1 Samuel 2

1 Samuel 2:1

The Report of the Spies

The tribe mates are very curious about the findings of the spies. They report enthusiastically and insist on immediate action. What they have seen exceeds the wildest expectations. In their passionate story there is even space for God. Here too God is ‘called in’ to put the seal of approval on their report.

Nobody wonders if this is the land God has thought good for them. After all, all the circumstances already make it clear that God has given this land into their hands, don’t they? With the same eyes and mindset, Lot used to look at the region of Sodom and Gomorrah. It looked “like the garden of the LORD” (Genesis 13:10), a doozy place to dwell. Lot did not wonder what the LORD wanted. He followed with his heart what his eyes saw. We read in Genesis 19 about the misfortune this brought to him and his family (Genesis 19:1-38). The Danites have exactly the same spirit as Lot had.

1 Samuel 2:2

The Promotion of Micah’s Priest

The call of the spies is answered. An army of six hundred men sets out to take possession of ‘the promised land’. Via Kiriath-jearim they reach the house of Micah. Then follows a remarkably detailed and vivid description of the way in which the Levite of Micah is taken over by the tribe of Dan.

The five men of the first mission lead the six hundred. Five is the number of responsibility. Just as they are responsible for recommending the tribe’s new home area, so they are also responsible for the way this expedition is carried out. They take the floor and the initiative. Obviously, before taking possession of the area in question, they had planned to recruit the Levite as a tribal priest. After all, he made them hear a very favorable statement from God, which has come true. They can use such a man in their tribe very well.

They also tell their contemporaries of the other discovery they made, of the idols in the houses of Micah. They don’t have to explain what they mean. Their tribesmen have the same spiritual mindset as they have.

When they arrive at the house, the five men first enter the house, while the others wait at the gate. The five take away the idols. If the priest sees this, he objects. However, that does not impress in any way. A self-willed priesthood is nothing. It serves only to satisfy religious feelings. The tribe of Dan is looking for this. Therefore, the Levite is silenced without pardon and they make him an enticing proposal.

The priest’s mood changes immediately when he hears what is promised. This proposal means an important improvement in his position and a larger circle within which he can exert his influence. The whole thing is so attractive, that he doesn’t even think about his obligations toward Micah anymore. He packs his things and goes with the Danites. The thought of asking about God’s will does not arise in him at all.

This kind of thing is not strange to us. Although we may not be asked, we are all sensitive to spiritual promotion. Imagine that we can choose from two occasions where we can tell something about the Lord Jesus. On one occasion we can expect a few hundred people, while on the other we can be happy when twenty people come up. What opportunity would we prefer? Isn’t it to that place where we can tell hundreds of people something about the Lord Jesus? It is to be desired that we first speak with the Lord about it. Then He will make it clear where we have to go.

The point is, that we are naturally inclined to look at what we see with our eyes, isn’t it? Let us be honest. What the Levite does is in our blood. The only thing that can keep us from such human and carnal motives is a sincere questioning of the will of God. Let us not lose sight of the danger of the financial aspect either. The temptation to be guided by this is at least as great as the size of the audience. Places where a spiritual service is rewarded well are more popular than those where they don’t rattle with the moneybag.

Anyone who may do a service for the Lord must take such dangers into account. We can learn this from the negotiations between the Danites and the Levite. The only commissioner must be the Lord. Our only motive must be to serve Him. Everything else we can leave to Him.

1 Samuel 2:3

The Promotion of Micah’s Priest

The call of the spies is answered. An army of six hundred men sets out to take possession of ‘the promised land’. Via Kiriath-jearim they reach the house of Micah. Then follows a remarkably detailed and vivid description of the way in which the Levite of Micah is taken over by the tribe of Dan.

The five men of the first mission lead the six hundred. Five is the number of responsibility. Just as they are responsible for recommending the tribe’s new home area, so they are also responsible for the way this expedition is carried out. They take the floor and the initiative. Obviously, before taking possession of the area in question, they had planned to recruit the Levite as a tribal priest. After all, he made them hear a very favorable statement from God, which has come true. They can use such a man in their tribe very well.

They also tell their contemporaries of the other discovery they made, of the idols in the houses of Micah. They don’t have to explain what they mean. Their tribesmen have the same spiritual mindset as they have.

