서론
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简体中文
英文原文
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, Jdg 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, Jdg 17:1-13. II. Then it spread itself into the tribe of Dan, Jdg 18:1-31. III. Then villany was committed in Gibeah of Benjamin, Jdg 19:1-30. IV. Then that whole tribe was destroyed for countenancing it, Jdg 20:1-48. V. Then strange expedients were adopted to keep up that tribe, Jdg 21:1-25. 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, Jdg 17:1-6. 2. With a Levite, such a one as he was, for his priest, Jdg 17:7-13.
1-13
Micah and His Gods (1406 BC)
简体中文
米迦与他的神像（主前1406年）
¹ 以法莲山地有一个人，名叫米迦。 ² 他对母亲说：“你那一千一百舍客勒银子被人拿去了，你为此咒诅，也向我耳中讲说；看哪，那银子在我这里，是我拿去了。”他母亲说：“愿耶和华赐福给我的儿子。” ³ 米迦把一千一百舍客勒银子归还他母亲，他母亲说：“我已将这些银子从我家手里完全献给耶和华，为我的儿子造一个雕刻的像、一个铸成的像；现在我要归还给你。” ⁴ 米迦将银子还他母亲，他母亲取了二百舍客勒银子交给银匠，雕成一个像、铸成一个像，安置在米迦的屋内。 ⁵ 这米迦有了神堂，又制造以弗得和家中的神像，分派他一个儿子作祭司。 ⁶ 那时以色列中没有王，各人任意而行。
本段所记：I. 米迦与母亲相争。1. 儿子偷窃母亲。那老妇人凭着长年累月的抠省，攒了一大笔钱——一千一百块银子。她大概打算身后全归儿子；但眼前她也以看着、数着这钱为乐。那年轻人已有成年的家室，因为他有一个儿子年纪已足任祭司（士 17:5）。他知道母亲的藏钱之处，以为自己比她更需要，等不及她去世，便偷偷取出，归己所用。父母当给儿女的而不给，引他们生起盼父母速死的试探，固然是父母的不是；但这却不能丝毫开脱那些偷窃父母、以为凡能从父母手中弄来的都算自己所有——即使是最不正当的手段——的儿女之罪。2. 母亲咒诅儿子，或咒诅无论谁拿了她的钱。看来她已疑心是儿子；因为她咒诅之时，特意在他耳边说得又响又激愤，使他“两耳发麻”。请看贪财之害：它毁坏每一种亲属关系中的本分与安宁。正是贪财，使米迦对母亲不孝以至于偷窃；也正是贪财，使母亲对儿子冷酷无情、丧失天性，甚至咒诅他——倘若他拿了而又隐瞒。外在的损失驱使义人去祷告，却驱使恶人去咒诅。这妇人的银子，在尚未造成雕像铸像之前，已是她的神；否则它的失落不会使她激动到如此地步，以致全然忘记并冲破一切端庄与敬虔的律则。被激怒之人乱抛咒诅——如同疯子抛掷火把、箭矢与死亡（箴 26:18）——实在极其愚蠢，因为他们不能保证那咒诅不致落在自己最亲的人身上。
