Text -- Judges 18:1-14 (NET)

The Tribe of Dan Finds an Inheritance

18:1 In those days Israel had no king. And in those days the Danite tribe was looking for a place to settle, because at that time they did not yet have a place to call their own among the tribes of Israel. 18:2 The Danites sent out from their whole tribe five representatives, capable men from Zorah and Eshtaol, to spy out the land and explore it. They said to them, “Go, explore the land.” They came to the Ephraimite hill country and spent the night at Micah’s house. 18:3 As they approached Micah’s house, they recognized the accent of the young Levite. So they stopped there and said to him, “Who brought you here? What are you doing in this place? What is your business here?” 18:4 He told them what Micah had done for him, saying, “He hired me and I became his priest.” 18:5 They said to him, “Seek a divine oracle for us, so we can know if we will be successful on our mission.” 18:6 The priest said to them, “Go with confidence. The Lord will be with you on your mission.” 18:7 So the five men journeyed on and arrived in Laish. They noticed that the people there were living securely, like the Sidonians do, undisturbed and unsuspecting. No conqueror was troubling them in any way. They lived far from the Sidonians and had no dealings with anyone. 18:8 When the Danites returned to their tribe in Zorah and Eshtaol, their kinsmen asked them, “How did it go?” 18:9 They said, “Come on, let’s attack them, for we saw their land and it is very good. You seem lethargic, but don’t hesitate to invade and conquer the land. 18:10 When you invade, you will encounter unsuspecting people. The land is wide! God is handing it over to you– a place that lacks nothing on earth!” 18:11 So six hundred Danites, fully armed, set out from Zorah and Eshtaol. 18:12 They went up and camped in Kiriath Jearim in Judah. (To this day that place is called Camp of Dan. It is west of Kiriath Jearim.) 18:13 From there they traveled through the Ephraimite hill country and arrived at Micah’s house. 18:14 The five men who had gone to spy out the land of Laish said to their kinsmen, “Do you realize that inside these houses are an ephod, some personal idols, a carved image, and a metal image? Decide now what you want to do.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jdg 18:1

Not long after Joshua's death.

Wesley: Jdg 18:1

A part of that tribe, consisting only of six hundred men of war, with their families, Jdg 18:16, Jdg 18:21.

Wesley: Jdg 18:1

The lot had fallen to them before this time, but not the actual possession, because the Philistines and Amorites opposed them.

Wesley: Jdg 18:2

Not in the same house, but near it.

Wesley: Jdg 18:3

By the acquaintance which some of them formerly had with him.

Wesley: Jdg 18:5

By thine Ephod, and Teraphim, or images, which they knew he had, Jdg 18:14.

Wesley: Jdg 18:6

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

Wesley: Jdg 18:7

Who living in a very strong place, and abounding in wealth, and perceiving that the Israelites never attempted anything against them, were grown secure and careless.

Wesley: Jdg 18:7

Or, that might rebuke or punish any thing, that is, any crime. Putting to shame seems to be used for inflicting civil punishment, because shame is generally the effect of it.

Wesley: Jdg 18:7

Who otherwise could have succoured them, and would have been ready to do it.

Wesley: Jdg 18:7

No league or confederacy, nor much converse with other cities, it being in a pleasant and plentiful soil, between the two rivulets of Jor and Dan, not needing supplies from others, and therefore minding only their own ease and pleasure.

Wesley: Jdg 18:10

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

Wesley: Jdg 18:12

dan - That is, the camp of Dan.

Wesley: Jdg 18:13

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

Wesley: Jdg 18:14

That is, spake, the word answering being often used in scripture of the first speaker.

Wesley: Jdg 18:14

That is, in one of these houses.

Wesley: Jdg 18:14

Whether it be not expedient to take them for your farther use.

JFB: Jdg 18:1-6

The Danites had a territory assigned them as well as the other tribes. But either through indolence, or a lack of energy, they did not acquire the full possession of their allotment, but suffered a considerable portion of it to be wrested out of their hands by the encroachments of their powerful neighbors, the Philistines. In consequence, being straitened for room, a considerable number resolved on trying to effect a new and additional settlement in a remote part of the land. A small deputation, being despatched to reconnoitre the country, arrived on their progress northward at the residence of Micah. Recognizing his priest as one of their former acquaintances, or perhaps by his provincial dialect, they eagerly enlisted his services in ascertaining the result of their present expedition. His answer, though apparently promising, was delusive, and really as ambiguous as those of the heathen oracles. This application brings out still more clearly and fully than the schism of Micah the woeful degeneracy of the times. The Danites expressed no emotions either of surprise or of indignation at a Levite daring to assume the priestly functions, and at the existence of a rival establishment to that of Shiloh. They were ready to seek, through means of the teraphim, the information that could only be lawfully applied for through the high priest's Urim. Being thus equally erroneous in their views and habits as Micah, they show the low state of religion, and how much superstition prevailed in all parts of the land.

JFB: Jdg 18:7-10

Or, "Leshem" (Jos 19:47), supposed to have been peopled by a colony of Zidonians. The place was very secluded--the soil rich in the abundance and variety of its produce, and the inhabitants, following the peaceful pursuits of agriculture, lived in their fertile and sequestered valley, according to the Zidonian style of ease and security, happy among themselves, and maintaining little or no communication with the rest of the world. The discovery of this northern paradise seemed, to the delight of the Danite spies, an accomplishment of the priest's prediction. They hastened back to inform their brethren in the south both of the value of their prize, and how easily it could be made their prey.|| 07005||1||11||0||@there went from thence of the family of the Danites . . . six hundred men==--This was the collective number of the men who were equipped with arms to carry out this expeditionary enterprise, without including the families and furniture of the emigrants (Jdg 18:21). Their journey led them through the territory of Judah, and their first halting place was "behind," that is, on the west of Kirjath-jearim, on a spot called afterwards "the camp of Dan." Prosecuting the northern route, they skirted the base of the Ephraimite hills. On approaching the neighborhood of Micah's residence, the spies having given information that a private sanctuary was kept there, the priest of which had rendered them important service when on their exploring expedition, it was unanimously agreed that both he and the furniture of the establishment would be a valuable acquisition to their proposed settlement. A plan of spoliation was immediately formed. While the armed men stood sentinels at the gates, the five spies broke into the chapel, pillaged the images and vestments, and succeeded in bribing the priest also by a tempting offer to transfer his services to their new colony. Taking charge of the ephod, the teraphim, and the graven image, he "went in the midst of the people"--a central position assigned him in the march, perhaps for his personal security; but more probably in imitation of the place appointed for the priests and the ark, in the middle of the congregated tribes, on the marches through the wilderness. This theft presents a curious medley of low morality and strong religious feeling. The Danites exemplified a deep-seated principle of our nature--that men have religious affections, which must have an object on which these may be exercised, while they are often not very discriminating in the choice of the objects. In proportion to the slender influence religion wields over the heart, the greater is the importance attached to external rites; and in the exact observance of these, the conscience is fully satisfied, and seldom or never molested by reflections on the breach of minor morals.

Clarke: Jdg 18:1

There was no king in Israel - See Jdg 17:6 (note). The circumstances related here show that this must have happened about the time of the preceding transactions

Clarke: Jdg 18:1

The tribe of the Danites - That is, a part of this tribe; some families of it

Clarke: Jdg 18:1

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

Clarke: Jdg 18:2

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

Clarke: Jdg 18:3

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

Clarke: Jdg 18:5

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

Clarke: Jdg 18:7

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

Clarke: Jdg 18:7

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

Clarke: Jdg 18:7

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

Clarke: Jdg 18:9

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

Clarke: Jdg 18:11

Six hundred men - These were not the whole, for we find they had children, etc., Jdg 18:21; but these appear to have been six hundred armed men.

Clarke: Jdg 18:12

Mahaneh-dan - "The camp of Dan;"so called from the circumstance of this armament encamping there. See Jdg 13:25 (note), which affords some proof that this transaction was previous to the days of Samson.

Clarke: Jdg 18:14

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

Defender: Jdg 18:1

The tribe of Dan had been unable to conquer the territory assigned to them (Jdg 1:34). Consequently, they sent a delegation northward to find a suitable location, eventually settling on a northern coastal city which they conquered and renamed Dan, (Jdg 18:27-29). This was Israel's northernmost city. Beersheba, in Judah, was the southernmost city, giving rise to the proverbial expression, "from Dan to Beersheba" (Jdg 20:1). The fact that this city of Dan is mentioned in Jdg 5:17 is one indication that the events of Judges 17-21 occurred very early in the period of the judges."

TSK: Jdg 18:1

no king : The word mailech , which generally means a king, is sometimes taken for a supreme ruler, governor, or judge (see note on Gen 36:31, and see note on Deu 33:5); and it is probable it should be so understood here, and in the parallel passages. Jdg 17:6, Jdg 19:1, Jdg 21:25

the tribe : Jos 19:40-48

for unto : Jdg 1:34

TSK: Jdg 18:2

men : Heb. sons

Zorah : Jdg 18:8, Jdg 18:11, Jdg 13:2, Jdg 13:25, Jdg 16:31; Gen 42:9; Jos 19:41

to spy : Num 13:17; Jos 2:1; Pro 20:18; Luk 14:31

mount : Jdg 17:1, Jdg 19:1, Jdg 19:18; Jos 17:15-18

TSK: Jdg 18:3

they knew : They knew by his dialect or mode of pronunciation, that he was not an Ephraimite (see the parallel texts). Jdg 12:6; Gen 27:22; Mat 26:73

and what hast : Isa 22:16

TSK: Jdg 18:4

hired me : Jdg 17:10; Pro 28:21; Isa 56:11; Eze 13:19; Hos 4:8, Hos 4:9; Mal 1:10; Joh 10:12, Joh 10:13; Act 8:18-21, Act 20:33; 1Ti 3:3; Tit 1:11; 2Pe 2:3, 2Pe 2:14, 2Pe 2:15

TSK: Jdg 18:5

Ask counsel : 1Ki 22:5; 2Ki 16:15; Isa 30:1; Eze 21:21; Hos 4:12; Act 8:10

of God : Jdg 18:14, Jdg 17:5, Jdg 17:13

TSK: Jdg 18:6

Go in peace : 1Ki 22:6, 1Ki 22:12, 1Ki 22:15; Jer 23:21, Jer 23:22, Jer 23:32

before : Deu 11:12; Psa 33:18; 1Th 3:11

the Lord : As the Levite uses the word Jehovah, and as the Danites succeeded according to the oracle delivered by him, some learned men are of opinion, that the worship established by Micah was not of an idolatrous kind.