When they arrive at the house, the five men first enter the house, while the others wait at the gate. The five take away the idols. If the priest sees this, he objects. However, that does not impress in any way. A self-willed priesthood is nothing. It serves only to satisfy religious feelings. The tribe of Dan is looking for this. Therefore, the Levite is silenced without pardon and they make him an enticing proposal.

The priest’s mood changes immediately when he hears what is promised. This proposal means an important improvement in his position and a larger circle within which he can exert his influence. The whole thing is so attractive, that he doesn’t even think about his obligations toward Micah anymore. He packs his things and goes with the Danites. The thought of asking about God’s will does not arise in him at all.

This kind of thing is not strange to us. Although we may not be asked, we are all sensitive to spiritual promotion. Imagine that we can choose from two occasions where we can tell something about the Lord Jesus. On one occasion we can expect a few hundred people, while on the other we can be happy when twenty people come up. What opportunity would we prefer? Isn’t it to that place where we can tell hundreds of people something about the Lord Jesus? It is to be desired that we first speak with the Lord about it. Then He will make it clear where we have to go.

The point is, that we are naturally inclined to look at what we see with our eyes, isn’t it? Let us be honest. What the Levite does is in our blood. The only thing that can keep us from such human and carnal motives is a sincere questioning of the will of God. Let us not lose sight of the danger of the financial aspect either. The temptation to be guided by this is at least as great as the size of the audience. Places where a spiritual service is rewarded well are more popular than those where they don’t rattle with the moneybag.

Anyone who may do a service for the Lord must take such dangers into account. We can learn this from the negotiations between the Danites and the Levite. The only commissioner must be the Lord. Our only motive must be to serve Him. Everything else we can leave to Him.

1 Samuel 2:4

The Promotion of Micah’s Priest

The call of the spies is answered. An army of six hundred men sets out to take possession of ‘the promised land’. Via Kiriath-jearim they reach the house of Micah. Then follows a remarkably detailed and vivid description of the way in which the Levite of Micah is taken over by the tribe of Dan.

The five men of the first mission lead the six hundred. Five is the number of responsibility. Just as they are responsible for recommending the tribe’s new home area, so they are also responsible for the way this expedition is carried out. They take the floor and the initiative. Obviously, before taking possession of the area in question, they had planned to recruit the Levite as a tribal priest. After all, he made them hear a very favorable statement from God, which has come true. They can use such a man in their tribe very well.

They also tell their contemporaries of the other discovery they made, of the idols in the houses of Micah. They don’t have to explain what they mean. Their tribesmen have the same spiritual mindset as they have.

When they arrive at the house, the five men first enter the house, while the others wait at the gate. The five take away the idols. If the priest sees this, he objects. However, that does not impress in any way. A self-willed priesthood is nothing. It serves only to satisfy religious feelings. The tribe of Dan is looking for this. Therefore, the Levite is silenced without pardon and they make him an enticing proposal.

The priest’s mood changes immediately when he hears what is promised. This proposal means an important improvement in his position and a larger circle within which he can exert his influence. The whole thing is so attractive, that he doesn’t even think about his obligations toward Micah anymore. He packs his things and goes with the Danites. The thought of asking about God’s will does not arise in him at all.

This kind of thing is not strange to us. Although we may not be asked, we are all sensitive to spiritual promotion. Imagine that we can choose from two occasions where we can tell something about the Lord Jesus. On one occasion we can expect a few hundred people, while on the other we can be happy when twenty people come up. What opportunity would we prefer? Isn’t it to that place where we can tell hundreds of people something about the Lord Jesus? It is to be desired that we first speak with the Lord about it. Then He will make it clear where we have to go.

The point is, that we are naturally inclined to look at what we see with our eyes, isn’t it? Let us be honest. What the Levite does is in our blood. The only thing that can keep us from such human and carnal motives is a sincere questioning of the will of God. Let us not lose sight of the danger of the financial aspect either. The temptation to be guided by this is at least as great as the size of the audience. Places where a spiritual service is rewarded well are more popular than those where they don’t rattle with the moneybag.

Anyone who may do a service for the Lord must take such dangers into account. We can learn this from the negotiations between the Danites and the Levite. The only commissioner must be the Lord. Our only motive must be to serve Him. Everything else we can leave to Him.

1 Samuel 2:5

The Promotion of Micah’s Priest

The call of the spies is answered. An army of six hundred men sets out to take possession of ‘the promised land’. Via Kiriath-jearim they reach the house of Micah. Then follows a remarkably detailed and vivid description of the way in which the Levite of Micah is taken over by the tribe of Dan.

