What number verse is Judges 18:18 in the Bible?

Judges 18:18 is the 7,012th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Judges 18:18 sits at position 7,012.

Translation

King James Version

And these went into Micah's house, and fetched the carved image, the ephod, and the teraphim, and the molten image. Then said the priest unto them, What do ye?

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KJV (with Strong's)

And these went ^H935 into Micah's ^H4318 house ^H1004, and fetched ^H3947 the carved image ^H6459, the ephod ^H646, and the teraphim ^H8655, and the molten image ^H4541. Then said ^H559 the priest ^H3548 unto them, What do ^H6213 ye?

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Complete Jewish Bible

But when they went into Mikhah's house and took the silver-covered image, the vest and the household gods, the cohen asked them, "What are you doing?"

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Berean Standard Bible

When they entered Micah’s house and took the graven image, the ephod, the household idols, and the molten idol, the priest said to them, “What are you doing?”

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American Standard Version

And when these went into Micah’s house, and fetched the graven image, the ephod, and the teraphim, and the molten image, the priest said unto them, What do ye?

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World English Bible Messianic

When these went into Micah’s house, and fetched the engraved image, the ephod, and the teraphim, and the molten image, the priest said to them, “What are you doing?”

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Geneva Bible (1599)

And the other went into Michahs house and fet the grauen image, the Ephod, and the Teraphim, and the molten image. Then saide the Priest vnto them, What doe ye?

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Young's Literal Translation

yea, these have entered the house of Micah, and take the graven image, the ephod, and the teraphim, and the molten image; and the priest saith unto them, `What are ye doing?'

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SUMMARY

Judges 18:18 captures a pivotal and disturbing moment in the tribe of Dan's migration, vividly illustrating the profound spiritual and moral decay that permeated Israel during the chaotic period of the Judges. As 600 armed Danite men, accompanied by their spies, brazenly enter Micah's private sanctuary, they forcibly seize his illicit collection of cultic objects—specifically a carved image, an ephod, teraphim, and a molten image. This audacious act of theft unfolds before the bewildered eyes of Micah's hired Levite priest, whose questioning, "What do ye?", underscores the sheer lawlessness and spiritual anarchy of an era notoriously defined by each person doing "that which was right in his own eyes." The verse thus serves as a microcosm of Israel's widespread apostasy, syncretistic worship, and self-serving religious practices, setting the stage for the establishment of a lasting center of idolatry.

CONTEXT

Literary Context: Judges 18:18 is strategically placed within the latter part of the book of Judges, which chronicles Israel's descent into moral and spiritual chaos following the death of Joshua. This specific chapter details the tribe of Dan's desperate search for new territory, driven by their failure to fully conquer and settle their initial inheritance, a failure highlighted earlier in Judges 1:34. The narrative begins with five Danite spies encountering Micah's private idolatrous shrine and his opportunistic Levite priest. Upon discovering the isolated and vulnerable city of Laish, they return to their tribe with a plan for conquest. Verse 18 marks the audacious execution of this plan, as the full contingent of 600 armed Danites, guided by the spies, returns to Micah's house not for spiritual counsel or blessing, but to plunder his religious artifacts. This act of sacrilegious theft immediately precedes their successful coercion of the Levite priest to abandon Micah and join them, thereby establishing a new, enduring, and deeply corrupt cultic center in the newly conquered city of Dan. This entire episode serves as a powerful illustration of the moral and religious anarchy introduced by the refrain, "In those days there was no king in Israel; every man did that which was right in his own eyes," first articulated in Judges 17:6.
Historical & Cultural Context: The era of the Judges (approximately 14th-11th centuries BC) was a tumultuous period for Israel, characterized by a decentralized tribal confederacy, frequent cycles of apostasy, oppression, and deliverance, and a marked absence of unified leadership. Without a strong central authority and a consistent adherence to the Mosaic covenant, the nation frequently succumbed to internal strife, external pressures from surrounding peoples, and widespread religious syncretism. Culturally, the presence of various "images" (carved, molten, teraphim) alongside an "ephod" within a single Israelite household reflects a dangerous and widespread blending of Israelite traditions with Canaanite paganism. While the ephod was a legitimate priestly garment for seeking divine guidance from Yahweh, its presence here, alongside overt idols, indicates its misappropriation for divination or as an object of veneration itself, perverting its sacred purpose. Teraphim, often small household gods or ancestral images, were common in ancient Near Eastern cultures and sometimes associated with inheritance rights, family protection, or divination. Their inclusion further illustrates the pervasive pagan influences that had infiltrated Israelite households, despite the clear and repeated prohibitions against idolatry in the Mosaic covenant, such as those found in Deuteronomy 7:25.
Key Themes: Judges 18:18 powerfully contributes to several overarching themes within the book of Judges, vividly portraying the tragic consequences of Israel's spiritual decline. Firstly, it starkly reveals the Rampant Idolatry and Syncretism that plagued the nation. The presence of multiple forms of idols (carved, molten, teraphim) alongside a misused ephod in a single Israelite household demonstrates a complete abandonment of the monotheistic principles of the Mosaic covenant and the explicit commands against idol worship, as articulated in Exodus 20:4. Secondly, the Danites' actions exemplify the Lawlessness and Moral Decay of the era. Their brazen theft of Micah's private property, driven by self-interest and a desire to legitimize their violent territorial expansion, highlights the profound breakdown of justice, ethical conduct, and respect for property rights in a society where divine law was systematically disregarded. Finally, the verse underscores the theme of Self-Serving Religion. Micah's establishment of a private sanctuary for personal gain, the Levite's mercenary motivation in serving whomever paid him, and the Danites' desire for religious artifacts to "bless" their conquest all demonstrate a profound perversion of true worship. Instead of sincere obedience and devotion to the Lord, religion became a means of personal convenience, power, and gain, rather than a pathway to genuine communion with God, as outlined in the foundational command to love the Lord with all one's being in Deuteronomy 6:5.

