Text -- Judges 17:8-13 (NET)

17:8 This man left the town of Bethlehem in Judah to find another place to live. He came to the Ephraimite hill country and made his way to Micah’s house. 17:9 Micah said to him, “Where do you come from?” He replied, “I am a Levite from Bethlehem in Judah. I am looking for a new place to live.” 17:10 Micah said to him, “Stay with me. Become my adviser and priest. I will give you ten pieces of silver per year, plus clothes and food.” 17:11 So the Levite agreed to stay with the man; the young man was like a son to Micah. 17:12 Micah paid the Levite; the young man became his priest and lived in Micah’s house. 17:13 Micah said, “Now I know God will make me rich, because I have this Levite as my priest.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jdg 17:8

For employment and a livelihood; for the tithes and offerings, which were their maintenance, not being brought into the house of God, the Levites and priests were reduced to straights.

Wesley: Jdg 17:10

That is, a priest, a spiritual father, a teacher or instructor. He pretends reverence and submission to him; and what is wanting in his wages, he pays him in titles.

Wesley: Jdg 17:11

Being infected with the common superstition and idolatry of the times.

Wesley: Jdg 17:11

That is, treated with the same degree of kindness and affection.

Wesley: Jdg 17:12

To be a priest, for which he thought a consecration necessary, as knowing the Levites were no less excluded from the priest's office than the people.

Wesley: Jdg 17:12

Instead of his son, whom he had consecrated, but now seems to restrain him from the exercise of that office, and to devolve it wholly upon the Levite, who was nearer akin to it.

Wesley: Jdg 17:13

I am assured God will bless me. So blind and grossly partial he was in his judgment, to think that one right circumstance would answer for all his substantial errors, in making and worshipping images against God's express command, in worshipping God in a forbidden place, by a priest illegally appointed.

JFB: Jdg 17:8

A competent provision being secured for every member of the Levitical order, his wandering about showed him to have been a person of a roving disposition or unsettled habits. In the course of his journeying he came to the house of Micah, who, on learning what he was, engaged his permanent services.

JFB: Jdg 17:10

A spiritual father, to conduct the religious services of my establishment. He was to receive, in addition to his board, a salary of ten shekels of silver, equal to 25 shillings a year.

JFB: Jdg 17:10

Not only dress for ordinary use, but vestments suitable for the discharge of his priestly functions.

JFB: Jdg 17:12

Hebrew, "filled his hand." This act of consecration was not less unlawful for Micah to perform than for this Levite to receive (see on Jdg 18:30).

JFB: Jdg 17:13

The removal of his son, followed by the installation of this Levite into the priestly office, seems to have satisfied his conscience, that by what he deemed the orderly ministrations of religion he would prosper. This expression of his hope evinces the united influence of ignorance and superstition.

Clarke: Jdg 17:8

To sojourn where he could find - He went about the country seeking for some employment, for the Levites had no inheritance: besides, no secure residence could be found where there was no civil government.

Clarke: Jdg 17:10

Be unto me a father and a priest - Thou shalt be master of my house, as if thou wert my father; and, as priest, thou shalt appear in the presence of God for me. The term father is often used to express honor and reverence

Clarke: Jdg 17:10

Ten shekels of silver - About thirty shillings per annum, with board, lodging, and clothes. Very good wages in those early times.

Clarke: Jdg 17:11

The Levite was content - He thought the place a good one, and the wages respectable.

Clarke: Jdg 17:12

Micah consecrated the Levite - וימלא את יד vayemalle eth yad , he filled his hands, i.e., he gave him an offering to present before the Lord, that he might be accepted by him. He appointed him to be priest; God was to accept and consecrate him; and for this purpose he filled his hand; i.e., furnished him with the proper offering which he was to present on his inauguration.

Clarke: Jdg 17:13

Now know I that the Lord will do me good - As he had already provided an epitome of the tabernacle, a model of the ark, mercy-seat, and cherubim; and had got proper sacerdotal vestments, and a Levite to officiate; he took for granted that all was right, and that he should now have the benediction of God. Some think that he expected great gain from the concourse of the people to his temple; but of this there is no evidence in the text. Micah appears to have been perfectly sincere in all that he did

I Have already remarked that there is no positive evidence that Micah or his mother intended to establish any idolatrous worship. Though they acted without any Divine command in what they did; yet they appear, not only to have been perfectly sincere, but also perfectly disinterested. They put themselves to considerable expense to erect this place of worship, and to maintain, at their own proper charges, a priest to officiate there; and without this the place, in all probability, would have been destitute of the worship and knowledge of the true God. His sincerity, disinterestedness, and attachment to the worship of the God of his fathers, are farther seen in the joy which he expressed on finding a Levite who might legally officiate in his house. It is true, he had not a Divine warrant for what he did; but the state of the land, the profligacy of his countrymen, his distance from Shiloh, etc., considered, he appears to deserve more praise than blame, though of the latter he has received a most liberal share from every quarter. This proceeds from that often-noticed propensity in man to take every thing which concerns the character of another by the worst handle. It cannot be considered any particular crime, should these notes be found at any time leaning to the other side.

TSK: Jdg 17:8

departed : Jdg 17:11; Neh 13:10, Neh 13:11

as he journeyed : Heb. in making his way

TSK: Jdg 17:10

a father : Jdg 17:11, Jdg 18:19; Gen 45:8; 2Ki 6:21, 2Ki 8:8, 2Ki 8:9, 2Ki 13:14; Job 29:16; Isa 22:21

I will give : Jdg 18:20; 1Sa 2:36; Eze 13:19; Mat 26:15; Joh 12:6; 1Ti 6:10; 1Pe 5:2

a suit of apparel : or, a double suit, etc. Heb. an order of garments

TSK: Jdg 17:12

consecrated : Jdg 17:5

his priest : Jdg 18:30; Num 16:5, Num 16:8-10; 1Ki 12:31, 1Ki 13:33, 1Ki 13:34

TSK: Jdg 17:13

Pro 14:12; Isa 44:20, Isa 66:3, Isa 66:4; Mat 15:9, Mat 15:13; Joh 16:2; Act 26:9; Rom 10:2, Rom 10:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jdg 17:8

Jonathan’ s state without a home gives us vivid picture of what must have been the condition of many Levites.

Barnes: Jdg 17:10

Ten shekels - About 25 shillings to 26 shillings (see Exo 38:24).

Barnes: Jdg 17:13

This shows the ignorance as well as the superstition of the age (compare 2Ki 18:22), and gives a picture of the lawlessness of the times. The incidental testimony to the Levitical priesthood is to be noted; but the idolatrous worship in the immediate neighborhood of Shiloh is passing strange.

Poole: Jdg 17:8

Where he could find a place for employment and a livelihood; for the tithes and offerings, which were their maintenance, not being brought in to the house of God, the Levites and priests must needs be reduced to great straits.

Poole: Jdg 17:10

A father and a priest for, a father ; that is, a priest ; a spiritual father, a teacher or instructor, for such are called fathers: see 2Ki 6:21 8:9 13:14 Isa 22:21 . He pretends reverence and submission to him; and what is wanting in his wages he pays him in empty titles.

Poole: Jdg 17:11

The Levite was content being constrained by necessity, and infected with the common contagion of the superstition and idolatry of the times.

Was unto him as one of his sons i.e. treated with the same degree of kindness and affection.

Poole: Jdg 17:12

Consecrated the Levite to be a priest, for which he thought a consecration necessary, as knowing that the Levites were no less excluded from the priest’ s office than the people.

Became his priest instead of his son, whom he had consecrated for want of a fitter, Jud 17:5 ; but now seems to restrain him from the exercise of that office, and to devolve it wholly upon the Levite, who was nearer akin to it.

Poole: Jdg 17:13

I am assured God will bless me So blind and grossly partial he was in his judgment, to think that one right circumstance would answer for all his substantial errors, in making and worshipping images against God’ s express command, in worshipping God in a forbidden place, and in that he, being an Ephraimite, presumed to make a priest, &c.

Haydock: Jdg 17:10

A father. So he styles him out of respect, as we do our directors. (Haydock) ---

It is a title of dignity, Esther xvi. 11., 2 Machabees xiv. 37., and 2 Paralipomenon ii. 13. (Calmet) ---

Pieces, sicles. ---

Double suit, one for summer and another for winter, (Menochius) or such as might be worn on common, or on sacred occasions, unless it rather mean a cloak and a tunic; (Calmet) a change of dress, chap. xiv. 13.

Haydock: Jdg 17:13

Good. He was in hopes that the people would come and make their offerings with more zeal, so that he would derive greater advantage: the true character of superstitious misers, 1 Timothy vi. 5. (Calmet) -- He foolishly flattered himself that God would be pleased with his devotion; though he had done so many things contrary to the law. (Menochius) ---

Thus many form a religion to themselves, and would still claim the title of Christians. But the judge will drive them away with, I never knew you, Matthew vii. 23. They think that if they believe some things (which they are pleased to call fundamental, though the cannot agree what they are) they may form a "true Catholic church" out of all the contradictory heresies which have made such havoc in the world! Perhaps Michas thus deluded himself with the idea that his innovations were not fundamental. It is rather ridiculous to hear J. Wesley, and a late very weak defendant of his, (Mr. Slack,) refusing the title of Christian to Roman Catholics, while they prostitute it to almost every sectary. But heretics have, indeed, no just pretensions to it. See St. Athanasius, &c.

Gill: Jdg 17:8

And the man departed out of the city from Bethlehemjudah, to sojourn where he could find a place,.... Either being a man that had a rambling head, and of an unsettled mind, and could not easily fix any where; or else there being no supreme magistrate, to take care that the Levites had their due maintenance, for which there was a sufficient provision made by law; and the people being negligent of paying their tithes, there being none to oblige them to it, and they indifferent to the true worship of God, and prone to idolatry; this man was obliged to go abroad, and seek for a livelihood where he could get it, and sojourn in a place the most convenient for him:

and he came to Mount Ephraim, to the house of Micah, as he journeyed: not with a design to stay there, but called by the way, having heard perhaps that Micah was both a wealthy and an hospitable man, and he also might have heard of the new form of worship he had set up in his house.

Gill: Jdg 17:9

And Micah said unto him, whence comest thou?.... For as he might ask for a meal, or for a night's lodging, it was but natural to put such a question to him, as from whence he came, and what was his business in these parts? or whither he was going?

and he said unto him, I am a Levite of Bethlehemjudah; the tribe he was of was Levi, and so a Levite by tribe and office, and the place he came last from, and where he had sojourned awhile, was Bethlehem, a city in the tribe of Judah:

and I go to sojourn where I may find a place; the most convenient to abide in, where he could get a livelihood.

