And they said unto him, Hold thy peace, lay thine hand upon thy mouth, and go with us, and be to us a father and a priest: is it better for thee to be a priest unto the house of one man, or that thou be a priest unto a tribe and a family in Israel?
Read it in contextThe Danites Take Micah’s Idols
Start reading at Judges 18:14 (Judges 18:14 to Judges 18:31).
An editorial reading unit, not a claim that the surrounding context stops here. Book background below applies to the shared passage; individual verses may need more specific explanation.
This unit closes the chapter’s selected reading divisions. The closing accounts expose religious and social disorder, repeatedly drawing attention to the absence of a king and self-directed conduct.
18:14Then answered the five men that went to spy out the country of Laish, and said unto their brethren, Do ye know that there is in these houses an ephod, and teraphim, and a graven image, and a molten image? now therefore consider what ye have to do.
18:15And they turned thitherward, and came to the house of the young man the Levite, even unto the house of Micah, and saluted him.
18:16And the six hundred men appointed with their weapons of war, which were of the children of Dan, stood by the entering of the gate.
18:17And the five men that went to spy out the land went up, and came in thither, and took the graven image, and the ephod, and the teraphim, and the molten image: and the priest stood in the entering of the gate with the six hundred men that were appointed with weapons of war.
18:18And these went into Micah's house, and fetched the carved image, the ephod, and the teraphim, and the molten image. Then said the priest unto them, What do ye?
18:19And they said unto him, Hold thy peace, lay thine hand upon thy mouth, and go with us, and be to us a father and a priest: is it better for thee to be a priest unto the house of one man, or that thou be a priest unto a tribe and a family in Israel?
18:20And the priest's heart was glad, and he took the ephod, and the teraphim, and the graven image, and went in the midst of the people.
18:21So they turned and departed, and put the little ones and the cattle and the carriage before them.
18:22And when they were a good way from the house of Micah, the men that were in the houses near to Micah's house were gathered together, and overtook the children of Dan.
18:23And they cried unto the children of Dan. And they turned their faces, and said unto Micah, What aileth thee, that thou comest with such a company?
18:24And he said, Ye have taken away my gods which I made, and the priest, and ye are gone away: and what have I more? and what is this that ye say unto me, What aileth thee?
18:25And the children of Dan said unto him, Let not thy voice be heard among us, lest angry fellows run upon thee, and thou lose thy life, with the lives of thy household.
18:26And the children of Dan went their way: and when Micah saw that they were too strong for him, he turned and went back unto his house.
18:27And they took the things which Micah had made, and the priest which he had, and came unto Laish, unto a people that were at quiet and secure: and they smote them with the edge of the sword, and burnt the city with fire.
18:28And there was no deliverer, because it was far from Zidon, and they had no business with any man; and it was in the valley that lieth by Bethrehob. And they built a city, and dwelt therein.
18:29And they called the name of the city Dan, after the name of Dan their father, who was born unto Israel: howbeit the name of the city was Laish at the first.
18:30And the children of Dan set up the graven image: and Jonathan, the son of Gershom, the son of Manasseh, he and his sons were priests to the tribe of Dan until the day of the captivity of the land.
18:31And they set them up Micah's graven image, which he made, all the time that the house of God was in Shiloh.
Study content, not yet reviewed.
Who
Who wrote the book? Samuel is the traditional Jewish attribution. The final writer cannot be identified with certainty; Samuel's name should therefore be given as a traditional answer, not a verified signature. Historical source: Babylonian Talmud, Bava Batra 14b–15a (record of Jewish attribution, not contemporary proof). traditionally held
Who was present or being addressed in this passage? In the surrounding chapter context (Judges 17:1–18:31): Micah's household, the Levite, and the migrating Danites are involved in the shrine and migration narrative. stated in the text
Who was the book written to? Israel, looking back on the period between Joshua and the monarchy. The repeated notice that Israel had no king addresses readers for whom that earlier situation needed explanation. Biblical references: Judges 17:6; Judges 21:25. book background
What
What is the topic of this reading unit? The Danites Take Micah’s Idols. Read Judges 18:14 through Judges 18:31 as a connected unit. interpretation
How does it contribute to the book? This unit closes the chapter’s selected reading divisions. The closing accounts expose religious and social disorder, repeatedly drawing attention to the absence of a king and self-directed conduct. interpretation
When
When are the events or message set? The opening follows Joshua's death. The accounts cover the period before kingship, but the book does not supply a single modern calendar date for every episode. book background
Where
What is the book’s geographic setting? The episodes move among Israel's tribal territories and surrounding peoples. A location in one judge's account should not be assigned to another without textual support. book background
Where does the context start?
This passage sits in The Danites Take Micah’s Idols (Judges 18:14 to Judges 18:31).
Start reading at Judges 18:14. An editorial reading unit, not a claim that the surrounding context stops here. Book background below applies to the shared passage; individual verses may need more specific explanation.
How
How does this book connect with Jesus Christ? Acts 13 recalls the judges as part of Israel's history before moving to David and the promised Saviour, Jesus. This historical connection does not make every judge's conduct exemplary. See Acts 13:20, Acts 13:22, Acts 13:23. interpretation
How should this book guide our response? Recognize the danger of recurring unfaithfulness and self-directed conduct. Distinguish the LORD's deliverance from a deliverer's sins, and do not treat a vow or violent act as approved merely because it is narrated. interpretation
What Scripture saysThe book does not name its author.
Early traditionJewish tradition (Baba Bathra 14b) names Samuel.
What is debatedAuthorship is not stated in Scripture and cannot be confirmed. The repeated note that there was no king in Israel suggests a writer during the monarchy.
Cross references from CrossReferences-org (CC BY 4.0).
Macro-Structure
See how this passage fits the chapter and the book.
Macro-Structure of Judges 18
Prefilled outline, not yet reviewed.
Judges describes Israel after Joshua, including repeated apostasy and deliverance. It does not name its author. Narrated violence, vows, and misconduct are not endorsements merely because they appear in the account. Local headings and stanza divisions are editorial reading aids adapted from public-domain BSB headings; verse boundaries and Scripture links use the KJV. Connections describe the surrounding book movement.
Connection to the wholeThis opening unit introduces the chapter’s movement. The closing accounts expose religious and social disorder, repeatedly drawing attention to the absence of a king and self-directed conduct.
Connection to the wholeThis unit closes the chapter’s selected reading divisions. The closing accounts expose religious and social disorder, repeatedly drawing attention to the absence of a king and self-directed conduct.
interpretation
Suggested literary divisions. Headings summarize the passage; they are not part of the biblical text.
Macro-Structure of Judges
Prefilled outline, not yet reviewed.
Judges describes Israel after Joshua, including repeated apostasy and deliverance. It does not name its author. Narrated violence, vows, and misconduct are not endorsements merely because they appear in the account.
Connection to the wholeThe closing accounts expose religious and social disorder, repeatedly drawing attention to the absence of a king and self-directed conduct.
interpretation
Suggested literary divisions. Headings summarize the passage; they are not part of the biblical text.