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Charles Spurgeon · Citado em PreceptAustin
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Spurgeon - An image was to be made contrary to the divine law, and yet it was to be dedicated unto Jehovah. Good intentions are no excuse for disobedience. Image-makers, now-a-days, tell us that they do not worship them, but worship God through them; if this be accepted as an apology, there remains no idolatry in the world. But God thinketh not so.(The Interpreter: Spurgeon's Devotional Bible) Out of gratitude for getting her silver back, Micah's mother decided to consecrate it to the Lord. Yet the desire to make an idol was counter to God's command and made Micah's mother liable to God's curse, Moses recording… Cursed is the man who makes an idol or a molten image (massekah), an abomination to the LORD, the work of the hands of the craftsman, and sets it up in secret.' And all the people shall answer and say, 'Amen.' (Dt 27:15+) Compare what happened to Ananias and Sapphira in Acts 5:1-11+ when they held some of the money back! But a certain man named Ananias, with his wife Sapphira, sold a piece of property, 2 and kept back some of the price for himself, with his wife's full knowledge, and bringing a portion of it, he laid it at the apostles' feet. 3 But Peter said, "Ananias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back some of the price of the land? 4 "While it remained unsold, did it not remain your own? And after it was sold, was it not under your control? Why is it that you have conceived this deed in your heart? You have not lied to men, but to God." 5 And as he heard these words, Ananias fell down and breathed his last; and great fear came upon all who heard of it. 6 And the young men arose and covered him up, and after carrying him out, they buried him. 7 Now there elapsed an interval of about three hours, and his wife came in, not knowing what had happened. 8 And Peter responded to her, "Tell me whether you sold the land for such and such a price?" And she said, "Yes, that was the price." 9 Then Peter said to her, "Why is it that you have agreed together to put the Spirit of the Lord to the test? Behold, the feet of those who have buried your husband are at the door, and they shall carry you out as well." 10 And she fell immediately at his feet, and breathed her last; and the young men came in and found her dead, and they carried her out and buried her beside her husband. 11 And great fear came upon the whole church, and upon all who heard of these things. Note that she dedicated only 200 of the 1100 which also brings even her motivation into question. In fact "MOTHER MICAH" proved also to be a THIEF, as well as an IDOLATER! And she eventually even leads her own son into this abominable practice of IDOLATRY! Why is there such perversion of God's order? The ROOT cause goes back to Judges 1 where Israel failed to DRIVE OUT THEIR ENEMIES but instead COMPROMISED WITH THEM and ultimately ADOPTED THEIR ABOMINABLE PAGAN PRACTICES.. Judges 17-21 represents the FRUIT of the ROOT OF WICKEDNESS and REBELLION TO GOD'S STANDARDS that Israel was now REAPING because they failed to TOTALLY ERADICATE the EVIL LEAVEN! THOUGHT - What a lesson for modern day saints… let us be warned and return to the LORD and repent and amend our ways while we still live in the day of His mercy and grace. Repent therefore and return, that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord and that He may send Jesus, the Christ appointed for you" (Acts 3:19+) Wash yourselves, make yourselves clean; Remove the evil of your deeds from My sight. Cease to do evil, Learn to do good; Seek justice, Reprove the ruthless; Defend the orphan, Plead for the widow. Come now, and let us reason together," Says the LORD, "Though your sins are as scarlet, They will be as white as snow; Though they are red like crimson, They will be like wool. (Isaiah 1:16-18+) Seek the LORD while He may be found; Call upon Him while He is near. Let the wicked forsake his way, And the unrighteous man his thoughts; And let him return to the LORD, And He will have compassion on him; And to our God, For He will abundantly pardon. (Isaiah 55:6-7) And rend your heart and not your garments." Now return to the LORD your God, For He is gracious and compassionate, Slow to anger, abounding in lovingkindness, And relenting of evil. (Joel 2:13+) To make a graven image (pesel) and a molten image (massekah); now therefore, I will return them to you - The same two Hebrew terms for idols occur together also in Dt 27:15+ where Moses warns "‘Cursed is the man who makes an idol or a molten image, an abomination to the LORD, the work of the hands of the craftsman, and sets it up in secret.’ And all the people shall answer and say, ‘Amen.’ The mother is completely ignoring the first two commandments... Exodus 20:3-4+ “You shall have no other gods before Me. 4 “You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. Graven image (idol) (06459) (pesel from pasal = to hew, cut as in Ex 34:1) is a noun that refers to something carved (graven) or cast image - normally carved from wood or chiseled from rock, but it can also be poured or cast (Isa40:19; 44:10). Isa40:19 describes the “casting” of an idol that is then plated or overlaid with gold. The first use of pesel is Ex 20:4 (Lev 26:2, Dt 5:8)which is God's command "You shall not make for yourself an idol." In the Septuagint (Lxx) the Greek word used for pesel here in Ex 20:4 is eidolon (from eídos = that which is seen, what is visible, figure, appearance) is primarily a phantom, form, image, shadow or likeness. Note that other uses of pesel are translated with a word found only