Gill: Jdg 17:10

And Micah said unto him, dwell with me,.... Hearing that he was a Levite, he thought him a fit man for his purpose, and would give some credit to, and put a better face upon his new form of worship, and therefore, without further inquiry after him and his character, invites him to make his abode with him:

and be unto me a father and a priest; a father to instruct him in the knowledge of divine things; so prophets were called fathers, and their disciples their sons; and a priest to offer sacrifices for him, and to consult before him by his teraphim upon occasion:

and I will give thee ten shekels of silver by the year; or yearly, which was but a small sum, a poor salary for a priest, at most amounting but to twenty five shillings, and scarce so much:

and a suit of apparel; or "an order of apparel" ^m; such as was fit for one of his rank and order as a priest to wear, so Jarchi and Abarbinel; or a couple of garments, as the Targum and Septuagint, a double suit of apparel, according to the order of the season, one for summer and another for winter, as Kimchi and Ben Melech:

and thy victuals; his meat and drink:

so thy Levite went in; into his house, and it looks as if the parley was made, and the bargain struck at the door, Micah being at it as the Levite passed by, or came to it upon his knocking at it; he went after his counsel and advice, as Jarchi, or to do his business, as Kimchi.

Gill: Jdg 17:11

And the Levite was content to dwell with the man,.... To continue with him; after he had made trial for some time, he liked his service, and his wages, and way of living; it was all agreeable to him:

and the young man was unto him as one of his sons; as dearly beloved by him, and used as kindly and tenderly, as if he had been one of his own children; so strong were the affections of Micah to him, and so well pleased was he with his service.

Gill: Jdg 17:12

And Micah consecrated the Levite,.... Installed him into, and invested him with the priestly office; in like manner he had consecrated his son before, by filling his hand with sacrifices; see Jdg 17:5.

and the young man became his priest; and did the work and office of one; this was a very daring piece of presumption in them both; in Micah, to take upon him to consecrate a priest, who was himself of the tribe of Ephraim; and in the young man, to suffer himself to be put into such an office, which did not belong to him, for though every priest was a Levite, or of the tribe of Levi, yet every Levite had not a right to be a priest, only those who were of the family of Aaron:

and was in the house of Micah; and continued there.

Gill: Jdg 17:13

Then said Micah,.... Within himself, pleased with what he had done, and with what he engaged in:

now know I that the Lord will do me good; that I shall enjoy his favour, be a happy man, and prosper; and by this it appears, that notwithstanding the idolatry he had fallen into, he had not utterly forsaken the Lord, but worshipped him in and by his images; there was a mixture of the worship of God, and of the worship of images:

seeing I have a Levite to my priest; who was of the same tribe the priests were, and so the nearest to them of any, and which he thought would be acceptable to God, and an omen of good to himself.

Commentary -- Verse Notes / Footnotes

NET Notes: Jdg 17:8

¹ tn Heb “He came to the Ephraimite hill country, to Micah’s house, making his way.”

NET Notes: Jdg 17:9

¹ tn Heb “And I am going to reside in a place I can find.”

NET Notes: Jdg 17:10

¹ tn Heb “father.” “Father” is here a title of honor that suggests the priest will give advice and protect the interests of the family, primarily by divining God’s will in matters, perhaps through the use of the ephod. (See R. G. Boling, Judges [AB], 257; also Gen 45:8, where Joseph, who was a diviner and interpreter of dreams, is called Pharaoh’s “father,” and 2 Kgs 6:21; 13:14, where a prophet is referred to as a “father.” Note also 2 Kgs 8:9, where a king identifies himself as a prophet’s “son.” One of a prophet’s main functions was to communicate divine oracles. Cf. 2 Kgs 8:9ff.; 13:14-19).

² tn The Hebrew text expands with the phrase: “and the Levite went.” This only makes sense if taken with “to live” in the next verse. Apparently “the Levite went” and “the Levite agreed” are alternative readings which have been juxtaposed in the text.

NET Notes: Jdg 17:11

¹ tn Heb “the young man became like one of his sons.”

NET Notes: Jdg 17:12

¹ tn Heb “filled the hand of.”

NET Notes: Jdg 17:13

¹ tn Heb “do good for me.”

Geneva Bible: Jdg 17:9

And Micah said unto him, Whence comest thou? And he said unto him, ^{( g )} I [am] a Levite of Bethlehemjudah, and I go to sojourn where I may find [a place].

^{( g )} For in those days the service of God was corrupt in all estates and the Levites were not looked to.

Geneva Bible: Jdg 17:11

And the Levite was ^{( h )} content to dwell with the man; and the young man was unto him as one of his sons.

^{( h )} Not considering that he forsook the true worship of God to maintain his own belly.

Geneva Bible: Jdg 17:13

Then said Micah, Now know I that the LORD will do me ^{( i )} good, seeing I have a Levite to [my] priest.

^{( i )} Thus the idolaters persuade themselves of God's favour, when indeed he detests them.

Commentary -- Verse Range Notes

TSK Synopsis: Jdg 17:1-13

1 Of the money that Micah first stole, then restored, his mother makes images;

5 and he ornaments for them.

7 He hires a Levite to be his priest.

MHCC: Jdg 17:7-13

Micah thought it was a sign of God's favour to him and his images, that a Levite should come to his door. Thus those who please themselves with their own delusions, if Providence unexpectedly bring any thing to their hands that further them in their evil way, are apt from thence to think that God is pleased with them.

Matthew Henry: Jdg 17:7-13

We have here an account of Micah's furnishing himself with a Levite for his chaplain, either thinking his son, because the heir of his estate, too good to officiate, or rather, because not of God's tribe, not good enough. Observe,

I. What brought this Levite to Micah. By his mother's side he was of the family of Judah, and lived at Bethlehem among his mother's relations (for that was not a Levites' city), or, upon some other account, as a stranger or inmate, sojourned there, Jdg 17:7. Thence he went to sojourn where he could find a place, and in his travels came to the house of Micah in Mount Ephraim, Jdg 17:8. Now, 1. Some think it was his unhappiness that he was under a necessity of removing, either because he was persecuted and abused, or rather neglected and starved, at Bethlehem. God had made plentiful provision for the Levites, but the people withheld their dues, and did not help them into the possession of the cities assigned to them; so that they were reduced to straits, and no care was taken for their relief. Israel's forsaking God began with forsaking the Levites, which therefore they are warned against, Deu 12:19. It is a sign religion is going to decay when good ministers are neglected and at a loss for a livelihood. But, 2. It seems rather to have been his fault and folly, that he loved to wander, threw himself out where he was, and forfeited the respect of his friends, and, having a roving head, would go to seek his fortune, as we say. We cannot conceive that things had yet come to such a pass among them that a Levite should be poor, unless it was his own fault. As those are fit to be pitied that would fix but may not, so those are fit to be punished that might fix but will not. Unsettledness being, one would think, a constant uneasiness, it is strange that any Israelite, especially any Levite, should affect it.

II. What bargain Micah made with him. Had he not been well enough content with his son for his priest, he would have gone or sent abroad to enquire out a Levite, but now he only takes hold of one that drops into his hands, which showed that he had no great zeal in the matter. It is probable that this rambling Levite had heard, in the country, of Micah's house of gods, his graven and molten image, which, if he had had any thing of the spirit of a Levite in him, would have brought him thither to reprove Micah for his idolatry, to tell how directly contrary it was to the law of God, and how it would bring the judgments of God upon him; but instead of this, like a base and degenerate branch of that sacred tribe, thither he goes to offer his service, with, Have you any work for a Levite? for I am out of business, and go to sojourn where I may find a place; all he aimed at was to get bread, not to do good, Jdg 17:9. Micah courts him into his family (v. 10), and promises him, 1. Good preferment: Be unto me a father and a priest. Though a young man, and taken up at the door, yet, if he take him for a priest, he will respect him as a father, so far is he from setting him among his servants. He asks not for his credentials, takes no time to enquire how he behaved in the place of his last settlement, considers not whether, though he was a Levite, yet he might not be of such a bad character as to be a plague and scandal to his family, but thinks, though he should be ever so great a rake, he might serve for a priest to a graven image, like Jeroboam's priest of the lowest of the people, 1Ki 12:31. No marvel if those who can make any thing serve for a god can also make any thing serve for a priest. 2. A tolerable maintenance. He will allow him meat, and drink, and clothes, a double suit, so the word is in the margin, a better and a worse, one for every day's wear and one for holy days, and ten shekels, about twenty-five shillings, a year for spending money - a poor salary in comparison of what God provided for the Levites that behaved well; but those that forsake God's service will never better themselves, nor find a better master. The ministry is the best calling but the worst trade in the world.

III. The Levite's settlement with him (Jdg 17:11): He was content to dwell with the man; though his work was superstitious and his wages were scandalous, he objected against neither, but thought himself happy that he had lighted on so good a house. Micah, thinking himself holier than any of his neighbours, presumed to consecrate this Levite, v. 12. As if his building, furnishing, and endowing this chapel authorized him, not only to appoint the person that should officiate there, but to confer those orders upon him which he had no right to give nor the other to receive. And now he shows him respect as a father and tenderness as a son, and is willing thus to make up the deficiency of the coin he gave him.

IV. Micah's satisfaction in this (Jdg 17:13): Now know I that the Lord will do me good (that is, he hoped that his new establishment would gain reputation among his neighbours, which would turn to his advantage, for he would share in the profit of his altar; or, rather, he hoped that God would countenance and bless him in all he put his hand unto) because I have a Levite to be my priest. 1. He thought it was a sign of God's favour to him and his images that he had so opportunely sent a Levite to his door. Thus those who please themselves with their own delusions, if Providence unexpectedly bring any thing to their hands that furthers them in their evil way, are too apt to infer thence that God is pleased with them. 2. He thought now that the error of his priesthood was amended all was well, though he still retained his graven and molten image. Note, Many deceive themselves into a good opinion of their state by a partial reformation. They think they are as good as they should be, because, in some one particular instance, they are not so bad as they have been, as if the correcting of one fault would atone for their persisting in all the rest. 3. He thought the making of a Levite into a priest was a very meritorious act, which really was a presumptuous usurpation, and every provoking to God. Men's pride, and ignorance, and self-flattery, will undertake, not only to justify, but magnify and sanctify, the most daring impieties and invasions upon the divine prerogatives. With much reason might Micah have said, "Now may I fear that God will curse me, because I have debauched one of his own tribe, and drawn him into the worship of a graven image;"yet for this he hopes God will do him good. 4. He thought that having a Levite in the house with him would of course entitle him to the divine favour. Carnal hearts are apt to build too much upon their external privileges, and to conclude that God will certainly do them good because they are born of godly parents, dwell in praying families, are linked in society with those that are very good, and sit under a lively ministry; whereas all this is but like having a Levite to be their priest, which amounts to no security at all that God will do them good, unless they be good themselves, and make a good use of these advantages.

