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Commentary on Judges 18 verses 14–26
The Danites had sent out their spies to find out a country for them, and they sped well in their search; but here, now that they came to the place (for till this brought it to their mind it does not appear that they had mentioned it to their brethren), they oblige them with a further discovery - they can tell them where there are gods: "Here, in these houses, there are an ephod, and teraphim, and a great many fine things for devotion, such as we have not the like in our country; now therefore consider what you have to do, Jdg 18:14. We consulted them, and had a good answer from them; they are worth having, nay, they are worth stealing (that is, having upon the worst terms), and, if we can but make ourselves masters of these gods, we may the better hope to prosper, and make ourselves masters of Laish." So far they were in the right, that it was desirable to have God's presence with them, but wretchedly mistaken when they took these images (which were fitter to be used in a puppet-play than in acts of devotion) for tokens of God's presence. They thought an oracle would be pretty company for them in their enterprise, and instead of a council of war to consult upon every emergency; and, the place they were going to settle in being so far from Shiloh, they thought they had more need of a house of gods among themselves than Micah had that lived so near to it. They might have made as good an ephod and teraphim themselves as these were, and such as would have served their purpose every whit as well; but the reputation which they found them in possession of (though they had had that reputation but a while) amused them into a strange veneration for this house of gods, which they would soon have dropped if they had had so much sense as to enquire into its origin, and examine whether there were any thing divine in its institution. Being determined to take these gods along with them, we are here told how they stole the images, cajoled the priest, and frightened Micah from attempting to rescue them.
I. The five men that knew the house and the avenues to it, and particularly the chapel, went in and fetched out the images, with the ephod, and teraphim, and all the appurtenances, while the 600 kept the priest in talk at the gate, Jdg 18:16-18. See what little care this sorry priest took of his gods; while he was sauntering at the gate, and gazing at the strangers, his treasure (such as it was) was gone. See how impotent these sorry gods were, that could not keep themselves from being stolen. It is mentioned as the reproach of idols that they themselves had gone into captivity, Isa 46:2. O the sottishness of these Danites! How could they imagine those gods should protect them that could not keep themselves from being stolen? Yet because they went by the name of gods, as if it were not enough that they had with them the presence of the invisible God, nor that they stood in relation to the tabernacle, where there were even visible tokens of his presence, nothing will serve them but they must have gods to go before them, not of their own making indeed, but, which was as bad, of their own stealing. Their idolatry began in theft, a proper prologue for such an opera. In order to the breaking of the second commandment, they begin with the eighth, and take their neighbour's goods to make them their gods. The holy God hates robbery for burnt-offerings, but the devil loves it. Had these Danites seized the images to deface and abolish them, and the priest to punish him, they would have done like Israelites indeed, and would have appeared jealous for their God as their fathers had done (Jos 22:16); but to take them for their own use was such a complicated crime as showed that they neither feared God nor regarded man, but were perfectly lost both to godliness and honesty.
II. They set upon the priest, and flattered him into a good humour, not only to let the gods go, but to go himself along with them; for without him they knew not well how to make use of the gods. Observe, 1. How they tempted him, Jdg 18:19. They assured him of better preferment with them than what he now had. It would be more honour and profit to be chaplain to a regiment (for they were no more, though they called themselves a tribe) than to be only a domestic chaplain to a private gentleman. Let him go with them, and he shall have more dependants on him, more sacrifices brought to his altar, and more fees for consulting his teraphim, than he had here. 2. How they won him. A little persuasion served: His heart was glad, Jdg 18:20. The proposal took well enough with his rambling fancy, which would never let him stay long at a place, and gratified his covetousness and ambition. He had no reason to say but that he was well off where he was; Micah had not deceived him, nor changed his wages. He was not moved with any remorse of conscience for attending on a graven image: had he gone away to Shiloh to minister to the Lord's priests, according to the duty of a Levite, he might have been welcome there (Deu 18:6), and his removal would have been commendable; but, instead of this, he takes the images with him, and carries the infection of the idolatry into a whole city. It would have been very unjust and ungrateful to Micah if he had only gone away himself, but it was much more so to take the images along with him, which he knew the heart of Micah was set upon. Yet better could not be expected from a treacherous Levite. What house can be sure of him who has forsaken the house of the Lord? Or what friend will he be true to that has been false to his God? He could not pretend that he was under compulsive force, for he was glad in his heart to go. If ten shekels won him (as bishop Hall expresses it), eleven would lose him; for what can hold those that have made shipwreck of a good conscience? The hireling flees because he is a hireling. The priest and his gods went in the midst of the people. There they placed him, that they might secure him either from going back himself, if his mind should change, or from being fetched back by Micah; or perhaps this post was assigned to him in imitation of the order of Israel's march through the wilderness, in which the ark and the priests went in the midst of their camp.
