---
title: "Commentary Critical and Explanatory on the Whole Bible"
author: "Robert Jamieson, A. R. Fausset and David Brown"
languages: [en]
shelf: "Commentaries"
section: 82 of 927
url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/82/
cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 82. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/82/"
---

# Commentary Critical and Explanatory on the Whole Bible

*Robert Jamieson, A. R. Fausset and David Brown*

The Victorian standard commentary, critical and practical, from Genesis to Revelation.

## 82. Judges · 8 of 9

Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/82/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/82/#p-N

[¶0] 19. she called for a man, and she caused him to shave off the seven locks of his head--It is uncertain, however, whether the ancient Hebrews cut off the hair to the same extent as Orientals now. The word employed is sometimes the same as that for shearing sheep, and therefore the instrument might be only scissors.

[¶1] 20. he wist not that the Lord was departed from him--What a humiliating and painful spectacle! Deprived of the divine influences, degraded in his character, and yet, through the infatuation of a guilty passion, scarcely awake to the wretchedness of his fallen condition!

[¶2] [Jud 16:21], . The Philistines Took Him and Put Out His Eyes.

[¶3] 21. the Philistines took him, and put out his eyes--To this cruel privation prisoners of rank and consequence have commonly been subjected in the East. The punishment is inflicted in various ways, by scooping out the eyeballs, by piercing the eye, or destroying the sight by holding a red-hot iron before the eyes. His security was made doubly sure by his being bound with fetters of brass (copper), not of leather, like other captives.

[¶4] he did grind in the prison-house--This grinding with hand-millstones being the employment of menials, he was set to it as the deepest degradation.

[¶5] 22. Howbeit the hair of his head began to grow again--It is probable that he had now reflected on his folly; and becoming a sincere penitent, renewed his Nazarite vow. "His hair grew together with his repentance, and his strength with his hairs" [Bishop Hall].

### Jud 16:23-25. Their Feast to Dagon

[¶7] 23. the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon--It was a common practice in heathen nations, on the return of their solemn religious festivals, to bring forth their war prisoners from their places of confinement or slavery; and, in heaping on them every species of indignity, they would offer their grateful tribute to the gods by whose aid they had triumphed over their enemies. Dagon was a sea idol, usually represented as having the head and upper parts human, while the rest of the body resembled a fish.

### Jud 16:26-31. His Death

[¶9] 27. there were upon the roof about three thousand men and women, that beheld while Samson made sport--This building seems to have been similar to the spacious and open amphitheaters well known among the Romans and still found in many countries of the East. They are built wholly of wood. The standing place for the spectators is a wooden floor resting upon two pillars and rising on an inclined plane, so as to enable all to have a view of the area in the center. In the middle there are two large beams, on which the whole weight of the structure lies, and these beams are supported by two pillars placed almost close to each other, so that when these are unsettled or displaced, the whole pile must tumble to the ground.

[¶10] 28. Samson called unto the Lord--His penitent and prayerful spirit seems clearly to indicate that this meditated act was not that of a vindictive suicide, and that he regarded himself as putting forth his strength in his capacity of a public magistrate. He must be considered, in fact, as dying for his country's cause. His death was not designed or sought, except as it might be the inevitable consequence of his great effort. His prayer must have been a silent ejaculation, and, from its being revealed to the historian, approved and accepted of God.

[¶11] 31. Then his brethren and all the house of his father came down, and took him, and brought him up, and buried him--This awful catastrophe seems to have so completely paralyzed the Philistines, that they neither attempted to prevent the removal of Samson's corpse, nor to molest the Israelites for a long time after. Thus the Israelitish hero rendered by his strength and courage signal services to his country, and was always regarded as the greatest of its champions. But his slavish subjection to the domination of his passions was unworthy of so great a man and lessens our respect for his character. Yet he is ranked among the ancient worthies who maintained a firm faith in God ([He 11:32]).