Keil-Delitzsch: Jdg 17:1-10

Jdg 17:1-3

A man of the mountains of Ephraim named Micah ( מיכיהוּ , Jdg 17:1, Jdg 17:4, when contracted into מיכה , Jdg 17:5, Jdg 17:8, etc.), who set up this worship for himself, and "respecting whom the Scriptures do not think it worth while to add the name of his father, or to mention the family from which he sprang"( Berleb. Bible ), had stolen 1100 shekels of silver (about £135) from his mother. This is very apparent from the words which he spoke to his mother (v. 2): " The thousand and hundred shekels of silver which were taken from thee (the singular לקּח refers to the silver), about which thou cursedst and spakest of also in mine ears (i.e., didst so utter the curse that among others I also heard it), behold, this silver is with me; I have taken it. " אלה , to swear, used to denote a malediction or curse (cf. אלה קול , Lev 5:1). He seems to have been impelled to make this confession by the fear of his mother's curse. But his mother praised him for it, - " Blessed be my son of Jehovah, "- partly because she saw in it a proof that there still existed a germ of the fear of God, but in all probability chiefly because she was about to dedicate the silver to Jehovah; for, when her son had given it back to her, she said (v. 3), " I have sanctified the silver to the Lord from my hand for my son, to make an image and molten work. "The perfect הקדּשׁתּי is not to be taken in the sense of the pluperfect, "I had sanctified it,"but is expressive of an act just performed: I have sanctified it, I declare herewith that I do sanctify it. " And now I give it back to thee, "namely, to appropriate to thy house of God.

Jdg 17:4

Hereupon-namely, when her son had given her back the silver ("he restored the silver unto his mother"is only a repetition of Jdg 17:3 , introduced as a link with which to connect the appropriation of the silver)-the mother took 200 shekels and gave them to the goldsmith, who made an image and molten work of them, which were henceforth in Micah's house. The 200 shekels were not quite the fifth part of the whole. What she did with the rest is not stated; but from the fact that she dedicated the silver generally, i.e., the whole amount, to Jehovah, according to Jdg 17:3, we may infer that she applied the remainder to the maintenance of the image-worship.

(Note: There is no foundation for Bertheau 's opinion, that the 200 shekels were no part of the 1100, but the trespass-money paid by the son when he gave his mother back the money that he had purloined, since, according to Lev 6:5, when a thief restored to the owner any stolen property, he was to add the fifth of its value. There is no ground for applying this law to the case before us, simply because the taking of the money by the son is not even described as a theft, whilst the mother really praises her son for his open confession.)

Pesel and massecah (image and molten work) are joined together, as in Deu 27:15. The difference between the two words in this instance is very difficult to determine. Pesel signifies an idolatrous image, whether made of wood or metal. Massecah , on the other hand, signifies a cast, something poured; and when used in the singular, is almost exclusively restricted to the calf cast by Aaron or Jeroboam. It is generally connected with עגל , but it is used in the same sense without this definition (e.g., Deu 9:12). This makes the conjecture a very natural one, that the two words together might simply denote a likeness of Jehovah, and, judging from the occurrence at Sinai, a representation of Jehovah in the form of a molten calf. But there is one obstacle in the way of such a conjecture, namely, that in Jdg 18:17-18, massecah is separated from pesel , so as necessarily to suggest the idea of two distinct objects. But as we can hardly suppose that Micah's mother had two images of Jehovah made, and that Micah had both of them set up in his house of God, no other explanation seems possible than that the massecah was something belonging to the pesel , or image of Jehovah, but yet distinct from it-in other words, that it was the pedestal upon which it stood. The pesel was at any rate the principal thing, as we may clearly infer from the fact that it is placed in the front rank among the four objects of Micah's sanctuary, which the Danites took with them (Jdg 18:17-18), and that in Jdg 18:30-31, the pesel alone is mentioned in connection with the setting up of the image-worship in Dan. Moreover, there can hardly be any doubt that pesel , as a representation of Jehovah, was an image of a bull, like the golden calf which Aaron had made at Sinai (Exo 32:4), and the golden calves which Jeroboam set up in the kingdom of Israel, and one of which was set up in Dan (1Ki 12:29).

Jdg 17:5-6

His mother did this, because her son Micah had a house of God, and had had an ephod and teraphim made for himself, and one of his sons consecrated to officiate there as a priest. מיכה האישׁ (the man Micah) is therefore placed at the head absolutely, and is connected with what follows by לו : " As for the man Micah, there was to him (he had) a house of God ."The whole verse is a circumstantial clause explanatory of what precedes, and the following verbs ויּעשׂ , וימלּא , and ויהי , are simply a continuation of the first clause, and therefore to be rendered as pluperfects. Micah's beth Elohim (house of God) was a domestic temple belonging to Micah's house, according to Jdg 18:15-18. את־יד מלּא , to fill the hand, i.e., to invest with the priesthood, to institute as priest (see at Lev 7:37). The ephod was an imitation of the high priest's shoulder-dress (see at Jdg 8:27). The teraphim were images of household gods, penates, who were worshipped as the givers of earthly prosperity, and as oracles (see at Gen 31:19). - In Jdg 17:6 it is observed, in explanation of this unlawful conduct, that at that time there was no king in Israel, and every one did what was right in his own eyes.

Jdg 17:7-9

Appointment of a Levite as Priest . - Jdg 17:7. In the absence of a Levitical priest, Micah had first of all appointed one of his sons as priest at his sanctuary. He afterwards found a Levite for this service. A young man from Bethlehem in Judah, of the family of Judah, who, being a Levite, stayed ( גּר ) there (in Bethlehem) as a stranger, left this town to sojourn " at the place which he should find, "sc., as a place that would afford him shelter and support, and came up to the mountains of Ephraim to Micah's house, "making his journey,"i.e., upon his journey. (On the use of the inf. constr . with ל in the sense of the Latin gerund in do , see Ewald , §280, d .) Bethlehem was not a Levitical town. The young Levite from Bethlehem was neither born there nor made a citizen of the place, but simply "sojourned there,"i.e., dwelt there temporarily as a stranger. The further statement as to his descent ( mishpachath Judah ) is not to be understood as signifying that he was a descendant of some family in the tribe of Judah, but simply that he belonged to the Levites who dwelt in the tribe of Judah, and were reckoned in all civil matters as belonging to that tribe. On the division of the land, it is true that it was only to the priests that dwelling-places were allotted in the inheritance of this tribe (Jos 21:9-19), whilst the rest of the Levites, even the non-priestly members of the family of Kohath, received their dwelling-places among the other tribes (Jos 21:20.). At the same time, as many of the towns which were allotted to the different tribes remained for a long time in the possession of the Canaanites, and the Israelites did not enter at once into the full and undisputed possession of their inheritance, it might easily so happen that different towns which were allotted to the Levites remained in possession of the Canaanites, and consequently that the Levites were compelled to seek a settlement in other places. It might also happen that individuals among the Levites themselves, who were disinclined to perform the service assigned them by the law, would remove from the Levitical towns and seek some other occupation elsewhere (see also at Jdg 18:30).

(Note: There is no reason, therefore, for pronouncing the words יהוּדה ממּשׁפּחת (of the family of Judah) a gloss, and erasing them from the text, as Houbigant proposes. The omission of them from the Cod. Vat . of the lxx, and from the Syriac, is not enough to warrant this, as they occur in the Cod. Al . of the lxx, and their absence from the authorities mentioned may easily be accounted for from the difficulty which was felt in explaining their meaning. On the other hand, it is impossible to imagine any reason for the interpolation of such a gloss into the text.)

Keil-Delitzsch: Jdg 17:10-13

Micah made this proposal to the Levite: " Dwell with me, and become my father and priest; I will give thee ten shekels of silver yearly, and fitting out with clothes and maintenance. " אב , father , is an honourable title give to a priest as a paternal friend and spiritual adviser, and is also used with reference to prophets in 2Ki 6:21 and 2Ki 13:14, and applied to Joseph in Gen 45:8. ליּמים , for the days , sc., for which a person was engaged, i.e., for the year (cf. 1Sa 27:7, and Lev 25:29). " And the Levite went, "i.e., went to Micah's house. This meaning is evident from the context. The repetition of the subject, "the Levite,"precludes our connecting it with the following verb ויּואל . - In Jdg 17:11-13 the result is summed up. The Levite resolved (see at Deu 1:5) to dwell with Micah, who treated him as one of his sons, and entrusted him with the priesthood at his house of God. And Micah rejoiced that he had got a Levite as priest, and said, " Now I know that Jehovah will prosper me. "This belief, or, to speak more correctly, superstition, for which Micah was very speedily to atone, proves that at that time the tribe of Levi held the position assigned it in the law of Moses; that is to say, that it was regarded as the tribe elected by God for the performance of divine worship.

Constable: Jdg 17:1--21:25

III. THE RESULTS OF ISRAEL'S APOSTASY chs. 17--21

The following two extended incidents (ch. 17-21) differ from the records of the judges just completed (chs. 3-16). They are not accounts of the activities of any of Israel's judges. They are the record of events that took place during the period of the judges that throw light on conditions in Israel during this era. The purpose behind their inclusion seems to have been to illustrate even more clearly ". . . the low moral standards, . . . the debased religious conceptions and . . . the disordered social structure" in Israel.³⁰⁵

"As was the case in the earlier chapters of the Book of Judges [1:1-3:6], these chapters deal with the subject of spiritual apostasy and its effects upon the nation of Israel."³⁰⁶

Whereas chapters 3-16 record Israel's struggles with her external enemies, chapters 17-21 document the internal conditions of the nation that made her so weak. In chapters 17-18 we see Israel abandoning God, and in chapters 19-21 we see her destroying herself.

The town of Bethlehem features in each of three stories. These stories are Micah and the Danites (chs. 17-18), the Levite and the Benjamites (chs. 19-21), and the story of Ruth in the Book of Ruth. Therefore some scholars refer to this section of Scripture as the "Bethlehem trilogy." These stories also share other themes and motifs.

"They concern individuals in more or less private settings whose identities and activities are nevertheless inseparable from and crucial to a full understanding of the Davidic monarchy which followed them. Accounts of actual events that transpired in the days of the judges, they are included in the sacred record for the purpose of tracing the roots of the Davidic dynasty and justifying its existence in opposition to Saul."³⁰⁷

The first incident (chs. 17-18) describes the fate of the Danites, and the second (chs. 19-21) the fate of the Benjamites. Both tribes received land in Israel's heartland, between Judah and Ephraim, the tribes that would, after the monarchy divided, lead the Southern and Northern Kingdoms respectively. By selecting incidents from these tribes, the narrator showed that the degenerating tendency in Israel was not just a problem in the fringe territories. Canaanite influence had infected the heart of the nation.

Both Dan and Benjamin found themselves in dire straits but for different reasons. The Danites could not settle into their allotted inheritance because of Canaanite influence, and the Benjamites could not remain in theirs because of their hostile Israelite brethren. In both instances a nameless Levite with Bethlehem-Judah (17:7-8; 19:1-2) and Mt. Ephraim (17:1; 19:1) connections precipitated the crisis. Both accounts include priestly characters inquiring of God concerning the outcome of a proposed course of action (18:5-6; 20:27-28), and both conclude with a reference to Shiloh (18:31; 21:19-24). In both accounts military contingents of 800 men play a crucial role (18:11, 16, 25; 20:47; 21:7, 12, 14, 16-17, 23), and both contain references to the absence of a king in Israel (17:6; 18:1; 19:1; 21:25). These parallel phenomena have the effect of making the reader conclude that the Canaanization of Israel had become complete.³⁰⁸

Constable: Jdg 17:1--18:31

A. The idolatry of Micah and the Danites chs. 17-18

God undoubtedly included the story of Micah and the Danites in the sacred record because it relates the establishment of image worship in Israel. This was a new and catastrophic departure from Yahweh for the Israelites. Image worship continued, grew, and became an increasing snare to the Israelites from this time on in their history until the Babylonian Captivity. Consequently this incident exposes the extent of the spiritual apostasy of Israel.

