "Let them get it, and take it;' it was called Laish or Leshem, Jos. 19:47. Now here we are told,

  • I. How they sent spies to bring them an account of the place, who, by the way, got acquainted with Micah's priest (v. 1-6).
  • II. What an encouraging report these spies brought back (v. 7-10).
  • III. What forces were sent to conquer Laish (v. 11-13).
  • IV. How they, by the way, plundered Micah of his gods (v. 14-26).
  • V. How easily they conquered Laish (v. 27-29), and, when they had it, set up the graven image in it (v. 30, 31).

Jdg 18:1-6

Here is,

  • 1. The eye which these Danites had upon Laish, not the whole tribe of Dan, but one family of them, to whose lot, in the subdivision of Canaan, that city fell. Hitherto this family had sojourned with their brethren, who had taken possession of their lot, which lay between Judah and the Philistines, and had declined going to their own city, because there was no king in Israel to rule over them, v. 1. It lay a great way off, separate from the rest of their tribe; it was entirely in the enemy's hand, and therefore they would sponge upon their brethren rather than go far to provide for themselves. But at length necessity forced them to arouse themselves, and they began to think of an inheritance to dwell in. It is better to have a little of one's own than always to hang upon others.
  • 2. The enquiry which this family of the Danites made concerning Laish: They sent five men to search the land (v. 2), that they might know the character of the country, whether it was an inheritance worth going so far for, and the posture of the people, whether the making of themselves masters of it was a thing practicable, what force was necessary in order thereunto, and which was the best way of making an attack upon it. The men they sent were men of valour, who, if they fell into their enemies' hands, knew how to look danger in the face. It is prudent to look before we leap. Dan had the subtlety of a serpent by the way (Gen. 49:17), as well as the courage of a lion's whelp, leaping from Bashan, Deu. 33:22.
  • 3. The acquaintance which their spies got with Micah's priest, and the use they made of that acquaintance. It seems, they had know this Levite formerly, he having in his rambles been sometimes in their country; and, though his countenance might be altered, they knew him again by his voice, v. 3. They were surprised to find him so far off, enquired what brought him thither, and he told them (v. 4) what business he had there, and what encouragement. They, understanding that he had an oracle in his custody, desired he would tell them whether they should prosper in their present undertaking, v. 5. See their carelessness and regardlessness of God and his providence; they would not have enquired of the Lord at all if this Levite's mentioning the teraphim he had with him had not put it into their heads. Many never think of religion but just when it falls in their way and they cannot avoid it, like chance customers. See their ignorance of the divine law, that they thought God, who had forbidden the religious use of graven images, would yet own them in consulting an image, and give them an answer of peace. Should he be enquired of by them? Eze. 14:3. They seem to have had a greater opinion of Micah's teraphim than of God's urim; for they had passed by Shiloh, and, for aught that appears, had not enquired there of God's high priest, but Micah's shabby Levite shall be an oracle to them. He betakes himself to his usual method of consulting his teraphim; and, whether he himself believed it or no, he humoured the thing so well that he made them believe he had an answer from God encouraging them to go on, and assuring them of good success (v. 6): "Go in peace, you shall be safe, and may be easy, for before the Lord is your way,' that is, "he approves it' (as the Lord is said to know the way of the righteous with acceptation), "and therefore he will make it prosperous, his eye will be upon you for good, he will direct your way, and preserve your going out and coming in.' Note, Our great care should be that our way be such as God approves, and, if it be so, we may go in peace. If God care for us, on him let us cast our care, and be satisfied that we cannot miss our way if he go before us.

