Exegetical and Hermeneutical Commentary of Judges 17:13
Then said Micah, Now know I that the LORD will do me good, seeing I have a Levite to [my] priest.
13. This verse may belong to either of the two narratives.
Fuente: The Cambridge Bible for Schools and Colleges
This shows the ignorance as well as the superstition of the age (compare 2Ki 18:22), and gives a picture of the lawlessness of the times. The incidental testimony to the Levitical priesthood is to be noted; but the idolatrous worship in the immediate neighborhood of Shiloh is passing strange.
Fuente: Albert Barnes’ Notes on the Bible
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, &c., 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I am assured God will bless me. So blind and grossly partial he was in his judgment, to think that one right circumstance would answer for all his substantial errors, in making and worshipping images against Gods express command, in worshipping God in a forbidden place, and in that he, being an Ephraimite, presumed to make a priest, &c.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. Now know I that the Lord will dome goodThe removal of his son, followed by the installation ofthis Levite into the priestly office, seems to have satisfied hisconscience, that by what he deemed the orderly ministrations ofreligion he would prosper. This expression of his hope evinces theunited influence of ignorance and superstition.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then said Micah,…. Within himself, pleased with what he had done, and with what he engaged in:
now know I that the Lord will do me good; that I shall enjoy his favour, be a happy man, and prosper; and by this it appears, that notwithstanding the idolatry he had fallen into, he had not utterly forsaken the Lord, but worshipped him in and by his images; there was a mixture of the worship of God, and of the worship of images:
seeing I have a Levite to my priest; who was of the same tribe the priests were, and so the nearest to them of any, and which he thought would be acceptable to God, and an omen of good to himself.
Fuente: John Gill’s Exposition of the Entire Bible
(13) That the Lord will do me good.In this anticipation we find a very little further on that he was rudely undeceived, and we are hardly in a position to know whether it was due to hypocrisy or to mere ignorance. So far as Micah was devout and sincere, we must feel that the Lord did him good by stripping him of his gorgeous instruments of superstition and humbling his pride.
I have a Levite to my priest.Rather, the Levite. The article may be generic, meaning one of the Levites; but Jonathan, as a son of Gershom, has a special right to be called the Levite, as a representative of the tribe. It is at least doubtful whether the priestly functions expected of him in this instance included sacrifice; but, in any case, Micah could hardly have been entirely unaware that the Levites were incapable of priestly functions (Seek ye the priesthood also?Num. 16:10), or of the fact that the authorised worship of the nation was to be confined to the place which God should choose, which in this instance was Shiloh. In any case, however, the passage furnishes us with a fresh proof of the utter neglect of the Mosaic law, as represented in the Book of Leviticus, from a very early period. His house of God seems to have resembled the high places, which even the faithful kings of Israel were unable or unwilling to clear away. They were ultimately cleared away by Hezekiah, but not without so great a shock to the then established custom, that Rabshakeh actually appeals to the fact in proof of Hezekiahs impiety, and as a sign that he has forfeited the favour of Jehovah (2Ki. 18:22).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Now know I Micah had not felt easy and safe before. He seems to have feared that he had gone too far, and he evidently knew enough of the law to understand that the tribe of Levi had been set apart to the priesthood and ministry of the sanctuary. But now, having a priest from the divinely chosen tribe, he begins to feel sure of Jehovah’s favour.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ Then said Micah, “Now I know that Yahweh will do me good, seeing I have a Levite to be my priest.” ’
Micah was now even more satisfied with his house of God. He was sure that Yahweh would bless him now because he had a genuine Levite, one set aside as Yahweh’s, as his priest. He was a mixture of piety and self-opinion, but his basic idea was selfish, to make himself prosperous.
Micah comes over as someone wanting to please God, possibly out of worldly motives, but not concerned enough to visit the central sanctuary in order to find out how to go about it. He wanted convenience and prestige. He had not deserted Yahweh for Baalism, but did not want to become too involved with the central sanctuary, and was prepared to introduce idolatrous ideas which would in the end distort the pure religion of Yahweh. The writer sees him as an illustration of what was going wrong with Israel in its downward slide.
Fuente: Commentary Series on the Bible by Peter Pett
Jdg 17:13. Then said Micah, now know I, &c. What a strange infatuation! Micah is at the summit of his wishes because the Levite has accepted his offers, and because he sees his chapel consecrated, and a priest of the sacerdotal line minister of the new religion planned out by his mother.