The events recorded in these two chapters evidently took place while the Philistines were putting pressure on the tribes of Dan, Judah, and Benjamin. Perhaps the writer included them here because of their connection with the arena of Samson's activities that he just related (chs. 13-16). Another connection is the mention of "1,100 . . . of silver" (16:5; 17:2).³⁰⁹ Riches played a significant role in Samson's downfall, and they played a major part in Micah's defection. As mentioned previously, the writers of the Old Testament frequently connected events and laws that were similar or had a logical relationship to one another rather than following a strict chronological sequence. Probably the writer placed this incident before chapters 19--21 because it indicates a basic problem, namely, spiritual apostasy, and chapters 19-21 record the resultant political and social conditions.

It is difficult to determine exactly when during the amphictyony this incident may have occurred. Jonathan, the Levite in the story, was evidently a descendant of Moses (18:30). The English texts call him the "son" of Gershom the "son" of Moses (18:30). However the Hebrew word translated "son" (ben) frequently means "descendant" in the Old Testament. If Jonathan was the grandson of Moses, he probably would have been a "young man" (17:7; et al.) during the wilderness wanderings.

Constable: Jdg 17:1-13

1. The idolatry of Micah ch. 17

The story of Micah (ch. 17) introduces the account of the setting up of image worship in the North (ch. 18).

Constable: Jdg 17:1--19:30

A. The Reminder to Remember the Apostles' Warning vv. 17-19

vv. 17-18 "Forgetfulness of the teaching and warnings of God in Scripture is a major cause of spiritual deterioration. . . .

"Remember! It is the first imperative that Jude has used, and it heads a whole cluster of them in this concluding section."⁶⁹

The term "apostles" here evidently refers to the Twelve plus Paul rather than to the larger group of Christian leaders whom Jesus sent out with the gospel (Matt. 28:19-20). The New Testament writers also called this larger group apostles (cf. Rom. 16:7; 2 Cor. 8:23; Phil. 2:25). The smaller group of apostles, however, were those who mainly revealed the faith once for all delivered to the saints (v. 3). It is for that faith Jude urged his readers to contend. The official apostles therefore seem to be in view here rather than all those who functioned as apostles.

Jude's quotation of the apostles' teaching (v. 18) seems to be a general summary rather than a specific reference. We find a similar statement in 2 Peter 3:3, and that too is probably a summary. Many conservative scholars believe Peter wrote his second epistle after Jude, so Jude may not have been quoting 2 Peter 3:3 here.

The "last time" refers to the end of the historical period that encompasses the church age and the Tribulation. After this "last time" God will rule directly over humankind, first during the Millennium and then in the new heavens and new earth (cf. 1 Tim. 4:1; 2 Tim. 3:1; et al.). It is the last time in relation to Jesus Christ's return to reign on earth.

The object of the "mockers" mocking seems to be the revealed will of God (cf. Ps. 35:16; Prov. 14:6; 19:25; et al.).

"These workers were . . . ever intent on experiencing the thrills of new forms of ungodliness."⁷⁰

v. 19 The false teachers' teaching divided the believers into two basic groups: those who remained in the apostles' teaching and those who departed from it. While they may have claimed to be the truly spiritual group, the false teachers were really worldly-minded sharing the viewpoint of unbelievers. In the case of the unbelievers, they were completely devoid of the Holy Spirit. In the case of the saved apostates, they were devoid of the effective influence of the Holy Spirit.

"In refusing the Divine Spirit they had sunk to the level of an animal life, immoral in itself, and productive of confusion to the Church."⁷¹

Constable: Jdg 17:7-13

Micah's Levite 17:7-13

Verses 1-6 stress the sin of self-styled worship. Verses 7-13 emphasize the folly of self-determined service.

The writer did not call the young Levite who came to live with Micah a priest. He was evidently not a descendant of Aaron though he was from the tribe of Levi. The Levites were, of course, living throughout Israel having received no tribal allotment of land but only cities within the territories of the other tribes. This young man had been living in Bethlehem of Judah, which was not a Levitical city (v. 7). His disregard for God's will is obvious in his choice to live somewhere other than where God told the Levites to live (cf. v. 6).

"Unlike Abraham, who also set out for an unknown destination but who went with a keen sense of the calling of God, this person is shiftless. He has no passion for God, no sense of divine calling, no burden of responsibility. He is a laid back' professional minister following the path of least resistance and waiting for an opportunity to open up."³¹⁷

This young Levite decided to move elsewhere and during his travels met Micah who, desiring to "upgrade" his priesthood, invited him to live with him and become a priest to his family. Micah had been content to have his son function as his family priest, but a genuine Levite would be even better, Micah thought. Family priests had passed out of existence in Israel since God had set the tribe of Levi aside for priestly service (Exod. 32:28-29; cf. Num. 3:12-13). Since Micah promised to support him financially, the Levite agreed to the arrangement that Micah proposed, which involved being a spiritual adviser to his patron. Micah proceeded to set the young man apart to his service (v. 12) and superstitiously concluded that Yahweh would bless him since he had a Levite as his priest (v. 13). He was wrong, as the following chapter shows.

"The apostasy of the Judges period, according to this chapter, was characterized by three observable trends. 1. Religious syncretism (17:1-5). . . . 2. Moral relativism (17:6). . . . 3. Extreme materialism (17:7-13)."³¹⁸

Guzik: Jdg 17:1-13

Judges 17 - Micah's Idolatry

A. Micah makes a shrine for idols.

1. (1-2) He returns a large amount of stolen silver to his mother.

Now there was a man from the mountains of Ephraim, whose name was Micah. And he said to his mother, "The eleven hundred shekels of silver that were taken from you, and on which you put a curse, even saying it in my ears; here is the silver with me; I took it." And his mother said, "May you be blessed by the LORD, my son!"

a. Now there was a man: Chapters 17 and 18 of Judges present to us a "case study" of the spiritual confusion and sin in Israel during the days of the Judges. These two chapters show us just how bad things were.

b. Whose name was Micah: Micah, from the tribe of Ephraim, stole 1,100 shekels of silver from his mother and then returned them. His mother blessed her son for being a thief and then changing his mind.

i. This account reveals a lot about the character of Micah, his mother, and the general spiritual state of Israel during this period.

ii. Judges 17:10 indicates that ten shekels a year was an adequate wage. Therefore, 1,100 shekels was a great fortune.

2. (3-4) Micah's mother directs that some of the money be used to make an image to be used in worship.

So when he had returned the eleven hundred shekels of silver to his mother, his mother said, "I had wholly dedicated the silver from my hand to the LORD for my son, to make a carved image and a molded image; now therefore, I will return it to you." Thus he returned the silver to his mother. Then his mother took two hundred shekels of silver and gave them to the silversmith, and he made it into a carved image and a molded image; and they were in the house of Micah.

a. To make a carved image and a molded image: Some believe this was an image of a false god (such as Baal or Ashtoreth). Others believe that it was an image representing Yahweh. Either way, God strictly forbade this.

i. The gold calf that Aaron made was actually meant to represent Yahweh (Exodus 32:4-5). But this violated the second commandment: You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them nor serve them. For I, the LORD your God, am a jealous God (Exodus 20:4-5).

b. He made it into a carved image and a molded image: By his fallen nature, man wants to make God into his image. Many religious people "carve" their own concept of God and assume that this is the God of the Bible. It takes effort to understand and accept the God of the Bible.

i. The sense of this passage is that Micah did all this easily. It wasn't hard to have an idol made in Israel at that time. This shows how Israel's society was bent towards idolatry.

3. (5) Micah establishes an elaborate worship.

The man Micah had a shrine, and made an ephod and household idols; and he consecrated one of his sons, who became his priest.

a. Micah had a shrine: Micah first sets up a shrine - sort of a small temple, a place where others came to worship these idols.

b. And made an ephod: Micah imitated the worship at the true Tabernacle of God by making an ephod. This was a specific garment worn by priests of Israel.

c. And household idols: In addition to this first idol, Micah also made household idols - literally, terephim - gods that were worshipped in hopes of gaining prosperity and guidance.

d. He consecrated one of his sons, who became his priest: Finally, Micah established a priesthood among his sons. In each of these, Micah did everything he could to set up a rival religion in Israel.

i. All of this came from Micah and not from God. This was a completely man-originated and man-centered religion. Therefore the purpose of the shrine, the beautiful ephod, the attractive idols, and the established priesthood was to serve and please man, not God. This pattern of man-pleasing religion is common with many religions and churches today.

4. (6) A summarization of the spiritual state of Israel during the time of the Judges.

In those days there was no king in Israel; everyone did what was right in his own eyes.

a. There was no king in Israel: There was, in fact, a king in Israel - Israel should have recognized God as King. But since Israel rejected God as King, they were without any good and effective leadership.

b. Everyone did what was right in his own eyes: Modern culture regards this as the ideal state of society. But the Bible and common sense tell us that this kind of moral, spiritual, and social anarchy brings nothing but destruction.

i. There is a way that seems right to a man, but its end is the way of death (Proverbs 14:12). When man follows his own instincts, his own inclinations, it leads to ruin. We need to follow God's way, not our own.

B. Micah hires an unscrupulous Levite.

1. (7-8) An opportunistic Levite looking for a "position."

Now there was a young man from Bethlehem in Judah, of the family of Judah; he was a Levite, and was staying there. The man departed from the city of Bethlehem in Judah to stay wherever he could find a place. Then he came to the mountains of Ephraim, to the house of Micah, as he journeyed.

a. There was a young man from Bethlehem: This man, as a Levite, had cities to live in and a place established by God for him to minister. Instead, he wanted to do what was right in his own eyes and went about offering himself as a "priest for hire," wherever he could find a place.

2. (9-11) Micah hires the Levite.

And Micah said to him, "Where do you come from?" So he said to him, "I am a Levite from Bethlehem in Judah, and I am on my way to find a place to stay." Micah said to him, "Dwell with me, and be a father and a priest to me, and I will give you ten shekels of silver per year, a suit of clothes, and your sustenance." So the Levite went in. Then the Levite was content to dwell with the man; and the young man became like one of his sons to him.

a. Dwell with me, and be a father and a priest to me: Micah wanted this Levite to stay with him and work as a priest for him. He did this because he wanted to legitimize his personal shrine by having an officially recognized priest serving there. Deep down he knew that his idolatry was false and meaningless and he hoped that this would make it legitimate.

b. I will give you ten shekels of silver per year, a suit of clothes, and your sustenance: So, for ten shekels and a suit of clothes, the Levite hired himself out to the idolatry of Micah. The Levite was a perfect example of a hireling, someone who served God (or an idol) for what it could give him, instead of serving to glorify the LORD.

i. There are many different ways that hirelings get what they want. The monetary hireling is obvious, but there are also emotional hirelings who get into the ministry because of their insecurities and their need for approval.

c. Then the Levite was content to dwell with Micah: The arrangements seemed perfect to everyone and Micah felt he had gained a son.

