Text -- Judges 17:5 (NET)

17:5 Now this man Micah owned a shrine. He made an ephod and some personal idols and hired one of his sons to serve as a priest.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jdg 17:5

That is, an house consecrated for the service of God in this manner.

Wesley: Jdg 17:5

A sort of images so called.

Wesley: Jdg 17:5

Because the Levites in that corrupt estate of the church, neglected the exercise of their office, and therefore they were neglected by the people, and others put into their employment.

JFB: Jdg 17:5

Hebrew, "a house of God"--a domestic chapel, a private religious establishment of his own.

JFB: Jdg 17:5

(see on Exo 28:6).

JFB: Jdg 17:5

Tutelary gods of the household (see Gen 31:19 and see on Gen 31:26).

JFB: Jdg 17:5

The assumption of the priestly office by any one out of the family of Aaron was a direct violation of the divine law (Num 3:10; Num 16:17; Deu 21:5; Heb 5:4).

Clarke: Jdg 17:5

The man Micah had a house of gods - בית אלהים beith Elohim should, I think, be translated house or temple of God; for it is very likely that both the mother and the son intended no more than a private or domestic chapel, in which they proposed to set up the worship of the true God

Clarke: Jdg 17:5

Made an ephod - Perhaps the whole of this case may be stated thus: Micah built a house of God - a chapel in imitation of the sanctuary; he made a graven image representing the ark, a molten image to represent the mercy-seat, teraphim to represent the cherubim above the mercy-seat, and an ephod in imitation of the sacerdotal garments; and he consecrated one of his sons to be priest. Thus gross idolatry was not the crime of Micah; he only set up in his own house an epitome of the Divine worship as performed at Shiloh. What the teraphim were, see the note on Gen 31:19; for the ephod, see the note on Exo 25:7; and for the sacerdotal vestments in general, see the note on Exo 28:4, etc

Clarke: Jdg 17:5

Who became his priest - כהן cohen , which the Targum translates chumera . The word כהן cohen is the common name in Hebrew for a priest of the true God; but sometimes it is applied to idolatrous priests. When it is to be understood in the former sense, the Targum renders it cahen ; when in the latter, it uses the word כומרא chumera , by which it always understands an idolatrous priest. But that this was not a case of idolatry, and that the true God was worshipped here, is evident from the word Jehovah being used, Jdg 17:4, and oracular answers being given at this house, as we see from Jdg 18:6, etc.

TSK: Jdg 17:5

an house of gods : or, as baith Elohim may also signify, ""a house of God.""Jdg 18:24; Gen 31:30; Ezr 1:7; Hos 8:14

ephod : Jdg 8:27, Jdg 18:14; Exo 28:4, Exo 28:15; 1Sa 23:6

teraphim : Gen 31:19, Gen 31:30 *marg. Hos 3:4

consecrated : Heb. filled the hand, Exo 29:9; 1Ki 12:31, 1Ki 13:33, 1Ki 13:34; Heb 5:4

his sons : Exo 24:5

Commentary -- Word/Phrase Notes (per Verse)

Poole: Jdg 17:5

An house of gods i.e. an house or place consecrated for the service of God in this manner.

An ephod an eminent part of the priestly garments, Exo 28:4 , which, some think, is here put for all of them.

Teraphim some sort of images so called, of which see Gen 31:19 Hos 3:4 .

Who became his priest because the Levites in that corrupt estate of the church neglected the exercise of their office, and therefore were neglected by the people, and others put into their employment. But this kind of priesthood was condemned, Num 16:40 18:2,7 .

Haydock: Jdg 17:5

That....idols is added by the Vulgate. St. Jerome supposes that the ephod denotes all the sacerdotal vestments, and the theraphim whatever else was requisite for priestly functions, ep. ad Marcel. Grotius is of opinion that these theraphim, or cherubim, are styled elohim, gods, (ver. 5) and that the altar, candlesticks, &c., are designated above by whatever was to be graven or molten. Michas had a mind to represent the tabernacle, with its ornaments, in miniature. By the theraphim he might imitate the urim, &c., at the expense of 200 sicles, while 900 might be set apart for the other ornaments. (Calmet) ---

Many think that he wished to have domestic gods, like the Lares or Penates. ---

Hand. That is, appointed and consecrated him to the priestly office. (Challoner) ---