in the Septuagint (Lxx), the adjective gluptos which means a thing carved or a graven image. (Used in Lxx of Lev 26:1, Dt 4:16, 23, 25 - Judges uses a different word - gluptos which is from glupho = to carve and thus a carved image). In Dt 4:23 the result of forgetting the Mosaic covenant is that they make a graven image. Dt 4:25 is a prophecy saying Israel would make idols. In Dt 27:15 God says the man who makes an idol is cursed! The concentration of uses of pesel in Judges 17:1-13 and Judges 18:1-33+ shows the defiling, abominable effect of forgetting the LORD their God, Judges 3:7+ recording "The sons of Israel did what was evil in the sight of the LORD, and forgot the LORD their God and served the Baals and the Asheroth." Pesel - carved image(2), graven image(14), graven images(1), idol(10), idols(3), image(1). - Exod. 20:4; Lev. 26:1; Deut. 4:16; Deut. 4:23; Deut. 4:25; Deut. 5:8; Deut. 27:15; Jdg. 17:3; Jdg. 17:4; Jdg. 18:14; Jdg. 18:17; Jdg. 18:18; Jdg. 18:20; Jdg. 18:30; Jdg. 18:31; 2 Ki. 21:7; 2 Chr. 33:7; Ps. 97:7; Isa. 40:19; Isa. 40:20; Isa. 42:17; Isa. 44:9; Isa. 44:10; Isa. 44:15; Isa. 44:17; Isa. 45:20; Isa. 48:5; Jer. 10:14; Jer. 51:17; Nah. 1:14; Hab. 2:18 Molten image (04541) massekah is from the root nasak mainly used for the "pouring out" of a drink offering or libation, and for the "casting" of metal images. When the word means a libation or drink offering, it is associated with sacrifices that seal a covenant relationship (Isa. 25:7; 28:20; 30:1); however, the word usually signifies an image or molten metal, a cast metal image, molten image, an image of an idol made out of metal. The most glaring use is the molten calf in Ex 32:4 and Ex 32:8 (Ps 106:19). God then make it clear " “You shall make for yourself no molten gods." (Ex 34:17, cf Lev 19:4, Dt 27:15). "Later, when God renews his covenant following this early act of idolatry, he first warns them to not worship any other gods and then explicitly forbids them from making “gods of cast metal” (massēkâ; Exod 34:13–17; compare Deut 27:15). Several other times when massēkâ is used, it refers back to the event at Sinai when Israel worshiped this calf (Deut 9:12, 16; Neh 9:18; Psa 106:19). The word may be used to make explicit that a certain idol was overlaid in metal, especially with the phrase pesel umassēkâ (פֶסֶל וּמַסֵּכָה), which literally means “image and molten image” but functions as a hendiadys meaning “image of cast metal” (Deut 27:15; Jdg 17:3). The word is also used in general contexts condemning idolatry that frequently pile up multiple synonyms for idolatrous images (Isa 30:22; Hos 13:2)." (Lexham Theological Wordbook) Massekah - 26v - alliance(1), image(2), molten(5), molten image(8), molten images(9), molten metal(1). Exod. 32:4; Exod. 32:8; Exod. 34:17; Lev. 19:4; Num. 33:52; Deut. 9:12; Deut. 9:16; Deut. 27:15; Jdg. 17:3; Jdg. 17:4; Jdg. 18:14; Jdg. 18:17; Jdg. 18:18; 1 Ki. 14:9; 2 Ki. 17:16; 2 Chr. 28:2; 2 Chr. 34:3; 2 Chr. 34:4; Neh. 9:18; Ps. 106:19; Isa. 30:1; Isa. 30:22; Isa. 42:17; Hos. 13:2; Nah. 1:14; Hab. 2:18 QUESTION - What is a graven image? ANSWER - The phrase “graven image” comes from the King James Version and is first found in Exodus 20:4 in the second of the Ten Commandments. The Hebrew word translated “graven image” means literally “an idol.” A graven image is an image carved out of stone, wood, or metal. It could be a statue of a person or animal, or a relief carving in a wall or pole. It is differentiated from a molten image, which is melted metal poured into a cast. Abstract Asherah poles, carved wooden Ba’als covered in gold leaf, and etchings of gods accompanying Egyptian hieroglyphics are all graven images. The progression of idolatry in a pagan religion generally starts with the acknowledgement of a power that controls natural forces. The presence of the force is then thought to indwell an object, like a stone, or a place, like a mountain. The next step is altering a naturally occurring object, like a standing stone, a deliberately planted tree, or a carved Asherah pole and asking the force to indwell it. When the idolatrous culture has had time to contemplate the personality of the god, they then make corresponding physical images—a statue that looks like a woman or a relief carving that looks like an animal. Graven images can be either of the last two steps. The spiritual progression is similar. People start with wanting something (Ephesians 5:5; Colossians 3:5), often children or prosperity or good crops. They observe the circumstances (which some acknowledge are God-ordained, and others think are independent) that lead to these things and begin to ascribe to the causal forces human characteristics—thus creating gods. Places are set aside to commune with these false gods. For convenience sake, smaller items, thought to hold the power or the communication line of the gods, are brought into homes. Before long, the people are ensnared by the compulsion to give homage to a thing of their own definition instead of to the God of the universe. The second commandment, recorded in Exodus 20:4–5, reads, “You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. You shall not worship them or serve them.” Likely, this refers back to the first commandment, “You shall have no other gods before Me,” and specifically forbids the creation of idols. But it is equally dangerous to create an image of God Himself. God has given us reminders enough of His power and glory (Romans 1:20) without man attempting to use created things to represent the Creator. Functionally, there is no difference between a “graven” image (Deuteronomy 4:16) and a “molten” image (Exodus 34:17). Both are man’s attempt to define and confine the power of God who works over creation. Both are the result of greed and covetousness, along with the fear that God does not have the worshipers’ best interests at heart. Graven images, whether an idol, a crystal, or a charm, are attempts to limit the power of God and reduce it to a small package that we can control. As with any kind of worship, the object of adoration inevitably controls us. GotQuestions.org Judges 17:4 So when he returned the silver to his mother, his mother took two hundred pieces of silver and gave them to the silversmith who made them into a graven image and a molten image, and they were in the house of Micah. two hundred. Is 46:6, 7. Je 10:9, 10 gave them to the silversmith Is 40:19. 