TSK: Jdg 18:7

Laish : Jos 19:47, called Leshem

how they : Jdg 18:27, Jdg 18:28; Rev 18:7

magistrate : Heb. possessor, or, heir of restraint, 1Sa 3:13; 1Ki 1:6; Rom 13:3; 1Pe 2:14

and had no : In the most correct copies of the LXX this clause stands thus; και λογος ουκ ην αυτοις μετα Συριας ; ""and they had no transactions with Syria;""evidently reading instead of אדם [Strong’ s H120], adam , man, ארם [Strong’ s H758], aram , Syria; words so nearly similar that the only difference between them is in the ר , raish , and ד , daleth , which in both manuscripts and printed books is sometimes indiscernible. Laish was situated on the frontiers of Syria.

TSK: Jdg 18:8

Zorah and Eshtaol : Jdg 18:2, Jdg 18:11, Jdg 13:2, Jdg 16:31

TSK: Jdg 18:9

Arise : Num 13:30, Num 14:7-9; Jos 2:23, Jos 2:24

are ye still : 1Ki 22:23

be not : Jos 18:3; 1Sa 4:9; 2Sa 10:12; Joh 6:27; Heb 6:11, Heb 6:12; 2Pe 1:10, 2Pe 1:11

TSK: Jdg 18:10

secure : Jdg 18:7, Jdg 18:27

God hath : Deu 2:29, Deu 4:1; Jos 6:16

where there : Exo 3:8; Deu 8:7-9, Deu 11:11, Deu 11:12; Eze 20:6; 1Ti 6:17

TSK: Jdg 18:11

appointed : Heb. girded, Jdg 18:11

TSK: Jdg 18:12

Kirjathjearim : A city of Judah, on the confines of Benjamin; distant nine miles from Alia or Jerusalem, in going towards Diospolis or Lydda, according to Eusebius. Jos 15:60; 1Sa 7:1; 1Ch 13:5, 1Ch 13:6; 2Ch 1:4

Mahanehdan : Jdg 13:25 *marg.

TSK: Jdg 18:13

mount Ephraim : Jdg 18:2, Jdg 18:3, Jdg 17:1, Jdg 19:1; Jos 24:30, Jos 24:33

TSK: Jdg 18:14

Then : 1Sa 14:28

in these : Jdg 18:3, Jdg 18:4, Jdg 17:5

now therefore : Pro 19:27; Isa 8:19, Isa 8:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jdg 18:2

This identity of locality with the scene of Samson’ s birth and death indicates that both narratives are drawn from the same source, probably the annals of the tribe of Dan.

Barnes: Jdg 18:3

It does not follow that they had known him before, and recognized his voice, though it may be so. But the Hebrew equally bears the sense that they heard the voice of the Levite; and, attracted by it, went into the chapel Jdg 18:18 where Jonathan was. They were probably just starting on their journey, but were still within the court or precincts of Micah’ s house. Micah had evidently not told them of his house of God, and his Levite. Their questions indicate surprise.

Barnes: Jdg 18:5

The sight of the ephod and teraphim suggested the notion of inquiring of God.

Barnes: Jdg 18:6

Before the Lord ... - i. e. He looks favorably upon it. (Compare Ezr 8:21-22.)

Barnes: Jdg 18:7

Laish - Afterward called "Dan"Jdg 18:29. The exact site has not been identified, but it was the northern extremity of Israel, near the sources of the Jordan, and about four miles from Panium, or Caesarea-Philippi. It is thought to have stood where the village Tell-el-Kadi now stands.

After the manner of the Zidonians - The genius of the Zidonians being mechanical and commercial, not military, their colonists were apt to neglect fortifications and similar warlike precautions. In Solomon’ s time the Zidonians were especially skillful in hewing timber 1Ki 5:6; 1Ch 22:4, and it is highly probable, from their proximity to Lebanon, that such was the occupation of the men of Laish.

Quiet and secure ... - This is a very obscure and difficult passage. Translate thus: "Quiet and secure, and none of them doing any injury in the land, possessing wealth,"or "dominion."

Barnes: Jdg 18:12

Kurjath-jearim - " City of forests,"otherwise called "Kirjath-Baal"(marginal reference.), identified by Robinson with the modern "Kurit-el-Enab,"on the road from Jaffa to Jerusalem and by Conder with Soba.

Barnes: Jdg 18:14

In these houses - This agrees with what we saw at Jdg 18:2-3 that the "house of God"and Jonathan’ s house were detached from Micah’ s. There were other houses besides Jdg 18:22. The whole settlement was probably called Beth-Micah, contained in one court, and entered by one gate Jdg 18:16.

Poole: Jdg 18:1

The tribe of the Danites a part or branch of that tribe, consisting only of six hundred men of war, Jud 18:16 , with their families, Jud 18:21 : or, a family of the Danites ; for the word schebet , which properly signifies a tribe , is sometimes taken for a family , as Jud 20:12 , as elsewhere family is put for a tribe , as Zec 12:13 . All their inheritance had not fallen unto them; the lot had fallen to them before this time, Jos 19:40 , &c., but not the actual possession of their lot, because therein the Philistines and Amorites opposed them, not without success. See Poole on "Jos 19:40" ; See Poole on "Jud 1:34" .

Poole: Jdg 18:2

Of their family which shows that it was but one, though a large family, which was engaged in this expedition. Eshtaol ; of which see Jos 19:41 Jud 13:2,25 .

They lodged there not in the same house, but near it, as appears from the next verse, in a neighbouring place.

Poole: Jdg 18:3

They knew the voice of the young man either,

1. By his manner of pronunciation, which was differing and distinguishable in several tribes, as appears from Jud 12:6 Mar 14:70 . Or,

2. By the celebration of some part of his office, which they, then lodging in the neighbourhood, might be invited to. Or rather,

3. By some acquaintance which some of them formerly had with him which they might have upon many occasions.

What makest thou in this place this being not thy usual place, nor proper for thy employment?

Poole: Jdg 18:5

Ask counsel, we pray thee, of God to wit, by thine ephod, or teraphim, or images, which they knew he had, Jud 18:14 .

Poole: Jdg 18:6

Your way i.e. your journey or design, is under the eye of God, i.e. under his care, and protection, and direction, which the eye of God being upon a person commonly notes in Scripture, as Psa 32:8 34:15 . Compare Jer 39:12 40:4 . So the phrase is here taken in a restrained sense, which is elsewhere taken more largely, as Pro 5:21 . This answer he either feigns to gratify their humour, or did indeed receive from the devil, who transformed himself into an angel of light, and in God’ s name gave them answers, and those not seldom very true, which God suffered for the trial of his people. See Deu 13:1-3 . But it is observable, that his answer was, as the devil’ s oracles usually were, ambiguous, and such as might have been interpreted either way, as they had success or disappointment.

Poole: Jdg 18:7

Laish called also Leshem , Jos 19:47 .

After the manner of the Zidonians who living in a very strong place, and abounding in wealth, and understanding that they were not a part of that land which God gave to his people, and perceiving that the Israelites never attempted any thing against them, were grown secure and careless.

That might put them to shame in any thing or, that might rebuke or punish any thing , i.e. any crime; Heb. that might put any thing to shame , or, make any thing shameful. Putting to shame seems to be used metonymically for inflicting civil punishment, because shame is generally the adjunct or effect of it.

They were far from the Zidonians who otherwise could have succoured them, and would have been ready to do it.

Had no business with any man no league of confederacy, nor much converse with other cities, it being in a pleasant and plentiful soil, between the two rivulets of Jor and Dan, not needing supplies from others, and therefore minding only their own ease and pleasure.

Poole: Jdg 18:9

Are ye still Heb. silent ? Silence is oft put for stillness or cessation from action or motion , as Exo 14:14 Isa 62:1 Lam 2:18 . For they do not accuse them for want of speaking, for that they did; but for want of doing, and putting their words and resolves into execution.

Poole: Jdg 18:10

God hath given it into your hands: this they gather partly from God’ s word or promise, which they supposed they had from the Levite’ s mouth; and partly from his providence, which hath so disposed them, that they will be an easy prey to you.

Poole: Jdg 18:11

Of the family by which it again appears, that the tribe , Jud 18:1 , is put for family.

Poole: Jdg 18:12

Kirjath-jearim called Kirjath-baal , Jos 15:60 ; a city lying in the northern parts of Judah, in the road to Laish; yet not in the city, but in the fields belonging to it, as the following words evince.

Behind Kirjath-jearim i.e. westward from it, as the western sea is called the hindermost sea, Deu 11:24 ; and as, on the contrary, the east is called Keedem , which signifies the forepart.

Poole: Jdg 18:13

i.e. To the town in which his house was, for they were not yet entered into it.

Poole: Jdg 18:14

Then answered i.e. spake, the word answering being oft used in Scripture of the first speaker, as 1Ki 1:28 13:6 Ezr 10:2 Isa 14:10 .

In those houses , i.e. in one of these houses, the plural number for the singular, as Jud 12:7 .

Consider what ye have to do i.e. whether it be not expedient, either,

1. To consult them again for your own satisfaction; or rather,

2. To take them away for your further use, as you shall have occasion; for their action is the best comment upon their words.

Haydock: Jdg 18:1

Days, after the death of Josue and the ancients. Debbora speaks of the tribe of Dan, as addicted to navigation, chap. v. 17. (Calmet) ---

It had now conquered most of the enemies who had formerly forced some to seek fresh settlements, (Haydock) as it is hinted at, Josue xix. The particulars are here given in detail. (Calmet) ---

Received, &c. They had their portions assigned them, Josue xix. 40. But through their own sloth, possessed as yet but a small part of it. See Judges i. 34. (Challoner; Worthington) ---

Protestants supply, " all their inheritance had not fallen unto them among the tribes of Israel." (Haydock)

Haydock: Jdg 18:2

Family. Hebrew, "From their extremity." Which may denote such as came to hand, (Calmet) or princes, (De Dieu) or people of mean appearance, (Castalion) unless we explain it "from their coasts," with Montanus, Protestants, &c. (Haydock)

Haydock: Jdg 18:4

Voice. His pronunciation was different from that of the Ephraimites, chap. xii. 6.