The five men of the first mission lead the six hundred. Five is the number of responsibility. Just as they are responsible for recommending the tribe’s new home area, so they are also responsible for the way this expedition is carried out. They take the floor and the initiative. Obviously, before taking possession of the area in question, they had planned to recruit the Levite as a tribal priest. After all, he made them hear a very favorable statement from God, which has come true. They can use such a man in their tribe very well.

They also tell their contemporaries of the other discovery they made, of the idols in the houses of Micah. They don’t have to explain what they mean. Their tribesmen have the same spiritual mindset as they have.

When they arrive at the house, the five men first enter the house, while the others wait at the gate. The five take away the idols. If the priest sees this, he objects. However, that does not impress in any way. A self-willed priesthood is nothing. It serves only to satisfy religious feelings. The tribe of Dan is looking for this. Therefore, the Levite is silenced without pardon and they make him an enticing proposal.

The priest’s mood changes immediately when he hears what is promised. This proposal means an important improvement in his position and a larger circle within which he can exert his influence. The whole thing is so attractive, that he doesn’t even think about his obligations toward Micah anymore. He packs his things and goes with the Danites. The thought of asking about God’s will does not arise in him at all.

This kind of thing is not strange to us. Although we may not be asked, we are all sensitive to spiritual promotion. Imagine that we can choose from two occasions where we can tell something about the Lord Jesus. On one occasion we can expect a few hundred people, while on the other we can be happy when twenty people come up. What opportunity would we prefer? Isn’t it to that place where we can tell hundreds of people something about the Lord Jesus? It is to be desired that we first speak with the Lord about it. Then He will make it clear where we have to go.

The point is, that we are naturally inclined to look at what we see with our eyes, isn’t it? Let us be honest. What the Levite does is in our blood. The only thing that can keep us from such human and carnal motives is a sincere questioning of the will of God. Let us not lose sight of the danger of the financial aspect either. The temptation to be guided by this is at least as great as the size of the audience. Places where a spiritual service is rewarded well are more popular than those where they don’t rattle with the moneybag.

Anyone who may do a service for the Lord must take such dangers into account. We can learn this from the negotiations between the Danites and the Levite. The only commissioner must be the Lord. Our only motive must be to serve Him. Everything else we can leave to Him.

1 Samuel 2:6

The Promotion of Micah’s Priest

The call of the spies is answered. An army of six hundred men sets out to take possession of ‘the promised land’. Via Kiriath-jearim they reach the house of Micah. Then follows a remarkably detailed and vivid description of the way in which the Levite of Micah is taken over by the tribe of Dan.

The five men of the first mission lead the six hundred. Five is the number of responsibility. Just as they are responsible for recommending the tribe’s new home area, so they are also responsible for the way this expedition is carried out. They take the floor and the initiative. Obviously, before taking possession of the area in question, they had planned to recruit the Levite as a tribal priest. After all, he made them hear a very favorable statement from God, which has come true. They can use such a man in their tribe very well.

They also tell their contemporaries of the other discovery they made, of the idols in the houses of Micah. They don’t have to explain what they mean. Their tribesmen have the same spiritual mindset as they have.

When they arrive at the house, the five men first enter the house, while the others wait at the gate. The five take away the idols. If the priest sees this, he objects. However, that does not impress in any way. A self-willed priesthood is nothing. It serves only to satisfy religious feelings. The tribe of Dan is looking for this. Therefore, the Levite is silenced without pardon and they make him an enticing proposal.

The priest’s mood changes immediately when he hears what is promised. This proposal means an important improvement in his position and a larger circle within which he can exert his influence. The whole thing is so attractive, that he doesn’t even think about his obligations toward Micah anymore. He packs his things and goes with the Danites. The thought of asking about God’s will does not arise in him at all.

This kind of thing is not strange to us. Although we may not be asked, we are all sensitive to spiritual promotion. Imagine that we can choose from two occasions where we can tell something about the Lord Jesus. On one occasion we can expect a few hundred people, while on the other we can be happy when twenty people come up. What opportunity would we prefer? Isn’t it to that place where we can tell hundreds of people something about the Lord Jesus? It is to be desired that we first speak with the Lord about it. Then He will make it clear where we have to go.