II. 米迦与母亲复和。1. 儿子被母亲的咒诅所慑，便把银子还了。他虽然恩情少到去偷取，却仍剩有几分敬畏，不敢在母亲对那银子发出咒诅之后仍留着它。他不能相信：母亲的银子若无母亲的祝福，会给他带来什么好处；他被指控时也不敢否认，物主追讨时也不敢扣留。最好是不去作恶；但既已作了，其次好的，便是藉悔改、认罪、归还而予以撤消。儿女当惧怕父母的祷告转而与自己为敌；因为虽然“无故的咒诅必不临到”，但那当受的咒诅，纵然是激动失礼地发出的，仍当公义地畏惧。
2. 母亲因儿子的悔改而欣喜，便收回她的咒诅，转为对儿子福祉的代求：“愿耶和华赐福给我的儿子。”凡犯罪的，若坦然真诚地认罪，就当因其悔改而得称赞，而非仍因过错被定罪、被翻账。
III. 米迦与母亲合谋将银子变作神像，在自家立起偶像崇拜；这似乎是以色列人在约书亚及比他长寿的诸长老死后，背离神及其所设立之敬拜的头一个例子，因此才如此详细地记载。虽然这不过是藉着偶像敬拜真神——违背第二条诫命——却已为敬拜别神（诸巴力和木偶）开了门，违背了第一且最大的诫命。请观察——
1. 母亲对此事的策划。银子既还，她便假称自己已献给耶和华（士 17:3）——或在失窃之前，这样她就要人以为这正是她因失银如此忧伤、并咒诅那窃贼的原因，因为那是已献之物，因而是当灭之物；或在失窃之后她曾许愿，若能追回，便献给神；这样她就要人以为，神既施恩将银子归还她手，便是印证她的愿。她对儿子说：“钱是我的，但你也有心要它；不如既不归我，也不归你，我们一同同意把它造成一像，作敬虔之用。”倘若她将之用在真正为神效力、荣耀神的事上，这倒是他们之间调停的好法子；但按其实情，这计划是邪恶的。这老妇人大概是出埃及的那一代人之一，愿意照她在埃及所见的那样造像；她既已开始糊涂，便回忆起年轻时的愚妄，或许还告诉儿子：据她所知，这种以偶像敬拜神的方式，才是“古时的旧教”。
2. 儿子的顺从。看来她初次提议时，他有所迟疑，因为他知道第二诫命是什么；所以当她说（士 17:3）要将银子交给儿子去造像时，他却把钱还给母亲——不愿染指造像之事——而她交给银匠，把事办妥了，也许还怪他多虑（士 17:4）。但像既造成，米迦受母亲怂恿，不但与之相安无事，且大悦而爱之；偶像崇拜之蛊惑人心如此奇异，又得着祖先所传的规矩之支撑（彼前 1:18；耶 44:17）。但请看老妇人的贪心，部分地压过了她的迷信：她原说已将银子全然献给，为要造雕像铸像（士 17:3），全部一千一百块；但事到临头，她只用不到五分之一，即二百舍客勒（士 17:4）。她以为这已够了——其实，为着那本是“谎言之师傅”的偶像，给这么多已是太多（参哈 2:18）。倘若真是献给神的荣耀，神必不以部分之价被打发，必如对亚拿尼亚和撒非喇那般表明他的不悦（徒 5:1-11）。如今请观察——
（1）此处所引入的腐败是什么（士 17:5）。米迦有了神堂——神之屋（七十士译本如此），因他视之为与示罗的相埒，甚至更胜，因为这是他自己的，出于自己发明、由自己支配；因人总爱把信仰置于自己腰带上，凭己意管理。错谬之屋——迦勒底译本如此，因为实质上它确是如此：偏离了真理之路，是各样欺诈的入口。偶像崇拜是大骗局，是最恶劣的错谬之一。他在偶像崇拜愈演愈烈中所图谋的——无论起初是否有此意——乃是要仿效并抗衡神的谕言和神的典章二者。[1] 仿效其谕言：他造了家神像（teraphim）——小小的像，他可以随需要向其求问，并从其得着消息、指引与预言。昔日的乌陵与土明之于君王和百姓，如今这些家神像之于他的家，也要如此；然而他不能以为真神会认可它们、藉它们赐答，于是便仰赖外邦人所敬拜的那些邪鬼来感动它们、使其为他所用。如此，虽口中仍称耶和华的名（士 17:3），既已放弃神的设立，这些以色列人便无可避免地陷入赤裸裸的偶像崇拜和邪鬼敬拜之中。