Jdg 18:7-13

Here is,

  • I. The observation which the spies made upon the city of Laish, and the posture of its inhabitants, v. 7. Never was place so ill governed and so ill guarded, which would make it a very easy prey to the invader.
    • 1. It was ill governed, for every man might be as bad as he would, and there was no magistrate, no heir of restraint (as the word is), that might so much as put them to shame in any thing, much less put them to death, so that by the most impudent immoralities they provoked God's wrath, and by all manner of mutual mischiefs weakened and consumed one another. See here,
      • (1.) What the office of magistrates is. They are to be heirs of restraint, that is, to preserve a constant entail of power, as heirs to an inheritance, in the places where they are, for the restraining of that which is evil. They are possessors of restraint, entrusted with their authority for this end, that they may check and suppress every thing that is vicious and be a terror to evil doers. It is only God's grace that can renew men's depraved minds and turn their hearts; but the magistrate's power may restrain their bad practices and tie their hands, so that the wickedness of the wicked may not be either so injurious or so infectious as otherwise it would be. Though the sword of justice cannot cut up the root of bitterness, it may cut off its branches and hinder its growth and spreading, that vice may not go without a check, for then it becomes daring and dangerous, and the community shares in the guilt.
      • (2.) See what method must be used for the restraint of wickedness. Sinners must be put to shame, that those who will not be restrained by the shamefulness of the sin before God and their own consciences may be restrained by the shamefulness of the punishment before men. All ways must be tried to dash sin out of countenance and cover it with contempt, to make people ashamed of their idleness, drunkenness, cheating, lying, and other sins, by making reputation always appear on virtue's side.
      • (3.) See how miserable, and how near to ruin, those places are that either have no magistrates or none that bear the sword to any purpose; the wicked then walk on every side, Ps. 12:8. And how happy we are in good laws and a good government.
    • 2. It was ill guarded. The people of Laish were careless, quiet, and secure, their gates left open, their walls out of repair, because under no apprehension of danger in any way, though their wickedness was so great that they had reason to fear divine vengeance every day. It was a sign that the Israelites, through their sloth and cowardice, were not now such a terror to the Canaanites as they were when they first came among them, else the city of Laish, which probably knew itself to be assigned to them, would not have been so very secure. Though they were an open and inland town, they lived secure, like the Zidonians (who were surrounded with the sea and were well fortified both by art and nature), but were far from the Zidonians, who therefore could not come in to their assistance, nor help to defend them from the danger which, by debauching their manners, they had helped to bring them into. And, lastly, they had no business with any man, which bespeaks either the idleness they affected (they followed no trade, and so grew lazy and luxurious, and utterly unable to defend themselves) or the independency they affected: they scorned to be either in subjection to or alliance with any of their neighbours, and so they had none to protect them nor bring in any aid to them. They cared for nobody and therefore nobody cared for them. Such as these were the men of Laish.
  • II. The encouragement which they consequently gave to their countrymen that sent them to prosecute their design upon this city, v. 8-10. Probably the Danites had formed notions of the insuperable difficulties of the enterprise, thought it impossible ever to make themselves masters of Laish, and therefore had kept themselves so long out of the possession of it, perhaps suggesting likewise to one another, in their unbelief, that it was not a country worth going so far and running such a risk for, which jealousies the spies (and they were not, in this, evil spies) had an eye to in their report.
    • 1. They represent the place as desirable: "If you will trust our judgments, we have seen the land, and we are agreed in our verdict upon the view, that, behold, it is very good (v. 9), better than this mountainous country into which we are here crowded by the Philistines. You need not doubt of living comfortably in it, for it is a place where there is no want of any thing,' v. 10. See what a good land Canaan was, that this city which lay furthest of all northward, in the utmost corner of the country, stood on such a fruitful spot.
    • 2. They represent it as attainable. They do not at all question but, with God's blessing, they may soon get possession of it; for the people are secure, v. 10. And the more secure always the less safe. "God has given it into your hands, and you may have it for the taking.' They stir them up to the undertaking: "Arise, that we may go up against them, let us go about it speedily and resolutely.' They expostulate with them for their delays, and chide them out of their sluggishness: Are you still? Be not slothful to go. Men need to be thus stirred up to mind even their interest. Heaven is a very good land, where there is no want of any thing; our God has, by the promise, given it into our hands; let us not then be slothful in making it sure, and laying hold on eternal life, but strive to enter.
  • III. The Danites' expedition against Laish. This particular family of them, to whose lot that city fell, now at length make towards it, v. 11-13. The military men were but 600 in all, not a hundredth part of that tribe, for when they entered Canaan the Danites were above 64,000, Num. 26:43. It was strange that none of their brethren of their own tribe, much less of any other, came in to their assistance; but it was long after Israel came to Canaan before there appeared among them any thing of a public spirit, or concern for a common interest, which was the reason why they seldom united in a common head, and this kept them low and inconsiderable. It appears (by v. 21) that these 600 were the whole number that went to settle there, for they had their families and effects with them, their little ones and cattle, so confident were they of success. The other tribes gave them a free passage through their country. Their first day's march brought them to Kirjath-jearim (v. 12), and such rare things had military encampments now become in Israel that the place where they rested that night was thence called Mahaneh-dan, the camp of Dan, and probably the place whence they began their march between Zorah and Eshtaol was called by the same name, and is meant, ch. 13:25. The second day's march brought them to Mount Ephraim, near Micah's house (v. 13), and there we must pause awhile.