3. (12-13) A false consecration and a false confidence.

So Micah consecrated the Levite, and the young man became his priest, and lived in the house of Micah. Then Micah said, "Now I know that the LORD will be good to me, since I have a Levite as priest!"

a. So Micah consecrated the Levite: Micah's consecration meant nothing at all. He had no authority from God to declare a renegade Levite as set apart by God to the service of this idolatrous shrine.

i. In this tragic account, each person is guilty of terrible sin. But we could say that the Levite was more guilty than Micah was. We can say this because the Levite was at least supposed to know the Word of God.

b. Now I know that the LORD will be good to me, since I have a Levite as priest! Micah's confidence was just as false as his consecration. They were both based on superstition, not on God's Word.

i. We can say Micah was utterly sincere - but totally wrong. Sincerity is nice, but gets you nowhere if it is not coupled with truth. A person who sincerely thinks they can swim across the Pacific Ocean will drown just as surely as the person who isn't as sincere.

© 2003 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Judges (Book Introduction)

JUDGES is the title given to the next book, from its containing the history of those non-regal rulers who governed the Hebrews from the time of Joshua to that of Eli, and whose functions in time of peace consisted chiefly in the administration of justice, although they occasionally led the people in their wars against their public enemies. The date and authorship of this book are not precisely known. It is certain, however, that it preceded the Second Book of Samuel (compare Jdg 9:35 with 2Sa 11:21), as well as the conquest of Jerusalem by David (compare Jdg 1:21 with 2Sa 5:6). Its author was in all probability Samuel, the last of the judges (see Jdg 19:1; Jdg 21:25), and the date of the first part of it is fixed in the reign of Saul, while the five chapters at the close might not have been written till after David's establishment as king in Israel (see Jdg 18:31). It is a fragmentary history, being a collection of important facts and signal deliverances at different times and in various parts of the land, during the intermediate period of three hundred years between Joshua and the establishment of the monarchy. The inspired character of this book is confirmed by allusions to it in many passages of Scripture (compare Jdg 4:2; Jdg 6:14 with 1Sa 12:9-12; Jdg 9:53 with 2Sa 11:21; Jdg 7:25 with Psa 83:11; compare Jdg 5:4-5 with Psa 7:5; Jdg 13:5; Jdg 16:17 with Mat 2:13-23; Act 13:20; Heb 11:32).

JFB: Judges (Outline)

• THE ACTS OF JUDAH AND SIMEON. (Jdg 1:1-3)
• ADONI-BEZEK JUSTLY REQUITED. (Jdg. 1:4-21)
• SOME CANAANITES LEFT. (Jdg 1:22-26)
• AN ANGEL SENT TO REBUKE THE PEOPLE AT BOCHIM. (Jdg 2:1-10)
• WICKEDNESS OF THE NEW GENERATION AFTER JOSHUA. (Jdg 2:11-19)
• NATIONS LEFT TO PROVE ISRAEL. (Jdg 3:1-4)
• BY COMMUNION WITH THESE THE ISRAELITES COMMIT IDOLATRY. (Jdg 3:5-7)
• OTHNIEL DELIVERS ISRAEL. (Jdg 3:8-11)
• EHUD SLAYS EGLON. (Jdg. 3:12-30)
• DEBORAH AND BARAK DELIVER ISRAEL FROM JABIN AND SISERA. (Jdg. 4:1-17)
• DEBORAH AND BARAK'S SONG OF THANKSGIVING. (Jdg. 5:1-31)
• THE ISRAELITES, FOR THEIR SINS, OPPRESSED BY MIDIAN. (Jdg 6:1-6)
• A PROPHET REBUKES THEM. (Jdg 6:7-10)
• AN ANGEL SENDS GIDEON TO DELIVER THEM. (Jdg 6:11-16)
• GIDEON'S PRESENT CONSUMED BY FIRE. (Jdg. 6:17-32)
• THE SIGNS. (Jdg 6:33-39)
• GIDEON'S ARMY. (Jdg 7:1-8)
• HE IS ENCOURAGED BY THE DREAM AND THE INTERPRETATION OF THE BARLEY CAKE. (Jdg 7:9-15)
• HIS STRATAGEM AGAINST MIDIAN. (Jdg 7:16-24)
• THE EPHRAIMITES OFFENDED, BUT PACIFIED. (Jdg 8:1-9)
• ZEBAH AND ZALMUNNA TAKEN. (Jdg. 8:10-27)
• MIDIAN SUBDUED. (Jdg 8:28)
• ABIMELECH IS MADE KING BY THE SHECHEMITES. (Jdg 9:1-6)
• JOTHAM BY A PARABLE REPROACHES THEM. (Jdg 9:7-21)
• GAAL'S CONSPIRACY. (Jdg. 9:22-49)
• ABIMELECH SLAIN. (Jdg 9:50-57)
• TOLA JUDGES ISRAEL IN SHAMIR. (Jdg 10:1-5)
• ISRAEL OPPRESSED BY THE PHILISTINES AND AMMONITES. (Jdg 10:6-9)
• THEY CRY TO GOD. (Jdg 10:10-15)
• THEY REPENT; GOD PITIES THEM. (Jdg 10:16-18)
• JEPHTHAH. (Jdg 11:1-3)
• THE GILEADITES COVENANT WITH JEPHTHAH. (Jdg 11:4-11)
• HIS VOW. (Jdg 11:29-31)
• HE OVERCOMES THE AMMONITES. (Jdg 11:32-33)
• THE EPHRAIMITES QUARRELLING WITH JEPHTHAH. (Jdg 12:1-3)
• DISCERNED BY THE WORD SIBBOLETH, ARE SLAIN BY THE GILEADITES. (Jdg 12:4-15)
• ISRAEL SERVES THE PHILISTINES FORTY YEARS. (Jdg 13:1)
• AN ANGEL APPEARS TO MANOAH'S WIFE. (Jdg 13:2-10)
• THE ANGEL APPEARS TO MANOAH. (Jdg 13:11-14)
• MANOAH'S SACRIFICE. (Jdg 13:15-23)
• SAMSON BORN. (Jdg 13:24-25)
• SAMSON DESIRES A WIFE OF THE PHILISTINES. (Jdg 14:1-5)
• HE KILLS A LION. (Jdg 14:5-9)
• HIS MARRIAGE FEAST. (Jdg 14:10-11)
• HIS RIDDLE. (Jdg 14:12-18)
• HE SLAYS THIRTY PHILISTINES. (Jdg 14:19-20)
• SAMSON IS DENIED HIS WIFE. (Jdg 15:1-2)
• HE BURNS THE PHILISTINES' CORN. (Jdg 15:3-8)
• HE IS BOUND BY THE MEN OF JUDAH, AND DELIVERED TO THE PHILISTINES. (Jdg 15:9-13)
• SAMSON CARRIES AWAY THE GATES OF GAZA. (Jdg 16:1-3)
• DELILAH CORRUPTED BY THE PHILISTINES. (Jdg 16:4-14)
• HE IS OVERCOME. (Jdg 16:15-20)
• THE PHILISTINES TOOK HIM AND PUT OUT HIS EYES. (Jdg 16:21-22)
• THEIR FEAST TO DAGON. (Jdg 16:23-25)
• HIS DEATH. (Jdg 16:26-31)
• MICAH RESTORING THE STOLEN MONEY TO HIS MOTHER, SHE MAKES IMAGES. (Jdg 17:1-4)
• THE DANITES SEEK OUT AN INHERITANCE. (Jdg. 18:1-26)
• THEY WIN LAISH. (Jdg 18:27-29)
• THEY SET UP IDOLATRY. (Jdg 18:30-31)
• A LEVITE GOING TO BETHLEHEM TO FETCH HIS WIFE. (Jdg 19:1-15)
• AN OLD MAN ENTERTAINS HIM AT GIBEAH. (Jdg 19:16-21)
• THE GIBEAHITES ABUSE HIS CONCUBINE TO DEATH. (Jdg 19:22-28)
• THE LEVITE, IN A GENERAL ASSEMBLY, DECLARES HIS WRONG. (Jdg 20:1-7)
• THEIR DECREE. (Jdg 20:8-17)
• THE PEOPLE BEWAIL THE DESOLATION OF ISRAEL. (Jdg 21:1-15)
• THE ELDERS CONSULT HOW TO FIND WIVES FOR THOSE THAT WERE LEFT. (Jdg 21:16-21)

TSK: Judges (Book Introduction)

The book of Judges forms an important link in the history of the Israelites. It furnishes us with a lively description of a fluctuating and unsettled nation; a striking picture of the disorders and dangers which prevailed in a republic without magistracy; when " the high-ways were unoccupied, and the travellers walked through by-ways" (Jdg 5:6), when few prophets were appointed to control the people, and " every one did that which was right in his own eyes" (Jdg 17:6). It exhibits the contest of true religion with superstition; and displays the beneficial effects that flow from the former, and the miseries and evil consequences of impiety. It is a most remarkable history of the long-suffering of God towards the Israelites, in which we see the most signal instances of his justice and mercy alternately displayed. the people sinned, and were punished; they repented, and found mercy. These things are written for our warning. none should presume, for God is just; none need despair, for God is merciful. Independently of the internal evidence of the authenticity of this sacred book, the transactions it records are not only cited or alluded to by other inspired writers, but are further confirmed by the traditions current among heathen nations.

TSK: Judges 17 (Chapter Introduction)

Overview

Jdg 17:1, Of the money that Micah first stole, then restored, his mother makes images; Jdg 17:5, and he ornaments for them; Jdg 17:7, He hires a Levite to be his priest.

Poole: Judges (Book Introduction)

BOOK OF JUDGES

THE ARGUMENT

THE author of this book is not certainly known, whether it was Samuel, or Ezra, or some other prophet; nor is it material to know.

1. It matters not who was the king’ s secretary, or with what pen it was written, if it be once known that it was. the king who made the order or decree: it is sufficient that unto the Jews were committed to the oracles of God , Rom 3:2 , i.e. the Holy Scriptures of the Old Testament, one part of which this was, by confession of all; and that the Jews did not falsify their trust therein, but kept those holy books themselves, and delivered them to the world, entire, without addition or diminution; for neither Christ nor his apostles, who severely rebuke them for their mistakes and misunderstandings of some passages of Scripture, ever charge them with any perfidiousness about the canon or books of the Scripture. This book is called the Book of Judges , because it treats of the judges, or of the state of the commonwealth of Israel under all the judges, except Eli and Samuel, who being the last of the judges, and the occasions or instruments of the change of this government, are omitted in this book. The judges were a sort of magistrates inferior to kings, and could neither make new laws, nor impose any tributes, but were the supreme executors of God’ s laws and commands, and the generals of their armies.

Poole: Judges 17 (Chapter Introduction)

CHAPTER 17

Micah stealeth money of his mother; then confesseth and restoreth it. She dedicates it to the Lord; maketh images: he sets them up in the house of his gods; and consecrates one of his sons for his priest; there being then no magistrates in Israel, Jud 17:1-6 . A Levite travelling that way, he hireth and consecrateth him to be his priest, Jud 17:7-12 ; is confident that God would therefore favour and bless him, Jud 17:13 .