Micah had rendered himself capitally guilty in making a common Levite a priest. See Num 3:10 and Witsii Egypt. pa. 133.Idols, teraphim, a prophane altar, an intruded minister,what noble grounds for self-approbation! The crime of Micah is strongly set forth by Calmet. “He persuades himself,” says he, “that the people, seeing his chapel served by a man of the family of Levi, will come thither with greater confidence, and that this concourse, together with the offerings to be brought, will procure him considerable gain. It is evidently this gain, that he here calls the blessings of God. How just a representation is this of those superstitiously covetous persons who would connect religion with the love of riches, and who, as St. Paul expresses it, fancy that piety should serve as a means of enriching themselves!”
REFLECTIONS.Micah had probably been content with his son’s service, if an accident had not brought him a more acceptable chaplain in a Levite of Bethlehem-judah, who was by his mother’s side of the tribe of Judah, and had resided at Bethlehem; either, through the neglect of God’s worship which now began to take place, he could no longer gain a maintenance from the ministry, and was forced to seek a livelihood; or, perhaps, being of a rambling disposition, unsettled, and uneasy at being confined at home: it may be also, hearing of Micah’s house of gods, and hoping for better preferment in his service, abominable as it was, than at the altar of God. Note; (1.) They must be bad times indeed when God’s ministers want a maintenance. (2.) The priest who sets out with an eye to preferment is certainly in the high road to perdition. (3.) The ministry is the best calling, but the worst trade in the world.
Micah having inquired whence he came, and learning his profession, invites him in; offers, if he will officiate for him, to treat him with respect as a father, and to provide for him. The Levite consents, the bargain is concluded; and as he found it a good house, though the work was scandalous and the wages mean, he thought himself well settled. Note; (1.) They, whose office and duty it is to rebuke sin, are often, for the sake of their belly and a good table, wicked and mean enough to sit by and countenance it. (2.) They, who choose their own delusions, would fain flatter themselves that God approves of them. (3.) More, like Micah, derive their hopes from the priest and the altar, their worship, and external devotions, than from spirituality of temper and real purity of heart. (4.) The deeds that the self-righteous boast of, as commending them to God’s favour, are those which God most abhors, and which most effectually seal them up under wrath.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 276
MICAHS FALSE CONFIDENCE
Jdg 17:13. Then said Micah, Now know I that the Lord will do me good, seeing I have a Levite to my priest.
IN the history before us we see the commencement of that defection to idolatry, which at no distant period prevailed throughout all the tribes of Israel. The account in point of time precedes the reign of the Judges; for it occurred whilst Phinehas, the grandson of Aaron, was the high-priest, and consequently soon after the death of Joshua [Note: Jdg 20:28.]. And, as being the first step of Israels departure from God, it is related more circumstantially than its intrinsic importance seems otherwise to have deserved.
Micah was of the tribe of Ephraim. He had stolen from his mother a large sum of money which she had amassed: but from a dread of the curses which she had imprecated on the head of the guilty person, he had confessed his crime, and restored the money. She, pleased with the repentance of her son, would have given him the money: but he persisting in the refusal of it, she gave two hundred shekels of silver out of the eleven hundred which she had recovered, to form a graven image and a molten image; which she gave to her son, that he might have them to consult on all occasions. He on his part appropriated to them an apartment of his house for a temple, and consecrated his son to be a priest, to officiate before them with an ephod, which was made for his use [Note: ver. 25.]. But a Levite, who wanted employment, coming that way, Micah engaged him to minister before the idols; and concluded, that now he could not fail of being happy, since he had a duly authorized person for his priest.
Just at that time the Danites, who had not yet gained possession of all the land that had been as signed them, determined to go up to Laish, and seize it for their inheritance. But previous to their attack upon the inhabitants, they sent forth spies to search out the state of the people, in order that they might the better judge what force to send against them, and what prospect there was of ultimate success. These spies coming to Mount Ephraim, where Micah lived, desired him to consult God through the medium of his idols; and received from him an encouraging reply. The report of the spies being favourable, six hundred Danites went forth upon the expedition; and coming to the house of Micah in their way, robbed him of his idols, and bribed his priest to accompany them, and to minister to them, as he had done to Micah. After they had succeeded in destroying the inhabitants of Laish, and in taking possession of their land, they set up these idols for their gods, and thus established idolatry, which in process of time spread over the whole land.
