"All agree that what is related in this and the rest of the chapters to the end of this book was not done, as the narrative occurs, after Samson, but long before, even soon after the death of Joshua, in the days of Phinehas the son of Eleazar, ch. 20:28 . But it is cast here into the latter part of the book that it might not interrupt the history of the Judges. That it might appear how happy the nation was in the judges it is here shown how unhappy they were when there was none. I. Then idolatry began in the family of Micah, ch. 17. II. Then it spread itself into the tribe of Dan, ch. 18. III. Then villany was committed in Gibeah of Benjamin, ch. 19. IV. Then that whole tribe was destroyed for countenancing it, ch0. V. Then strange expedients were adopted to keep up that tribe, ch1. Therefore blessed be God for the government we are under! In this chapter we are told how Micah an Ephraimite furnished himself, 1. With an image for his god (v. 1-6). 2. With a Levite, such a one as he was, for his priest (v. 7-13)."
And we see the destruction of idolatry for Micah and the Danites,
They built the city, or much of it, anew (the old buildings having gone to decay), and called the name of it Dan, to be a witness for them that, though separated so far off from their brethren, they were nevertheless Danites by birth, which might hereafter, by reason of their distance, be called in question. We should feel concerned not to lose the privilege of our relation to God’s Israel, and therefore should take all occasions to own it and preserve the remembrance of it to ours after us.II. Idolatry immediately set up there. God had graciously performed his promise, in putting them in possession of that which fell to their lot, obliging them thereby to be faithful to him who had been so to them. They inherited the labour of the people, that they might observe his statues, Ps. 105:44, Ps. 105:45 . But the first thing they do after they are settled is to break his statues. As soon as they began to settle themselves they set up the graven image (v. 30), perversely attributing their success to that idol which, if God had not been infinitely patient, would have been their ruin. Thus a prosperous idolater goes on to offend, imputing this his power unto his god, Hab. 1:11 . Their Levite, who officiated as priest, is at length named here—Jonathan, the son of Gershom, the son of Manasseh. The word Manasseh, in the original, has the letter n, set over the head, which, some of the Jewish rabbin say, is an intimation that it should be left out, and then Manasseh will be Moses, and this Levite, they say, was grandson to the famous Moses, who indeed had a son named Gershom; but, say they, the historian, in honour of Moses, by a half interposition of that letter, turned the name into Manasseh. The vulgar Latin reads it Moses. And if indeed Moses had a grandson that was rakish, and was picked up as a fit tool to be made use of in the setting up of idolatry, it is not the only instance (would to God it were!) of the unhappy degenerating of the posterity of great and good men. Children’s children are not always the crown of old men. But the learned bishop Patrick takes this to be an idle conceit of the rabbin, and supposes this Jonathan to be of some other family of the Levites. How long these corruptions continued we are told in the close. 1. That the posterity of this Jonathan continued to act as priests to this family of Dan that was seated at Laish, and in the country about, till the captivity, v. 30. After Micah’s image was removed this family retained the character of priests, and had respect paid them as such by that city, and it is very probable that Jeroboam had an eye to them when he set up one of his calves there (which they could welcome at Can, and put some reputation upon, when the priests of the Lord would have nothing to do with them), and that this family officiated as some of his priests. 2. That these images continued till Samuel’s time, for so long the ark of God was at Shiloh; and it is probable that in him time effectual care was taken to suppress and abolish this idolatry. See how dangerous it is to admit an infection, for spiritual distempers are not so soon cured as caught.Finally, on the Psalm,
This is one of the penitential psalms; it is full of grief and complaint from the beginning to the end. David’s sins and his afflictions are the cause of his grief and the matter of his complaints. It should seem he was now sick and in pain, which reminded him of his sins and helped to humble him for them; he was, at the same time, deserted by his friends and persecuted by his enemies; so that the psalm is calculated for the depth of distress and a complication of calamities. He complains, I. Of God’s displeasure, and of his own sin which provoked God against him (v. 1-5). II. Of his bodily sickness (v. 6-10). III. Of the unkindness of his friends (v. 11). IV. Of the injuries which his enemies did him, pleading his good conduct towards them, yet confessing his sins against God (v. 12-20). Lastly, he concludes the psalm with earnest prayers to God for his gracious presence and help (v. 21, v. 22). In singing this psalm we ought to be much affected with the malignity of sin; and, if we have not such troubles as are here described, we know not how soon we may have, and therefore must sing of them by way of preparation and we know that others have them, and therefore we must sing of the by way of sympathy.A psalm of David to bring to remembrance.
Have a great day and keep God in your heart, your mind and your actions!
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