[2] 仿效其典章：米迦家中分出一间屋子，被指定为神的殿；备了一件以弗得——圣衣——给他祭司供职时穿，仿照神帐幕中所用的；又将他的一个儿子分别为圣，大概是长子，作他的祭司。他既立起雕像或铸像以代表他所敬拜的对象，那么再由一个自己找来、自己设立的祭司来管理它，便不足为奇。这里并未提及为这些银神而设的祭坛、献祭或焚香；但既有祭司，大概这一切都齐了——除非我们假设，起初他的神像只供咨询而不受敬拜，正如拉班的家神像；然而偶像崇拜的开端，正如其他罪恶的开端，如同放水一般：堤一破，便成洪水。偶像崇拜从此开始，便如侵蚀性的大麻风般蔓延开来。莱特甫博士要我们留意：正如这里一千一百块银子被献作造像之用，毁坏了宗教——尤其在但支派之中（我们即将看到），而但正是参孙所属的支派；照样，每个非利士首领也出了一千一百块银子，为要败坏参孙。
（2）这腐败的根源（士 17:6）：那时以色列中没有王——没有士师或君王来理会这些偶像的设立（这事四围乡间无疑很快就趋之若鹜），没有下令将其拆毁；没有人劝诫米迦其错谬，没有人禁戒惩治他，趁此病尚在初期予以根除，本可幸免其蔓延。各人都行自己眼中看为正的事，于是不久就行耶和华眼中看为恶的事。他们既无王维持秩序，神的殿便被荒弃，神的祭司便被冷落，万事都趋于败坏。请看治理乃是何等的福，为君王和一切在位的不仅当献上祷告与代求，也当献上感谢，实在大有道理（提前 2:1、2）。在神的庇佑下，维系世上的信仰，再没有比治权与教权这二者之正当施行贡献更大的了。
⁷ 犹大伯利恒有一个少年人，是犹大族的利未人，他在那里寄居。 ⁸ 这人离开犹大伯利恒城，要找一个可住的地方；行路的时候，到了以法莲山地，走到米迦的住宅。 ⁹ 米迦问他说：“你从哪里来？”他回答说：“我是犹大伯利恒的利未人，要找一个可住的地方。” ¹⁰ 米迦对他说：“你住在我这里，作我的父、作我的祭司；我每年给你十舍客勒银子，一套衣服，并度日的食物。”于是利未人就进去了。 ¹¹ 利未人愿意与那人同住；那少年人待他如同自己的儿子一样。 ¹² 米迦分派这利未人；那少年人作了他的祭司，住在米迦的家里。 ¹³ 米迦说：“现在我知道耶和华必赐福与我，因我有一个利未人作我的祭司。”
此处我们看见米迦如何为自己装备一个利未人作他的牧师——或因他的儿子既为家业继承人，嫌太尊贵不肯供职，或更可能因他儿子不属利未支派，不够资格。请观察——
I. 是什么把这利未人带到米迦这里。他母系属犹大族，住在伯利恒——与母系亲属同住（那并非利未人的城邑）；或因别的缘故，以客旅或寄居者的身份住在那里（士 17:7）。他从此出发，要找一个可住的地方，旅途中到了以法莲山地米迦的住宅（士 17:8）。如今：1. 有人认为他的迁移是出于他的不幸——或因在伯利恒受逼迫欺凌，或更可能因受忽略挨饿。神为利未人有丰足的安排，但百姓却扣留当纳之物，又不帮他们取得所分派的城邑；于是他们陷入困境，又无人顾念救济。以色列人背弃神，是从背弃利未人开始的，因此他们受警诫不可如此（申 12:19）。善牧被忽视、生计无着，乃是信仰衰颓的征兆。2. 但此事看来更像他的过失与愚妄——他爱漂泊，丢掉了原来的位置，失去了朋友的尊重；既有一颗游荡的心，便要出外“碰运气”——如俗话所说。我们不能设想那时景况已经败坏到一个地步，使利未人竟会穷困——除非是他自己的过失。当安顿而不能安顿之人，固然堪怜；但可安顿而不肯安顿之人，则当受罚。漂泊无定本应是持续的烦扰，竟有以色列人——尤其是利未人——喜好此道，实在奇异。