He put in his hand the offerings which he had to make, as was customary, Exodus xxviii. 41. (Calmet) ---

Priest, contrary to all order. (Menochius) (Numbers iii. 10., and Hebrews v. 4.) (Calmet) ---

The anointing of his hands with oil, prescribed, (Leviticus viii.) could give him no authority. (Worthington)

Gill: Jdg 17:5

And the man Micah had an house of gods,.... Having two images in it, besides teraphim, which were a sort of idols; and the Targum is, an house of images, or idols; though it may be rendered "an house of God"; a temple, a place for religious worship:

and made an ephod; a priestly garment, a linen one very probably, not so rich an one with a breastplate to it as the high priest had, which was very costly. Ben Melech interprets it a girdle, and there was a curious girdle of the ephod, with which it was girt; this may be here put for the rest of the priestly garments which Micah provided:

and teraphim; which were a sort of household gods, like the Lares and Penates of the Romans, and by which consultations were made; See Gill on Hos 3:3, Hos 3:4, Zec 10:2 Micah proposed to have an oracle in his house, whereby he might consult the Lord about future things, and not be at the trouble of going to the tabernacle, and consult there by Urim and Thummim; and the same some take the teraphim to be:

and consecrated one of his sons, who became his priest; or, "filled the hand" ^k of one of them; that is, with offerings, as Ben Melech interprets it; in which way priests were initiated, and consecrated to their office; see Exo 28:41 or, as Kimchi expresses it, he offered his offerings by the hand of one of his sons, and appointed him to be a priest, very probably his eldest son.

Commentary -- Verse Notes / Footnotes

NET Notes: Jdg 17:5

¹ tn Heb “house of God.”

² sn Here an ephod probably refers to a priestly garment (cf. Exod 28:4-6).

³ tn Heb “and he filled the hand of one of his sons and he became his priest.”

Geneva Bible: Jdg 17:5

And the man Micah had an house of gods, and made an ^{( c )} ephod, and ^{( d )} teraphim, and consecrated one of his sons, who became his priest.

^{( c )} He would serve both God and idols.

^{( d )} By Teraphim some understand certain idols, having the likeness of a man, but others understand by it all manner of things and instruments belonging to those who sought an answer at God's hands, as in (Jdg 18:5-6).

Commentary -- Verse Range Notes

TSK Synopsis: Jdg 17:1-13

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

5 and he ornaments for them.

7 He hires a Levite to be his priest.

MHCC: Jdg 17:1-6

What is related in this, and the rest of the chapters to the end of this book, was done soon after the death of Joshua: see chap. Jdg 20:28. That it might appear how happy the nation was under the Judges, here is showed how unhappy they were when there was no Judge. The love of money made Micah so undutiful to his mother as to rob her, and made her so unkind to her son, as to curse him. Outward losses drive good people to their prayers, but bad people to their curses. This woman's silver was her god, before it was made into a graven or a molten image. Micah and his mother agreed to turn their money into a god, and set up idol worship in their family. See the cause of this corruption. Every man did that which was right in his own eyes, and then they soon did that which was evil in the sight of the Lord.

Matthew Henry: Jdg 17:1-6

Here we have, I. Micah and his mother quarrelling. 1. The son robs the mother. The old woman had hoarded, with long scraping and saving, a great sum of money, 1100 pieces of silver. It is likely she intended, when she died, to leave it to her son: in the mean time it did her good to look upon it, and to count it over. The young man had a family of children grown up, for he had one of age to be a priest, Jdg 17:5. He knows where to find his mother's cash, thinks he has more need of it than she has, cannot stay till she dies, and so takes it away privately for his own use. Though it is a fault in parents to withhold from their children that which is meet, and lead them into temptation to wish them in their graves, yet even this will by no means excuse the wickedness of those children that steal from their parents, and think all their own that they can get from them, though by the most indirect methods. 2. The mother curses the son, or whoever had taken her money. It should seem she suspected her son; for, when she cursed, she spoke in his cars so loud, and with so much passion and vehemence, as made both his ears to tingle. See what mischief the love of money makes, how it destroys the duty and comfort of every relation. It was the love of money that made Micah so undutiful to his mother as to rob her, and made her so unkind and void of natural affection to her son as to curse him if he had it and concealed it. Outward losses drive good people to their prayers, but bad people to their curses. This woman's silver was her god before it was made thither into a graven or a molten image, else the loss of it would not have put her into such a passion as caused her quite to forget and break through all the laws of decency and piety. It is a very foolish thing for those that are provoked to throw their curses about as a madman that casteth fire-brands, arrows, and death, since they know not but they may light upon those that are most dear to them.