Haydock: Jdg 18:5

Lord ( Elohim. ) A title sometimes given to false gods. The Levite answered in the name of Jehova; whence it is inferred that they all adored the true God, though their worship was not clear of superstition. (Calmet)

Haydock: Jdg 18:6

Looketh with approbation. (Haydock) ---

It is uncertain whether this prediction proceeded from God, from the devil, or from the crafty Levite, (Calmet) who might answer as he thought the messengers wished him to do. (Menochius) ---

Their undertaking proved successful. But the devil, who knew the valour of the Danites, and the security of the citizens of Lais, or even a man of moderate prudence and sagacity, might have told what would be the probable event of an attack in such circumstances. (Calmet) ---

Whether God approved or condemned the Levite's worship, he might speak by his mouth, as he did by that of Balaam. (Haydock) ---

But it is generally supposed that Jonathan was the organ of the devil, (Calmet) who answered with a degree of obscurity, as he was accustomed, (Worthington) that, in any case, his credit might subsist. (Haydock)

Haydock: Jdg 18:7

Lais, four miles from Paneas, towards Tyre. It is called Lesem Dan; (Josue xix 47.) both the ancient and the new name being joined together. ---

Rich, Hebrew has almost as many different meanings as interpreters. De Dieu, "There was no one to put them to shame, no chief magistrate." (Calmet) ---

Protestants, "and there was no magistrate in the land that might put them to shame in any thing." (Haydock) ---

The citizens of Lais were perhaps a colony, and followed the manners and religion of Sidon, but were at a day's journey from their territory; (Josephus) so that the latter could not come to their assistance at a very short warning. The Danites were therefore encouraged to make the attack, (Calmet) particularly as this city was confident in its own strength and riches, and made no alliance with any other. (Haydock) ---

Septuagint (Alexandrian, &c.), read, Aram instead of Adam. "They had no commerce with Syria." But the Roman edition (Calmet) has, "they are far off from the Sidonians, and have no (word or) commerce with man." The edition of Grabe repeats a great part of this verse again; ver. 9, with an obelus.

Haydock: Jdg 18:9

There will, &c., is added to signify, that it will be necessary only to go to take possession. (Haydock)

Haydock: Jdg 18:10

Secure. "No one is sooner overcome than the man who has no fear; and security is generally the forerunner of ruin." Velleius 2., initium est calamitatis securitas.

Haydock: Jdg 18:11

War, besides their wives, &c., ver. 21.

Haydock: Jdg 18:12

Behind, on the west. (Calmet)

Haydock: Jdg 18:14

To do. Whether we must take them by force or by craft. (Haydock) ---

It seems they had a premeditated design to seize them. (Calmet)

Gill: Jdg 18:1

In those days there was no king in Israel,.... No supreme magistrate, no judge, for it was before the time of the judges, after the death of Joshua and before Othniel the first judge; this is observed before, Jdg 17:6 and here repeated to account for the evil things done by the Danites, their consulting Micah's oracle, taking away his priest and his gods, and setting up his graven image in Dan, by which means idolatry was spread in Israel, and brought on their servitude to Chushanrishathaim, from which Othniel the first judge was their deliverer:

and in those days the tribe of the Danites sought them an inheritance to dwell in; that is, a family of them, as in the next verse, not the whole tribe; for as a family is sometimes put for a tribe, Jos 7:17 so a tribe for a family, Jdg 20:12.

for unto that day all their inheritance had not fallen to them among the tribes of Israel: we rightly supply the words "all their"; for otherwise an inheritance had fallen to them by lot, as the other tribes. Jos 19:40, but that was not only too little for them, Jos 19:47 but all that was allotted to them did not come into their possession, but a part remained unsubdued; and some they had possession of they could not keep, either through the superior strength of the Amorites, or their own sloth and cowardice, or for want of the help of their brethren; see Jdg 1:34.

Gill: Jdg 18:2

And the children of Dan sent of their family five men,.... According to Abarbinel one out of a family, as Moses sent one out of a tribe to spy the land; and so there must be five families concerned in this affair:

from their coasts, men of valour from Zorah, and from Eshtaol, to spy out the land, and to search it; these men were sent from the borders of the tribe, the extreme parts of it, as the word may signify, where perhaps they were the most pressed and overcrowded: Zorah and Eshtaol are particularly mentioned, and were the first cities in their lot, and were the coast of their inheritance; see Gill on Jos 19:41 some take the phrase rendered "from their coasts" to signify persons of extreme meanness, men of the lowest class among them; but the above mentioned writers interpret it to a quite contrary sense, by "Katzinim", princes, such as Moses sent to spy the land; and this better agrees with the next clause, "men of valour": and the word used signifies not only magnanimity and fortitude of mind, but wealth and riches; and these were sent not to spy the land of Canaan, but such places as fell to this tribe, but were possessed by the Canaanites; and their errand was to observe in what condition they were, and whether fit for their purpose, and easy to obtain, and how they might get the possession of any of them:

and they said unto them, search the land; and see if some convenient place cannot be found out to enlarge their inheritance, and give them more room and liberty for their families, now pent up, and a pasturage for their flocks and herds:

who when they came to Mount Ephraim; which lay upon the borders of them:

to the house of Micah, they lodged there; that is, when they were come near to the house of Micah, as Kimchi and Ben Melech interpret it, they took up their lodging in the neighbourhood of it, perhaps at a public house or inn; for the sense is not, that they lodged in Micah's house, for after this we read of their turning into it, as in the next verse. According to Bunting ^r, this place was twenty four miles from Zorah and Eshtaol, from whence these men came.

Gill: Jdg 18:3

When they were by the house of Micah,.... At their inn, which might be next to it, or as they were passing by it:

they knew the voice of the young man the Levite; who had been in their country, and they had been in his company and conversation, and they knew the tone of his voice when they heard it; a particular brogue he might have. Abarbinel conjectures, that he was singing to Micah's idol, or multiplying his prayers before him:

and they turned in thither; into Micah's house, and into the apartment where the young man was:

and said unto him, who brought thee hither? they knew he was of Bethlehemjudah; they inquire therefore how he came there, who sent for him, and by what means he was brought to that place:

and what makest thou in this place? they knew he was a Levite, and that such an one had no business to minister but at the tabernacle, and therefore they inquire what was his employment here: and what hast thou here? to support himself with, what he had for his maintenance, or how he lived.

Gill: Jdg 18:4

And he said unto them, thus and thus dealeth Micah with me,.... Told them the whole story, how he came to the door of Micah's house, how he inquired of him who he was, and from whence he came, and whither he was going, and then invited him into his house to stay with him:

and hath hired me; by the year, for ten shekels of silver, a suit of clothes, and meat and drink, and by this means he got a livelihood, and was supported:

and I am his priest; and that was his business to offer sacrifice for his family, and to consult his oracle for him, and for whomsoever should apply.

Gill: Jdg 18:5

And they said unto him, ask counsel, we pray thee, of God,.... They did not reprove him for assuming the priestly office, when they knew he was a Levite, such was the corruption of those times, and the great depravity and declensions they were fallen into; nor even for the idolatry he was guilty of, but encourage him in it, and thought they had got a fine opportunity, which they readily laid hold on, to have counsel asked for them of God, about the success of the errand they were sent about; to this they were led at sight of the ephod, which was like that in the tabernacle, and of the teraphim, images which, according to a notion that prevailed, when consulted, foretold future things; whether by God they meant the true God, who they thought would give an answer by these, or Micah's gods, is not certain; according to the Targum of Jonathan, they meant the true God, which paraphrases it,"ask of the Word of the Lord:"

that we may know whether our way which we go shall be prosperous or no; whether they should find out a proper place to dwell in, and be able to get possession of it.

Gill: Jdg 18:6

And the priest said to them, go in peace,.... After he had consulted the oracle, or had asked counsel by the ephod and teraphim; either of his own head, or by a voice he had heard, which Satan might be permitted of God to deliver, he very roundly told them that they might proceed on in their journey with their minds quite easy, and with full assurance of success:

before the Lord is your way wherein ye go; it is seen, observed, and taken notice of by him, and he approves of it; it is according to his will, and under his direction and protection, and success from him may be depended upon; though some observe that this answer is delivered in ambiguous terms, as generally the oracles of demons were, and might be taken in a good or bad sense, as the event should be; as that their way was before the Lord, and was seen by him either with pleasure or displeasure, with approbation or disapprobation, for their good, or for their harm: so that let it fall out as it might, the credit of the oracle was saved.

Gill: Jdg 18:7

And the five men departed,.... From Mount Ephraim, and Micah's house there:

and came to Laish; which, according to Bunting ^s, was one hundred and four miles from Mount Ephraim, and so many he makes it to be from Jerusalem; it lay at the furthest northern border of the land of Canaan, at the foot of Mount Lebanon, near the fountain of Jordan; it was four miles from Paneas, as Jerom says ^t, as you go to Tyre; it is the Caesarea Philippi of the New Testament, and the same that is called Leshem; see Gill on Jos 19:47,

and saw the people that were therein; went into the city, and made their observations on the inhabitants of it, their number, strength, and manner of living:

how they dwelt careless, after the manner of the Zidonians, quiet and secure; the inhabitants of Zidon, whose customs they might imitate, whose laws they might use, and might be under their government, since they are said to have no magistrate within themselves; and their carelessness and confidence might arise from their strong fortresses; or rather because they thought their city, and the land adjacent to it, did not belong to the land of Israel, and did not know that the Israelites made any pretensions to it, and therefore were quite easy, and in no fear of them; had no watchmen to guard their city, and did not take care to furnish themselves with weapons of war for their defence, even as the Zidonians; who, besides their city being a strong and fortified one, were in no fear of the Israelites, because their city was not in the land of Canaan, only the border of it reached to it:

and there was no magistrate in the land that might put them to shame in anything; to restrain them from vice, and punish them for it, or even to reprove and correct them, and so put them to shame; or put any mark of infamy and disgrace upon them in a public manner, that might shame them; hence they lived in a disorderly and dissolute manner, whereby they became the more easy prey to others: or the sense is, there was no king, nor an heir of the kingdom, as Kimchi interprets it, so that there were none to contest his right to the government of the place, or to accuse another, and put him to shame for taking it away from him. Jarchi takes the sense to be, that none needed to turn back his neighbour empty, when he asked anything of him for his relief, since there was no want of anything in the land, as after observed; but the first sense seems best:

and they were far from the Zidonians; who were the only people that could help them, being in friendship with them; and it may be they were under their government, as before observed; they are said ^u to be about eleven miles from them; Josephus ^w says, a day's journey:

and had no business with any man; no trade or commerce, but lived independent of others, and within themselves, their land affording them everything sufficient for them. Some understand it of their not being in any league or alliance with any other people, and so had none to call in to their assistance in case of any attack upon them.

Gill: Jdg 18:8

And they came unto their brethren to Zorah and Eshtaol,.... After they had well viewed the city, and made their remarks on the inhabitants of it, the condition and circumstances in which they were, and took notice of the goodness of the land about it, they returned to their brethren that sent them, particularly those that dwelt at the two places mentioned:

and their brethren said unto them, what say ye? what tidings do you bring? what account of the place and country where you have been?

Gill: Jdg 18:9

And they said, arise, that me may go up against them,.... That is, prepare for war, and go up in an hostile manner against the present possessors of the land, not doubting of being masters of it easily:

for we have seen the land, and, behold, it is very good. Adrichomius ^x says it was very good pasture land, and fertile, abounding with fruits of all kinds; and the same is attested by Josephus ^y:

and are ye still? can ye sit still, and be easy, and not bestir yourselves to go up and possess so good a country, of which an easy conquest may be made? or, affirmatively, "ye are still or silent" ^z; ye make no answer to what we say, and seem careless and indifferent about the matter; or by way of exhortation, "be silent", either that the people may remain in their quiet, easy, careless state, and lest, on hearing designs against them, should prepare for their defence; or, as Abarbinel, lest any of the other tribes of Israel should hear of it, and go take it before them:

be not slothful to go, and to enter to possess the land; they suggest that there was scarce anything more to be done than to go and take possession, and that it would be altogether owing to their sloth and indolence if they did not.