41:7 46:6. TURNING THE IDOL OF MONEY INTO AN IDOL TO LOOK AT So when he returned the silver to his mother, his mother took two hundred pieces of silver and gave them to the silversmith who made them into a graven image (pesel) and a molten image (massekah), and they were in the house of Micah. - So much for wholly dedicating the money to the LORD! The mother's also a thief! Since they won't obey God, they'll make a "god" who is deaf and dumb and won't ask much of them! And later the same idol would associated with the apostate city of Dan (Jdg 18:30+) which became the site of false worship of the golden calf in the Northern Kingdom (1Ki 12:28-29)! This was a "gift" that just kept on giving (so to speak)!
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Spurgeon - Children imitate their parents. The mother makes one image, the son has a house-full of gods, and the grandson becomes a priest. If we once leave the spiritual worship of God, there is no telling how far we shall wander. (The Interpreter: Spurgeon's Devotional Bible)
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Spurgeon says doing what is right in one's own eyes "means that every man did what evil he liked." (The Interpreter: Spurgeon's Devotional Bible) Disciple's Study Bible - Repeated breach of God’s covenant led Israel to forsake all moral and spiritual values to become completely self-centered. Self blinds us to spiritual reality. We need strong leadership to show us the way back to God. Israel soon learned, though, that strong leaders can become self-centered false leaders. (See context Disciple's Study Bible or borrow Disciple's study Bible) (ED: THIS COMMENT REMINDS ME THAT THE MIDDLE LETTER OF sIn IS A "CAPITAL I" SO TO SPEAK!) Rather than follow the law of God, their King, they became a law unto themselves. It is interesting to note that this description did not begin in judges as we see a virtually identical phrase in (Deut 12:8+), Moses prophetically declaring that "You shall not do at all what we are doing here today, every man doing whatever is right in his own eyes" Israel should have known better, for Jehovah through His prophet Moses had clearly commanded that… "You shall utterly destroy all the places where the nations whom you shall dispossess serve their gods, on the high mountains and on the hills and under every green tree. 3 "And you shall tear down their altars and smash their sacred pillars and burn their Asherim with fire, and you shall cut down the engraved images of their gods, and you shall obliterate their name from that place. 4 "You shall not act like this toward the LORD your God. 5 "But you shall seek the LORD at the place which the LORD your God shall choose from all your tribes, to establish His name there for His dwelling, and there you shall come. 6 "And there you shall bring your burnt offerings, your sacrifices, your tithes, the contribution of your hand, your votive offerings, your freewill offerings, and the first-born of your herd and of your flock. 7 "There also you and your households shall eat before the LORD your God, and rejoice in all your undertakings in which the LORD your God has blessed you. 8 "You shall not do at all what we are doing here today, every man doing whatever is right in his own eyes" (This was the "virus" that infected Israel because she failed to take radical action and eradicate the highly infectious and deadly "strain".) (Deuteronomy 12:2-8) Commenting on Deuteronomy 12:8, John
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Spurgeon - It was but poor pay: two hundred shekels had been spent on an image, and now ten is thought enough for the priest. A rich idol they must have, even though the priest be poor as charity. The pay was worse when we remember that the Levite was selling his soul for the pittance. How degrading for a servant of the living God to be waiting upon dumb idols. (The Interpreter: Spurgeon's Devotional Bible) So the Levite went in - What the Levite should have done is go in an rebuke Micah for his idolatrous setup (Ex 20:2-4, La 2:14). But then Micah should have rebuked the nameless Levite for not remaining as he should in one of the Levitical cities! Two wrongs definitely don't make a right as the subsequent sad tale reveals L M Grant…Coming into the mountains of Ephraim, the man happened to stop at Micah's house (Jdg 17:8). Micah inquired as to where he cane from, and when he learned the man was a Levite from Bethlehem in Judah, Micah discerned a wonderful opportunity of having a Levite as his priest instead of his son (Jdg 17:9-10). He offered him 10 shekels of silver per year, plus his sustenance (room and board) and a suit of clothes. Such bargains are made also today in Christian circles, and preachers are hired on agreed terms. This is not scriptural at all, but is plausible in the eyes of unspiritual people. The Levite ought to have had sense enough to refuse this, specially when it involved him with idols and also elevating him to the