The things mentioned here, and in the following chapters, did not happen in the order in which they are put; but much sooner, even presently after the death of the elders that overlived Joshua, Jud 2:7 , as appears by divers passages; as first, Because the place called Mahaneh-dan , or the camp of Dan , Jud 13:25 , was so called from that which was done, Jud 18:12 . Secondly, Because the Danites had not yet got all their inheritance, Jud 18:1 , which is not credible of them above three hundred years after Joshua’ s death. Thirdly, Because Phinehas the son of Eleazar was priest at this time, Jud 20:28 , who must have been about three hundred and fifty years old, if this had been done after Samson’ s death, which is more than improbable.

MHCC: Judges (Book Introduction)

The book of Judges is the history of Israel during the government of the Judges, who were occasional deliverers, raised up by God to rescue Israel from their oppressors, to reform the state of religion, and to administer justice to the people. The state of God's people does not appear in this book so prosperous, nor their character so religious, as might have been expected; but there were many believers among them, and the tabernacle service was attended to. The history exemplifies the frequent warnings and predictions of Moses, and should have close attention. The whole is full of important instruction.

MHCC: Judges 17 (Chapter Introduction)

(Jdg 17:1-6) The beginning of idolatry in Israel, Micah and his mother.

(Jdg 17:7-13) Micah hires a Levite to be his priest.

Matthew Henry: Judges (Book Introduction)

An Exposition, with Practical Observations, of The Book of Judges

This is called the Hebrew Shepher Shophtim , the Book of Judges, which the Syriac and Arabic versions enlarge upon, and call it, The Book of the Judges of the Children of Israel; the judgments of that nation being peculiar, so were their judges, whose office differed vastly from that of the judges of other nations. The Septuagint entitles it only Kritai , Judges. It is the history of the commonwealth of Israel, during the government of the judges from Othniel to Eli, so much of it as God saw fit to transmit to us. It contains the history (according to Dr. Lightfoot's computation) of 299 years, reckoning to Othniel of Judah forty years, to Ehud of Benjamin eighty years, to Barak of Naphtali forty years, to Gideon of Manasseh forty years, to Abimelech his son three years, to Tola of Issachar twenty-three, to Jair of Manasseh twenty-two, to Jephtha of Manasseh six, to Ibzan of Judah seven, to Elon of Zebulun ten, to Abdon of Ephriam eight, to Samson of Dan twenty, in all 299. As for the years of their servitude, as were Eglon is said to oppress them eighteen years and Jabin twenty years, and so some others, those must be reckoned to fall in with some or other of the years of the judges. The judges here appear to have been of eight several tribes; that honour was thus diffused, until at last it centred in Judah. Eli and Samuel, the two judges that fall not within this book, were of Levi. It seems, there was no judge of Reuben or Simeon, Gad or Asher. The history of these judges in their order we have in this book to the end of ch. 16. And then in the last five chapters we have an account of some particular memorable events which happened, as the story of Ruth did (Rth 1:1) in the days when the judges ruled, but it is not certain in which judge's days; but they are put together at the end of the book, that the thread of the general history might not be interrupted. Now as to the state of the commonwealth of Israel during this period, I. They do not appear here either so great or so good as one might have expected the character of such a peculiar people would be, that were governed by such laws and enriched by such promises. We find them wretchedly corrupted, and wretchedly oppressed by their neighbours about them, and nowhere in all the book, either in war or council, do they make any figure proportionable to their glorious entry into Canaan. What shall we say to it? God would hereby show us the lamentable imperfection of all persons and things under the sun, that we may look for complete holiness and happiness in the other world, and not in this. Yet, II. We may hope that though the historian in this book enlarges most upon their provocations and grievances, yet there was a face of religion upon the land; and, however there were those among them that were drawn aside to idolatry, yet the tabernacle-service, according to the law of Moses, was kept up, and there were many that attended it. Historians record not the common course of justice and commerce in a nation, taking that for granted, but only the wars and disturbances that happen; but the reader must consider the other, to balance the blackness of them. III. It should seem that in these times each tribe had very much its government in ordinary within itself, and acted separately, without one common head, or council, which occasioned many differences among themselves, and kept them from being or doing any thing considerable. IV. The government of the judges was not constant, but occasional; when it is said that after Ehud's victory the land rested eighty years, and after Barak's forty , it is not certain that they lived, much less that they governed, so long; but they and the rest were raised up and animated by the Spirit of God to do particular service to the public when there was occasion, to avenge Israel of their enemies, and to purge Israel of their idolatries, which are the two things principally meant by their judging Israel. Yet Deborah, as a prophetess, was attended for judgment by all Israel, before there was occasion for her agency in war, Jdg 4:4. V. During the government of the judges, God was in a more especial manner Israel's king; so Samuel tells them when they were resolved to throw off this form of government, 1Sa 12:12. God would try what his own law and the constitutions of that would do to keep them in order, and it proved that when there was no king in Israel every man did that which was right in his own eyes; he therefore, towards the latter end of this time, made the government of the judges more constant and universal that it was at first, and at length gave them David, a king after his own heart; then, and not till then, Israel began to flourish, which should make us very thankful for magistrates both supreme and subordinate, for they are ministers of God unto us for good. Four of the judges of Israel are canonized (Heb 11:32), Gideon, Barak, Samson, and Jephtha. The Learned bishop Patrick thinks the prophet Samuel was the penman of this Book.

Matthew Henry: Judges 17 (Chapter Introduction)

All agree that what is related in this and the rest of the chapters to the end of this book was not done, as the narrative occurs, after Samson, but long before, even soon after the death of Joshua, in the days of Phinehas the son of Eleazar, Jdg 20:28. But it is cast here into the latter part of the book that it might not interrupt the history of the Judges. That it might appear how happy the nation was in the judges it is here shown how unhappy they were when there was none. I. Then idolatry began in the family of Micah, Jdg 17:1-13. II. Then it spread itself into the tribe of Dan, ch. 18. III. Then villany was committed in Gibeah of Benjamin, ch. 19. IV. Then that whole tribe was destroyed for countenancing it, ch. 20. V. Then strange expedients were adopted to keep up that tribe, ch. 21. Therefore blessed be God for the government we are under! In this chapter we are told how Micah an Ephraimite furnished himself, 1. With an image for his god (Jdg 17:1-6). 2. With a Levite, such a one as he was, for his priest (Jdg 17:7-13).

Constable: Judges (Book Introduction)

Introduction

Title

The English title, Judges, comes to us from the Latin translation (Vulgate) that the Greek translation (Septuagint) influenced. In all three languages the title means "judges." This title is somewhat misleading, however, because most English-speaking people associate the modern concept of a judge with Israel's judges. As we shall see, judges then were very different from judges now. The Hebrew title is also Judges (Shophetim). The book received its name from its principle characters, as the Book of Joshua did.

The judge in Israel was not a new office during the period of history that this book records. Moses ordered the people to appoint judges in every Israelite town to settle civil disputes (Deut. 16:18). In addition, there was to be a chief justice at the tabernacle who would, with the high priest, help settle cases too difficult for the local judges (Deut. 17:9). Evidently there were several judges at the tabernacle who served as a supreme court (Deut. 19:17).

When Joshua died God did not appoint a man to succeed him as the military leader of the entire nation of Israel. Instead each tribe was to proceed to conquer and occupy its allotted territory. As the need arose God raised up several different individuals who were judges in various parts of Israel at various times to lead segments of the Israelites against local enemies. These judges were similar to modern mayors of towns. God endowed them with certain qualities and identified them in various ways as being those He had chosen to lead His people. This leadership sometimes involved military command. As God had raised up Moses and Joshua, and as he would raise up David (1 Sam. 16:13), so He also raised up the judges. The writer also described Yahweh as a judge in Judges (11:27). This points out the fact that the judges were God's agents in Israel who judged under Him at this period in the nation's history.

"Though the judge enjoyed great prestige, he was in no sense a king. His authority was neither absolute, nor permanent, nor in any case hereditary; it rested solely in those personal qualities (the charisma) that gave evidence that he was the man of Yahweh's spirit. It was a type of authority perfectly expressive of the faith and constitution of early Israel: the God-King's direct leadership of his people through his spirit-designated representative. . . .

"The judges were by no means men of identical character. Some (e.g., Gideon) rose to their task at the behest of a profound experience of divine vocation; one (Jephthah) was no better than a bandit who knew how to strike a canny bargain; one (Samson) was an engaging rogue whose fabulous strength and bawdy pranks became legendary. None, so far as we know, ever led a united Israel into battle. All, however, seem to have had this in common: they were men who, stepping to the fore in times of danger, by virtue only of those personal qualities (charisma) which gave evidence to their fellows that Yahweh's spirit was upon them, rallied the clans against the foe."¹

Judges is the second book of the Former Prophets section of the Hebrew Old Testament. As I pointed out in the notes on Joshua, the fact that the Hebrews placed the book in this section of their canon is significant. It demonstrates that they recognized it as God's selective history of the period designed to teach spiritual lessons more than simply to record historical facts. God revealed Himself through the events of life and history as well as through the sermons of the prophets.

Date and Writer

Internal references help us locate the approximate date of composition of this book. The clause, "In those days there was no king in Israel," (17:6; 18:1; 19:1; 21:25) suggests that someone wrote Judges during the monarchical period that followed the period of rule by judges (amphictyony). Someone probably wrote it after 1051 B.C. when Saul became king. However at the time of writing Jerusalem was still in the hands of the Jebusites (1:21). David captured Jerusalem about 1004 B.C. Therefore the writing of Judges seems to date between 1051 and 1004 B.C.

Jewish tradition suggests that Samuel wrote Judges.² This was the opinion of the writers of the Talmud, the collection of Jewish writings that grew up around revealed Scripture beginning very early in Israel's history. Samuel is a likely writer because of his role in Israel when someone wrote Judges. Samuel's ministry began about 1090 B.C. and apparently ended a few years before Saul's death (ca. 1021 B.C.). If Samuel wrote Judges, he probably did so between 1051 and about 1021 B.C.

Scope

In contrast to Joshua, which spans only about 35 years, Judges covers a much longer period of Israel's history.

The book opens shortly after the death of Joshua (1:1). God did not give us sufficient information to enable us to fix the date of Joshua's death. Leon Wood figured that he died about 1390 B.C.³ Eugene Merrill calculated his death at about 1366 B.C.⁴ The latest event the writer of Judges recorded is probably the death of Samson (16:30-31). Wood believed Samson died about 1055 B.C.⁵ Merrill wrote that he died near 1084 B.C.⁶ Consequently the Book of Judges records about 300 years of Israel's history (cf. 11:26).⁷ The period of rule by the judges, however, extended beyond the events the Book of Judges records to Saul's coronation in 1050 or 1051 B.C.⁸ According to Wood's chronology this was five years beyond the end of Judges and according to Merrill's it was 33 years beyond.