EXPOSITION AND ANALYSIS

Key Word Analysis

house (Hebrew, bayith', H1004): This term, derived from a root meaning "to build," refers primarily to a physical dwelling or structure, but also extends to encompass a household, family, or even a temple. In this context, it emphasizes Micah's private residence, which he had converted into a personal, illicit shrine. The Danites' entry into his "house" signifies a violation of private space and a forceful appropriation of its contents.
fetched (Hebrew, lâqach', H3947): A primitive root meaning "to take" in a wide variety of applications, including to accept, bring, buy, seize, or receive. Here, it denotes a forceful and deliberate act of seizure, not a polite request or exchange. The Danites "fetched" the items, indicating their intent to appropriate them for their own purposes, highlighting the lawless nature of their actions.
carved image (Hebrew, peçel', H6459): From the root meaning "to cut" or "to carve," this term refers specifically to an idol sculpted or carved from wood, stone, or metal. It is a direct violation of the second commandment against making "graven images" (Exodus 20:4). Its presence in Micah's "house" underscores the widespread idolatry in Israel.
ephod (Hebrew, ʼêphôwd', H646): While legitimately a sacred garment worn by the high priest for seeking divine guidance from Yahweh (Exodus 28:6), in Judges, it is often seen misused in idolatrous contexts, indicating a perversion of its original purpose. Here, alongside other idols, it likely functioned as an object of divination or veneration itself, rather than a means to commune with the true God, reflecting the syncretistic practices of the time.
teraphim (Hebrew, tᵉrâphîym', H8655): These were household idols or cultic images, often small enough to be carried (Genesis 31:19). They were sometimes associated with family inheritance, divination, or fertility cults in ancient Near Eastern cultures. Their inclusion alongside other idols in Micah's house further highlights the deep pagan influences that had permeated Israelite religious practice.
molten image (Hebrew, maççêkâh', H4541): From a root meaning "to pour," this term refers to an idol cast from molten metal. Like the carved image, it represents a direct violation of God's command against idolatry (Deuteronomy 27:15). Its presence alongside the carved image indicates Micah's comprehensive collection of forbidden objects.
priest (Hebrew, kôhên', H3548): Literally "one officiating," a priest. In this context, it refers to the Levite whom Micah had hired to serve in his private sanctuary. The fact that he was a Levite, a member of the priestly tribe, yet was serving an idolatrous cult for pay, underscores the profound corruption and moral decay within the religious leadership of Israel during this period.
said (Hebrew, ʼâmar', H559): A primitive root meaning "to say" with broad applications. Here, it describes the priest's immediate verbal reaction to the Danites' actions. His question, "What do ye?", conveys surprise, bewilderment, and perhaps a sense of indignation or powerlessness.
do (Hebrew, ʻâsâh', H6213): A primitive root meaning "to do or make" in the broadest sense. In the priest's question, "What do ye?", it refers to the specific actions the Danites are performing—the forceful taking of the cultic objects. The priest is asking for clarification or justification for their brazen behavior.