II. 米迦与他立的约。倘若他对自己儿子作祭司真不满，他本可亲自或差人出去访寻一个利未人；但如今他只是顺手抓住一个送上门来的——这表明他对此事并无多少热心。大概这个游荡的利未人在乡间已风闻米迦的“神堂、他的雕刻和铸成的像”；他若胸中尚有半点利未人的心志，本该因此赶往米迦那里，责备他的偶像崇拜，指出这如何明明违背神的律法，如何将招致神的刑罚；但他非但没有这样行，反而像那圣洁支派中一根败坏堕落的枝子，径往那里献殷勤，说：“你们有利未人的工可作吗？”——因他失业，要找一个可住的地方（士 17:9）；他所图的无非是糊口，不是为行善。米迦延揽他入自家（士 17:10），应许他：1. 好的职位：“作我的父、作我的祭司。”他虽是个年轻人，又是从门口随手捡来的，但米迦既立他作祭司，便要待他如父——决不至于把他置于仆人之列。他不查他的凭证，不留时间打听他在原居所的品行如何，也不思想：他虽是利未人，却或许品行败坏，可能成为自家的瘟疫与羞辱；他只想着，他纵然是何等的浪子，也可充作一个雕像的祭司——正如耶罗波安那出于民中最卑贱之人的祭司（王上 12:31）。凡能拿任何东西当神的人，自然也能拿任何东西当祭司，原不足为奇。2. 勉可糊口的供给。他必供他衣食——双套衣服（原文边注如此），即一好一坏，一套日常穿、一套节期穿，加上十舍客勒银子一年——约合二十五先令——作零用：比起神为尽忠的利未人所预备的，这是何等寒酸的薪俸；然而离弃神事奉的人，绝不会因此改善自己，也找不着更好的主人。传道之职是最好的呼召，却是世上最坏的买卖。
III. 利未人与他的定居（士 17:11）：他愿意与那人同住；虽然他的事奉是迷信的，他的工价是丢脸的，他对两者都不反对，反倒自庆得着如此好的人家。米迦自以为比邻舍都圣洁，竟敢为这利未人行分派之礼（士 17:12）。仿佛他建造、陈设并资助这间小礼拜堂，便授权他不但可以指派供职之人，还可以授予那些他无权赐、对方也无权受的圣职。如今他对这少年人尊如父、爱如子，愿以此弥补他所给薪俸之菲薄。
IV. 米迦对此的满足（士 17:13）：“现在我知道耶和华必赐福与我”——即他指望他新建的安排可在邻舍中得名声，进而有利可图，因他可分享祭坛的收益；或更可能，他指望神必悦纳并赐福他手所作的一切——“因我有一个利未人作我的祭司。”1. 他以为，神如此及时地把一个利未人打发到他家门口，正是神恩待他和他的偶像的记号。于是那些以自欺自慰的人，若护理之工意外地为他们恶道送上任何助力，便易推论神是悦纳他们的。2. 他以为既已修正了祭司职分的瑕疵，一切便都妥当了——尽管他仍保留他的雕像铸像。须知，许多人正是因局部的改革而自欺，对自己光景存好评价。他们以为已尽善尽美，因为在某一点上不像从前那样败坏；仿佛纠正一个过错，便能为坚持其余一切过错赎罪。3. 他以为将一个利未人立为祭司是大有功劳之举——其实这是僭越的擅专，且大大惹动神的怒气。人的骄傲、无知与自谄，不但会为最大胆的不虔和侵犯神主权之举辩护，且要加以彰显与圣化。米迦本大可说：“如今我当畏惧神必咒诅我，因我败坏了属神支派的一个人，引诱他去敬拜雕刻的像”；他却指望因此神必赐福与他。4. 他以为家中既有利未人同居，便自然有资格领受神的恩。属肉体的心易于过分倚靠外在特权，断定神必赐福给他们，因为他们生于敬虔之家，住在祷告的家庭，与极好的人结社，又坐在活泼的讲坛之下；其实这一切不过是像有了一个利未人作祭司而已——丝毫不能保证神必赐福，除非他们自己为善，并善用这一切机会。
英文原文
Micah and His Gods (1406 BC)
¹ And there was a man of mount Ephraim, whose name was Micah.