II. Micah and his mother reconciled. 1. The son was so terrified with his mother's curses that he restored the money. Though he had so little grace as to take it, he had so much left as not to dare to keep it when his mother had sent a curse after it. He cannot believe his mother's money will do him any good without his mother's blessing, nor dares he deny the theft when he is charged with it, nor retain the money when it is demanded by the right owner. It is best not to do evil, but it is next best, when it is done, to undo it again by repentance, confession, and restitution. Let children be afraid of having the prayers of their parents against them; for, though the curse causeless shall not come, yet that which is justly deserved may be justly feared, even though it was passionately and indecently uttered. 2. The mother was so pleased with her son's repentance that she recalled her curses, and turned them into prayers for her son's welfare: Blessed be thou of the Lord, my son. When those that have been guilty of a fault appear to be free and ingenuous in owning it they ought to be commended for their repentance, rather than still be condemned and upbraided for their fault.

III. Micah and his mother agreeing to turn their money into a god, and set up idolatry in their family; and this seems to have been the first instance of the revolt of any Israelite from God and his instituted worship after the death of Joshua and the elders that out-lived him, and is therefore thus particularly related. And though this was only the worship of the true God by an image, against the second commandment, yet this opened the door to the worship of other gods, Baalim and the groves, against the first and great commandment. Observe,

1. The mother's contrivance of this matter. When the silver was restored she pretended she had dedicated it to the Lord (Jdg 17:3), either before it was stolen, and then she would have this thought to be the reason why she was so much grieved at the loss of it and imprecated evil on him that had taken it, because it was a dedicated and therefore an accursed thing, or after it was stolen she had made a vow that, if she could retrieve it, she would dedicate it to God, and then she would have the providence that had so far favoured her as to bring it back to her hands to be an owning of her vow. "Come,"said she to her son, "the money is mine, but thou hast a mind to it; let it be neither mine nor thine, but let us both agree to make it into an image for a religious use."Had she put it to a use that was indeed for the service and honour of God, this would have been a good way of accommodating the matter between them; but, as it was, the project was wicked. Probably this old woman was one of those that came out of Egypt, and would have such images made as she had seen there; now that she began to dote she called to remembrance the follies of her youth, and perhaps told her son that this way of worshipping God by images was, to her knowledge, the old religion.

2. The son's compliance with her. It should seem, when she first proposed the thing he stumbled at it, knowing what the second commandment was; for, when she said (Jdg 17:3) she designed it for her son to make an image of, yet he restored it to his mother (being loth to have a hand in making the image), and she gave it to the founder and had the thing done, blaming him perhaps for scrupling at it, Jdg 17:4. But, when the images were made, Micah, by his mother's persuasion, was not only well reconciled to them, but greatly pleased and in love with them; so strangely bewitching was idolatry, and so much supported by traditions received from their parents, 1Pe 1:18; Jer 44:17. But observe how the old woman's covetousness prevailed, in part, above her superstition. She had wholly dedicated the silver to make the graven and molten images (Jdg 17:3), all the 1100 pieces; but, when it came to be done, she made less than a fifth part serve, even 200 shekels, Jdg 17:4. She thought that enough, and indeed it was too much to give for an image that is a teacher of lies. Had it been devoted truly to the honour of God, he would not thus have been put off with part of the price, but would have signified his resentment of the affront, as he did in the case of Ananias and Sapphira. Now observe,