Gill: Jdg 18:10

When ye go, ye shall come to a people secure, and to a large land,.... For though it was but one city, the territories of it were large, and the villages belonging to it might be many; which, with the security of the people, might easily be surprised and taken, not being upon their guard, are the arguments used by the spies to encourage their countrymen to go up and take it, to which they add others:

for God hath given it into your hands; which they concluded from the state and condition they found the people in, thoughtless and defenceless; or it may be on account of the oracle in Micah's house they had consulted, and to which they gave credit; though some think their faith was grounded upon this place being given by lot to the tribe of Dan, but this does not appear:

a place where there is no want of anything that is in the earth; in the land of Canaan; meaning, that there was nothing in the whole land but might be found there, as wheat and barley, vines, fig trees, pomegranates, olives, and honey, with all other necessaries and conveniences of life.

Gill: Jdg 18:11

And there went from thence of the family of the Danites,.... Or families, the singular being put for the plural; for it can hardly be thought that such a number of men, as after mentioned, went out of one family:

out of Zorah, and out of Eshtaol; the two places the spies were sent from, and now had returned unto: and upon their report, and at their instigation, and by the encouragement they gave, there were

six hundred men appointed with weapons of war; that set out armed from the above places, on the expedition to take Laish.

Gill: Jdg 18:12

And they went up and pitched in Kirjathjearim in Judah,.... Of which place see Jos 15:9. According to Bunting ^a it was sixteen miles from Zorah and Eshtaol, and this was their first day's march:

wherefore they called the name of that place Mahanehdan unto this day; which signifies the camp of Dan, or of the Danites; so it was called in the times of Samson, Jdg 13:25 and is a proof that this expedition was before his time; and it was so called, it seems, in the time of Samuel, the writer of this book:

behold, it is behind Kirjathjearim; to the west of it; for though they are said to pitch in that place, the meaning is, that they pitched near it, in the fields adjacent to it, which were the most proper and convenient for a camp.

Gill: Jdg 18:13

And they passed thence unto Mount Ephraim,.... Steering their coast still northward; this, according to Bunting ^b, was eight miles from Kirjathjearim, or Mahanehdan, in which Micah's house was, for as yet they were not come to it, see Jdg 18:15.

Gill: Jdg 18:14

Then they answered the five men that went to spy out the country of Laish,.... That were sent by their brethren, Jdg 18:5 and, as it seems from hence, were sent particularly to Laish; they had some notion of that place as proper for them, and therefore sent those men to reconnoitre it; and now as they had passed this way before, when they came within sight of Micah's house, it put them in mind of what they had seen there; wherefore one in the name of the rest, and with their approbation, acquainted the company with it:

and said unto their brethren, do ye know that there is in those houses; in one of them, pointing to the houses of a village or town in sight:

an ephod and teraphim, and a graven image, and a molten image? of which see Jdg 17:4 and no doubt but they acquainted them, only that they had seen them, and so were certain but had consulted them, and that with success:

now therefore consider, say they:

what ye have to do; whether it may not be proper to consult them again, or rather to take them with us, to consult as occasion may require, and as tokens and pledges of God being with us, and so may the rather hope that everything will succeed to our wishes.

Commentary -- Verse Notes / Footnotes

NET Notes: Jdg 18:1

¹ tn Heb “an inheritance.”

² tn Heb “because there had not fallen to them by that day in the midst of the tribes of Israel an inheritance.”

NET Notes: Jdg 18:2

¹ tn Heb “The Danites sent from their tribe five men, from their borders.”

² tn Heb “men, sons of strength.”

³ tn Heb “They came to the Ephraimite hill country, to Micah’s house, and spent the night there.”

NET Notes: Jdg 18:3

¹ tn Or “When they were near.”

² tn Heb “voice.” This probably means that “his speech was Judahite [i.e., southern] like their own, not Israelite [i.e., northern]” (R. G. Boling, Judges [AB], 263).

³ tn Heb “turned aside.”

⁴ tn Heb “What [is there] to you here?”

NET Notes: Jdg 18:4

¹ tn Heb “He said to them, ‘Such and such Micah has done for me.’” Though the statement is introduced and presented, at least in part, as a direct quotation (note especially “for me”), the phrase “such and such” appears to be the narrator’s condensed version of what the Levite really said.

NET Notes: Jdg 18:5

¹ tn Heb “Ask God.”

² tn Heb “so we can know if our way on which we are going will be successful.”

NET Notes: Jdg 18:6

¹ tn Heb “in peace.”

² tn Heb “In front of the LORD is your way in which you are going.”

NET Notes: Jdg 18:7

¹ tn Or “went.”

² tn Heb “who were in its midst.”

³ tn Heb “according to the custom of the Sidonians.”

⁴ tn Heb “and there was no one humiliating anything in the land, one taking possession [by] force.”

⁵ tc Heb “and a thing there was not to them with men.” Codex Alexandrinus (A) of the LXX and Symmachus read “Syria” here rather than the MT’s “men.” This reading presupposes a Hebrew Vorlage אֲרָם (’aram, “Aram,” i.e., Arameans) rather than the MT reading אָדָם (’adam). This reading is possibly to be preferred over the MT.

NET Notes: Jdg 18:8

¹ tn Heb “They came to their brothers.”

² tn Heb “brothers.”

³ tn Heb “What you?”

NET Notes: Jdg 18:9

¹ tn Heb “Arise, and let us go up against them.”

² tc Codex Alexandrinus (A) of the LXX adds “we entered and walked around in the land as far as Laish and.”

³ tn Heb “But you are inactive.”

⁴ tn Or “be lazy.”

⁵ tn Heb “to go”; “to enter”; “to possess.”

NET Notes: Jdg 18:10

¹ tn Heb “When you enter.”

² tn Heb “you will come to.”

³ tn Heb “broad of hands,” an idiom meaning “wide on both sides.”

⁴ tn Heb “a place where there is no lack of anything that is in the earth.”

NET Notes: Jdg 18:11

¹ tn Heb “They journeyed from there, from the tribe of the Danites, from Zorah and from Eshtaol, six hundred men, equipped with weapons of war.”

NET Notes: Jdg 18:12

¹ tn Or “Mahaneh Dan”; the Hebrew term “Mahaneh” means “camp [of].” Many English versions retain the transliterated Hebrew expression, but cf. CEV “Dan’s Camp.”

² tn Heb “behind.”

NET Notes: Jdg 18:14

¹ tc Codex Alexandrinus (A) of the LXX lacks the phrase “of Laish.”

² tn Heb “brothers.”

Geneva Bible: Jdg 18:1

In those days [there was] no ^{( a )} king in Israel: and in those days the tribe of the Danites sought them an inheritance to dwell in; for unto that day [all their] inheritance had not fallen unto them among the tribes of Israel.

^{( a )} Meaning, no ordinary magistrate to punish vice according to God's word.

Geneva Bible: Jdg 18:2

And the children of Dan sent of their family five men from their coasts, men of valour, from Zorah, and from Eshtaol, to spy out the land, and to search it; and they said unto them, ^{( b )} Go, search the land: who when they came to mount Ephraim, to the house of Micah, they lodged there.

^{( b )} For the portion which Joshua gave them, was not sufficient for all their tribe.

Geneva Bible: Jdg 18:3

When they [were] by the house of Micah, they knew the ^{( c )} voice of the young man the Levite: and they turned in thither, and said unto him, Who brought thee hither? and what makest thou in this [place]? and what hast thou here?

^{( c )} They knew by his speech that he was a stranger there.

Geneva Bible: Jdg 18:6

And the priest said unto them, ^{( d )} Go in peace: before the LORD [is] your way wherein ye go.

^{( d )} Thus sometimes God grants the idolaters requests to the destruction of those who delight in errors.

Geneva Bible: Jdg 18:9

And they said, Arise, that we may go up against them: for we have seen the land, and, behold, it [is] very good: and ^{( e )} [are] ye still? be not slothful to go, [and] to enter to possess the land.

^{( e )} Would you lose this good opportunity because of your laziness?

Geneva Bible: Jdg 18:14

Then answered the five men that went to spy out the country of Laish, and said unto their brethren, ^{( f )} Do ye know that there is in these houses an ephod, and teraphim, and a graven image, and a molten image? now therefore consider what ye have to do.

^{( f )} Because before they had had good success, they wanted their brethren to be encouraged by hearing the same tidings.

Commentary -- Verse Range Notes

TSK Synopsis: Jdg 18:1-31

1 The Danites send five men to seek out an inheritance.

3 At the house of Micah they consult with Jonathan, and are encouraged on their way.

7 They search Laish, and bring back news of good hope.

11 Six hundred men are sent to surprise it.

14 In their way they rob Micah of his priest and his consecrated things.

27 They win Laish, and call it Dan.

30 They set up idolatry, wherein Jonathan inherits the priesthood.

MHCC: Jdg 18:1-31

The Danites determined to take Micah's gods with them. Oh the folly of these Danites! How could they imagine those gods should protect them, that could not keep themselves from being stolen! To take them for their own use, was a double crime; it showed they neither feared God, nor regarded man, but were lost both to godliness and honesty. What a folly was it for Micah to call those his gods, which he had made, when He only is to be worshipped by us as God, that made us! That is put in God's place, which we are concerned about, as if our all were bound up in it. If people will walk in the name of their false gods, much more should we love and serve the true God!