Jdg 18:14-26

The Danites had sent out their spies to find out a country for them, and they sped well in their search; but here, now that they came to the place (for till this brought it to their mind it does not appear that they had mentioned it to their brethren), they oblige them with a further discovery-they can tell them where there are gods: "Here, in these houses, there are an ephod, and teraphim, and a great many fine things for devotion, such as we have not the like in our country; now therefore consider what you have to do, v. 14. We consulted them, and had a good answer from them; they are worth having, nay, they are worth stealing (that is, having upon the worst terms), and, if we can but make ourselves masters of these gods, we may the better hope to prosper, and make ourselves masters of Laish.' So far they were in the right, that it was desirable to have God's presence with them, but wretchedly mistaken when they took these images (which were fitter to be used in a puppet-play than in acts of devotion) for tokens of God's presence. They thought an oracle would be pretty company for them in their enterprise, and instead of a council of war to consult upon every emergency; and, the place they were going to settle in being so far from Shiloh, they thought they had more need of a house of gods among themselves than Micah had that lived so near to it. They might have made as good an ephod and teraphim themselves as these were, and such as would have served their purpose every whit as well; but the reputation which they found them in possession of (though they had had that reputation but a while) amused them into a strange veneration for this house of gods, which they would soon have dropped if they had had so much sense as to enquire into its origin, and examine whether there were any thing divine in its institution. Being determined to take these gods along with them, we are here told how they stole the images, cajoled the priest, and frightened Micah from attempting to rescue them.