² And he said unto his mother, The eleven hundred shekels of silver that were taken from thee, about which thou cursedst, and spakest of also in mine ears, behold, the silver is with me; I took it. And his mother said, Blessed be thou of the LORD, my son.
³ And when he had restored the eleven hundred shekels of silver to his mother, his mother said, I had wholly dedicated the silver unto the LORD from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee.
⁴ Yet he restored the money unto his mother; and his mother took two hundred shekels of silver, and gave them to the founder, who made thereof a graven image and a molten image: and they were in the house of Micah.
⁵ And the man Micah had a house of gods, and made an ephod, and teraphim, and consecrated one of his sons, who became his priest.
⁶ In those days there was no king in Israel, but every man did that which was right in his own eyes.
Here we have, I. Micah and his mother quarrelling. 1. The son robs the mother. The old woman had hoarded, with long scraping and saving, a great sum of money, 1100 pieces of silver. It is likely she intended, when she died, to leave it to her son: in the mean time it did her good to look upon it, and to count it over. The young man had a family of children grown up, for he had one of age to be a priest, Jdg 17:5. He knows where to find his mother's cash, thinks he has more need of it than she has, cannot stay till she dies, and so takes it away privately for his own use. Though it is a fault in parents to withhold from their children that which is meet, and lead them into temptation to wish them in their graves, yet even this will by no means excuse the wickedness of those children that steal from their parents, and think all their own that they can get from them, though by the most indirect methods. 2. The mother curses the son, or whoever had taken her money. It should seem she suspected her son; for, when she cursed, she spoke in his ears so loud, and with so much passion and vehemence, as made both his ears to tingle. See what mischief the love of money makes, how it destroys the duty and comfort of every relation. It was the love of money that made Micah so undutiful to his mother as to rob her, and made her so unkind and void of natural affection to her son as to curse him if he had it and concealed it. Outward losses drive good people to their prayers, but bad people to their curses. This woman's silver was her god before it was made thither into a graven or a molten image, else the loss of it would not have put her into such a passion as caused her quite to forget and break through all the laws of decency and piety. It is a very foolish thing for those that are provoked to throw their curses about as a madman that casteth fire-brands, arrows, and death, since they know not but they may light upon those that are most dear to them.
II. Micah and his mother reconciled. 1. The son was so terrified with his mother's curses that he restored the money. Though he had so little grace as to take it, he had so much left as not to dare to keep it when his mother had sent a curse after it. He cannot believe his mother's money will do him any good without his mother's blessing, nor dares he deny the theft when he is charged with it, nor retain the money when it is demanded by the right owner. It is best not to do evil, but it is next best, when it is done, to undo it again by repentance, confession, and restitution. Let children be afraid of having the prayers of their parents against them; for, though the curse causeless shall not come, yet that which is justly deserved may be justly feared, even though it was passionately and indecently uttered. 2. The mother was so pleased with her son's repentance that she recalled her curses, and turned them into prayers for her son's welfare: Blessed be thou of the Lord, my son. When those that have been guilty of a fault appear to be free and ingenuous in owning it they ought to be commended for their repentance, rather than still be condemned and upbraided for their fault.
III. Micah and his mother agreeing to turn their money into a god, and set up idolatry in their family; and this seems to have been the first instance of the revolt of any Israelite from God and his instituted worship after the death of Joshua and the elders that out-lived him, and is therefore thus particularly related. And though this was only the worship of the true God by an image, against the second commandment, yet this opened the door to the worship of other gods, Baalim and the groves, against the first and great commandment. Observe,
1. The mother's contrivance of this matter. When the silver was restored she pretended she had dedicated it to the Lord (Jdg 17:3), either before it was stolen, and then she would have this thought to be the reason why she was so much grieved at the loss of it and imprecated evil on him that had taken it, because it was a dedicated and therefore an accursed thing, or after it was stolen she had made a vow that, if she could retrieve it, she would dedicate it to God, and then she would have the providence that had so far favoured her as to bring it back to her hands to be an owning of her vow. "Come," said she to her son, "the money is mine, but thou hast a mind to it; let it be neither mine nor thine, but let us both agree to make it into an image for a religious use." Had she put it to a use that was indeed for the service and honour of God, this would have been a good way of accommodating the matter between them; but, as it was, the project was wicked. Probably this old woman was one of those that came out of Egypt, and would have such images made as she had seen there; now that she began to dote she called to remembrance the follies of her youth, and perhaps told her son that this way of worshipping God by images was, to her knowledge, the old religion.