priesthood (which was gross wickedness), but he was evidently insensible to the serious evil that was laid as a snare to his feet. The agreement was made, and then Micah consecrated the Levite as a priest, as he had done with his son. Who gave Micah the authority to consecrate a priest? Yet similarly today, people are "ordained" by those who have no God-given authority whatever. In fact, each independent "church" has its own policies of ordaining. They think that the fact that God instructed Moses to consecrate priests of the line of Aaron is a justification for their consecrating priests or pastors or "reverends" as they see fit! They think that since God gave Moses such authority, they are within their rights to assume such authority too! But in the New Testament there is no suggestion of God giving to any man the authority to ordain others to any spiritual position. (Comments On Judges LM Grant) Keil and Delitzsch: “Dwell with me, and become my father and priest; I will give thee ten shekels of silver yearly, and fitting out with clothes and maintenance.” אָב, father, is an honourable title give to a priest as a paternal friend and spiritual adviser, and is also used with reference to prophets in 2 Kings 6:21 and 13:14, and applied to Joseph in Gen. 45:8. לַיָּמִים, for the days, sc., for which a person was engaged, i.e., for the year (cf. 1 Sam. 27:7, and Lev. 25:29). “And the Levite went,” i.e., went to Micah’s house. This meaning is evident from the context. The repetition of the subject, “the Levite,” precludes our connecting it with the following verb וַיֹּואֶל.—In vv. 11–13 the result is summed up. The Levite resolved (see at Deut. 1:5) to dwell with Micah, who treated him as one of his sons, and entrusted him with the priesthood at his house of God. And Micah rejoiced that he had got a Levite as priest, and said, “Now I know that Jehovah will prosper me.” This belief, or, to speak more correctly, superstition, for which Micah was very speedily to atone, proves that at that time the tribe of Levi held the position assigned it in the law of Moses; that is to say, that it was regarded as the tribe elected by God for the performance of divine worship. (Judges 17 Commentary) Dwell with me, and be unto me a priest. Men crave for a priest. In every age of the world’s history, where there has been a tent indicting the presence of human life, there has been an altar indicating man’s consciousness of God, and a priest suggesting his consciousness of unworthiness to enter into the Divine presence. Man has perpetually taken one of his fellows whose character seemed less blemished than that of others, and after setting him apart with special rites from the ordinary engagements of life, has promised him maintenance and honor, if only he will act as priest. Be my priest; say for me to God what I cannot say. The sacrifices offered by thy hands are more likely to avail with Him than those rendered by mine. (1) Let us beware of the religion which ignores man’s craving for a priest. — The world abounds with attempts at religious systems, from which the conception of the priest is eliminated. These reduce the worship of God to a system of high-thinking, but fail to deal with man’s consciousness of sin, and his yearning for a settled basis of peace. (2) Let us remember that all human priests must ultimately fail. — God has put them all aside, setting up the priesthood of the blessed Lord. “We have such a High Priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle which the Lord pitched, and not man.” Stars are needless when the sun has arisen. The human priesthood is rendered unnecessary since the Son of God has passed into the heavens to be a priest after the order of Melchizedek. No one has a right to pose as a priest to others, except in the sense that all Christians are such. Judges 17:11 And the Levite agreed to live with the man; and the young man became to him like one of his sons. LEVITE IS LURED And the Levite agreed to live with the man; and the young man became to him like one of his sons: Now think about this for a moment -- what did Micah have in his house? Shouldn't a Levite who was to able to teach the Law know that Micah had broken God's law? How could a holy (set apart) man be be lured into such a den of wickedness? This Levite may be the same man named Jonathan in Jdg 18:30+. If indeed this Levite was Moses' grandson, it is a sad reminder that godly ancestors do not necessarily guarantee godly offspring. Every generation must make its own personal decision to follow Jehovah and His Word. Or to say it another way, as we learned in Judges 2:10+, each generation is only one generation from apostasy - the generation of those who associated with Joshua died, the writer recording that "All that generation also were gathered to their fathers; and there arose another generation after them who did not know the LORD (APOSTASY), nor yet the work which He had done for Israel." To me this is one of the most amazing verses in the book of Judges (it rivals the sad words of Jesus in Rev 2:1-7+ that the church at Ephesus, once "on fire" within about one generation "had left their first love!" WARNING! WE MUST ALL BE DILIGENT TO GUARD OUR HEARTS! Pr 4:23+) Why did Israel forget Yahweh so quickly? Read the words from Psalm 106 and see if they do not give you a clue... They did not destroy the peoples, As the LORD commanded them, but they mingled with the nations and learned their practices, and served their idols, which became a snare to them. (Ps 106:34-36) THOUGHT - Can you see Israel's fatal mistake? What sin keeps recurring in your life that you are not willing to utterly destroy? Be careful! Judges 17:12 So Micah consecrated the Levite, and the young man became his priest and lived in the house of Micah. consecrated. Ex 28:41. Jdg 17:5. his priest. Jdg 18:30. Nu 16:5, 8-10. 