  • I. The five men that knew the house and the avenues to it, and particularly the chapel, went in and fetched out the images, with the ephod, and teraphim, and all the appurtenances, while the 600 kept the priest in talk at the gate, v. 16-18. See what little care this sorry priest took of his gods; while he was sauntering at the gate, and gazing at the strangers, his treasure (such as it was) was gone. See how impotent these sorry gods were, that could not keep themselves from being stolen. It is mentioned as the reproach of idols that they themselves had gone into captivity, Isa. 46:2. O the sottishness of these Danites! How could they imagine those gods should protect them that could not keep themselves from being stolen? Yet because they went by the name of gods, as if it were not enough that they had with them the presence of the invisible God, nor that they stood in relation to the tabernacle, where there were even visible tokens of his presence, nothing will serve them but they must have gods to go before them, not of their own making indeed, but, which was as bad, of their own stealing. Their idolatry began in theft, a proper prologue for such an opera. In order to the breaking of the second commandment, they begin with the eighth, and take their neighbour's goods to make them their gods. The holy God hates robbery for burnt-offerings, but the devil loves it. Had these Danites seized the images to deface and abolish them, and the priest to punish him, they would have done like Israelites indeed, and would have appeared jealous for their God as their fathers had done (Jos. 22:16); but to take them for their own use was such a complicated crime as showed that they neither feared God nor regarded man, but were perfectly lost both to godliness and honesty.
  • II. They set upon the priest, and flattered him into a good humour, not only to let the gods go, but to go himself along with them; for without him they knew not well how to make use of the gods. Observe,
    • 1. How they tempted him, v. 19. They assured him of better preferment with them than what he now had. It would be more honour and profit to be chaplain to a regiment (for they were no more, though they called themselves a tribe) than to be only a domestic chaplain to a private gentleman. Let him go with them, and he shall have more dependants on him, more sacrifices brought to his altar, and more fees for consulting his teraphim, than he had here.
    • 2. How they won him. A little persuasion served: His heart was glad, v. 20. The proposal took well enough with his rambling fancy, which would never let him stay long at a place, and gratified his covetousness and ambition. He had no reason to say but that he was well off where he was; Micah had not deceived him, nor changed his wages. He was not moved with any remorse of conscience for attending on a graven image: had he gone away to Shiloh to minister to the Lord's priests, according to the duty of a Levite, he might have been welcome there (Deu. 18:6), and his removal would have been commendable; but, instead of this, he takes the images with him, and carries the infection of the idolatry into a whole city. It would have been very unjust and ungrateful to Micah if he had only gone away himself, but it was much more so to take the images along with him, which he knew the heart of Micah was set upon. Yet better could not be expected from a treacherous Levite. What house can be sure of him who has forsaken the house of the Lord? Or what friend will he be true to that has been false to his God? He could not pretend that he was under compulsive force, for he was glad in his heart to go. If ten shekels won him (as bishop Hall expresses it), eleven would lose him; for what can hold those that have made shipwreck of a good conscience? The hireling flees because he is a hireling. The priest and his gods went in the midst of the people. There they placed him, that they might secure him either from going back himself, if his mind should change, or from being fetched back by Micah; or perhaps this post was assigned to him in imitation of the order of Israel's march through the wilderness, in which the ark and the priests went in the midst of their camp.
  • III. They frightened Micah back when he pursued them to recover his gods. As soon as ever he perceived that his chapel was plundered, and his chaplain had run away from him, he mustered all the forces he could and pursued the robbers, v. 22. His neighbours, and perhaps tenants, that used to join with him in his devotions, were forward to help him on this occasion; they got together, and pursued the robbers, who, having their children and cattle before them (v. 21), could make no great haste, so that they soon overtook them, hoping by strength of reason to recover what was stolen, for the disproportion of their numbers was such that they could not hope to do it by strength of arm. The pursuers called after them, desiring to speak a word with them; those in the rear (where it is probable they posted the fiercest and strongest of their company, expecting there to be attacked) turned about and asked Micah what ailed him that he was so much concerned, and what he would have, v. 23. He argues with them, and pleads his right, which he thought should prevail; but they, in answer, plead their might, which, it proved, did prevail; for it is common that might overcomes right.
    • 1. He insists upon the wrong they had certainly done him (v. 24): "You have taken away my gods, my images of God, which I have an incontestable title to, for I made them myself, and which I have such an affection for that I am undone if I lose them; for what have I more that will do me any good if these be lost?' Now,
      • (1.) This discovers to us the folly of idolaters, and the power that Satan has over them. What a folly was it for him to call those his gods which he had made, when he only that made us is to be worshipped by us as a God! Folly indeed to set his heart upon such silly idle things, and to look upon himself as undone when he had lost them!
      • (2.) This may discover to us our spiritual idolatry. That creature which we place our happiness in, which we set our affections inordinately upon, and which we can by no means find in our hearts to part with, of which we say, "What have we more?' that we make an idol of. That is put in God's place, and is a usurper, which we are concerned about as if our life and comfort, our hope and happiness, and our all, were bound up in it. But,
      • (3.) If all people will thus walk in the name of their god, shall we not be in like manner affected towards our God, the true God? Let us reckon the having of an interest in God and communion with him incomparably the richest portion, and the loss of God the sorest loss. Woe unto us if he depart, for what have we more? Deserted souls that are lamenting after the Lord may well wonder, as Micah did, that you should ask what ails them; for the tokens of God's favour are suspended, his comforts are withdrawn, and what have they more?
    • 2. They insist upon the mischief they would certainly do him if he prosecuted his demand. They would not hear reason, nor do justice, nor so much as offer to pay him the prime cost he had been at upon those images, nor promise to make restitution of what they had taken when they had served their present purpose with them in this expedition and had time to copy them and make others like them for themselves: much less had they any compassion for a loss he so bitterly lamented. They would not so much as give him good words, but resolved to justify their robbery with murder if he did not immediately let fall his claims, v. 25. "Take heed lest angry fellows run upon thee, and thou lose thy life, and that is worse than losing thy gods.' Wicked and unreasonable men reckon it a great provocation to be asked to do justice, and support themselves by their power against right and reason. Micah's crime is asking his own, yet, for this, he is in danger of losing his life and the lives of his household. Micah has not courage enough to venture his life for the rescue of his gods, so little opinion has he of their being able to protect him and bear him out, and therefore tamely gives them up (v. 26): He turned and went back to his house; and if the loss of his idols did but convince him (as, one would think, it should) of their vanity and impotency, and his own folly in setting his heart upon them, and send him back to the true God from whom he had revolted, he that lost them had a much better bargain than those that by force of arms carried them off. If the loss of our idols cure us of the love of them, and make us say, What have we to do any more with idols? the loss will be unspeakable gain. See Isa. 2:20; 30:22.