(1.) What was the corruption here introduced, Jdg 17:5. The man Micah had a house of gods, a house of God, so the Septuagint, for so he thought it, as good as that at Shiloh, and better, because his own, of his own inventing and at his own disposal; for people love to have their religion under their girdle, to manage it as they please. A house of error, so the Chaldee, for really it was so, a deviation from the way of truth and an inlet to all deceit. Idolatry is a great cheat, and one of the worst of errors. That which he aimed at in the progress of his idolatry, whether he designed it at first or no, was to mimic and rival both God's oracles and his ordinances. [1.] His oracles; for he made teraphim , little images which he might advise with as there was occasion, and receive informations, directions, and predictions from. What the urim and thummim were to the prince and people these teraphim should be to his family; yet he could not think that the true God would own them, or give answers by them, and therefore depended upon such demons as the heathen worshipped to inspire them and make them serviceable to him. Thus, while the honour of Jehovah was pretended (Jdg 17:3), yet, his institution being relinquished, these Israelites unavoidably lapsed into downright idolatry and demon-worship. [2.] His ordinances. Some room or apartment in the house of Micah was appointed for the temple or house of God; an ephod, or holy garment, was provided for his priest to officiate in, in imitation of those used at the tabernacle of God, and one of his sons he consecrated, probably the eldest, to be his priest. And, when he had set up a graven or molten image to represent the object of his worship, no marvel if a priest of his own getting and his own making served to be the manager of it. Here is no mention of any altar, sacrifice, or incense, in honour of these silver gods, but, having a priest, it is probable he had all these, unless we suppose that, at first, his gods were intended only to be advised with, not to be adored, like Laban's teraphim; but the beginning of idolatry, as of other sins, is like the letting forth of water: break the dam, and you bring a deluge. Here idolatry began, and it spread like a fretting leprosy. Dr. Lightfoot would have us observe that as 1100 pieces of silver were here devoted to the making of an idol, which ruined religion, especially in the tribe of Dan (as we shall presently find), which was Samson's tribe, so 1100 pieces of silver were given by each Philistine lord for the ruin of Samson.

(2.) What was the cause of this corruption (Jdg 17:6): There was no king in Israel, no judge or sovereign prince to take cognizance of the setting up of these images (which, doubtless, the country about soon resorted to), and to give orders for the destroying of them, none to convince Micah of his error and to restrain and punish him, to take this disease in time, by which the spreading of the infection might have been happily prevented. Every man did that which was right in his own eyes, and then they soon did that which was evil in the sight of the Lord. When they were without a king to keep good order among them, God's house was forsaken, his priests were neglected, and all went to ruin among them. See what a mercy government is, and what reason there is that not only prayers and intercessions, but giving of thanks, should be made for kings and all in authority, 1Ti 2:1, 1Ti 2:2. Nothing contributes more, under God, to the support of religion in the world, than the due administration of those two great ordinances, magistracy and ministry.

Keil-Delitzsch: Jdg 17:1-10

Jdg 17:1-3

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

Jdg 17:4

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

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

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

Jdg 17:5-6

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

Jdg 17:7-9

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

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

Constable: Jdg 17:1--21:25

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

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

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

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

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

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

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

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

Constable: Jdg 17:1--18:31

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

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

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

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

Constable: Jdg 17:1-13

1. The idolatry of Micah ch. 17

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

Constable: Jdg 17:1-6

Micah's unlawful worship 17:1-6

The writer told us nothing about Micah's background except that he originally lived in the Hill Country of Ephraim with or near his mother (vv. 1-2). Micah's name means "Who is like Yahweh." As is true of so many details in this story, Micah's name is ironic. He was anything but like Yahweh. The fact that Micah's mother blessed him in the name of Yahweh creates a positive impression, but other features of the story demonstrate that her veneer of orthodox Yahwism was extremely thin.

Micah was a thief who stole a fortune from his own mother. This amount of money could have sustained one person for a lifetime in Israel (cf. v. 10). Apparently he confessed his theft because he feared his mother's curse (v. 2). Instead of cursing him she blessed him, a very unusual reaction in view of the amount of money involved. Perhaps she believed that her blessing would undo her previous curse.³¹⁰ Micah's mother then claimed to dedicate all 1,100 pieces of the recovered silver to Yahweh. However she gave only 200 pieces to a silversmith to make an image.³¹¹ She stole from God as her son had stolen from her. Micah had learned dishonesty at home.

The "graven image" (Heb. pesel) was apparently the idol and the "molten image" (massekah) its base. Both of these words occur at the head of the list of curses (Deut. 27:15) to describe what the law forbade making for idolatrous purposes. The Hebrew word that describes the graven image occurs almost exclusively in relation to the golden calves that Aaron made (Exod. 32:4) and King Jeroboam made (1 Kings 12:28-30). Micah's mother evidently intended this image to represent either Yahweh or the animal on which pagan people visualized gods standing.³¹²

"The gods were often depicted as standing, or more rarely sitting, on the back of a bull, which by its strength and power of fertility well represented the essence of the nature cults."³¹³

Obviously Micah and his mother were either ignorant of, or more probably chose to disregard, God's law against making graven images (Exod. 20:4, 23; Deut. 4:16). They also seem to have been unaware of, or unconcerned about, Israel's tragic experience with the golden calf at Mt. Sinai (Exod. 32:19-35).