1Ki 12:31. 13:33, 34. MICAH'S MANMADE MINISTER So Micah consecrated the Levite, and the young man became his priest and lived in the house of Micah: This verse is crazy! Micah did not have the authority to consecrate the Levite. In the next verse, Micah makes the naive assumption that the Lord would do him good, since he had a Levite for a priest! It is obvious that Micah’s motivation was based on superstition, not faith in God’s revelation. Micah had what Paul years later called a "form of godliness" (2 Timothy 3:5+), with the external trappings of a mixed up religion that included idols, his house of gods and his own priest (See religious syncretism) It may have looked right in Micah's eyes but it was blatantly evil in God's eyes! THOUGHT - Similarly today in American "Christianity" there are many sincere individuals who sadly are beguiled and misguided in their religious activity because they have failed to hold their activity up to the plumbline of God's Word and be a Berean (Acts 17:11+). We need to be alert to the danger of the church imagining that it employs rather than God calls, and of the minister pleasing men rather than God! -- David Jackman David Jackman addresses the premise that churches today do the same thing as Micah did - Listen to a church council or a congregational meeting discussing the sort of minister the church wants to call. So often, what God wants is assumed to be the same as what we want, because in practice God has become a pocket-sized idol. What churches always need is ministry that presents the true Word of God, without fear or favor, and a minister who serves for the glory of God, not the rewards of the church (cf 2Ti 2:15+, 2Ti 4:1-2, 5+). We need to be alert to the danger of the church imagining that it employs rather than God calls, and of the minister pleasing men rather than God (cf 2Ti 4:3-4+). We need to ask whether we are really open for God to work among us as He wants to." (See context in Jackman, D., & Ogilvie, L. J. The Preacher's Commentary Series, Volume 7 : Judges, Ruth. Page 259) Judges 17:13 Then Micah said, "Now I know that the LORD will prosper me, seeing I have a Levite as priest." Now I know Pr 14:12. Is 44:20. 66:3, 4. Mt 15:9, 13. Jn 16:2. Ac 26:9. Ro 10:2, 3 TALK ABOUT SELF DELUSION! Then Micah said, "Now I know that the LORD will prosper me, seeing I have a Levite as priest - Whenever we human beings imagine that we have God in our pocket, we are desperately misguided. What Micah did not know (or blatantly disobeyed if he knew it) was the Word of God in which appointment of anyone to the priesthood other than from lineage of Aaron was strictly forbidden (cf. Nu 3:10+ "So you shall appoint Aaron and his sons that they may keep their priesthood."). Micah practiced a false religion and worshiped false gods (with a "pinch of Jehovah" thrown in to add a little "flavor"). Now he is so self deluded that he falsely believed that God was blessing him! Micah's smug assertion of "now I know… " ranks with Aaron's declaration the day after the golden calf was made, Moses recording that "when Aaron saw this, he built an altar before it; and Aaron made a proclamation and said, "Tomorrow shall be a feast to the LORD." (Exodus 32:5+). Both Aaron and Micah were sadly deceived in their expectations. When a person is a deceived by definition they don't even realize their tragic state. The writer of Hebrews offered the preventative for deception exhorting us to "encourage one another day after day, as long as it is still called "Today," lest any one of you be hardened by the deceitfulness of sin." (Heb 3:13+ and The Deceitfulness of Sin) Solomon wrote that ""He who trusts in his own heart is a fool, But he who walks wisely will be delivered." (Proverbs 28:26) Micah and most others in Israel during this dark time were "being corrupted by (their) deceitful desires" (Eph 4:22+) Micah’s naive, complacent confidence that God would bless him because he has installed a Levite priest illustrates the shocking degree to which truth had been corrupted because of Israel's apostasy. The people had lost the ability to distinguish between God’s truth and mixture of God with idolatry, or pagan syncretism. They had apparently forsaken the intake of solid food for so long that they were like those described by the writer of Hebrews who recorded that "solid food is for the mature, who because of practice have their senses trained to discern good and evil." (Heb 5:14+). L M Grant - Micah did not seek God's guidance at all, yet he said, "Now I know that the Lord will be good to me, since I have a Levite as priest!" (v13). He did not remember that when Korah (a Levite) wanted to usurp the priesthood of Israel, God caused the earth to open and swallow him up (Num. 16:10, 31, 32). Thus, at the first God had shown His great anger against such evil, which should have been enough to warn men, but later He allowed the evil to go unchecked. Why? Not that He hated it less, but patiently waited with a view to testing all Israel, so that when they failed the test, judgment was all the more severe when it eventually fell. (Comments On Judges LM Grant) J V