Matthew Henry: Jdg 18:1-6

Here is, 1. The eye which these Danites had upon Laish, not the whole tribe of Dan, but one family of them, to whose lot, in the subdivision of Canaan, that city fell. Hitherto this family had sojourned with their brethren, who had taken possession of their lot, which lay between Judah and the Philistines, and had declined going to their own city, because there was no king in Israel to rule over them, Jdg 18:1. It lay a great way off, separate from the rest of their tribe; it was entirely in the enemy's hand, and therefore they would sponge upon their brethren rather than go far to provide for themselves. But at length necessity forced them to arouse themselves, and they began to think of an inheritance to dwell in. It is better to have a little of one's own than always to hang upon others. 2. The enquiry which this family of the Danites made concerning Laish: They sent five men to search the land (Jdg 18:2), that they might know the character of the country, whether it was an inheritance worth going so far for, and the posture of the people, whether the making of themselves masters of it was a thing practicable, what force was necessary in order thereunto, and which was the best way of making an attack upon it. The men they sent were men of valour, who, if they fell into their enemies' hands, knew how to look danger in the face. It is prudent to look before we leap. Dan had the subtlety of a serpent by the way (Gen 49:17), as well as the courage of a lion's whelp, leaping from Bashan, Deu 33:22. 3. The acquaintance which their spies got with Micah's priest, and the use they made of that acquaintance. It seems, they had know this Levite formerly, he having in his rambles been sometimes in their country; and, though his countenance might be altered, they knew him again by his voice, Jdg 18:3. They were surprised to find him so far off, enquired what brought him thither, and he told them (Jdg 18:4) what business he had there, and what encouragement. They, understanding that he had an oracle in his custody, desired he would tell them whether they should prosper in their present undertaking, Jdg 18:5. See their carelessness and regardlessness of God and his providence; they would not have enquired of the Lord at all if this Levite's mentioning the teraphim he had with him had not put it into their heads. Many never think of religion but just when it falls in their way and they cannot avoid it, like chance customers. See their ignorance of the divine law, that they thought God, who had forbidden the religious use of graven images, would yet own them in consulting an image, and give them an answer of peace. Should he be enquired of by them? Eze 14:3. They seem to have had a greater opinion of Micah's teraphim than of God's urim; for they had passed by Shiloh, and, for aught that appears, had not enquired there of God's high priest, but Micah's shabby Levite shall be an oracle to them. He betakes himself to his usual method of consulting his teraphim; and, whether he himself believed it or no, he humoured the thing so well that he made them believe he had an answer from God encouraging them to go on, and assuring them of good success (Jdg 18:6): " Go in peace, you shall be safe, and may be easy, for before the Lord is your way, "that is, "he approves it"(as the Lord is said to know the way of the righteous with acceptation), "and therefore he will make it prosperous, his eye will be upon you for good, he will direct your way, and preserve your going out and coming in. "Note, Our great care should be that our way be such as God approves, and, if it be so, we may go in peace. If God care for us, on him let us cast our care, and be satisfied that we cannot miss our way if he go before us.

Matthew Henry: Jdg 18:7-13

Here is, I. The observation which the spies made upon the city of Laish, and the posture of its inhabitants, Jdg 18:7. Never was place so ill governed and so ill guarded, which would make it a very easy prey to the invader.

1. It was ill governed, for every man might be as bad as he would, and there was no magistrate, no heir of restraint (as the word is), that might so much as put them to shame in any thing, much less put them to death, so that by the most impudent immoralities they provoked God's wrath, and by all manner of mutual mischiefs weakened and consumed one another. See here, (1.) What the office of magistrates is. They are to be heirs of restraint, that is, to preserve a constant entail of power, as heirs to an inheritance, in the places where they are, for the restraining of that which is evil. They are possessors of restraint, entrusted with their authority for this end, that they may check and suppress every thing that is vicious and be a terror to evil doers. It is only God's grace that can renew men's depraved minds and turn their hearts; but the magistrate's power may restrain their bad practices and tie their hands, so that the wickedness of the wicked may not be either so injurious or so infectious as otherwise it would be. Though the sword of justice cannot cut up the root of bitterness, it may cut off its branches and hinder its growth and spreading, that vice may not go without a check, for then it becomes daring and dangerous, and the community shares in the guilt. (2.) See what method must be used for the restraint of wickedness. Sinners must be put to shame, that those who will not be restrained by the shamefulness of the sin before God and their own consciences may be restrained by the shamefulness of the punishment before men. All ways must be tried to dash sin out of countenance and cover it with contempt, to make people ashamed of their idleness, drunkenness, cheating, lying, and other sins, by making reputation always appear on virtue's side. (3.) See how miserable, and how near to ruin, those places are that either have no magistrates or none that bear the sword to any purpose; the wicked then walk on every side, Psa 12:8. And how happy we are in good laws and a good government.

2. It was ill guarded. The people of Laish were careless, quiet, and secure, their gates left open, their walls out of repair, because under no apprehension of danger in any way, though their wickedness was so great that they had reason to fear divine vengeance every day. It was a sign that the Israelites, through their sloth and cowardice, were not now such a terror to the Canaanites as they were when they first came among them, else the city of Laish, which probably knew itself to be assigned to them, would not have been so very secure. Though they were an open and inland town, they lived secure, like the Zidonians (who were surrounded with the sea and were well fortified both by art and nature), but were far from the Zidonians, who therefore could not come in to their assistance, nor help to defend them from the danger which, by debauching their manners, they had helped to bring them into. And, lastly, they had no business with any man, which bespeaks either the idleness they affected (they followed no trade, and so grew lazy and luxurious, and utterly unable to defend themselves) or the independency they affected: they scorned to be either in subjection to or alliance with any of their neighbours, and so they had none to protect them nor bring in any aid to them. They cared for nobody and therefore nobody cared for them. Such as these were the men of Laish.

II. The encouragement which they consequently gave to their countrymen that sent them to prosecute their design upon this city, Jdg 18:8-10. Probably the Danites had formed notions of the insuperable difficulties of the enterprise, thought it impossible ever to make themselves masters of Laish, and therefore had kept themselves so long out of the possession of it, perhaps suggesting likewise to one another, in their unbelief, that it was not a country worth going so far and running such a risk for, which jealousies the spies (and they were not, in this, evil spies) had an eye to in their report. 1. They represent the place as desirable: "If you will trust our judgments, we have seen the land, and we are agreed in our verdict upon the view, that, behold, it is very good (Jdg 18:9), better than this mountainous country into which we are here crowded by the Philistines. You need not doubt of living comfortably in it, for it is a place where there is no want of any thing, "Jdg 18:10. See what a good land Canaan was, that this city which lay furthest of all northward, in the utmost corner of the country, stood on such a fruitful spot. 2. They represent it as attainable. They do not at all question but, with God's blessing, they may soon get possession of it; for the people are secure, Jdg 18:10. And the more secure always the less safe. "God has given it into your hands, and you may have it for the taking."They stir them up to the undertaking: " Arise, that we may go up against them, let us go about it speedily and resolutely."They expostulate with them for their delays, and chide them out of their sluggishness: Are you still? Be not slothful to go. Men need to be thus stirred up to mind even their interest. Heaven is a very good land, where there is no want of any thing; our God has, by the promise, given it into our hands; let us not then be slothful in making it sure, and laying hold on eternal life, but strive to enter.

III. The Danites' expedition against Laish. This particular family of them, to whose lot that city fell, now at length make towards it, Jdg 18:11-13. The military men were but 600 in all, not a hundredth part of that tribe, for when they entered Canaan the Danites were above 64,000, Num 26:43. It was strange that none of their brethren of their own tribe, much less of any other, came in to their assistance; but it was long after Israel came to Canaan before there appeared among them any thing of a public spirit, or concern for a common interest, which was the reason why they seldom united in a common head, and this kept them low and inconsiderable. It appears (by Jdg 18:21) that these 600 were the whole number that went to settle there, for they had their families and effects with them, their little ones and cattle, so confident were they of success. The other tribes gave them a free passage through their country. Their first day's march brought them to Kirjath-jearim (Jdg 18:12), and such rare things had military encampments now become in Israel that the place where they rested that night was thence called Mahaneh-dan, the camp of Dan, and probably the place whence they began their march between Zorah and Eshtaol was called by the same name, and is meant, Jdg 13:25. The second day's march brought them to Mount Ephraim, near Micah's house (Jdg 18:13), and there we must pause awhile.

Matthew Henry: Jdg 18:14-26

The Danites had sent out their spies to find out a country for them, and they sped well in their search; but here, now that they came to the place (for till this brought it to their mind it does not appear that they had mentioned it to their brethren), they oblige them with a further discovery - they can tell them where there are gods: "Here, in these houses, there are an ephod, and teraphim, and a great many fine things for devotion, such as we have not the like in our country; now therefore consider what you have to do, Jdg 18:14. We consulted them, and had a good answer from them; they are worth having, nay, they are worth stealing (that is, having upon the worst terms), and, if we can but make ourselves masters of these gods, we may the better hope to prosper, and make ourselves masters of Laish."So far they were in the right, that it was desirable to have God's presence with them, but wretchedly mistaken when they took these images (which were fitter to be used in a puppet-play than in acts of devotion) for tokens of God's presence. They thought an oracle would be pretty company for them in their enterprise, and instead of a council of war to consult upon every emergency; and, the place they were going to settle in being so far from Shiloh, they thought they had more need of a house of gods among themselves than Micah had that lived so near to it. They might have made as good an ephod and teraphim themselves as these were, and such as would have served their purpose every whit as well; but the reputation which they found them in possession of (though they had had that reputation but a while) amused them into a strange veneration for this house of gods, which they would soon have dropped if they had had so much sense as to enquire into its origin, and examine whether there were any thing divine in its institution. Being determined to take these gods along with them, we are here told how they stole the images, cajoled the priest, and frightened Micah from attempting to rescue them.

I. The five men that knew the house and the avenues to it, and particularly the chapel, went in and fetched out the images, with the ephod, and teraphim, and all the appurtenances, while the 600 kept the priest in talk at the gate, Jdg 18:16-18. See what little care this sorry priest took of his gods; while he was sauntering at the gate, and gazing at the strangers, his treasure (such as it was) was gone. See how impotent these sorry gods were, that could not keep themselves from being stolen. It is mentioned as the reproach of idols that they themselves had gone into captivity, Isa 46:2. O the sottishness of these Danites! How could they imagine those gods should protect them that could not keep themselves from being stolen? Yet because they went by the name of gods, as if it were not enough that they had with them the presence of the invisible God, nor that they stood in relation to the tabernacle, where there were even visible tokens of his presence, nothing will serve them but they must have gods to go before them, not of their own making indeed, but, which was as bad, of their own stealing. Their idolatry began in theft, a proper prologue for such an opera. In order to the breaking of the second commandment, they begin with the eighth, and take their neighbour's goods to make them their gods. The holy God hates robbery for burnt-offerings, but the devil loves it. Had these Danites seized the images to deface and abolish them, and the priest to punish him, they would have done like Israelites indeed, and would have appeared jealous for their God as their fathers had done (Jos 22:16); but to take them for their own use was such a complicated crime as showed that they neither feared God nor regarded man, but were perfectly lost both to godliness and honesty.

