Judges 18:27
After they had taken Micah's idols and his priest, they went to Laish, to a tranquil and unsuspecting people, and they struck them with their swords and burned down the city.
After they had taken the gods Micah had made
This phrase highlights the idolatry that had infiltrated Israel during the time of the Judges. The Hebrew word for "gods" here is "elohim," which can refer to deities or idols. Micah's creation of these idols reflects a period of spiritual decline and syncretism, where the Israelites mixed the worship of Yahweh with pagan practices. This act of taking the idols signifies a further departure from the covenant relationship with God, as the Danites prioritize material and false gods over the true God of Israel.

and the priest who belonged to him
The priest mentioned here is a Levite who had been serving Micah. This reflects the compromised state of the Levitical priesthood at the time, as priests were meant to serve God and His people, not individual households or idols. The Hebrew term for "belonged" suggests possession, indicating that the priest was more of a personal chaplain than a true servant of God. This situation underscores the lack of spiritual leadership and the ease with which religious roles were manipulated for personal gain.

they went to Laish
Laish was a city located in the northern part of Canaan. Archaeological evidence suggests that it was a prosperous and peaceful city, isolated from the political turmoil of the region. The Danites' journey to Laish represents their quest for a new homeland, as they were unable to secure their allotted territory. This move, however, was not sanctioned by God, highlighting the tribe's reliance on their own understanding rather than seeking divine guidance.

to a people quiet and unsuspecting
The description of the people of Laish as "quiet and unsuspecting" paints a picture of innocence and vulnerability. The Hebrew word for "quiet" can also mean secure or at ease, indicating that the inhabitants lived without fear of attack. This phrase emphasizes the moral implications of the Danites' actions, as they took advantage of a peaceful community, violating principles of justice and righteousness that were meant to govern the Israelites' conduct.

They struck them with the sword
This phrase conveys the violence and aggression of the Danites' conquest. The use of the sword symbolizes warfare and destruction, actions that were not commanded by God in this instance. The Hebrew root for "struck" implies a decisive and forceful action, reflecting the Danites' determination to claim the land for themselves, regardless of the ethical considerations or the will of God.

and burned down the city
The burning of Laish signifies total destruction and the erasure of the existing culture and community. Fire in the Bible often represents judgment or purification, but in this context, it highlights the complete annihilation of a peaceful people. This act of destruction contrasts sharply with God's instructions for the Israelites to be a light to the nations, showcasing the depth of the moral and spiritual decline during the period of the Judges.

Persons / Places / Events
1. Micah
An Ephraimite who created a shrine with idols and hired a Levite to be his personal priest. His actions reflect the spiritual confusion and idolatry prevalent in Israel during this period.

2. The Danites
A tribe of Israel seeking a territory to settle. They took Micah's idols and priest, demonstrating their disregard for God's commandments and the established order of worship.

3. Laish
A peaceful and unsuspecting city, which the Danites attacked and destroyed. This event highlights the moral decline and lawlessness in Israel during the time of the Judges.

4. The Levite Priest
Initially serving Micah, he was enticed by the Danites to serve as their priest, showing the corruption and opportunism among the religious leaders of the time.

5. The Idols
Represent the false worship and idolatry that had infiltrated Israel, contrary to the worship of Yahweh as commanded in the Law.
Teaching Points
The Danger of Idolatry
Idolatry leads to spiritual blindness and moral decay. We must guard our hearts against modern forms of idolatry, such as materialism or self-worship.

The Consequences of Disobedience
Disregarding God's commandments leads to chaos and destruction, as seen in the fate of Laish. Obedience to God brings order and blessing.

The Role of Spiritual Leadership
Leaders must remain faithful to God's Word. The Levite's actions warn against compromising truth for personal gain.

The Importance of Community Vigilance
The unsuspecting nature of Laish serves as a reminder for communities to be spiritually vigilant and discerning.

God's Sovereignty Amidst Chaos
Even in times of moral decline, God remains sovereign. Believers can trust in His ultimate plan and justice.
Bible Study Questions
1. How does the account of Micah and the Danites challenge us to examine our own lives for hidden idols?

2. In what ways can we ensure that our spiritual leaders remain accountable to God's Word?

3. How does the destruction of Laish serve as a warning for communities today to remain vigilant and discerning?

4. What are some modern examples of "doing what is right in one's own eyes," and how can we counteract this tendency in our lives?

5. How can we trust in God's sovereignty and justice when we see moral and spiritual decline around us?
Connections to Other Scriptures
Exodus 20:3-4
The commandment against idolatry, which the actions of Micah and the Danites directly violated.