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Spurgeon - So superstition always talks. This was an ordained man and one of the regular clergy, therefore a blessing must attend his performances. Though the images and ephods were all forbidden, and the whole worship was a direct opposition to the Lord’s true worship at Jerusalem, yet they looked for a blessing because the priest was in the succession; even as in these days, those who set up crosses, and pictures, and altars—and so insult the Lord Jesus, nevertheless expect peculiar favours because of some imaginary apostolical succession. “God is a spirit, and they that worship him must worship him in spirit and in truth.” Outward formalities and performances not commanded in Scripture, we ought not to sanction by our presence, but avoid them lest we partake in the sin of them. (The Interpreter: Spurgeon's Devotional Bible) Charles Simeon's Judges 17:13 MICAH'S 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 (Jdg 20:28). And, as being the first step of Israel’s 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 (Jdg 17:2, 3, 4, 5). 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 Micah’s 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 people’s 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. 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 Micah’s 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?” 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 (1Cor. 3:11, 12, 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 sinner’s 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 God’s 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.” (Isa 50:11) Thus it will be, whatever men may now say to the contrary (Job 15:31); and, if they will not believe, they shall soon “see whose word shall stand, God’s or theirs (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 man’s 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.” God’s 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.” (He 6:17-note, He 6:18, 19-note) 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.” (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.” (Mal 3:18) (Simeon, C. 1832-63. Horae Homileticae Vol. 3: Judges 17:3 Micah's False Confidence) JUDGES 17‑21 MANIFESTATION OF THE RUIN AND FINAL RESTORATION Henri Rossi Judges 17‑21. Religious and Moral Corruption of Israel. The Levite of Judah (Judges 17) Chapters 17 to 21 form a kind of appendix to the book of Judges, an appendix of all importance for the completion of the moral picture of the declension of Israel, but which, in reality, as to time, precedes the opening of the book we are considering, and goes back to the last days of Joshua and of the elders that outlived him. It was important to show that if, on the one hand, declension was gradual, that on the other, the ruin was immediate and irremediable from the moment that God had confided to the people the responsibility of preserving the blessings bestowed on them at the beginning. It was important, too, as we shall see later on, to demonstrate that the end God had in view was not the ruin, but the restoration of a people who might dwell before Him in unity, after the chastisements had run their course. It was, furthermore, of importance to show the connection of the priesthood with the ruin, and how it was associated therewith, and contributed thereto. All these weighty subjects, and many others besides, are touched upon in the small compass of the chapters, which we are about to consider. The date of them is shown us in three passages which I mention for those who are interested in the arrangement of the book, and also that it may not be necessary to refer to them again. - The first of these is in Judges 18:1. We learn from Joshua 19: 47, that the tribe of Dan took possession of Leshem (the Leshem of Joshua being the Laish of Judges), at the time when the twelve tribes were called to conquer their inheritance. - In the second passage, Judges 18:12, "Mahaneh‑dan" received its name from the expedition of Dan, whereas at the commencement of the history of Samson (Judges 13:25) it was a place already known. - Finally, in Judges 20:28, "Phinehas, the son of Eleazar, the son of Aaron, stood before it (the ark) in those days;" from which we necessarily conclude that those days followed immediately what is related in Joshua 24:33. These details established, we find in Judges 17 and Judges 18 the picture of the religious corruption of Israel whilst still in possession of their original blessings - a picture which does not offer a single spot where the heart can rest amid the ruin; and, when we come to examine it by the light of the word, we shall understand that our only refuge in this terrible flood of evil is God Himself. These chapters are linked together by a characteristic phrase occurring four times. "In those days there was no king in Israel, but every man did that which was right in his own eyes" (Judges 17:6; Judges 21:25). "In those days there was no king in Israel" (Judges 18:1; Judges 19:1). Thus the state of the people is depicted by two facts. First: "There was no king in Israel." The time had not yet come when Israel would say: "Make us a king to judge us like all the nations" (1Sa 8:5). Hitherto the people had Jehovah as their king; now, God was forgotten or set aside, although royalty after the manner of the nations was not yet established. The people had abandoned the system of divine government, without having as yet proclaimed that of the world, and this fact characterizes also Christendom in our days. In the second place: "Every man did that which was right in his own eyes." They had, as in the present day, the reign of liberty of conscience. Each laid claim to having the "light of his conscience" for guidance, whilst the true light of the word of God was set aside and no longer referred to. How greatly these times differed from those of Joshua, when the word was the only guide and the only authority for Israel, in all that they undertook (Joshua 1:7, 8, 9; see also, amongst others, Joshua 3, Joshua 