The point is, that we are naturally inclined to look at what we see with our eyes, isn’t it? Let us be honest. What the Levite does is in our blood. The only thing that can keep us from such human and carnal motives is a sincere questioning of the will of God. Let us not lose sight of the danger of the financial aspect either. The temptation to be guided by this is at least as great as the size of the audience. Places where a spiritual service is rewarded well are more popular than those where they don’t rattle with the moneybag.

Anyone who may do a service for the Lord must take such dangers into account. We can learn this from the negotiations between the Danites and the Levite. The only commissioner must be the Lord. Our only motive must be to serve Him. Everything else we can leave to Him.

1 Samuel 2:7

The Promotion of Micah’s Priest

The call of the spies is answered. An army of six hundred men sets out to take possession of ‘the promised land’. Via Kiriath-jearim they reach the house of Micah. Then follows a remarkably detailed and vivid description of the way in which the Levite of Micah is taken over by the tribe of Dan.

The five men of the first mission lead the six hundred. Five is the number of responsibility. Just as they are responsible for recommending the tribe’s new home area, so they are also responsible for the way this expedition is carried out. They take the floor and the initiative. Obviously, before taking possession of the area in question, they had planned to recruit the Levite as a tribal priest. After all, he made them hear a very favorable statement from God, which has come true. They can use such a man in their tribe very well.

They also tell their contemporaries of the other discovery they made, of the idols in the houses of Micah. They don’t have to explain what they mean. Their tribesmen have the same spiritual mindset as they have.

When they arrive at the house, the five men first enter the house, while the others wait at the gate. The five take away the idols. If the priest sees this, he objects. However, that does not impress in any way. A self-willed priesthood is nothing. It serves only to satisfy religious feelings. The tribe of Dan is looking for this. Therefore, the Levite is silenced without pardon and they make him an enticing proposal.

The priest’s mood changes immediately when he hears what is promised. This proposal means an important improvement in his position and a larger circle within which he can exert his influence. The whole thing is so attractive, that he doesn’t even think about his obligations toward Micah anymore. He packs his things and goes with the Danites. The thought of asking about God’s will does not arise in him at all.

This kind of thing is not strange to us. Although we may not be asked, we are all sensitive to spiritual promotion. Imagine that we can choose from two occasions where we can tell something about the Lord Jesus. On one occasion we can expect a few hundred people, while on the other we can be happy when twenty people come up. What opportunity would we prefer? Isn’t it to that place where we can tell hundreds of people something about the Lord Jesus? It is to be desired that we first speak with the Lord about it. Then He will make it clear where we have to go.

The point is, that we are naturally inclined to look at what we see with our eyes, isn’t it? Let us be honest. What the Levite does is in our blood. The only thing that can keep us from such human and carnal motives is a sincere questioning of the will of God. Let us not lose sight of the danger of the financial aspect either. The temptation to be guided by this is at least as great as the size of the audience. Places where a spiritual service is rewarded well are more popular than those where they don’t rattle with the moneybag.

Anyone who may do a service for the Lord must take such dangers into account. We can learn this from the negotiations between the Danites and the Levite. The only commissioner must be the Lord. Our only motive must be to serve Him. Everything else we can leave to Him.

1 Samuel 2:8

The Promotion of Micah’s Priest

The call of the spies is answered. An army of six hundred men sets out to take possession of ‘the promised land’. Via Kiriath-jearim they reach the house of Micah. Then follows a remarkably detailed and vivid description of the way in which the Levite of Micah is taken over by the tribe of Dan.

The five men of the first mission lead the six hundred. Five is the number of responsibility. Just as they are responsible for recommending the tribe’s new home area, so they are also responsible for the way this expedition is carried out. They take the floor and the initiative. Obviously, before taking possession of the area in question, they had planned to recruit the Levite as a tribal priest. After all, he made them hear a very favorable statement from God, which has come true. They can use such a man in their tribe very well.

They also tell their contemporaries of the other discovery they made, of the idols in the houses of Micah. They don’t have to explain what they mean. Their tribesmen have the same spiritual mindset as they have.

When they arrive at the house, the five men first enter the house, while the others wait at the gate. The five take away the idols. If the priest sees this, he objects. However, that does not impress in any way. A self-willed priesthood is nothing. It serves only to satisfy religious feelings. The tribe of Dan is looking for this. Therefore, the Levite is silenced without pardon and they make him an enticing proposal.