Verse Breakdown

"And these went into Micah's house": This opening clause immediately establishes the setting and the actors. "These" refers to the 600 armed Danite men and their five spies, emphasizing their collective, organized, and forceful intent. Their entry into "Micah's house" signifies a deliberate invasion of private property, highlighting the lawless and aggressive nature of their mission. It is not a casual visit but a targeted incursion.
"and fetched the carved image, the ephod, and the teraphim, and the molten image": This is the central action of the verse, detailing the specific objects of the Danites' plunder. The precise listing of four distinct cultic items—two types of idols (carved and molten images), a priestly garment (ephod, misused), and household gods (teraphim)—underscores the comprehensive nature of Micah's syncretistic and idolatrous religious setup. The verb "fetched" implies a forceful taking, not a request or purchase, further emphasizing the brazen and unlawful character of their act. This action reveals the Danites' desire not to destroy idolatry, but to appropriate it for their own perceived benefit.
"Then said the priest unto them, What do ye?": This final clause captures the immediate and bewildered reaction of Micah's hired Levite priest. His question, "What do ye?", expresses a mixture of surprise, confusion, and possibly indignation or fear at the sudden, forceful removal of the very objects that constituted his livelihood and the focus of his "ministry." It highlights the audacity of the Danites' actions and the priest's initial powerlessness in the face of their superior numbers and armed might, setting the stage for his subsequent coercion and complicity.

Literary Devices

The passage in Judges 18:18 employs several potent literary devices to convey its powerful message about Israel's spiritual decline. Irony is deeply embedded, as the Danites, a tribe of Israel ostensibly bound by the Mosaic Law, are depicted engaging in blatant theft and idolatry, actions directly contrary to the covenant they were meant to uphold. Further irony lies in the Levite priest's bewildered question, "What do ye?", as he himself is complicit in an idolatrous system, yet expresses surprise at its disruption by others who are even more lawless. The detailed listing of the cultic objects – "the carved image, the ephod, and the teraphim, and the molten image" – serves as profound Symbolism, representing the pervasive spiritual apostasy and syncretism that had corrupted Israel during this period. These objects are not merely items; they embody the nation's wholesale departure from exclusive Yahweh worship. The narrative also uses Foreshadowing, as the Danites' appropriation of these idols and their subsequent coercion of the priest sets the stage for the establishment of a new, enduring, and deeply entrenched center of idolatry in the city of Dan, which would persist for generations (Judges 18:30-31). This foreshadows the long-term, devastating consequences of their actions and the spiritual trajectory of the northern kingdom. Finally, a stark Contrast is drawn between the ideal of a covenant-keeping Israel, devoted to the one true God, and the tragic reality of a lawless, idolatrous people, each doing "what was right in his own eyes," emphasizing the profound spiritual decline of the nation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Judges 18:18 serves as a stark theological commentary on the devastating consequences of spiritual apostasy and the profound breakdown of divine authority within a covenant people. It vividly illustrates how a nation that abandons its exclusive allegiance to God inevitably descends into moral chaos, self-serving religion, and rampant idolatry. The Danites' actions are not merely criminal; they represent a profound theological failure, demonstrating a complete disregard for God's holiness, His explicit commands against idolatry, and His exclusive claim on Israel's worship. The scene underscores the insidious danger of syncretism, where genuine worship is replaced by a dangerous mixture of divine commands and pagan practices, leading to a "religion of convenience" rather than one of conviction and sincere obedience. This passage highlights humanity's persistent inclination to create gods in its own image, seeking blessing or justification for its own desires and agendas rather than humbly submitting to the sovereign will of the true God. It is a powerful reminder that true worship demands exclusivity and purity, rejecting all forms of spiritual compromise.

REFLECTION AND APPLICATION

Judges 18:18 offers profound and enduring lessons for contemporary believers, serving as a solemn cautionary tale against the seductive dangers of spiritual compromise and the alluring appeal of self-serving religion. In a world that relentlessly tempts us to blend biblical truth with prevailing cultural norms, personal preferences, or even our own ambitions, this passage calls us to rigorous and honest self-examination. We must ask ourselves: Are there "carved images" or "teraphim" in our own lives—subtle idols of comfort, material success, social approval, or even religious ritual—that we "fetch" and integrate into our faith, subtly displacing the true God from His rightful place of supreme authority? The Danites' actions serve as a stark reminder that outward religiosity, such as possessing an ephod or having a "priest," means absolutely nothing if the heart is far from God and our actions are driven by self-interest rather than divine command. True worship is never about manipulating God for our gain or seeking a blessing for our own agenda; it is, at its core, about humble obedience, sincere devotion, and radical submission to God's revealed will and character. We are called to live by God's unchanging truth, not by what "seems right in our own eyes," lest we, too, descend into a spiritual chaos that profoundly dishonors God and ultimately harms ourselves and those around us.

Questions for Reflection

In what areas of my life might I be tempted to "fetch" or integrate practices or beliefs that subtly compromise God's absolute authority or the purity of my worship?
How does the Danites' self-serving and opportunistic approach to religion challenge my own motivations for seeking God or engaging in spiritual practices?
What "idols" (whether material possessions, ideological commitments, or even relationships) might I be unknowingly harboring in my "house"—my life, my heart, my family—that need to be identified and decisively removed?
How can I actively ensure that my faith is consistently rooted in genuine obedience, unwavering love, and humble submission to God, rather than a desire for personal gain or convenience?