II. They set upon the priest, and flattered him into a good humour, not only to let the gods go, but to go himself along with them; for without him they knew not well how to make use of the gods. Observe, 1. How they tempted him, Jdg 18:19. They assured him of better preferment with them than what he now had. It would be more honour and profit to be chaplain to a regiment (for they were no more, though they called themselves a tribe ) than to be only a domestic chaplain to a private gentleman. Let him go with them, and he shall have more dependants on him, more sacrifices brought to his altar, and more fees for consulting his teraphim, than he had here. 2. How they won him. A little persuasion served: His heart was glad, Jdg 18:20. The proposal took well enough with his rambling fancy, which would never let him stay long at a place, and gratified his covetousness and ambition. He had no reason to say but that he was well off where he was; Micah had not deceived him, nor changed his wages. He was not moved with any remorse of conscience for attending on a graven image: had he gone away to Shiloh to minister to the Lord's priests, according to the duty of a Levite, he might have been welcome there (Deu 18:6), and his removal would have been commendable; but, instead of this, he takes the images with him, and carries the infection of the idolatry into a whole city. It would have been very unjust and ungrateful to Micah if he had only gone away himself, but it was much more so to take the images along with him, which he knew the heart of Micah was set upon. Yet better could not be expected from a treacherous Levite. What house can be sure of him who has forsaken the house of the Lord? Or what friend will he be true to that has been false to his God? He could not pretend that he was under compulsive force, for he was glad in his heart to go. If ten shekels won him (as bishop Hall expresses it), eleven would lose him; for what can hold those that have made shipwreck of a good conscience? The hireling flees because he is a hireling. The priest and his gods went in the midst of the people. There they placed him, that they might secure him either from going back himself, if his mind should change, or from being fetched back by Micah; or perhaps this post was assigned to him in imitation of the order of Israel's march through the wilderness, in which the ark and the priests went in the midst of their camp.

III. They frightened Micah back when he pursued them to recover his gods. As soon as ever he perceived that his chapel was plundered, and his chaplain had run away from him, he mustered all the forces he could and pursued the robbers, Jdg 18:22. His neighbours, and perhaps tenants, that used to join with him in his devotions, were forward to help him on this occasion; they got together, and pursued the robbers, who, having their children and cattle before them (Jdg 18:21), could make no great haste, so that they soon overtook them, hoping by strength of reason to recover what was stolen, for the disproportion of their numbers was such that they could not hope to do it by strength of arm. The pursuers called after them, desiring to speak a word with them; those in the rear (where it is probable they posted the fiercest and strongest of their company, expecting there to be attacked) turned about and asked Micah what ailed him that he was so much concerned, and what he would have, Jdg 18:23. He argues with them, and pleads his right, which he thought should prevail; but they, in answer, plead their might, which, it proved, did prevail; for it is common that might overcomes right.

1. He insists upon the wrong they had certainly done him (Jdg 18:24): " You have taken away my gods, my images of God, which I have an incontestable title to, for I made them myself, and which I have such an affection for that I am undone if I lose them; for what have I more that will do me any good if these be lost?"Now, (1.) This discovers to us the folly of idolaters, and the power that Satan has over them. What a folly was it for him to call those his gods which he had made, when he only that made us is to be worshipped by us as a God! Folly indeed to set his heart upon such silly idle things, and to look upon himself as undone when he had lost them! (2.) This may discover to us our spiritual idolatry. That creature which we place our happiness in, which we set our affections inordinately upon, and which we can by no means find in our hearts to part with, of which we say, "What have we more?" that we make an idol of. That is put in God's place, and is a usurper, which we are concerned about as if our life and comfort, our hope and happiness, and our all, were bound up in it. But, (3.) If all people will thus walk in the name of their god, shall we not be in like manner affected towards our God, the true God? Let us reckon the having of an interest in God and communion with him incomparably the richest portion, and the loss of God the sorest loss. Woe unto us if he depart, for what have we more? Deserted souls that are lamenting after the Lord may well wonder, as Micah did, that you should ask what ails them; for the tokens of God's favour are suspended, his comforts are withdrawn, and what have they more?

2. They insist upon the mischief they would certainly do him if he prosecuted his demand. They would not hear reason, nor do justice, nor so much as offer to pay him the prime cost he had been at upon those images, nor promise to make restitution of what they had taken when they had served their present purpose with them in this expedition and had time to copy them and make others like them for themselves: much less had they any compassion for a loss he so bitterly lamented. They would not so much as give him good words, but resolved to justify their robbery with murder if he did not immediately let fall his claims, Jdg 18:25. "Take heed lest angry fellows run upon thee, and thou lose thy life, and that is worse than losing thy gods."Wicked and unreasonable men reckon it a great provocation to be asked to do justice, and support themselves by their power against right and reason. Micah's crime is asking his own, yet, for this, he is in danger of losing his life and the lives of his household. Micah has not courage enough to venture his life for the rescue of his gods, so little opinion has he of their being able to protect him and bear him out, and therefore tamely gives them up (Jdg 18:26): He turned and went back to his house; and if the loss of his idols did but convince him (as, one would think, it should) of their vanity and impotency, and his own folly in setting his heart upon them, and send him back to the true God from whom he had revolted, he that lost them had a much better bargain than those that by force of arms carried them off. If the loss of our idols cure us of the love of them, and make us say, What have we to do any more with idols? the loss will be unspeakable gain. See Isa 2:20; Isa 30:22.

Keil-Delitzsch: Jdg 18:1

This took place at a time when Israel had no king, and the tribe of the Danites sought an inheritance for themselves to dwell in, because until that day no such portion had fallen to them among the tribes as an inheritance. To the expression נפלה לא (had not fallen) we must supply נחלה as the subject from the previous clause; and בּנחלה signifies in the character of a nachalah , i.e., of a possession that could be transmitted as hereditary property from father to son. נפל , to fall, is used with reference to the falling of the lot (vid., Num 34:2; Jos 13:6, etc.). The general statement, that as yet no inheritance had fallen to the tribe of Dan by lot, has its limitation in the context. As the Danites, according to Jdg 18:2, sent out five men from Zorea and Eshtaol, and, according to Jdg 18:11, six hundred men equipped for fight went out to Laish, which the spies had discovered to be a place well fitted for a settlement, and had settled there, it is very evident from this that the Danites were not absolutely without an inheritance, but that hitherto they had not received one sufficient for their wants. The emigrants themselves were already settled in Zorea and Eshtaol, two of the towns that had fallen to the tribe of Dan by lot (Jos 19:41). Moreover, the six hundred equipped Danites, who went out of these towns, were only a very small part of the tribe of Danites, which numbered 64,400 males of twenty years old and upwards at the last census (Num 26:43). For a tribe of this size the land assigned by Joshua to the tribe of Dan, with all the towns that it contained, was amply sufficient. But from Jdg 1:34 we learn that the Amorites forced the Danites into the mountains, and would not allow them to come down into the plain. Consequently they were confined to a few towns situated upon the sides or tops of the mountains, which did not supply all the room they required. Feeling themselves too weak to force back the Canaanites and exterminate them, one portion of the Danites preferred to seek an inheritance for themselves somewhere else in the land. This enterprise and emigration are described in Jdg 18:2. The time cannot be determined with perfect certainty, as all that can be clearly inferred from Jdg 18:12, as compared with Jdg 13:25, is, that it took place some time before the days of Samson. Many expositors have therefore assigned it to the period immediately following the defeat of Jabin by Barak (Jdg 4:24), because it was not till after the overthrow of this powerful king of the Canaanites that conquests were possible in the north of Canaan, and the tribe of Dan at that time still remained in ships (Jdg 5:17), so that it had not yet left the territory assigned it by the sea-shore (Josh 19). But these arguments have neither of them any force; for there is nothing surprising in the fact that Danites should still be found by the sea-shore in the time of Deborah, even if Danite families from Zorea and Eshtaol had settled in Laish long before, seeing that these emigrants formed but a small fraction of the whole tribe, and the rest remained in the possessions assigned them by Joshua. Moreover, the strengthening of the force of the Canaanites, and the extension of their dominion in the north, did not take place till 150 years after Joshua, in the days of Jabin; so that long before Jabin the town of Laish may have been conquered by the Danites, and taken possession of by them. In all probability this took place shortly after the death of Joshua, as we may infer from Jdg 18:30 (see the exposition of this verse).

Keil-Delitzsch: Jdg 18:2

To spy out and explore the land for the object mentioned, the Danites sent out five brave men " out of their (the Danites') ends ,"i.e., from their whole body (vid., 1Ki 12:31; 1Ki 13:33, and the commentary on Gen 19:4). They came up to the mountains of Ephraim, and as far as Micah's house, where they passed the night.

Keil-Delitzsch: Jdg 18:3-6

When they were at Micah's house and recognised the voice of the young Levite, i.e., heard his voice, and perceived form his dialect that he was not a native of these mountains, they turned aside there, sc., from the road into the house, near to which they rested, and asked him, " Who brought thee hither, and what doest thou at this place? what hast thou to do here? " When he told them his history ("thus and thus,"lit. according to this and that; cf. 2Sa 11:25; 1Ki 14:5), they said to him, " Ask God, we pray thee, that we may learn whether our way will be prosperous. " בּאלהים שׁאל , used for asking the will of God, as in Jdg 1:1, except that here the inquiry was made through the medium of the imitation of the ephod and the worship of an image. And he said to them, sc., after making inquiry of the divine oracle, " Go in peace; straight before Jehovah is your way, "i.e., it is known and well-pleasing to Him (vid., Pro 5:21; Jer 17:16).

Keil-Delitzsch: Jdg 18:7

Thus the five men proceeded to Laish , which is called Leshem in Jos 19:47, and was named Dan after the conquest by the Danites-a place on the central source of the Jordan, the present Tell el Kadi (see at Jos 19:47)-and saw the people of the town dwelling securely after the manner of the Sidonians, who lived by trade and commerce, and did not go out to war. יושׁבת is the predicate to את־העם , and the feminine is to be explained from the fact that the writer had the population before his mind (see Ewald , §174, b .); and the use of the masculine in the following words וּבטח שׁקט , which are in apposition, is not at variance with this. The connection of יושׁבת with בּקרבּהּ , which Bertheau revives from the earlier commentators, is opposed to the genius of the Hebrew language. וּבטח שׁקט , " living quietly and safely there ." וגו ואין־מכלים , " and no one who seized the government to himself did any harm to them in the land ." הכלים , to shame, then to do an injury (1Sa 25:7). דּבר מכלים , shaming with regard to a thing, i.e., doing any kind of injury. עצר , dominion, namely tyrannical rule, from עצר , imperio coercere . The rendering "riches"( θησαυρός , lxx), which some give to this word, is founded simply upon a confounding of עצר with אוצר . ירשׁ does not mean "to possess,"but "to take possession of,"and that by force (as in 1Ki 21:18). " And they were far from the Sidonians, "so that in the event of a hostile invasion they could not obtain any assistance from this powerful city. Grotius draws the very probable conclusion from these words, that Laish may have been a colony of the Sidonians. " And they had nothing to do with (other) men ,"i.e., they did not live in any close association with the inhabitants of other towns, so as to be able to obtain assistance from any other quarter.