III. They frightened Micah back when he pursued them to recover his gods. As soon as ever he perceived that his chapel was plundered, and his chaplain had run away from him, he mustered all the forces he could and pursued the robbers, Jdg 18:22. His neighbours, and perhaps tenants, that used to join with him in his devotions, were forward to help him on this occasion; they got together, and pursued the robbers, who, having their children and cattle before them (Jdg 18:21), could make no great haste, so that they soon overtook them, hoping by strength of reason to recover what was stolen, for the disproportion of their numbers was such that they could not hope to do it by strength of arm. The pursuers called after them, desiring to speak a word with them; those in the rear (where it is probable they posted the fiercest and strongest of their company, expecting there to be attacked) turned about and asked Micah what ailed him that he was so much concerned, and what he would have, Jdg 18:23. He argues with them, and pleads his right, which he thought should prevail; but they, in answer, plead their might, which, it proved, did prevail; for it is common that might overcomes right.
1.He insists upon the wrong they had certainly done him (Jdg 18:24): "You have taken away my gods, my images of God, which I have an incontestable title to, for I made them myself, and which I have such an affection for that I am undone if I lose them; for what have I more that will do me any good if these be lost?" Now, (1.) This discovers to us the folly of idolaters, and the power that Satan has over them. What a folly was it for him to call those his gods which he had made, when he only that made us is to be worshipped by us as a God! Folly indeed to set his heart upon such silly idle things, and to look upon himself as undone when he had lost them! (2.) This may discover to us our spiritual idolatry. That creature which we place our happiness in, which we set our affections inordinately upon, and which we can by no means find in our hearts to part with, of which we say, "What have we more?" that we make an idol of. That is put in God's place, and is a usurper, which we are concerned about as if our life and comfort, our hope and happiness, and our all, were bound up in it. But, (3.) If all people will thus walk in the name of their god, shall we not be in like manner affected towards our God, the true God? Let us reckon the having of an interest in God and communion with him incomparably the richest portion, and the loss of God the sorest loss. Woe unto us if he depart, for what have we more? Deserted souls that are lamenting after the Lord may well wonder, as Micah did, that you should ask what ails them; for the tokens of God's favour are suspended, his comforts are withdrawn, and what have they more?
2.They insist upon the mischief they would certainly do him if he prosecuted his demand. They would not hear reason, nor do justice, nor so much as offer to pay him the prime cost he had been at upon those images, nor promise to make restitution of what they had taken when they had served their present purpose with them in this expedition and had time to copy them and make others like them for themselves: much less had they any compassion for a loss he so bitterly lamented. They would not so much as give him good words, but resolved to justify their robbery with murder if he did not immediately let fall his claims, Jdg 18:25. "Take heed lest angry fellows run upon thee, and thou lose thy life, and that is worse than losing thy gods." Wicked and unreasonable men reckon it a great provocation to be asked to do justice, and support themselves by their power against right and reason. Micah's crime is asking his own, yet, for this, he is in danger of losing his life and the lives of his household. Micah has not courage enough to venture his life for the rescue of his gods, so little opinion has he of their being able to protect him and bear him out, and therefore tamely gives them up (Jdg 18:26): He turned and went back to his house; and if the loss of his idols did but convince him (as, one would think, it should) of their vanity and impotency, and his own folly in setting his heart upon them, and send him back to the true God from whom he had revolted, he that lost them had a much better bargain than those that by force of arms carried them off. If the loss of our idols cure us of the love of them, and make us say, What have we to do any more with idols? the loss will be unspeakable gain. See Isa 2:20; Isa 30:22.
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SUMMARY
Judges 18:20 encapsulates a moment of profound spiritual decay and moral compromise during the chaotic era of the Judges. It vividly portrays the Levite priest's eager abandonment of his post with Micah to serve the migrating Danite tribe, driven by personal gain rather than fidelity to Yahweh. This act, coupled with his willing appropriation of the illicit cultic objects—the ephod, teraphim, and graven image—symbolizes the widespread idolatry and syncretism that permeated Israelite society when "every man did that which was right in his own eyes."
