Verse 13
Now know I that the Lord will do me good - As he had already provided an epitome of the tabernacle, a model of the ark, mercy-seat, and cherubim; and had got proper sacerdotal vestments, and a Levite to officiate; he took for granted that all was right, and that he should now have the benediction of God. Some think that he expected great gain from the concourse of the people to his temple; but of this there is no evidence in the text. Micah appears to have been perfectly sincere in all that he did.
I Have already remarked that there is no positive evidence that Micah or his mother intended to establish any idolatrous worship. Though they acted without any Divine command in what they did; yet they appear, not only to have been perfectly sincere, but also perfectly disinterested. They put themselves to considerable expense to erect this place of worship, and to maintain, at their own proper charges, a priest to officiate there; and without this the place, in all probability, would have been destitute of the worship and knowledge of the true God. His sincerity, disinterestedness, and attachment to the worship of the God of his fathers, are farther seen in the joy which he expressed on finding a Levite who might legally officiate in his house. It is true, he had not a Divine warrant for what he did; but the state of the land, the profligacy of his countrymen, his distance from Shiloh, etc., considered, he appears to deserve more praise than blame, though of the latter he has received a most liberal share from every quarter. This proceeds from that often-noticed propensity in man to take every thing which concerns the character of another by the worst handle. It cannot be considered any particular crime, should these notes be found at any time leaning to the other side.
Introduction
Some Danites, seeking an inheritance, send five men to search the land, who arrive at the house of Micah, [Jdg 18:1], [Jdg 18:2]. They employ the Levite, who served to his house as priest, to ask counsel for them of God, [Jdg 18:3-5]. He inquires, and promises them success, [Jdg 18:6]. They depart, and go to Laish, and find the inhabitants secure, [Jdg 18:7]. They return to their brethren, and encourage them to attempt the conquest of the place, [Jdg 18:8-10]. They send six hundred men, who, coming to the place where Micah dwelt, enter the house, and carry off the priest and his consecrated things, [Jdg 18:11-21]. Micah and his friends pursue them; but, being threatened, are obliged to return, [Jdg 18:22-26]. The Danites come to Laish, and smite it, and build a city there, which they call Dan, [Jdg 18:27-29]. They make the Levite their priest, and set up the images at this new city, [Jdg 18:30], [Jdg 18:31].
Verse 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.
The tribe of the Danites - That is, a part of this tribe; some families of it.
All their inheritance - That is, they had not got an extent of country sufficient for them. Some families were still unprovided for, or had not sufficient territory; for we find from [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).
Verse 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.
Verse 3
They knew the voice of the young man - They knew, by his dialect or mode of pronunciation, that he was not an Ephraimite. We have already seen ([Jdg 12:6] (note)) that the Ephraimites could not pronounce certain letters.
Verse 5
Ask counsel - of God - As the Danites use the word אלהים Elohim here for God, we are necessarily led to believe that they meant the true God; especially as the Levite answers, [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).
Verse 7
After the manner of the Zidonians - Probably the people of Laish or Leshem were originally a colony of the Sidonians, who, it appears, were an opulent people; and, being in possession of a strong city, lived in a state of security, not being afraid of their neighbors. In this the Leshemites imitated them, though the sequel proves they had not the same reason for their confidence.
They were far from the Zidonians - Being, as above supposed, a Sidonian colony, they might naturally expect help from their countrymen; but, as they dwelt a considerable distance from Sidon, the Danites saw that they could strike the blow before the news of invasion could reach Sidon; and, consequently, before the people of Laish could receive any succours from that city.
And had no business with any man - In the most correct copies of the Septuagint, this clause is thus translated: 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.
Verse 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.
Verse 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.
Verse 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.
Verse 14
Consider what ye have to do - They probably had formed the design to carry off the priest and his sacred utensils.
Verse 18
These went unto Micah's house - The five men went in, while the six hundred armed men stood at the gate.
Verse 19
Lay thine hand upon thy mouth - This was the token of silence. The god of silence, Harpocrates, is represented on ancient statues with his finger pressed on his lips.
Verse 20
Went to the midst of the people - He was glad to be employed by the Danites; and went into the crowd, that he might not be discovered by Micah or his family.
Verse 21
The little ones and the cattle, etc. - These men were so confident of success that they removed their whole families, household goods, cattle, and all.
And the carriage - כבודה kebudah, their substance, precious things, or valuables; omne quod erat pretiosum, Vulgate: or rather the luggage or baggage; what Caesar calls in his commentaries impedimenta; and what the Septuagint here translate βαρος, weight or baggage. We are not to suppose that any wheel carriage is meant.
Verse 24
Ye have taken away my gods - As Micah was a worshipper of the true God, as we have seen, he cannot mean any kind of idols by the word אלהי elohai here used. He undoubtedly means those representations of Divine things, and symbols of the Divine presence such as the teraphim, ephod, etc.; for they are all evidently included under the word elohai, which we translate my gods.
Verse 25
And thou lose thy life - This was argumentum ad hominem; he must put up with the loss of his substance, or else lose his life! It was the mere language of a modern highwayman: Your life or your money.
Verse 27
Unto a people - at quiet and secure - They found the report given by the spies to be correct. The people were apprehensive of no danger, and were unprepared for resistance; hence they were all put to the sword, and their city burnt up.
Verse 28
There was no deliverer - They had no succor, because the Sidonians, from whom they might have expected it, were at too great a distance.
Verse 29
Called the name of the city Dan - This city was afterwards very remarkable as one of the extremities of the promised land. The extent of the Jewish territories was generally expressed by the phrase, From Dan to Beer-Sheba; that is, From the most northern to the southern extremity.