The judgeships of some of the individual judges apparently overlapped. Some ruled in one area of Israel while one or more others ruled elsewhere in some cases.⁹

The Book of Judges does not record the ministries of all Israel's judges. Eli and Samuel were also judges whose work the writer of 1 Samuel recorded. Only the judges whom the divine Author selected for inclusion appear in this book.

Purpose

Arthur Cundall suggested that one of the purposes of Judges may have been to provide apologetic justification for Israel's monarchy.¹⁰ William Dumbrell believed its purpose was primarily to show the sovereign grace of God in preserving Israel in spite of Israel.¹¹ Leon Wood wrote that its primary purpose was to show why Israel did not experience God's promised blessings.¹² Herbert Wolf believed the primary purpose was to show that Israel's spiritual condition determined its political and material situation.¹³ Daniel Block argued that it was to reveal the Canaanization of Israel in the premonarchic period of Israel's history.¹⁴ All these explanations seem to me to be in harmony with what the book records.

Message¹⁵

Joshua reveals that victory, success, and progress result when God's people trust and obey Him consistently. Judges shows that defeat, failure, and retrogression follow when they fail to trust and obey consistently. In this respect Joshua and Judges are like two sides of one coin. The former is a positive lesson and the latter a negative one.

Judges portrays the deterioration of the nation of Israel: what caused it, the course it followed, and the chaos that resulted.

Israel failed because her heart turned from Yahweh, and then her head forsook His covenant. Keil and Delitzsch wrote, "The writer writes throughout from a prophet's point of view. He applies the standard of the law to the spirit of the age by which the nation was influenced as a whole, and pronounces a stern and severe sentence upon all deviations from the path of rectitude set before it in the law."¹⁶

We could visualize the structure of the book as a descending spiral. Israel departed from God, fell under His discipline, repented, experienced deliverance from her oppressors, dedicated herself anew to Yahweh, experienced His blessing, and then apostatized again. In each cycle Israel seems to have sunk lower than she had been previously even though each cycle included a spiritual revival.

Judges reveals the course and process by which Israel deteriorated as a nation. The same process takes place on the personal level as well as on the national level, but it is easier to observe on the national level in Judges.

The root cause of Israel's deterioration was religious apostasy. The Israelites turned from God. They did not drive out the Canaanites as God had commanded (1:21, 27-33). Instead they made covenants with them (2:1-2). Rather than destroying the pagan altars, the Israelites served idols and forsook the Lord (2:11-12, 17, 19).

Their apostasy began with toleration of things that God had condemned and prohibited. In time the Israelites began to admire these things. Finally they conformed to them.

The story of Micah and the Danites (chs. 17-18) is a short illustration of the religious apostasy in Israel at this time. Chapters 17-21 are an appendix to the book.

Religious apostasy led to political disorganization in Israel. Shortly after Israel departed from God it began to come apart as a nation. The people stopped working together toward their God-given goal of possessing the entire land and began fighting with one another instead. At the beginning of the amphictyony the tribes were fairly united, but by the end of this period of Israel's history anarchy prevailed (21:25).

The government in Israel deteriorated from theocracy (rule by God) to anarchy (no rule or government). Israel became fragmented, weak, and unable to withstand her enemies. This is ironic because after Joshua died Israel was in position to begin to enjoy the benefits of the theocracy in the land for the first time. Until Judges opens, God was preparing Israel to enjoy the theocracy in the land.

There are several examples of tribal jealousies in Judges (e.g., 8:1-3; 12:1-6), but the worst example of political disorganization is the vignette that concludes the book. This is the civil war in which 11 of the tribes almost annihilated the twelfth, Benjamin (chs. 20-21). Instead of destroying the Canaanites, God's people allowed them to live among them while the Israelites proceeded to destroy one another.

Another evidence of Israel's deterioration as a nation was social chaos.

Three characteristics marked the social chaos in Israel during the period of the judges. Lawlessness characterized national life. People were afraid to go out in public and traveled the byways rather than the highways of the land (5:6). People committed violent crimes without fear of punishment (ch. 19). Blindness also characterized the people. They were blind to what was happening in their midst, namely, God using discipline after apostasy to bring them to repentance and deliverance. They were also blind to God's dealings with their ancestors in their history. Third, immorality marked Israel's social life. Even Samson, one of the judges, was a victim of this cancer.

The story of the Levite and his concubine who visited the town of Gibeah (ch. 19) is a slice of life out of the period of the judges that shows the immorality that characterized Israel's social life. The behavior demonstrated in this story was the fruit of departure from God. The sin that had previously characterized the Canaanites of Sodom (Gen. 19) now marked God's people. Chapter 19 is a third part of the appendix to the book.

God revealed this process of deterioration to warn all people. Spiritual apostasy leads to political disorganization and social chaos. Social and governmental evils rise out of spiritual conditions. When the Israelites repented and rededicated themselves to God, God brought political deliverance and restored social order.

Judges not only reveals what causes deterioration, but it also clarifies the steps to restoration. Israel's history during this period resembles a downward spiral. The general trend was downward. Nevertheless there were six revivals of the peoples' faith in God and commitment to him too. These revivals cycled in Israel's history at this time.

Israel began from a privileged position of divine blessing.

In time the people apostatized by turning away from God and His covenant to the gods and practices of the Canaanites.

To bring them back to Himself God disciplined His people by allowing them to fall under the control and domination of their enemies. Israel chose to bow down to idols, so God allowed the idolaters to bend her over in bondage. The Israelites tolerated the Canaanites, but God made the Canaanites intolerant of them. The people with the birthright to the land had to hide in caves and among the rocks fearing to show themselves (6:2). God disciplined them severely for their apostasy. In Joshua God dealt with sin primarily among the Canaanites, but in Judges He dealt with it primarily among the Israelites. However, God's discipline was always remedial. God designed it to bring the Israelites back to a consciousness of sin and their need for God.

When the Israelites cried out to Yahweh in repentance, God heard their cry and delivered them mercifully. I mean "repentance" in the general sense of turning to God, not in the specific sense of cleaning up the life. God did not give deliverance as a reward the people had earned, but as grace in response to their helpless cry, as the text makes clear.

When they truly repented, He delivered them by raising up a judge. In each case, deliverance came at the right moment. It always came by the right instrument. God raised up the right person in each case. In almost every case God used one person, either a man or a woman. Judges reveals how God remarkably works through all types of different individuals to accomplish His purposes. He raised up the judge whom He had prepared for the needs of his time and place. Each judge was just right for his mission. In almost every case God used one single individual to change the whole course of history in Israel. E. M. Bounds wrote, "The Holy Spirit does not flow through methods, but through man. He does not come on machinery, but on men. He does not anoint plans, but people--people of prayer."

As a result of this deliverance the people rededicated themselves anew to Yahweh. Spiritual revival was the result of God's physical deliverance.

The people then began to enjoy God's blessing again. God gave them rest from the oppression of their enemies. Arthur Cundall labeled these stages "sin, servitude, supplication, and salvation."¹⁷

God's methods are the same today as they were in the days of the judges.

The fact that the writer repeated this cycle of events six times in Judges points to its timeless quality and its universality. Charles Feinberg wrote, "If ever there were history with a purpose it is here."¹⁸

I would state the message of the Book of Judges therefore as follows. Apostasy leads to disorganization and chaos, but repentance results in deliverance and blessing. This is true nationally and personally.

Constable: Judges (Outline)

Outline

I. The reason for Israel's apostasy 1:1-3:6

A. Hostilities between the Israelites and the Canaanites after Joshua's death 1:1-2:5

1. Initial successes and failures ch. 1

2. The announcement of God's discipline 2:1-5

B. Israel's conduct toward Yahweh and Yahweh's treatment of Israel in the period of the judges 2:6-3:6

1. Review of Joshua's era 2:6-10

2. The pattern of history during the judges' era 2:11-23

3. God's purposes with Israel 3:1-6

II. The record of Israel's apostasy 3:7-16:31

A. The first apostasy 3:7-11

B. The second apostasy 3:12-31

1. Oppression under the Moabites and deliverance through Ehud 3:12-30

2. Oppression under the Philistines and deliverance through Shamgar 3:31

C. The third apostasy chs. 4-5

1. The victory over Jabin and Sisera ch. 4

2. Deborah's song of victory ch. 5

D. The fourth apostasy 6:1-10:5

1. The story of Gideon 6:1-8:32

2. Israel's departure from Yahweh 8:33-35

3. The story of Abimelech ch. 9

4. The judgeships of Tola and Jair 10:1-5

E. The fifth apostasy 10:6-12:15

1. Renewed oppression 10:6-7

2. Oppression under the Ammonites 10:8-18

3. Deliverance through Jephthah 10:1-12:7

4. The judgeships of Ibzan, Elon, and Abdon 12:8-15

F. The sixth apostasy chs. 13-16

1. Samson's birth ch. 13

2. Samson's intended marriage to the Timnite ch. 14

3. Samson's vengeance on the Philistines ch. 15

4. Samson's final fatal victory ch. 16

III. The results of Israel's apostasy ch. 17-21

A. The idolatry of Micah and the Danites ch. 17-18

1. The idolatry of Micah ch. 17

2. The apostasy of the Danites ch. 18

B. The immorality of Gibeah and the Benjamites chs. 19-21

1. The atrocity in Gibeah ch. 19

2. The civil war in Israel ch. 20

3. The preservation of Benjamin ch. 21

Constable: Judges

Judges

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Davis, John J. "Conquest and Crisis." In A History of Israel by John J. Davis and John C. Whitcomb. N.p., 1970; reprint ed., Grand Rapids: Baker Book House, 1980.

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Dumbrell, William J. "In Those Days There Was No King in Israel; Every Man Did What Was Right in His Own Eyes.' The Purpose of the Book of Judges Reconsidered." Journal for the Study of the Old Testament. 25 (1983):23-33.

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Exum, J. Cheryl. "Aspects of Symmetry and Balance in the Samson Saga." Journal for the Study of the Old Testament 19 (1981):3-29.

_____. "The Centre Cannot Hold: Thematic and Textual Instabilities in Judges." Catholic Biblical Quarterly 52 (July 1990):410-31.

_____. "The Theological Dimension of the Samson Saga." Vetus Testamentum 33:1 (1983):30-45.

Exum, J. Cheryl, and J. William Whedbee. "Isaac, Samson, and Saul: Reflections on the Comic and Tragic Visions." Semeia 32 (1984):5-40.

Feinberg, Charles L. "Notes on the Book of Judges." Unpublished class notes, Dallas Theological Seminary, n.d.

Ferguson, Robert U., Jr. "The Danger of Playing Games with God." Pulpit Digest 64:468 (July-August 1984):31-34.

Fritz, Volkmar. "Conquest or Settlement? The Early Iron Age in Palestine." Biblical Archaeologist 50:2 (June 1987):84-100.

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Garstang, John. Joshua, Judges. The Foundations of Bible History series. New York: Richard R. Smith, 1931.

Gooding, D. W. "The Composition of the Book of Judges." Eretz Israel 16 (1982):70-79.

Gordon, Cyrus. The Ancient Near East. New York: W. W. Horton, 1965.