But it is not of idolatry in general that we propose to speak, but only of that particular modification of it which Micah established, and of the confidence which he expressed, when his newly-invented religion was made to bear some faint resemblance to the Mosaic ritual. This so exactly represents the false confidences to which ungodly men of every age resort, that we shall find it a very profitable subject for our present consideration.
We take occasion then from our text to notice,
I.
The false confidences of ungodly men
The worship established by Micah was a mixture of heathenism and of the Jewish ritual: it was heathenism, as far as it had respect to idols; and it was Judaism, as far as the use of an ephod and the ministration of a Levite were concerned. But, faint as its resemblance was to any thing authorized by God, it was sufficient in Micahs judgment to justify a most assured confidence in the divine favour.
Somewhat of a similar mixture is the religion of the generality in the present day
[It is a combination of Heathenism, and Judaism, and Christianity. It is in part Heathenism. What are the views which men in general have of God, but such as were entertained by the heathen philosophers? We have, it is true, clearer views of the unity of God: but of his perfections we have scarcely juster apprehensions than the heathen had. Christians in general account of God as a Being who is but little interested about the affairs of this world, either in a way of present control, or of future retribution. All, in their apprehension, is left either to chance, or to the will of man: and, provided only some of the more heinous sins be not committed by us, the state of our minds and the habits of our lives will pass altogether unnoticed by him. To see the hand of God in every thing; to expect from him the blessings which we ask at his hands; to be sensible of his favour or displeasure; to regard him as pledged to order all things for his peoples good; and to rest assured, that he will fulfil to us his promises; is, in the estimation of the world at large, no better than presumptuous pride and enthusiastic folly: so entirely do they exclude Jehovah from the government of the world, and reduce him to the state of the god of Epicurus. In like manner the morality of men in general is simply that of the wiser heathens; the more refined and exalted requirements of Christianity being deemed unnecessarily precise, and absurdly strict. An entire deadness to the world, and devotedness to God, are never contemplated by them, but as the dictates of ascetic gloom or fanatical conceit.
Whilst in their principles they sink into heathenism, in their adherence to forms they trench on Judaism. Every sect has its favourite forms, which, though of human origin only, are of more weight in the estimation of the generality than either principles or morals. A man may be sceptical in his principles, and licentious in his morals, and yet offend no one: but let him violate the forms which have been established by his own particular sect or party, and he will raise an outcry against him immediately. This is common both with Papists and Protestants, yes, and with Protestants of every description. The rules of their own particular denomination are more to them than the oracles of truth; and a neglect or violation of a human institution is more heinous in their eyes than any departure from the commands of God. Thus it was with the Pharisees of old, who made void the law of God, and regarded only their own self-appointed usages: and thus it is at this day amongst multitudes who name the name of Christ.
A small portion of Christianity is for the most part added to this, to complete the system. Christ is acknowledged to have purchased for us such a relaxation of the divine law as we are pleased to claim, and a power to save ourselves by any measure of obedience which we choose to pay to the code we have devised ]
Whilst such is the religion of the generality, it is supposed to constitute a just ground of confidence before God
[Micah had now no doubts or fears but that all would go well with him both in this world and the next. And similar to this is the confidence which almost universally obtains amongst ungodly men. They have no fears but that God will do them good, because they are free from those crimes which outrage the common feelings of mankind, and serve God according to such rules as they have laid down for themselves. Whosoever dies in such a state, they send to heaven, as a matter of course; thinking, that to entertain a doubt of their safety would be the height of uncharitableness. It is surprising to what an extent their confidence is carried. The bare possibility of such persons having perished in their sins is never once contemplated by them: and, if a doubt were expressed respecting the issue of their own expectations, they would be quite indignant. Were a truly pious man to express the same confidence as arising from the promises of God, they would inveigh against his presumption: but in their own delusive speculations their confidence is such as to preclude all doubt. We may see this exemplified in the Jews of old. To have Abraham for their father, and the temple of the Lord for their religious services, was in their estimation sufficient ground of hope, though they lived in a constant violation of every known duty [Note: Mat 3:9; Jer 7:4; Isa 48:1-2.]. And precisely thus it is with the generality of Christians: they have been baptized into the faith of Christ, and they have lived according to a system which the world approves; and therefore they can say without fear, I know that the Lord will do me good.]