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 18:20 employs several potent literary devices to convey its message of spiritual decay. Irony is prominent, as the "priest," a figure meant to mediate God's law and lead in true worship, finds "gladness" in abandoning his divine calling for personal gain and actively participating in idolatry. His very title stands in stark Contrast to his actions. The objects he carries—the Symbolism of the ephod, teraphim, and graven image—are not merely items but represent the deep infiltration of paganism and the syncretistic corruption of Israelite faith. The phrase "went in the midst of the people" uses Synecdoche, where the priest's actions represent the broader spiritual state of the nation, illustrating how unfaithful leadership can lead an entire community astray. The narrative's stark, unvarnished depiction of this scene serves as a powerful Foreshadowing of the spiritual darkness that will define the Danite settlement and the wider period of the Judges.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 18:20 serves as a stark theological commentary on the dangers of spiritual compromise, self-serving leadership, and the pervasive nature of idolatry when divine authority is disregarded. The Levite's "glad" heart, far from reflecting joy in the Lord, reveals a heart driven by convenience and personal advancement, prioritizing material gain over covenant fidelity. This episode underscores the tragic consequences of a nation where "there was no king in Israel," leading to a vacuum of true spiritual authority and a people prone to syncretism, blending Yahwism with pagan practices. It highlights the principle that genuine worship demands exclusive devotion to God, free from any competing loyalties or man-made religious constructs. The Levite's actions are a sobering reminder that even those in positions of religious leadership are susceptible to the corrupting influence of self-interest and the allure of forbidden practices.
REFLECTION AND APPLICATION
Judges 18:20 offers profound lessons for contemporary believers, challenging us to examine the true motivations behind our spiritual engagement and the integrity of our faith. The Levite's willingness to abandon his sacred calling for a more comfortable or prestigious position, and his ready embrace of idolatrous objects, serves as a powerful warning against spiritual pragmatism and the insidious nature of syncretism. In a world that constantly offers alternative sources of security, identity, or fulfillment, we are called to unwavering devotion to Christ alone. This verse compels us to scrutinize our hearts for any "ephods," "teraphim," or "graven images"—whether they be material possessions, career ambitions, social approval, or even distorted theological frameworks—that might subtly compete for the supreme allegiance due to God. It reminds us that true spiritual leadership, whether in the church or in our personal lives, is marked by faithfulness to God's Word, integrity, and a selfless commitment to guiding others toward pure worship, rather than facilitating their spiritual compromises.
Questions for Reflection
FAQ
What was the significance of the "ephod, teraphim, and graven image" in this context?
Answer: These items represent a progression of spiritual corruption and syncretism within Israelite religious practice. The ephod, while originally a legitimate priestly garment for seeking God's will (e.g., Exodus 28:6), was here likely misused as an object of superstitious veneration or unauthorized divination, deviating from its proper function. The teraphim were household idols, often associated with divination or family cults, explicitly forbidden by God's law. The graven image was a sculpted idol, a direct and blatant violation of the Second Commandment. Their presence together in Micah's shrine, and the Levite's willingness to carry them, underscores the deep theological decay of the era, where forbidden pagan practices were blended with a superficial adherence to Yahwism, demonstrating a complete disregard for God's exclusive claim to worship.
CHRIST-CENTERED FULFILLMENT
Judges 18:20, with its depiction of a self-serving priest facilitating idolatry, powerfully foreshadows the profound need for a true and faithful High Priest. The Levite's "glad" heart, driven by personal gain and leading people into spiritual darkness, stands in stark contrast to the heart of Jesus Christ. Our Lord, the Great High Priest, did not seek His own glory or earthly advantage, but joyfully embraced the will of His Father, even to the point of death on a cross (e.g., Hebrews 12:2). While the Levite carried idols that led people away from God, Christ Himself is the ultimate reality to which all true worship points, the one who takes away the sin of the world (e.g., John 1:29). He is the true "image of the invisible God" (e.g., Colossians 1:15), replacing all graven images and false gods. Unlike the mercenary Levite, Christ gave His life as a ransom for many (e.g., Mark 10:45), establishing a new covenant where true worship is in spirit and truth, centered on Him alone (e.g., John 4:23-24). He is the faithful leader who perfectly fulfills the priestly office, not by carrying idols, but by bearing our sins and bringing us into genuine relationship with God.