FAQ

Why did the Danites steal these specific items, and what was their purpose?

Answer: The Danites stole the carved image, molten image, ephod, and teraphim because these objects constituted a private, albeit illicit, religious sanctuary that they believed would bring them divine favor or guidance for their conquest of Laish. In a period marked by profound spiritual decline, the Danites, like Micah, were not seeking to worship the Lord according to His covenant but rather to harness perceived spiritual power for their own ends. The "carved image" and "molten image" were direct violations of the second commandment (Exodus 20:4). The "ephod," though legitimately used by priests for seeking God's will, was here likely a tool for divination or an object of veneration, perverting its true purpose. "Teraphim" were household idols, often associated with family well-being or inheritance, and their presence indicates deep syncretism with pagan practices. By taking these items, along with the Levite priest, the Danites sought to establish their own religious center, believing these artifacts would legitimize or "bless" their new settlement at Dan. This act powerfully reflects the pervasive spiritual blindness of the era where people "did what was right in their own eyes" (Judges 17:6), prioritizing their own desires over God's commands.

CHRIST-CENTERED FULFILLMENT

Judges 18:18, with its bleak depiction of rampant idolatry, lawlessness, and self-serving religion, powerfully foreshadows humanity's desperate need for a true deliverer and a perfect High Priest. The Danites' attempt to "fetch" religious objects for their own benefit speaks to the persistent human tendency to create a god in our own image—one who serves our purposes rather than demanding our submission. This stands in stark contrast to Jesus Christ, who did not come to be "fetched" or manipulated for human agendas, but to perfectly reveal the Father and call humanity to true worship in spirit and truth (John 4:23-24). The ephod, misused for divination and idolatry in Judges, finds its ultimate fulfillment in Christ, our great High Priest, who alone can truly mediate between God and humanity, offering direct access to God's presence not through an object or ritual, but through His own perfect and once-for-all sacrifice (Hebrews 4:14-16). The pervasive idolatry of the Judges era, where people bowed to carved and molten images, is decisively overcome by Christ, who calls us away from all forms of idolatry—whether physical idols or the more subtle idols of greed, power, self-worship, or anything that takes God's rightful place in our hearts (Colossians 3:5). He alone is the Lamb of God who takes away the sin of the world, including the deep-seated sin of idolatry (John 1:29). In Christ, the lawlessness and moral anarchy of the Judges era are confronted by the perfect obedience of God's Son, who fulfills the law and establishes a new covenant where God's law is written not merely on stone tablets but on transformed hearts (Hebrews 8:10). He is the true King who brings divine order, perfect justice, and genuine spiritual life to those who were lost in their own eyes, offering redemption from the cycle of sin and apostasy so tragically displayed in Judges.

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Commentary on Judges 18 verses 14–26

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

15 And they turned thitherward, and came to the house of the young man the Levite, even unto the house of Micah, and saluted him.

16 And the six hundred men appointed with their weapons of war, which were of the children of Dan, stood by the entering of the gate.

17 And the five men that went to spy out the land went up, and came in thither, and took the graven image, and the ephod, and the teraphim, and the molten image: and the priest stood in the entering of the gate with the six hundred men that were appointed with weapons of war.

18 And these went into Micah's house, and fetched the carved image, the ephod, and the teraphim, and the molten image. Then said the priest unto them, What do ye?

19 And they said unto him, Hold thy peace, lay thine hand upon thy mouth, and go with us, and be to us a father and a priest: is it better for thee to be a priest unto the house of one man, or that thou be a priest unto a tribe and a family in Israel?

20 And the priest's heart was glad, and he took the ephod, and the teraphim, and the graven image, and went in the midst of the people.

21 So they turned and departed, and put the little ones and the cattle and the carriage before them.

22 And when they were a good way from the house of Micah, the men that were in the houses near to Micah's house were gathered together, and overtook the children of Dan.

23 And they cried unto the children of Dan. And they turned their faces, and said unto Micah, What aileth thee, that thou comest with such a company?

24 And he said, Ye have taken away my gods which I made, and the priest, and ye are gone away: and what have I more? and what is this that ye say unto me, What aileth thee?

25 And the children of Dan said unto him, Let not thy voice be heard among us, lest angry fellows run upon thee, and thou lose thy life, with the lives of thy household.

26 And the children of Dan went their way: and when Micah saw that they were too strong for him, he turned and went back unto his house.

I. II. Main points1. 2. Sub-points

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

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

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

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

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

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

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–26. Public domain.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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