2. The son's compliance with her. It should seem, when she first proposed the thing he stumbled at it, knowing what the second commandment was; for, when she said (Jdg 17:3) she designed it for her son to make an image of, yet he restored it to his mother (being loth to have a hand in making the image), and she gave it to the founder and had the thing done, blaming him perhaps for scrupling at it, Jdg 17:4. But, when the images were made, Micah, by his mother's persuasion, was not only well reconciled to them, but greatly pleased and in love with them; so strangely bewitching was idolatry, and so much supported by traditions received from their parents, 1Pe 1:18, Jer 44:17. But observe how the old woman's covetousness prevailed, in part, above her superstition. She had wholly dedicated the silver to make the graven and molten images (Jdg 17:3), all the 1100 pieces; but, when it came to be done, she made less than a fifth part serve, even 200 shekels, Jdg 17:4. She thought that enough, and indeed it was too much to give for an image that is a teacher of lies. Had it been devoted truly to the honour of God, he would not thus have been put off with part of the price, but would have signified his resentment of the affront, as he did in the case of Ananias and Sapphira. Now observe,
(1.) What was the corruption here introduced, Jdg 17:5. The man Micah had a house of gods, a house of God, so the LXX., for so he thought it, as good as that at Shiloh, and better, because his own, of his own inventing and at his own disposal; for people love to have their religion under their girdle, to manage it as they please. A house of error, so the Chaldee, for really it was so, a deviation from the way of truth and an inlet to all deceit. Idolatry is a great cheat, and one of the worst of errors. That which he aimed at in the progress of his idolatry, whether he designed it at first or no, was to mimic and rival both God's oracles and his ordinances. [1.] His oracles; for he made teraphim, little images which he might advise with as there was occasion, and receive informations, directions, and predictions from. What the urim and thummim were to the prince and people these teraphim should be to his family; yet he could not think that the true God would own them, or give answers by them, and therefore depended upon such demons as the heathen worshipped to inspire them and make them serviceable to him. Thus, while the honour of Jehovah was pretended (Jdg 17:3), yet, his institution being relinquished, these Israelites unavoidably lapsed into downright idolatry and demon-worship. [2.] His ordinances. Some room or apartment in the house of Micah was appointed for the temple or house of God; an ephod, or holy garment, was provided for his priest to officiate in, in imitation of those used at the tabernacle of God, and one of his sons he consecrated, probably the eldest, to be his priest. And, when he had set up a graven or molten image to represent the object of his worship, no marvel if a priest of his own getting and his own making served to be the manager of it. Here is no mention of any altar, sacrifice, or incense, in honour of these silver gods, but, having a priest, it is probable he had all these, unless we suppose that, at first, his gods were intended only to be advised with, not to be adored, like Laban's teraphim; but the beginning of idolatry, as of other sins, is like the letting forth of water: break the dam, and you bring a deluge. Here idolatry began, and it spread like a fretting leprosy. Dr. Lightfoot would have us observe that as 1100 pieces of silver were here devoted to the making of an idol, which ruined religion, especially in the tribe of Dan (as we shall presently find), which was Samson's tribe, so 1100 pieces of silver were given by each Philistine lord for the ruin of Samson.