4:6; Joshua 8:30, 31, 32, 33, 34, 35, etc). Now in reality, conscience, notwithstanding its immense value for man, is not a guide, but a judge - a wholly different thing. This judge which he does not listen to, man pretends to honour by choosing him as a guide. But how will it lead him, when perhaps it may become asleep, hardened, or even seared? These chapters show us where it led the Israelites when every man did that which was right in his own eyes. Idolatry had taken root alongside of some religious forms which still continued. They followed the impulses of their own hearts provided they thought they were doing right, and were precipitated into frightful iniquities. "They thought they were doing right" is in the present day, as it was formerly, a current phrase used to sanction even what is apostasy from Christianity. Utter disregard of the injunctions of God's word characterized Micah, this man of Mount Ephraim, and his mother. The one stole, when the law had said, "Thou shalt not steal" (Ex. 20:15), and his conscience was untouched when he avowed the fact. The mother "had wholly dedicated the silver unto Jehovah" for her son "to make a graven image and a molten image" (Jdg 17:3), although it had been said: "Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image" (Ex. 20: 3,4). She joined Jehovah's name to her idols, a worse thing than mere idolatry, and her conscience was silent. She set up a form of worship of her own, with which her guilty son fully identified himself. The so‑called worship of the religious world in the present day does not differ so much from this as would at first appear; for the Lord's name is mixed up with many things coveted by the natural heart, as to all of which it is said: "Little children, keep yourselves from idols" (1John 5:21). Art, music, gold, silver and articles of value adorn what is called divine worship; and man makes room for what the world esteems and runs after, wealth, influence and worldly wisdom. "Micah had an house of gods, and made an ephod and seraphim," associating the false gods with the ephod, a valueless part of Jewish worship when separated from the high priest who wore it. Then "he consecrated one of his sons, who became his priest" (ver 5). More than ever was the word of God forgotten. His son had no right to the priesthood and Micah had no right to consecrate him. A fresh circumstance arose. A Levite of Judah, having as such a connection with the house of the Lord, but without any right as to the priesthood, happened to pass that way looking for a place wherein to sojourn. Micah got hold of this man, who brought him a semblance of religious succession. "Dwell with me, and be unto me a father and a priest, and I will give thee ten shekels of silver by the year, and a suit of apparel and thy victuals" (Jdg 17:10). Micah was getting on; he had installed a bona fide Levite in his house; valuing him more highly than his son, he supported and paid him. This was a ministry of man's appointing, constituted on the same principles as what we have all around us in our days. Let us notice, in passing, how God recounts these things. He does not censure, nor express indignation; He enumerates the facts, and places them before us. Those who are spiritual discern what God condemns and what He approves of, and learn also to keep aloof, as He Himself does, from all the principles of which this chapter gives us so sad a picture. The carnal man continues in his blindness. Micah, in doing that which was right in his own eyes, thought to conciliate the favour of Jehovah! "Then said Micah, Now know I that Jehovah will do me good, seeing I have a Levite to my priest" (Jdg 17:13). L M Grant…CHAPTER 17 BOLD IDOLATRY IN ISRAEL (JUDGES 17:1-13) Samson was the last judge in Israel. The last five chapters of Judges -- 17 to 21 -- deal with conditions during the time of the Judges, so do not necessarily take place after Samson. The history of Micah and the Danites (chapters 17 and 18) illustrates the spiritual corruption (idolatry) into which Israel sank so soon after coming into their land, while chapters 19-21 emphasize the moral corruption of the people. Certainly idolatry is the worst of these two, for it is against God, but no opposition from Israel was raised against idolatry, though they were incensed against the moral corruption (Jdg 20:11, 12, 13). How sad it is that we generally think more of the people's rights than of God's rights! Micah was from Mount Ephraim. We are introduced to him as confessing to his mother that he had stolen 1100 shekels of silver from her, reminding her also that she had pronounced a curse against the thief. His mother said nothing about the curse, but told him, "May you be blessed by the Lord, my son!" (Jdg 17:2). Then she made it evident that she idolized her son, by telling him she had wholly dedicated this money to the Lord to make a carved image and a molded image for her son (Jdg 17:3). She evidently wanted her son to be religious, but was teaching him to refuse to obey the Word of God! The first of the ten commandments sternly forbad idolatry and image making (Ex. 20:3,4), but here this wickedness was rising in the midst of the land of Israel! Micah's mother used 200 shekels for the making of the images. Are we like her in any respect? Do we speak of devoting everything to the Lord, then keep back nine elevenths for ourselves? But of course none of this was really devoted to the Lord, but to an evil purpose. Micah also had a shrine. Where did he learn of this but from the idolatrous nations in the land? He made an ephod also, copying what was only to be worn by the high priest of Israel (Lev. 8:7). Then to crown his wickedness, he