Jdg 18:27-31

Here is,

  • I. Laish conquered by the Danites. They proceeded on their march, and, because they met with no disaster, perhaps concluded they had not done amiss in robbing Micah. Many justify themselves in their impiety by their prosperity. Observe,
    • 1. What posture they found the people of Laish in, both those of the city and those of the country about. They were quiet and secure, not jealous of the five spies that had been among them to search out the land, nor had they any intelligence of the approach of this enemy, which made them a very easy prey to this little handful of men that came upon them, v. 27. Note, Many are brought to destruction by their security. Satan gets advantage against us when we are careless and off our watch. Happy therefore is the man that feareth always.
    • 2. What a complete victory they obtained over them: They put all the people to the sword, and burnt down so much of the city as they thought fit to rebuild (v. 27, 28), and, for aught that appears, herein they met with no resistance; for the measure of the iniquity of the Canaanites was full, that of the Danites was but beginning to fill.
    • 3. How the conquerors settled themselves in their room, v. 28, 29. They built the city, or much of it, anew (the old buildings having gone to decay), and called the name of it Dan, to be a witness for them that, though separated so far off from their brethren, they were nevertheless Danites by birth, which might hereafter, by reason of their distance, be called in question. We should feel concerned not to lose the privilege of our relation to God's Israel, and therefore should take all occasions to own it and preserve the remembrance of it to ours after us.
  • II. Idolatry immediately set up there. God had graciously performed his promise, in putting them in possession of that which fell to their lot, obliging them thereby to be faithful to him who had been so to them. They inherited the labour of the people, that they might observe his statues, Ps. 105:44, 45. But the first thing they do after they are settled is to break his statues. As soon as they began to settle themselves they set up the graven image (v. 30), perversely attributing their success to that idol which, if God had not been infinitely patient, would have been their ruin. Thus a prosperous idolater goes on to offend, imputing this his power unto his god, Hab. 1:11. Their Levite, who officiated as priest, is at length named here-Jonathan, the son of Gershom, the son of Manasseh. The word Manasseh, in the original, has the letter n, set over the head, which, some of the Jewish rabbin say, is an intimation that it should be left out, and then Manasseh will be Moses, and this Levite, they say, was grandson to the famous Moses, who indeed had a son named Gershom; but, say they, the historian, in honour of Moses, by a half interposition of that letter, turned the name into Manasseh. The vulgar Latin reads it Moses. And if indeed Moses had a grandson that was rakish, and was picked up as a fit tool to be made use of in the setting up of idolatry, it is not the only instance (would to God it were!) of the unhappy degenerating of the posterity of great and good men. Children's children are not always the crown of old men. But the learned bishop Patrick takes this to be an idle conceit of the rabbin, and supposes this Jonathan to be of some other family of the Levites. How long these corruptions continued we are told in the close.
    • 1. That the posterity of this Jonathan continued to act as priests to this family of Dan that was seated at Laish, and in the country about, till the captivity, v. 30. After Micah's image was removed this family retained the character of priests, and had respect paid them as such by that city, and it is very probable that Jeroboam had an eye to them when he set up one of his calves there (which they could welcome at Can, and put some reputation upon, when the priests of the Lord would have nothing to do with them), and that this family officiated as some of his priests.
    • 2. That these images continued till Samuel's time, for so long the ark of God was at Shiloh; and it is probable that in him time effectual care was taken to suppress and abolish this idolatry. See how dangerous it is to admit an infection, for spiritual distempers are not so soon cured as caught.