(2.) What was the cause of this corruption (Jdg 17:6): There was no king in Israel, no judge or sovereign prince to take cognizance of the setting up of these images (which, doubtless, the country about soon resorted to), and to give orders for the destroying of them, none to convince Micah of his error and to restrain and punish him, to take this disease in time, by which the spreading of the infection might have been happily prevented. Every man did that which was right in his own eyes, and then they soon did that which was evil in the sight of the Lord. When they were without a king to keep good order among them, God's house was forsaken, his priests were neglected, and all went to ruin among them. See what a mercy government is, and what reason there is that not only prayers and intercessions, but giving of thanks, should be made for kings and all in authority, 1Ti 2:1,2. Nothing contributes more, under God, to the support of religion in the world, than the due administration of those two great ordinances, magistracy and ministry.
⁷ And there was a young man out of Beth-lehem-judah of the family of Judah, who was a Levite, and he sojourned there.
⁸ And the man departed out of the city from Beth-lehem-judah to sojourn where he could find a place: and he came to mount Ephraim to the house of Micah, as he journeyed.
⁹ And Micah said unto him, Whence comest thou? And he said unto him, I am a Levite of Beth-lehem-judah, and I go to sojourn where I may find a place.
¹⁰ And Micah said unto him, 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. So the Levite went in.
¹¹ And the Levite was content to dwell with the man; and the young man was unto him as one of his sons.
¹² And Micah consecrated the Levite; and the young man became his priest, and was in the house of Micah.
¹³ Then said Micah, Now know I that the LORD will do me good, seeing I have a Levite to my priest.
We have here an account of Micah's furnishing himself with a Levite for his chaplain, either thinking his son, because the heir of his estate, too good to officiate, or rather, because not of God's tribe, not good enough. Observe,
I. What brought this Levite to Micah. By his mother's side he was of the family of Judah, and lived at Bethlehem among his mother's relations (for that was not a Levites' city), or, upon some other account, as a stranger or inmate, sojourned there, Jdg 17:7. Thence he went to sojourn where he could find a place, and in his travels came to the house of Micah in Mount Ephraim, Jdg 17:8. Now, 1. Some think it was his unhappiness that he was under a necessity of removing, either because he was persecuted and abused, or rather neglected and starved, at Bethlehem. God had made plentiful provision for the Levites, but the people withheld their dues, and did not help them into the possession of the cities assigned to them; so that they were reduced to straits, and no care was taken for their relief. Israel's forsaking God began with forsaking the Levites, which therefore they are warned against, De 12:19. It is a sign religion is going to decay when good ministers are neglected and at a loss for a livelihood. But, 2. It seems rather to have been his fault and folly, that he loved to wander, threw himself out where he was, and forfeited the respect of his friends, and, having a roving head, would go to seek his fortune, as we say. We cannot conceive that things had yet come to such a pass among them that a Levite should be poor, unless it was his own fault. As those are fit to be pitied that would fix but may not, so those are fit to be punished that might fix but will not. Unsettledness being, one would think, a constant uneasiness, it is strange that any Israelite, especially any Levite, should affect it.
II. What bargain Micah made with him. Had he not been well enough content with his son for his priest, he would have gone or sent abroad to enquire out a Levite, but now he only takes hold of one that drops into his hands, which showed that he had no great zeal in the matter. It is probable that this rambling Levite had heard, in the country, of Micah's house of gods, his graven and molten image, which, if he had had any thing of the spirit of a Levite in him, would have brought him thither to reprove Micah for his idolatry, to tell how directly contrary it was to the law of God, and how it would bring the judgments of God upon him; but instead of this, like a base and degenerate branch of that sacred tribe, thither he goes to offer his service, with, Have you any work for a Levite? for I am out of business, and go to sojourn where I may find a place; all he aimed at was to get bread, not to do good, Jdg 17:9. Micah courts him into his family (Jdg 17:10), and promises him, 1. Good preferment: Be unto me a father and a priest. Though a young man, and taken up at the door, yet, if he take him for a priest, he will respect him as a father, so far is he from setting him among his servants. He asks not for his credentials, takes no time to enquire how he behaved in the place of his last settlement, considers not whether, though he was a Levite, yet he might not be of such a bad character as to be a plague and scandal to his family, but thinks, though he should be ever so great a rake, he might serve for a priest to a graven image, like Jeroboam's priest of the lowest of the people, 1Ki 12:31. No marvel if those who can make any thing serve for a god can also make any thing serve for a priest. 2. A tolerable maintenance. He will allow him meat, and drink, and clothes, a double suit, so the word is in the margin, a better and a worse, one for every day's wear and one for holy days, and ten shekels, about twenty-five shillings, a year for spending money—a poor salary in comparison of what God provided for the Levites that behaved well; but those that forsake God's service will never better themselves, nor find a better master. The ministry is the best calling but the worst trade in the world.