But whilst ungodly men are buoying themselves up with such delusive hopes, let us contemplate,
II.
Their bitter disappointments
What was the issue of Micahs confidence? Was it justified by facts? Could his idols help him in the day of adversity? or did Jehovah interpose for his support? No: his idols could not even protect themselves: and when he complained of the spoilers who had robbed him, his pathetic expostulations were of no avail; and he was constrained to submit in silence to the loss of all wherein he had put his trust. Hear to what straits he was reduced: Ye have taken away my gods; and what have I more [Note: Jdg 18:24.]? And thus will it be with the ungodly in the last day.
Their refuges of lies will be swept away
[The religion in which they now so confidently trust, will be proved a baseless fabric. No foundation will then stand, but that which God himself has laid: nor will any superstructure endure, but that which is able to abide the fiery test which shall be applied to it [Note: 1Co 3:11-13.]. The law, which sinners reduce to their own standard, will be found immutable: the obedience which they pay to it will be found so imperfect, as to be incapable of affording the smallest ground of justification before God. The Lord Jesus Christ will then be seen to have been the only Saviour of sinful men; and his obedience unto death the only hope of a ruined world. The religion of the Bible will then appear to be, what it really is, the only means of a sinners access to God, and acceptance with him.]
Their destitution and misery will be then complete
[Ye have taken away my gods; and what have I left? may then be considered as the bitter lamentation of every self-deceived soul. How gladly would they who were once so confident in their expectations of bliss, take refuge, if it were possible, under rocks and mountains! How thankfully would they accept of utter annihilation, instead of a protracted existence under the wrath of God! In vain are now their pleas, I thought that I was right. Why did they rest in vain conjectures? Why did they presume to substitute a system of their own in the place of that which God had revealed? Why would they not submit to be saved in Gods own way? Why would they venture the salvation of their souls on plans and systems of their own devising? Alas! it is now too late to rectify their error: they are gone beyond redemption; and are consigned to those regions of darkness and despair, where not a single ray of hope can ever enter to dispel their gloom. They have walked in the light of the sparks which they themselves have kindled: and now they lie down in sorrow [Note: Isa 50:11.].
Thus it will be, whatever men may now say to the contrary [Note: Job 15:31.]; and, if they will not believe, they shall soon see whose word shall stand, Gods or theirs [Note: Jer 44:28.].]
See then from hence,
1.
The importance of having right sentiments in religion
[If we consider religion only as influencing the mind in this present life, it is no unimportant matter whether we have such a vain system as men form for themselves, or such a grand and glorious system as God has revealed in his word. Compare that of Micah with that of Daniel and the Hebrew Youths, and say, which of the two was the more effectual in the hour of trial? But extend your views to the eternal world; and compare the states of the Pharisee and the Publican, or of the martyred Stephen and his self-applauding murderers; and then say, what principles are most salutary, and, what practice is most conducive to our true happiness. Away with all the systems then of mans device; and embrace with your whole hearts the glorious Gospel of the blessed God.
2.
The comfort of having the Lord for our God
[Who can ever rob us of that? Who can take our God from us? or what can we want, if we have him for our friend? We may be spoiled of all else; but still we shall be rich. With his favour secured to us, and his love shed abroad in our hearts, we shall be truly happy; like Paul, having nothing, and yet possessing all things. Seek ye then to have the Lord Jesus Christ abiding with you. Seek to have him for your sacrifice; him for your altar; him for your Priest; and you may then be as confident of the divine favour as your hearts can wish. You may then safely adopt the language of Micah, and say, I know that the Lord will do me good. Gods favour is then made over to you by an everlasting covenant: it is confirmed to you by promise and by oath, by two immutable things, in which it is impossible for God to lie. So that from henceforth you may have strong consolation, if only you flee for refuge, to lay hold on the hope that is set before you [Note: Heb 6:17-19.]. Then you may look forward also to the day of judgment with assured confidence, that he who has witnessed the desires of your heart, will acknowledge you as his, and claim you as his own when he shall make up his jewels [Note: Mal 3:16-17.]. Then shall it be seen, beyond all contradiction, who was right; the self-confident framer of a human system, or the humble follower of the Lamb: for then shall all discern between the righteous and the wicked; between him who served God, and him who served him not [Note: Mal 3:18.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Then said Micah, Now know I that the LORD will do me good, seeing I have a Levite to my priest.