### Chapter 17

### Jud 17:1-4. Micah Restoring the Stolen Money to His Mother, She Makes Images

[¶14] 1. a man of mount Ephraim--that is, the mountainous parts of Ephraim. This and the other narratives that follow form a miscellaneous collection, or appendix to the Book of Judges. It belongs to a period when the Hebrew nation was in a greatly disordered and corrupt state. This episode of Micah is connected with [Jud 1:34]. It relates to his foundation of a small sanctuary of his own--a miniature representation of the Shiloh tabernacle--which he stocked with images modelled probably in imitation of the ark and cherubim. Micah and his mother were sincere in their intention to honor God. But their faith was blended with a sad amount of ignorance and delusion. The divisive course they pursued, as well as the will-worship they practised, subjected the perpetrators to the penalty of death.

[¶15] 3. a graven image and a molten image--The one carved from a block of wood or stone, to be plated over with silver; the other, a figure formed of the solid metal cast into a mould. It is observable, however, that only two hundred shekels were given to the founder. Probably the expense of making two such figures of silver, with their appurtenances (pedestals, bases, &c.), might easily cost, in those days, two hundred shekels, which (at 2 shillings, 4 pence each, is about 23 pounds) would be a sum not adequate to the formation of large statues [Taylor, Fragments].

[¶16] 5. the man Micah had an house of gods--Hebrew, "a house of God"--a domestic chapel, a private religious establishment of his own.

[¶17] an ephod--(see on [Ex 28:6]).

[¶18] teraphim--tutelary gods of the household (see [Ge 31:19] and see on [Ge 31:26]).

[¶19] consecrated one of his sons who became his priest--The assumption of the priestly office by any one out of the family of Aaron was a direct violation of the divine law ([Nu 3:10]; ; [De 21:5]; [He 5:4]).

[¶20] 6. every man did that which was right in his own eyes--From want of a settled government, there was no one to call him to account. No punishment followed any crime.

[¶21] 7. Beth-lehem-judah--so called in contradistinction to a town of the same name in Zebulun ([Jos 19:15]).

[¶22] of the family--that is, tribe.

[¶23] of Judah--Men of the tribe of Levi might connect themselves, as Aaron did ([Ex 6:23]), by marriage with another tribe; and this young Levite belonged to the tribe of Judah, by his mother's side, which accounts for his being in Beth-lehem, not one of the Levitical cities.

[¶24] 8. the man departed ... to sojourn where he could find a place--A competent provision being secured for every member of the Levitical order, his wandering about showed him to have been a person of a roving disposition or unsettled habits. In the course of his journeying he came to the house of Micah, who, on learning what he was, engaged his permanent services.

[¶25] 10. Micah said unto him, Dwell with me, and be unto me a father--a spiritual father, to conduct the religious services of my establishment. He was to receive, in addition to his board, a salary of ten shekels of silver, equal to 25 shillings a year.

[¶26] a suit of apparel--not only dress for ordinary use, but vestments suitable for the discharge of his priestly functions.

[¶27] 12. Micah consecrated the Levite--Hebrew, "filled his hand." This act of consecration was not less unlawful for Micah to perform than for this Levite to receive (see on [Jud 18:30]).

[¶28] 13. Now know I that the Lord will do me good--The removal of his son, followed by the installation of this Levite into the priestly office, seems to have satisfied his conscience, that by what he deemed the orderly ministrations of religion he would prosper. This expression of his hope evinces the united influence of ignorance and superstition.

### Chapter 18

### Jud 18:1-26. The Danites Seek Out an Inheritance

[¶31] 1-6. In those days ... the Danites sought them an inheritance to dwell in--The Danites had a territory assigned them as well as the other tribes. But either through indolence, or a lack of energy, they did not acquire the full possession of their allotment, but suffered a considerable portion of it to be wrested out of their hands by the encroachments of their powerful neighbors, the Philistines. In consequence, being straitened for room, a considerable number resolved on trying to effect a new and additional settlement in a remote part of the land. A small deputation, being despatched to reconnoitre the country, arrived on their progress northward at the residence of Micah. Recognizing his priest as one of their former acquaintances, or perhaps by his provincial dialect, they eagerly enlisted his services in ascertaining the result of their present expedition. His answer, though apparently promising, was delusive, and really as ambiguous as those of the heathen oracles. This application brings out still more clearly and fully than the schism of Micah the woeful degeneracy of the times. The Danites expressed no emotions either of surprise or of indignation at a Levite daring to assume the priestly functions, and at the existence of a rival establishment to that of Shiloh. They were ready to seek, through means of the teraphim, the information that could only be lawfully applied for through the high priest's Urim. Being thus equally erroneous in their views and habits as Micah, they show the low state of religion, and how much superstition prevailed in all parts of the land.