Keil-Delitzsch: Jdg 18:8-9

On their return, the spies said to their fellow-citizens, in reply to the question אתּם מה , "What have you accomplished?"" Up, let us go up against them (the inhabitants of Laish), for the land is very good, and ye are silent, "i.e., standing inactive (1Ki 22:3; 2Ki 7:9). " Be not slothful to go (to proceed thither), to come and take possession of the land! "

Keil-Delitzsch: Jdg 18:10

" When ye arrive, ye will come to a secure people (i.e., a people living in careless security, and therefore very easy to overcome); and the land is broad on both sides (i.e., furnishes space to dwell in, and also to extend: vid., Gen 34:21; 1Ch 4:40); for God has given it into your hand ."They infer this from the oracular reply they had received from the Levite (Jdg 18:6). " A place where there is no want of anything that is in the land (of Canaan)."

Keil-Delitzsch: Jdg 18:11-12

Removal of Six Hundred Danites to Laish - Robbery of Micah's Images - Conquest of Laish, and Settlement There. - Jdg 18:11, Jdg 18:12. In consequence of the favourable account of the spies who returned, certain Danites departed from Zorea and Eshtaol, to the number of 600 men, accoutred with weapons of war, with their families and their possessions in cattle and goods (see Jdg 18:21), and encamped by the way at Kirjath-jearim (i.e., Kuriyet Enab; see Jos 9:17), in the tribe territory of Judah, at a place which received the permanent name of Mahaneh Dan (camp of Dan) from that circumstance, and was situated behind, i.e., to the west of, Kirjath-jearim (see at Jdg 13:25). The fact that this locality received a standing name from the circumstance described, compels us to assume that the Danites had encamped there for a considerable time, for reasons which we cannot determine from our want of other information. The emigrants may possibly have first of all assembled here, and prepared and equipped themselves for their further march.

Keil-Delitzsch: Jdg 18:13

From this point they went across to the mountains of Ephraim, and came to Micah's house, i.e., to a place near it.

Keil-Delitzsch: Jdg 18:14

Then the five men who had explored the land, viz., Laish ( Laish is in apposition to הארץ , the land), said to their brethren (tribe-mates), " Know ye that in these houses (the village or place where Micah dwelt) there are an ephod and teraphim, and image and molten work (see at Jdg 17:4-5)? and now know what ye will do. "The meaning of these last words is very easily explained: do not lose this opportunity of obtaining a worship of our own for our new settlement.

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--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 18:1-6

The messengers from Dan 18:1-6

This chapter begins with another reference to the fact that there was no king in Israel then (cf. 17:6). The writer reminded us again that the Israelites were living unrestrained lives. Abundant evidence of this follows in chapter 18.

"The nation needs no king to lead them in battle or into apostasy. They will do both on their own."³¹⁹

In verse 1 the NASB and NIV translators have implied that the following incident happened before the Danites had received their tribal inheritance (Josh. 19:40-48). If true, this statement would date the incident that follows during the days of Joshua. The AV and NKJV versions imply that the Danites had not yet subdued and fully occupied their allotted tribal territory. In this case the incident probably happened after Joshua's death. Most of the commentators prefer the latter view.³²⁰ In either case the incident shows the Danites' dissatisfaction with their condition. They either did not wait for God to give them what He had promised (cf. Josh. 13:1-7), or they were unwilling to fight the Amorites so they could inhabit it (cf. 1:34). They felt that they did not have an adequate inheritance. They then sent a group of five men to investigate the possibilities of other land that might be available to them in other parts of Canaan.

"They clearly felt that the boundary lines had not fallen for them in pleasant places' (Ps 16:6). Their desire to move revealed a lack of faith in the Lord who had allotted to them their original territory."³²¹

The center of Danite activity was then between Zorah and Eshtaol, the area where Samson grew up. However this incident seems to have antedated Samson's judgeship. Previously Moses and later Joshua had sent spies before them (Num. 13; Josh. 2).³²² There is no reference to God's leading the Danites to send spies, however. In view of what follows this decision seems to have lacked divine initiative.

When these representatives happened to come to Micah's house, they recognized the distinctive voice of his Levite (v. 3). After learning what he was doing there, the Danites explained their mission and asked the Levite to inquire from Yahweh whether their journey would be successful (v. 5). The tabernacle was just a few miles from Micah's house, and the Danites should have gone there if they wanted to know God's will. The Levite, perhaps using Micah's ephod, announced God's approval of their mission (v. 6). In view of his own relationship to God it is doubtful that he really received an answer from Yahweh. Moreover in view of what the soldiers proceeded to do their plan was definitely not in harmony with God's will.

Constable: Jdg 18:7-10

The report of the spies 18:7-10

The five Danites continued northward about 100 miles and finally came upon an area they felt would be ideal for their needs. They discovered the isolated town of Laish (Leshem, Josh. 19:47) that they believed they could capture fairly easily.³²³ It occupied a beautiful location on the southwestern foothills of Mt. Hermon.

"Unlike most Canaanite cities of the time, Laish was not defended by stone walls but by huge ramparts consisting of alternating layers of soil from the surrounding region and debris from previous settlements."³²⁴

"The Bible refers to the country as Phoenicia only in the New Testament (Mark 7:26; Acts 11:19; 15:3; 21:2). The Old Testament regularly uses merely the name of either or both of its principal two cities, Tyre and Sidon. These two cities, both prominent in merchandising activity, continue to the present day and are only twenty miles apart. They never seem to have enjoyed any real political cohesion, however, which means that the country never did either. In fact, the boundaries of the country, at any given time, are difficult to fix because this was true. The people often are called simply Sidonians' in the Old Testament (Deut. 3:9: Josh. 13:4, 6; Judg. 3:3; 18:7; 1 Kings 5:6; etc.). This is because Sidon was more important than Tyre in early history."³²⁵

Encouraged by the Levite's report these spies persuaded their fellow Danites to believe that God would give them this new "promised land." Its advantages were three (v. 7). It was a "quiet and secure" site (cf. v. 27). There was no dominating ruler under whom the Danites would have to submit; they could continue to do as they pleased. Third, it enjoyed an isolated location that also suggested no interference from people who might object to the Danites' practices. Obviously the Danites wanted to continue to live as they chose rather than submitting to God's will for His people.

One writer suggested the following translation of verse 7 on the basis of the Arabic cognate of the Hebrew word translated "humiliating" in the NASB: "there was no one speaking with authority in the land, no one in possession of control."³²⁶ This translation is possible but probably not as accurate as the NASB marginal reading that suggests the ruler's restraining influence.

The spies' use of the phrase "to possess the land" (v. 9) appears to have been a pious ploy to convince their brethren that this self-seeking plan was God's will. Moses and Joshua had repeatedly urged the Israelites to "possess the land," but only the land that was God's will for them to possess. The Danite spies were trying to provide security for their tribe contrary to God's previous directions. Likewise the phrase "for God has given it into your hand" (v. 10) had previously been Joshua's battle cry (cf. Josh. 6:16; et al.).

The Danites were unable, or unwilling, to claim their God-appointed territory in which no city was larger than Laish. But they were eager to march miles north and battle other Canaanites for a town that suited them better. The fact that Laish lay within the Promised Land, the full extent of the land that God had said He would give the Israelites, does not justify the Danites' action. It was God's will for His people first to settle in their appointed tribal allotments. Then He would given them the rest of the land later.

Constable: Jdg 18:11-20

The theft of Micah's images and Levite 18:11-20

An army of 600 Danites proceeded from Zorah and Eshtaol eastward up the Kesalon Valley to Kiriath-jearim and then northward into the Hill Country of Ephraim. They stopped at Micah's house, noted his images and ephod, and pondered what they should do (v. 14). What they should have done was execute Micah and the Levite since they were idolaters (Deut. 13:6-11), but they too had departed from God. Instead they stole Micah's images and his priest. They convinced his Levite that it would be better for him to serve a whole tribe than just one family. They made him an offer that this upwardly mobile apostate could not refuse. Here was an opportunity for a larger ministry. It did not matter to him that it involved violating God's will concerning ordinary Levites serving as priests.

"The question the Danites posed to him is asked every day by pastoral search committees: Which is better, to be the pastor of a small family or to be the pastor of a megachurch?' The contemporary problem of ambition and opportunism in the ministry has at least a three-thousand-year history."³²⁷

"His fickle and mercenary attitude reflects the state of the priesthood during this period. Equally deplorable is the fact that one tribe would steal from another with apparent impunity. The treacherous behavior of the tribe of Dan in dealing with Micah and the city of Laish illustrates the serpent' nature predicted by Jacob in Genesis 49:17."³²⁸

The Danites' theft and intimidation were actions contrary to God's will (Exod. 20:15). Apparently the writer wanted to highlight the theft since he referred to it five times in this chapter (vv. 17, 18, 20, 24, and 27; cf. 17:2, 4). The bullying tactics of the soldiers further identify their selfishness (cf. v. 25).

Guzik: Jdg 18:1-31

Judges 18 - Micah's Idolatry and the Migration of the Tribe of Dan

A. Dan spies out Laish.

1. (1-2) The tribe of Dan sends spies to look for land to take among the people of Israel.

In those days there was no king in Israel. And in those days the tribe of the Danites was seeking an inheritance for itself to dwell in; for until that day their inheritance among the tribes of Israel had not fallen to them. So the children of Dan sent five men of their family from their territory, men of valor from Zorah and Eshtaol, to spy out the land and search it. They said to them, "Go, search the land." So they went to the mountains of Ephraim, to the house of Micah, and lodged there.

a. For until that day their inheritance among the tribes of Israel had not fallen to them: The tribe of Dan had land apportioned to them, but they found their own land too hard to conquer.

b. So they went to the mountains of Ephraim: Looking for easier land to conquer and make their own, the Danites came to the land of the tribe of Ephraim and the house of Micah.

2. (3-6) The Danites meet with Micah's Levite.

While they were at the house of Micah, they recognized the voice of the young Levite. They turned aside and said to him, "Who brought you here? What are you doing in this place? What do you have here?" He said to them, "Thus and so Micah did for me. He has hired me, and I have become his priest." So they said to him, "Please inquire of God, that we may know whether the journey on which we go will be prosperous." And the priest said to them, "Go in peace. The presence of the LORD be with you on your way."

a. The recognized the voice of the young Levite: It may be that the spies from the tribe of Dan knew the renegade Levite personally. It is also possible that they simply recognized his accent as being from the southern part of Judea.

b. Please inquire of God, that we may know whether the journey on which we go will be prosperous: This shows what a spiritually confused time this was in Israel. Danites on a sinful mission met with a sinful Levite, and wanted to know from a righteous God if their mission would be successful. Then the sinful Levite sent the sinning men on their way with God's blessing.

3. (7-10) The Danites choose a city for expansion: Laish.