consecrated his son as his priest (Jdg 17:5). Scripture had declared plainly that only those of the line of Aaron were priests, and anyone who dared to infringe on this was to be put to death (Num. 18:1, 2, 3, 4, 5, 6, 7). Also, a priest was a priest for all Israel, not for a family. But independence is a natural weed of the human heart, and that independence expressed itself everywhere in Israel at the time: "everyone did what was right in his own eyes" (Jdg 17:6). At this time a young man, a Levite from Bethlehem in Judah, was traveling, looking for a convenient place to stay (Jdg 17:7). A Levite at least ought to have consulted God and been guided by God as to where he should be, but he was like some preachers today who are looking for a church where they might find amore or less permanent position. One who is the Lord's servant should not be aimless and haphazard in what he does. Coming into the mountains of Ephraim, the man happened to stop at Micah's house (Jdg 17:8). Micah inquired as to where he cane from, and when he learned the man was a Levite from Bethlehem in Judah, Micah discerned a wonderful opportunity of having a Levite as his priest instead of his son (Jdg 17:9,10). He offered him 10 shekels of silver per year, plus his sustenance (room and board) and a suit of clothes. Such bargains are made also today in Christian circles, and preachers are hired on agreed terms. This is not scriptural at all, but is plausible in the eyes of unspiritual people. The Levite ought to have had sense enough to refuse this, specially when it involved him with idols and also elevating him to the priesthood (which was gross wickedness), but he was evidently insensible to the serious evil that was laid as a snare to his feet. The agreement was made, and then Micah consecrated the Levite as a priest, as he had done with his son. Who gave Micah the authority to consecrate a priest? Yet similarly today, people are "ordained" by those who have no God-given authority whatever. In fact, each independent "church" has its own policies of ordaining. They think that the fact that God instructed Moses to consecrate priests of the line of Aaron is a justification for their consecrating priests or pastors or "reverends" as they see fit! They think that since God gave Moses such authority, they are within their rights to assume such authority too! But in the New Testament there is no suggestion of God giving to any man the authority to ordain others to any spiritual position. Micah did not seek God's guidance at all, yet he said, "Now I know that the Lord will be good to me, since I have a Levite as priest!" (Jdg 17:13). He did not remember that when Korah (a Levite) wanted to usurp the priesthood of Israel, God caused the earth to open and swallow him up (Num. 16:10, 31-32). Thus, at the first God had shown His great anger against such evil, which should have been enough to warn men, but later He allowed the evil to go unchecked. Why? Not that He hated it less, but patiently waited with a view to testing all Israel, so that when they failed the test, judgment was all the more severe when it eventually fell. F B Meyer… JUDGES 17 MICAH'S IDOLS The incidents related in this book do not follow in strict chronological order. They are fragments of history, strung together to show the confusion and sin which arise in the absence of a properly constituted central authority (Judges 17:6; 18:1; 19:1). It is probable that what is here related, and to the close of this book, took place before Samson's time, for the origin of the name given to the camp, mentioned in the time of Samson's youth (Judges 17:13) is given in the narrative (Judges 18:12). Judges 17:1-5 Idol-making. -- A miserable home was this. The mother hoarding (1 Tim. 6:9); the son robbing. It is best not to do evil; but it is next best, when it is done, to undo it, so far as may be, by confession and restitution. This is what Micah did. The money had been their god; but it remained the mother's god, for she devoted less to the images than she had vowed. The family might be outwardly religious and accustomed to speak familiarly of God, and yet was evidently eaten through with lying, deceit, and such-like sins. We should be very careful that with a form of godliness in our homes, we also have its power, and train our children in the nurture and admonition of the Lord. Here for the first time we meet the phrase which often recurs in the latter chapters of this book, "there was no king in Israel, every man did that which was right in his own eyes" It is always so when Christ is not on the throne; we do as we like, and perhaps are more careful than ever in the observance of a ceremonial and outward religion. Judges 17:7-13 Priest-making. -- Micah thought that the Lord would do him good, because he had made a house of gods, an ephod and teraphim, and had secured a Levite to be his priest. But this Levite had no right to the priesthood, or Micah to consecrate him. How little did Micah know that disobedience to the second commandment did him more harm in God's sight and in his own soul, than these externals could do him good. "Neither circumcision availeth anything, nor uncircumcision, but a new creation and faith that worketh by love" (Gal. 5:6). There is a strong tendency among men to manufacture their own priests, and to suppose that things must go well when they have their presence and blessing. But a religion which man invents will not suffice him in the sight of God, and will some day desert him, as we shall see. He alone is the true Priest of souls who has been set apart to the work by the hand of God Himself (Heb 2:17-note). (F. B. Meyer. CHOICE NOTES ON JOSHUA THROUGH 2 KINGS)