[¶32] 7-10. the five men departed, and came to Laish--or, "Leshem" ([Jos 19:47]), supposed to have been peopled by a colony of Zidonians. The place was very secluded--the soil rich in the abundance and variety of its produce, and the inhabitants, following the peaceful pursuits of agriculture, lived in their fertile and sequestered valley, according to the Zidonian style of ease and security, happy among themselves, and maintaining little or no communication with the rest of the world. The discovery of this northern paradise seemed, to the delight of the Danite spies, an accomplishment of the priest's prediction. They hastened back to inform their brethren in the south both of the value of their prize, and how easily it could be made their prey.

[¶33] 11-21. there went from thence of the family of the Danites ... six hundred men--This was the collective number of the men who were equipped with arms to carry out this expeditionary enterprise, without including the families and furniture of the emigrants ([Jud 18:21]). Their journey led them through the territory of Judah, and their first halting place was "behind," that is, on the west of Kirjath-jearim, on a spot called afterwards "the camp of Dan." Prosecuting the northern route, they skirted the base of the Ephraimite hills. On approaching the neighborhood of Micah's residence, the spies having given information that a private sanctuary was kept there, the priest of which had rendered them important service when on their exploring expedition, it was unanimously agreed that both he and the furniture of the establishment would be a valuable acquisition to their proposed settlement. A plan of spoliation was immediately formed. While the armed men stood sentinels at the gates, the five spies broke into the chapel, pillaged the images and vestments, and succeeded in bribing the priest also by a tempting offer to transfer his services to their new colony. Taking charge of the ephod, the teraphim, and the graven image, he "went in the midst of the people"--a central position assigned him in the march, perhaps for his personal security; but more probably in imitation of the place appointed for the priests and the ark, in the middle of the congregated tribes, on the marches through the wilderness. This theft presents a curious medley of low morality and strong religious feeling. The Danites exemplified a deep-seated principle of our nature--that men have religious affections, which must have an object on which these may be exercised, while they are often not very discriminating in the choice of the objects. In proportion to the slender influence religion wields over the heart, the greater is the importance attached to external rites; and in the exact observance of these, the conscience is fully satisfied, and seldom or never molested by reflections on the breach of minor morals.

[¶34] 22-26. the men that were in the houses near to Micah's house were gathered together--The robbers of the chapel being soon detected, a hot pursuit was forthwith commenced by Micah, at the head of a considerable body of followers. The readiness with which they joined in the attempt to recover the stolen articles affords a presumption that the advantages of the chapel had been open to all in the neighborhood; and the importance which Micah, like Laban, attached to his teraphim, is seen by the urgency with which he pursued the thieves, and the risk of his life in attempting to procure their restoration. Finding his party, however, not a match for the Danites, he thought it prudent to desist, well knowing the rule which was then prevalent in the land, that

[¶35] "They should take who had the power,

[¶36] And they should keep who could."

### Jud 18:27-29. They Win Laish

[¶38] 27. they ... came unto Laish ... smote them--the inhabitants.

[¶39] and burnt the city--"We are revolted by this inroad and massacre of a quiet and secure people. Nevertheless, if the original grant of Canaan to the Israelites gave them the warrant of a divine commission and command for this enterprise, that sanctifies all and legalizes all" [Chalmers]. This place seems to have been a dependency of Zidon, the distance of which, however, rendered it impossible to obtain aid thence in the sudden emergency.

[¶40] 28-29. they built a city, and ... call the name of that city Dan--It was in the northern extremity of the land, and hence the origin of the phrase, "from Dan to Beer-sheba."

[¶41] [Jud 18:30], . They Set Up Idolatry.

[¶42] 30-31. the children of Dan set up the graven image--Their distance secluded them from the rest of the Israelites, and doubtless this, which was their apology for not going to Shiloh, was the cause of perpetuating idolatry among them for many generations.