III. The Levite's settlement with him (Jdg 17:11): He was content to dwell with the man; though his work was superstitious and his wages were scandalous, he objected against neither, but thought himself happy that he had lighted on so good a house. Micah, thinking himself holier than any of his neighbours, presumed to consecrate this Levite, Jdg 17:12. As if his building, furnishing, and endowing this chapel authorized him, not only to appoint the person that should officiate there, but to confer those orders upon him which he had no right to give nor the other to receive. And now he shows him respect as a father and tenderness as a son, and is willing thus to make up the deficiency of the coin he gave him.
IV. Micah's satisfaction in this (Jdg 17:13): Now know I that the Lord will do me good (that is, he hoped that his new establishment would gain reputation among his neighbours, which would turn to his advantage, for he would share in the profit of his altar; or, rather, he hoped that God would countenance and bless him in all he put his hand unto) because I have a Levite to be my priest. 1. He thought it was a sign of God's favour to him and his images that he had so opportunely sent a Levite to his door. Thus those who please themselves with their own delusions, if Providence unexpectedly bring any thing to their hands that furthers them in their evil way, are too apt to infer thence that God is pleased with them. 2. He thought now that the error of his priesthood was amended all was well, though he still retained his graven and molten image. Note, Many deceive themselves into a good opinion of their state by a partial reformation. They think they are as good as they should be, because, in some one particular instance, they are not so bad as they have been, as if the correcting of one fault would atone for their persisting in all the rest. 3. He thought the making of a Levite into a priest was a very meritorious act, which really was a presumptuous usurpation, andvery provoking to God. Men's pride, and ignorance, and self-flattery, will undertake, not only to justify, but magnify and sanctify, the most daring impieties and invasions upon the divine prerogatives. With much reason might Micah have said, "Now may I fear that God will curse me, because I have debauched one of his own tribe, and drawn him into the worship of a graven image;" yet for this he hopes God will do him good. 4. He thought that having a Levite in the house with him would of course entitle him to the divine favour. Carnal hearts are apt to build too much upon their external privileges, and to conclude that God will certainly do them good because they are born of godly parents, dwell in praying families, are linked in society with those that are very good, and sit under a lively ministry; whereas all this is but like having a Levite to be their priest, which amounts to no security at all that God will do them good, unless they be good themselves, and make a good use of these advantages.
众人都同意，本章及本书余下各章所记载的事，并非如叙述次序所示发生在参孙之后，而是远在先前——甚至在约书亚死后不久，以利亚撒的儿子非尼哈的日子（士 20:28）。只是这些事被置于书的后半部分，以免打断士师的历史。为要显明国家在士师治下何等有福，此处便显出没有士师时他们何等不幸。I. 那时偶像崇拜在米迦家中开始，士 17:1-13。II. 那时它蔓延到但支派，士 18:1-31。III. 那时在便雅悯的基比亚有恶事发生，士 19:1-30。IV. 那时整个支派因庇护这恶事而被剪除，士 20:1-48。V. 那时采用了奇特的权宜之计来维系那个支派，士 21:1-25。因此，愿颂赞归于神，因我们所处的治理！本章告诉我们以法莲人米迦怎样为自己预备：1. 一尊神像作他的神，士 17:1-6。2. 一个利未人——就如他所是的那样——作他的祭司，士 17:7-13。