Gottlieb, Freema. "Three Mothers." Judaism 30 (Spring 1981):194-203.

Gray, G. Buchanan. The Forms of Hebrew Poetry. Library of Biblical Studies series. Revised ed. New York: Ktav Publishing Co., 1972.

Gray, John. Joshua, Judges and Ruth. New Century Bible Commentary series. London: Thomas Nelson and Sons, 1967.

Greenspahn, Frederick E. "An Egyptian Parallel to Judg 17:6 and 21:25." Journal of Biblical Literature 101:1 (1982):129-35.

_____. "The Theology of the Framework of Judges." Vetus Testamentum 36:4 (October 1986):385-96.

Gunn, D. M. "Narrative Patterns and Oral Tradition in Judges and Samuel." Vetus Testamentum 24:3 (July 1974):286-317.

Halpern, Baruch. "The Rise of Abimelek Ben-Jerubbaal." Hebrew Annual Review 2 (1978):79-100.

Hawkes, Jacquetta. The First Great Civilizations. New York: Knopf, 1973.

Henry, Matthew. Commentary on the Whole Bible. 6 vols. New York: Revell, n.d.

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Horn, Siegfried H. Biblical Archaeology: A Generation of Discovery. Washington: Biblical Archaeology Society, 1985.

Inrig, Gary. Hearts of Iron, Feet of Clay. Chicago: Moody Press, 1979.

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Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kallai, Z. "The Conquest of Northern Palestine in Joshua and Judges." Proceedings of the Fifth World Congress of Jewish Studies. Vol I. Jerusalem: World Union of Jewish Studies, 1969.

Keil, C. F., and Franz Delitzsch. Joshua, Judges, Ruth. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

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_____. "The Old Testament in its Context: 3 From Joshua to Solomon." Theological Students' Fellowship Bulletin 61 (1971):5-14.

Klein, L. R. The Triumph of Irony in the Book of Judges. Journal for the Study of the Old Testament Supplement 68. Sheffield, England: Almond Press, 1987.

Lasine, Stuart. "Guest and Host in Judges 19: Lot's Hospitality in an Inverted World." Journal for the Study of the Old Testament 29 (1984):37-59.

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_____. "More Samson Legends." Vetus Testamentum 36:4 (October 1986):397-405.

_____. "Samson's Foxes." Vetus Testamentum 35:2 (April 1985):224-29.

_____. "Samson's Riddle and Samson's Magic Locks." Vetus Testamentum 36:2 (April 1986):225-34.

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_____. "Bronze Bull Found in Israelite High place' From the Time of the Judges." Biblical Archaeology Review 9:5 (September-October 1983):34-40.

_____. "On Cult Places and Early Israelites: A Response to Michael Coogan." Biblical Archaeology Review 15:4 (July-August 1988):45.

_____ "A Philistine Temple at Tell Qasile." Biblical Archaeologist 36 (1973):43-48.

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_____. "Paul's Use of About 450 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

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Copyright 2003 by Thomas L. Constable

Haydock: Judges (Book Introduction)

INTRODUCTION.

THE BOOK OF JUDGES.

This Book is called Judges, because it contains the history of what passed under the government of the judges, who ruled Israel before they had kings. The writer of it, according to the more general opinion, was the prophet Samuel. (Challoner) --- Some are of opinion, that the judges might have each left records of their respective administration, (Menochius) which might be put in order by Samuel. The author of this book seems to have lived under the reign of Saul, before David had expelled the Jebusites, chap. xviii. 31. (Du Hamel) --- The captivity, which is mentioned [in] ver. 30, must be understood of that when the ark of God, as well as the idol Micha, and may of the people were taken by the Philistines. (Huet) --- Many passages of the Psalms, &c., are taken from this book, which shew its antiquity, Psalm lxvii. 8., and 2 Kings xi. 21. The divine Providence is here displayed in a very striking manner. (Du Hamel) --- The theocracy still subsisted and God generally chose these judges to be his ministers, and to deliver the people, on their repentance, from some dreadful calamity. (Haydock) --- They exercised a supreme power, yet without bearing the insignia of regal authority, or imposing taxes, or making any alteration in the established laws. The Suffetes, who were Carthaginian magistrates, seem to have taken their name from these Ssuptim. (Du Hamel) --- When God did not raise up judges, in an extraordinary manner, a kind of ananchy prevailed. (Haydock) --- Each of the tribes regarded only their own affairs, and the republic was dissolved. (Grotius) --- Prosperous and unfortunate days succeeded each other, in proportion as the people gave themselves up to repentance or to dissolution. Sicut se habebant peccata populi & misericordia Dei, alternaverunt prospera & adversa bellorum. (St. Augustine, City of God xviii. 23.) St. Jerome (ep. ad Eust. & ad Paulin.) exhorts us to penetrate the spiritual sense of the historical books, and he regards "the judges as so many figures" of the apostles, who established the church of Christ. Though some of them had been noted for their misconduct, they were reclaimed by the grace of God. Then all the judges, every one by name, whose heart was not corrupted, who turned not away from the Lord, that their memory might be blessed, &c., Ecclesiasticus xlvi. 13, 14. (Worthington) --- St. Paul mentions four of them, though the conduct of Jephte and of Samson might have been regarded as more exceptionable than that of Othoniel, who is said to have been filled with the spirit of the Lord, chap. iii. 10. Serarius doubts not but they are all in heaven. Salien (in the year of the world 2640,) supposes that the transactions recorded in the five last chapters, took place before this 40th year from the death of Josue, which was the last of Othoniel. With respect to the chronology of these times, there are many opinions. Houbigant endeavours to shew that the system of Usher is inadmissible, as well as that of Petau. Marsham maintains that many of the captivities, and of the Judges, related only to some tribes, so that the different years which are specified, must be referred to the same period of time. Thus while Jephte ruled over those on the east side of the Jordan, and fought against the Ammonites, other judges endeavoured to repel the armies of the Philistines on the west. See 3 Kings vi. 1., and Judges xi. 16. By this expedient, he finds no difficulty in shewing that 480 years elapsed from the departure out of Egypt till the building of the temple, and that the Israelites had occupied the country of the Ammonites during the space of 300 years. (Haydock) --- Houbigant seems to adopt this system in some respects, and he thinks that errors have crept into some of the numbers, so that Aod procured a peace of only 20 instead of 80 years, &c. He observes that the name of judge here designates, 1. A warrior, like Samson; 2. a person who passes sentence according to the law, which was the office of Heli; 3. one divinely commissioned to exercise the sovereign authority, as Samuel did, even after Saul had been elected king. (Proleg. Chronol.) Others have compared the power of these judges with that of the Roman Dictators, or the Archontes of Athens. (Serarius) --- They were properly God's lieutenants. Their revenue seems to have been very precarious, and their exterior deportment modest and unassuming. They were guided by the declarations of the high priests, when arrayed with the Urim and Thummim; and their business was to promote the observance of the true religion, and to defend the people of God. This book concludes with the history of Samson, describing the transactions of 317 years, (Calmet) according to the calculation of Usher, which has met with the approbation of many of the learned, and is therefore chiefly inserted in this edition, as it was in that which was published in 1791, at Dublin, by the care of the Rev. B. Mac Mahon, who seems to have made some alterations. It is not indeed free from many serious difficulties. But we have not leisure to examine them at present. See chap. iii. 11, 30. We shall only subjoin the chronological table of Houbigant, which is not very common, that the reader may perceive where they are chiefly at variance. Moses governed 40 years, Josue 20, the Ancients 20, king of Mesopotamia 8, Othoniel 40, Moabites 18, Aod 20, Samgar 0, the Chanaanites 20, Debora and Barac 40, Madianites 7, Gedeon 40, Abimelech 3, Thola 23, Ammonites 0, Jair 22, Jephte 6, Abesan 7, Ahialon 10, Abdon 8, Philistines 0, Samson 20, and with Heli 20, Heli and Samuel 25, Samuel and Saul 20, David 40, Solomon 3. In the 4th year of his reign the temple was begun, 480 years after the liberation from Egypt. Those to whom no years are assigned, lived at the same time with others whose years enter into the calculation. Thus Samgar gained a victory over the Philistines, while the Chanaanites held the Israelites in subjection, chap. iii. 31. For other particulars we must refer to the author. (Chron. sacra.) (Haydock)

Gill: Judges (Book Introduction)

INTRODUCTION TO JUDGES

The title of this book in the Hebrew copies is Sepher Shophetim, the Book of Judges; but the Syriac and Arabic interpreters call it,

"the Book of the Judges of the Children of Israel;''

and the Septuagint only Judges; so called, not because it was written by them, though some think it was compiled out of annals and diaries kept by them; but it seems to be the work of one person only: the true reason of its name is, because it treats of the judges of Israel, gives an account of their lives and actions, and especially such as concerned their office; which office was different from that of kings, and seems only to have been occasional, and chiefly lay in delivering the people out of the hands of their enemies, when oppressed, distressed, or carried captive by them; in protecting them in the enjoyment of their country, rights, and liberties; in leading out their armies against their enemies when needful; and in settling differences, judging law suits, and administering justice. The government of the nation, during their time, was a theocracy. It is not certain who was the penman of this book; some ascribe it to King Hezekiah, others to Ezra; but the Jewish writers ^a are generally of opinion that it was written by Samuel, which is most likely, who was the last of the judges; and it seems plainly to be written before the times of David, us appears from a speech of Joab, 2Sa 11:21; and from some passages in Psa 68:8, which seem to refer or allude to Jdg 5:4; and from Jerusalem being called Jebus, which shows it to be inhabited by the Jebusites in the time of the writer of this book, whereas it was taken out of their hands by David; besides, Samuel himself refers to the annals of this book; 1Sa 12:9; and from whose testimonies, as well as from others in the New Testament, there is no doubt to be made of its being genuine and authentic, and written by divine inspiration; as is evident from the use the Apostle Paul, and the author of the epistle to the Hebrews, have made of it, Act 13:20; it is useful as an history, and without which the history of the people of Israel would not be complete; it containing an account of all their judges, excepting the two last, Eli and Samuel, of whom an account is given in the following books, and of some facts incidental to those times, related in an appendix at the end of it, concerning the idol of Micah, and the war of Benjamin; and furnishes out many useful moral observations concerning God's displeasure at sin in his own people Israel, and his corrections for it; and about his providential care of them in raising up for them deliverers in their time of need, as well as points at various virtues and excellencies in great and good men, worthy of imitation. It contains, according to Piscator, Dr. Lightfoot, and others, an history of two hundred ninety and nine years.

Gill: Judges 17 (Chapter Introduction)

INTRODUCTION TO JUDGES 17

This chapter relates the first rise of idolatry in Israel after the death of Joshua, which began in Mount Ephraim, occasioned by a sum of money stolen by a man from his mother, which being restored, part was converted to an idolatrous use; two images were made of it, Jdg 17:1 and there being no king in Israel to take cognizance of it, the idolatry took place and continued, and afterwards spread, Jdg 17:6, and this idolater not only made one of his sons a priest, but took a Levite for another, whom he hired by the year to serve him, Jdg 17:7.