So the five men departed and went to Laish. They saw the people who were there, how they dwelt safely, in the manner of the Sidonians, quiet and secure. There were no rulers in the land who might put them to shame for anything. They were far from the Sidonians, and they had no ties with anyone. Then the spies came back to their brethren at Zorah and Eshtaol, and their brethren said to them, "What is your report?" So they said, "Arise, let us go up against them. For we have seen the land, and indeed it is very good. Would you do nothing? Do not hesitate to go, and enter to possess the land. When you go, you will come to a secure people and a large land. For God has given it into your hands, a place where there is no lack of anything that is on the earth."

a. They dwelt safely, in the manner of the Sidonians: The Danites found a city nearby that was not occupied by Israelites, but by a colony of the Sidonians. This was a group that God told Israel to drive out of the land of Canaan (Joshua 13:4).

b. For we have seen the land, and indeed it is very good: Seeing that the land was good and the city was not heavily defended, the Danites believed this would be a good city to conquer and take as their own territory.

4. (11-13) They assemble an army of 600 to take possession of Laish.

And six hundred men of the family of the Danites went from there, from Zorah and Eshtaol, armed with weapons of war. Then they went up and encamped in Kirjath Jearim in Judah. (Therefore they call that place Mahaneh Dan to this day. There it is, west of Kirjath Jearim.) And they passed from there to the mountains of Ephraim, and came to the house of Micah.

a. Six hundred men . . . armed with weapons of war: Curiously, they assembled an army of 600 men to fight for the city of Laish in the land of the tribe of Ephraim. Yet they could not fight for the land of their own tribal allotment. For some reason, to them and often to us, a distant battle seemed easier.

B. The tribe of Dan adopts Micah's idolatry.

1. (14-18a) On their way to Laish, the army of 600 men come to take Micah's shrine for themselves.

Then the five men who had gone to spy out the country of Laish answered and said to their brethren, "Do you know that there are in these houses an ephod, household idols, a carved image, and a molded image? Now therefore, consider what you should do." So they turned aside there, and came to the house of the young Levite man; to the house of Micah; and greeted him. The six hundred men armed with their weapons of war, who were of the children of Dan, stood by the entrance of the gate. Then the five men who had gone to spy out the land went up. Entering there, they took the carved image, the ephod, the household idols, and the molded image. The priest stood at the entrance of the gate with the six hundred men who were armed with weapons of war. When these went into Micah's house and took the carved image, the ephod, the household idols, and the molded image,

a. Entering there, they took the carved image, the ephod, the household idols, and the molded image: This was a strange combination of low morality and strong religious feeling. It was as if someone really wanted to study the Bible - therefore they stole several Bibles.

b. Took the carved image, the ephod, the household idols, and the molded image: During the Los Angeles riots in the 1990's, a reporter came across three looters leaving a store. He asked them what they took, and the first two told him off with profanity. But the third man said, "I got some gospel music. I love Jesus!"

2. (18b-21) The Levite goes with the army from the tribe of Dan.

The priest said to them, "What are you doing?" And they said to him, "Be quiet, put your hand over your mouth, and come with us; be a father and a priest to us. Is it better for you to be a priest to the household of one man, or that you be a priest to a tribe and a family in Israel?" So the priest's heart was glad; and he took the ephod, the household idols, and the carved image, and took his place among the people. Then they turned and departed, and put the little ones, the livestock, and the goods in front of them.

a. Put your hand over your mouth: This was a threat. They commanded the Levite to "shut up" or be attacked.

b. So the priest's heart was glad: His heart was glad because he was filled with mercenary ambition. The Levite did not care about Micah, only for the pay and status that he might get by being the priest for a whole tribe instead of a mere family.

3. (22-24) Micah's foolish idolatry comes to nothing.

When they were a good way from the house of Micah, the men who were in the houses near Micah's house gathered together and overtook the children of Dan. And they called out to the children of Dan. So they turned around and said to Micah, "What ails you, that you have gathered such a company?" So he said, "You have taken away my gods which I made, and the priest, and you have gone away. Now what more do I have? How can you say to me, 'What ails you?'"

a. You have taken away my gods which I made: This is powerful irony. Micah had to rescue his own gods. Obviously, his gods should be able to care for themselves. We wonder if Micah saw the foolishness of this.

i. We each either worship a god of our own making or we worship the true God who made us. But the gods we make are always less than we are. Idol worship is just another way of worshipping self.

b. Now what more do I have? This shows how empty Micah's idolatry was. His false gods didn't bring him any lasting good.

4. (25-26) The army of the tribe of Dan refuses to give Micah his god back, so Micah goes home empty handed.

And the children of Dan said to him, "Do not let your voice be heard among us, lest angry men fall upon you, and you lose your life, with the lives of your household!" Then the children of Dan went their way. And when Micah saw that they were too strong for him, he turned and went back to his house.

a. Lest angry men fall upon you, and you lose your life: This event and these words illustrate the general lawlessness in Israel during this long period of the Judges. The children of Dan stole Michah's idol simply under the principle of "might makes right."

5. (27-29) The army from the tribe of Dan conquers the city of Laish and rename it Dan.

So they took the things Micah had made, and the priest who had belonged to him, and went to Laish, to a people quiet and secure; and they struck them with the edge of the sword and burned the city with fire. There was no deliverer, because it was far from Sidon, and they had no ties with anyone. It was in the valley that belongs to Beth Rehob. So they rebuilt the city and dwelt there. And they called the name of the city Dan, after the name of Dan their father, who was born to Israel. However, the name of the city formerly was Laish.

a. And they called the name of the city Dan: The city of Dan will become the most prominent northern city in Israel. The phrase "from Dan to Beersheba" (Judges 20:1, 1 Samuel 3:20) will become an expression meaning, "from the north to the south of Israel" indicating all of Israel.

6. (30-31) The tribe of Dan officially adopts the idolatry that began with Micah.

Then the children of Dan set up for themselves the carved image; and Jonathan the son of Gershom, the son of Manasseh, and his sons were priests to the tribe of Dan until the day of the captivity of the land. So they set up for themselves Micah's carved image which he made, all the time that the house of God was in Shiloh.

a. The children of Dan set up for themselves the carved image: This was the beginning of established idolatry in Israel in the Promised Land. There was individual idolatry in Israel long before this, but this is official idolatry.

i. Through a strange chain of events, this began with a son stealing 1,100 shekels from his mother (Judges 17:1-2). It ended with an entire tribe of Israel led into established idolatry.

b. So they set up for themselves Micah's carved image: We can suppose that Micah had no idea how far-reaching the effects of his sin would become. His personal idolatry became the idolatry of an entire tribe, setting up a rival center of worship to the house of God . . . in Shiloh.

© 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 18 (Chapter Introduction)

Overview

Jdg 18:1, The Danites send five men to seek out an inheritance; Jdg 18:3, At the house of Micah they consult with Jonathan, and are encouraged on their way; Jdg 18:7, They search Laish, and bring back news of good hope; Jdg 18:11, Six hundred men are sent to surprise it; Jdg 18:14, In their way they rob Micah of his priest and his consecrated things; Jdg 18:27, They win Laish, and call it Dan; Jdg 18:30, They set up idolatry, wherein Jonathan inherits the priesthood.

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 18 (Chapter Introduction)

CHAPTER 18

Those of the tribe of Dan, having not sufficient inheritance, send forth five men to spy out a place; they come to the house of Micah, and desire the Levite to ask counsel of God touching their journey, Jud 18:1-5 . He encouraging them, they spy out the city Laish; and at their return instigate their brethren to set upon the city, Jud 18:6-10 . Six hundred go forth armed: in their march they seize upon Micah’ s priest and idols; which he in vain, demandeth again, Jud 18:11-25 . They pull down Laish; build it again; inhabit it; and call it Dan, Jud 18:26-29 ; consecrate their priest, and set up Micah’ s images, Jud 18:30,31 .

In those days; not long after Joshua’ s death, of which See Poole on "Jud 17:6" .

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 18 (Chapter Introduction)

The Danites seek to enlarge their inheritance, and rob Micah.

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 18 (Chapter Introduction)

How idolatry crept into the family of Micah we read in the preceding chapter, how it was translated thence into the tribe of Dan we have an account in this chapter, and how it gained a settlement in a city of note; for how great a matter does a little fire kindle! The tribe of Dan had their lot assigned them last of all the tribes, and, it happening to be too strait for them, a considerable city in the utmost corner of Canaan northward was added to it. " Let them get it, and take it;" it was called Laish or Leshem, Jos 19:47. Now here we are told, I. How they sent spies to bring them an account of the place, who, by the way, got acquainted with Micah's priest (Jdg 18:1-6). II. What an encouraging report these spies brought back (Jdg 18:7-10). III. What forces were sent to conquer Laish (Jdg 18:11-13). IV. How they, by the way, plundered Micah of his gods (Jdg 18:14-26). V. How easily they conquered Laish (Jdg 18:27-29), and, when they had it, set up the graven image in it (Jdg 18:30, Jdg 18:31).

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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MacIntosh, A. A. "The Meaning of MKLYM in Judges XVIII 7." Vetus Testamentum 35:1 (January 1985):68-76.

Malamat, A. "The Danite Migration and the Pan-Israelite Exodus-Conquest: A Biblical Narrative Pattern." Biblica 51 (1970):1-16.

Manor, Dale W. "The Topography and Geography of the Jezreel Valley as they Contribute to the Battles of Deborah and Gideon." Near Eastern Archaeology Society Bulletin NS28 (Winter 1987):25-32.

Margalith, Othniel. "The Legends of Samson/Heracles." Vetus Testamentum 37:1 (January 1987):63-70.

_____. "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.

Matthews, Victor H. "Hospitality and Hostility in Judges 4." Biblical Theology Bulletin 21 (Spring 1991):13-21.

Mazar, Amihai. Archaeology of the Land of the Bible 10,000-586 B.C.E. New York: Doubleday, 1990.

_____. "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.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

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

Mitchell, T. Crichton. "Abimelech--The Bramble King." Preacher's Magazine 58:3 (March-May 1983):16-19, 61.

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Mosca, Paul G. "Who Seduced Whom? A Note on Joshua 15:18// Judges 1:14." Catholic Biblical Quarterly 46 (1984):18-22.

Mullen, E. Theodore, Jr. "The Minor Judges': Some Literary and Historical Considerations." Catholic Biblical Quarterly 44 (April 1982):185-201.

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_____. 2nd ed. S.v. "Mill, Millstone," by A. R. Millard.

_____. 2nd ed. S.v. "Number," by R. A. H. Gunner.

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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 18 (Chapter Introduction)

INTRODUCTION TO JUDGES 18

This chapter relates how the Danites, being overcrowed in their inheritance, sent out spies to search the land, and see if they could find any proper place to add unto it, and enlarge it, Jdg 18:1 who returned and reported Laish as such, and encouraged the Danites to go and possess it; for which purpose they sent six hundred men up to it, Jdg 18:7 and as they went, called at the house of Micah, and took away his priests and his gods, Jdg 18:13 and having taken Laish, set up Micah's graven image there, Jdg 18:28.