Judges 17:6
Provides context for the period, stating that "everyone did what was right in his own eyes," explaining the moral and spiritual chaos.

1 Samuel 8:7
Reflects Israel's rejection of God as their king, similar to the rejection of God's commandments seen in Judges 18.

Proverbs 14:12
Illustrates the danger of following one's own understanding, as the Danites did.

Matthew 6:24
Jesus' teaching on serving two masters, relevant to the divided loyalties seen in the Levite priest.
Counsel of GodJ. Burns, D. D.Judges 18:1-31
Indifference to ReligionC. P. Longland.Judges 18:1-31
Micah the EphraimiteW. R. Hutton, M. A.Judges 18:1-31
Practical Attention to ReligionHomiletic MagazineJudges 18:1-31
Report from the Promised LandW. T. Sabine.Judges 18:1-31
The Beyond in ReligionChristian World PulpitJudges 18:1-31
The Image-Worship Expanding into Tribal IdolatryJ. P. Millar.Judges 18:1-31
The Indian ProblemS. S Allnutt, M. A.Judges 18:1-31
The Loss of GodsHomilistJudges 18:1-31
The Stable and the Unstable in ReligionA. R. Merriam.Judges 18:1-31
The Stolen GodsR. A. Watson, M. A.Judges 18:1-31
Its Transfer and Establishment in a Lawless CommunityA.F. Muir Judges 18:14-31
People
Aram, Dan, Danites, Gershom, Jonathan, Laish, Manasseh, Micah, Rehob, Sidonians, Zidon
Places
Bethlehem, Beth-rehob, Dan, Eshtaol, Kiriath-jearim, Laish, Mahaneh-dan, Shiloh, Sidon, Zorah
Topics
Attacked, Belonged, Burned, Burning, Burnt, Confident, Danger, Danites, Edge, Fire, Laish, La'ish, Mercy, Micah, Mouth, Peaceful, Priest, Quiet, Quietly, Secure, Smite, Smote, Struck, Sword, Taking, Town, Unsuspecting
Dictionary of Bible Themes
Judges 18:1-31

     7266   tribes of Israel

Judges 18:11-31

     5211   art

Library
The Historical Books.
1. In the Pentateuch we have the establishment of the Theocracy, with the preparatory and accompanying history pertaining to it. The province of the historical books is to unfold its practiced working, and to show how, under the divine superintendence and guidance, it accomplished the end for which it was given. They contain, therefore, primarily, a history of God's dealings with the covenant people under the economy which he had imposed upon them. They look at the course of human events on the
E. P. Barrows—Companion to the Bible

Pamias. Paneas, the Spring of Jordan.
The maps assign a double spring of Jordan; but by what right it scarce appears; much less does it appear by what right they should call this Jor,--and that Dan. There is indeed mention in Josephus of little Jordan and great Jordan. Hence, as it seems, was the first original of the double spring in the maps, and of a double river at those first springs. For thus Josephus; "There are fountains (in Daphne) which send little Jordan, as it is called, into the great." He treats, in the text cited, of the
John Lightfoot—From the Talmud and Hebraica

The Hebrews and the Philistines --Damascus
THE ISRAELITES IN THE LAND OF CANAAN: THE JUDGES--THE PHILISTINES AND THE HEBREW KINGDOM--SAUL, DAVID, SOLOMON, THE DEFECTION OF THE TEN TRIBES--THE XXIst EGYPTIAN DYNASTY--SHESHONQ OR SHISHAK DAMASCUS. The Hebrews in the desert: their families, clans, and tribes--The Amorites and the Hebrews on the left bank of the Jordan--The conquest of Canaan and the native reaction against the Hebrews--The judges, Ehud, Deborah, Jerubbaal or Gideon and the Manassite supremacy; Abimelech, Jephihdh. The Philistines,
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 6

The Heavenly Footman; Or, a Description of the Man that Gets to Heaven:
TOGETHER WITH THE WAY HE RUNS IN, THE MARKS HE GOES BY; ALSO, SOME DIRECTIONS HOW TO RUN SO AS TO OBTAIN. 'And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain: escape to the mountain, lest thou be consumed.'--Genesis 19:17. London: Printed for John Marshall, at the Bible in Gracechurch Street, 1698. ADVERTISEMENT BY THE EDITOR. About forty years ago a gentleman, in whose company I had commenced my
John Bunyan—The Works of John Bunyan Volumes 1-3

Judges
For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes
John Edgar McFadyen—Introduction to the Old Testament

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