"Micah and his mother are sharply distinguished from Samson and his mother [and even more from Samuel and his mother] by their materialism and idolatry. Here there is no evidence of the presence or call of the Spirit in their lives."³¹⁴

God commanded the Israelites not to multiply sanctuaries in Canaan, but Micah built one in or near his house (v. 5). He did not need to do this because he lived close to Shiloh, where the tabernacle stood (cf. v. 1; 18:31). In his convenient shrine Micah kept an ephod that he had made, probably for divination. This was evidently an imitation of the high priest's ephod (cf. 8:27). He also kept household gods that probably had some connection with ancestor veneration and divination (cf. Gen. 31:19).³¹⁵ He also disregarded the Aaronic priesthood by ordaining his son as the family priest.

"The by-passing of the Levitical priesthood by Micah may be due either to a breakdown in the distribution of the Levites amongst the community or to an overlooking, wilful [sic] or ignorant, of the provisions of the law."³¹⁶

The writer explained editorially that there was no king in Israel at this time and everyone did as he pleased (v. 6). That is the reason Micah could get away with such flagrantly disobedient behavior. Even though there was not yet a human king, Yahweh reigned as Israel's monarch from heaven. Since His people paid no attention to His authority by disregarding His Law, Israel was practically without a king. Kings enforce standards, but in Israel the people were setting their own standards.

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

Guzik: Jdg 17:1-13

Judges 17 - Micah's Idolatry

A. Micah makes a shrine for idols.

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

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

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

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

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

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

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

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

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

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

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

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

3. (5) Micah establishes an elaborate worship.

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

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

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

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

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

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

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

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

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

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

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

B. Micah hires an unscrupulous Levite.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Introduction / Outline

JFB: Judges (Book Introduction)

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

JFB: Judges (Outline)

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

TSK: Judges (Book Introduction)

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

TSK: Judges 17 (Chapter Introduction)

Overview

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

Poole: Judges (Book Introduction)

BOOK OF JUDGES

THE ARGUMENT

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

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

Poole: Judges 17 (Chapter Introduction)

CHAPTER 17

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

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

MHCC: Judges (Book Introduction)

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

MHCC: Judges 17 (Chapter Introduction)

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

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

Matthew Henry: Judges (Book Introduction)

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

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

Matthew Henry: Judges 17 (Chapter Introduction)

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

Constable: Judges (Book Introduction)

Introduction

Title

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

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

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

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

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

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

Date and Writer

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

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

Scope

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

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

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

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

Purpose

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

Message¹⁵

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Israel began from a privileged position of divine blessing.

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

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

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

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

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

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

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

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

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

Constable: Judges (Outline)

Outline

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

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

1. Initial successes and failures ch. 1

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

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

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

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

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

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

A. The first apostasy 3:7-11

B. The second apostasy 3:12-31

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

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

C. The third apostasy chs. 4-5

1. The victory over Jabin and Sisera ch. 4

2. Deborah's song of victory ch. 5

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

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

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

3. The story of Abimelech ch. 9

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

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

1. Renewed oppression 10:6-7

2. Oppression under the Ammonites 10:8-18

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

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

F. The sixth apostasy chs. 13-16

1. Samson's birth ch. 13

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

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

4. Samson's final fatal victory ch. 16

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

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

1. The idolatry of Micah ch. 17

2. The apostasy of the Danites ch. 18

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

1. The atrocity in Gibeah ch. 19

2. The civil war in Israel ch. 20

3. The preservation of Benjamin ch. 21

Constable: Judges

Judges

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_____. "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.

Nel, Philip. "The Riddle of Samson (Judg. 14, 14.18)." Biblica 66:4 (1985):534-45.

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_____. 2nd ed. S.v. "Mesopotamia," by D. J. Wiseman.

_____. 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 17 (Chapter Introduction)

INTRODUCTION TO JUDGES 17

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