Is it not astonishing that Micah should look for good from the hand of Cod, while was thus doing evil? But, alas! How doth sin harden the heart and deceive the soul. So much so (saith the prophet) that man is not able to deliver his soul, nor say, is there not a lie in my right hand. See the whole on this subject. Isa 44:9-20 .
REFLECTIONS
My soul! pass over all lesser considerations in the perusal of this chapter, to drop a tear over Israel’s degeneracy, in setting up idols in their houses; and the corruption of the sacred order of the Levites, in acting as priests of the same. Is this Israel before whom the Lord God manifested such wonders, and to whom the Lord shewed such distinguishing grace? Tell it not in Gath, publish it not in the streets of Askelon, lest the daughters of the Philistines rejoice: lest the daughters of the uncircumcised triumph.
Blessed be God! the day is come, the fountain is opened to the house of David and the inhabitants of Jerusalem, for sin and for uncleanness, when the Lord hath cut off the names of the idols out of the land, and in which the Lord hath promised, that the prophets and the unclean spirit shall pass out of the land. Oh precious Jesus! thou Prince of the tribe of Levi, give us pastors after thine own heart, and let not thy faithful servants be obliged to wander to seek places, much less be content to prostitute, their sacred order for a piece of silver, and for a morsel of bread. Oh! make them more anxious to win souls than to gain kingdoms. Let the salvation of sinners in thy blood and righteousness be the sole object of their work, and here may they labor night and day in thy word and doctrine. And do thou bless them, gracious Lord, in their ministry; and when thou the Chief Shepherd shall appear, may they obtain that crown of glory which fadeth not away.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jdg 17:13 Then said Micah, Now know I that the LORD will do me good, seeing I have a Levite to [my] priest.
Ver. 13. Now know I that the Lord. ] In his blind devotion he promiseth himself prosperity: so do Papists in their priests’ absolution, Pope’s pardon. But it happened otherwise with Micah; Jdg 18:18-20 like as it did with the riflers of Semiramis’ tomb, who expected rich treasure, but met with a deadly poison.
“ Fallitur augurio spes bona saepe suo. ”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
do me good. The “good” (as in all such cases) never came. For Micah is afterward robbed both of his idols and his priest.
Fuente: Companion Bible Notes, Appendices and Graphics
Now know I
A striking illustration of all apostasy. With his entire departure from the revealed will of God concerning worship and priesthood, there is yet an exaltation of false priesthood. Saying, “Blessed be thou of Jehovah,” Micah’s mother makes an idol; and Micah expects the blessing of Jehovah because he has linked his idolatry to the ancient levitical order.
Fuente: Scofield Reference Bible Notes
Pro 14:12, Isa 44:20, Isa 66:3, Isa 66:4, Mat 15:9, Mat 15:13, Joh 16:2, Act 26:9, Rom 10:2, Rom 10:3
Reciprocal: Jdg 17:3 – I had wholly Jdg 18:5 – of God Jdg 18:24 – what have 2Ki 17:27 – one of the priests Pro 30:12 – that are Isa 5:18 – draw Isa 48:2 – and stay
Fuente: The Treasury of Scripture Knowledge
Jdg 17:13. Do me good I am assured God will bless me. So blind and grossly partial he was in his judgment, to think that one right circumstance would answer for all his substantial errors, in making and worshipping images against Gods express command, in worshipping God in a forbidden place, by a priest illegally appointed. He persuades himself, says Calmet, that the people, seeing his chapel served by a man of the family of Levi, will come thither with greater confidence, and that this concourse, together with the offerings to be brought, will procure him considerable gain. It is evidently this gain which he here calls the blessing of God. How just a representation is this of those superstitiously covetous persons who would connect religion with the love of riches, and who, as St. Paul expresses it, fancy that piety should serve as a means of enriching themselves.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
17:13 Then said Micah, Now know I that the LORD will do me {i} good, seeing I have a Levite to [my] priest.
(i) Thus the idolaters persuade themselves of God’s favour, when indeed he detests them.