The priest’s mood changes immediately when he hears what is promised. This proposal means an important improvement in his position and a larger circle within which he can exert his influence. The whole thing is so attractive, that he doesn’t even think about his obligations toward Micah anymore. He packs his things and goes with the Danites. The thought of asking about God’s will does not arise in him at all.

This kind of thing is not strange to us. Although we may not be asked, we are all sensitive to spiritual promotion. Imagine that we can choose from two occasions where we can tell something about the Lord Jesus. On one occasion we can expect a few hundred people, while on the other we can be happy when twenty people come up. What opportunity would we prefer? Isn’t it to that place where we can tell hundreds of people something about the Lord Jesus? It is to be desired that we first speak with the Lord about it. Then He will make it clear where we have to go.

The point is, that we are naturally inclined to look at what we see with our eyes, isn’t it? Let us be honest. What the Levite does is in our blood. The only thing that can keep us from such human and carnal motives is a sincere questioning of the will of God. Let us not lose sight of the danger of the financial aspect either. The temptation to be guided by this is at least as great as the size of the audience. Places where a spiritual service is rewarded well are more popular than those where they don’t rattle with the moneybag.

Anyone who may do a service for the Lord must take such dangers into account. We can learn this from the negotiations between the Danites and the Levite. The only commissioner must be the Lord. Our only motive must be to serve Him. Everything else we can leave to Him.

1 Samuel 2:9

The Promotion of Micah’s Priest

The call of the spies is answered. An army of six hundred men sets out to take possession of ‘the promised land’. Via Kiriath-jearim they reach the house of Micah. Then follows a remarkably detailed and vivid description of the way in which the Levite of Micah is taken over by the tribe of Dan.

The five men of the first mission lead the six hundred. Five is the number of responsibility. Just as they are responsible for recommending the tribe’s new home area, so they are also responsible for the way this expedition is carried out. They take the floor and the initiative. Obviously, before taking possession of the area in question, they had planned to recruit the Levite as a tribal priest. After all, he made them hear a very favorable statement from God, which has come true. They can use such a man in their tribe very well.

They also tell their contemporaries of the other discovery they made, of the idols in the houses of Micah. They don’t have to explain what they mean. Their tribesmen have the same spiritual mindset as they have.

When they arrive at the house, the five men first enter the house, while the others wait at the gate. The five take away the idols. If the priest sees this, he objects. However, that does not impress in any way. A self-willed priesthood is nothing. It serves only to satisfy religious feelings. The tribe of Dan is looking for this. Therefore, the Levite is silenced without pardon and they make him an enticing proposal.

The priest’s mood changes immediately when he hears what is promised. This proposal means an important improvement in his position and a larger circle within which he can exert his influence. The whole thing is so attractive, that he doesn’t even think about his obligations toward Micah anymore. He packs his things and goes with the Danites. The thought of asking about God’s will does not arise in him at all.

This kind of thing is not strange to us. Although we may not be asked, we are all sensitive to spiritual promotion. Imagine that we can choose from two occasions where we can tell something about the Lord Jesus. On one occasion we can expect a few hundred people, while on the other we can be happy when twenty people come up. What opportunity would we prefer? Isn’t it to that place where we can tell hundreds of people something about the Lord Jesus? It is to be desired that we first speak with the Lord about it. Then He will make it clear where we have to go.

The point is, that we are naturally inclined to look at what we see with our eyes, isn’t it? Let us be honest. What the Levite does is in our blood. The only thing that can keep us from such human and carnal motives is a sincere questioning of the will of God. Let us not lose sight of the danger of the financial aspect either. The temptation to be guided by this is at least as great as the size of the audience. Places where a spiritual service is rewarded well are more popular than those where they don’t rattle with the moneybag.

Anyone who may do a service for the Lord must take such dangers into account. We can learn this from the negotiations between the Danites and the Levite. The only commissioner must be the Lord. Our only motive must be to serve Him. Everything else we can leave to Him.

1 Samuel 2:10

The Promotion of Micah’s Priest

The call of the spies is answered. An army of six hundred men sets out to take possession of ‘the promised land’. Via Kiriath-jearim they reach the house of Micah. Then follows a remarkably detailed and vivid description of the way in which the Levite of Micah is taken over by the tribe of Dan.

The five men of the first mission lead the six hundred. Five is the number of responsibility. Just as they are responsible for recommending the tribe’s new home area, so they are also responsible for the way this expedition is carried out. They take the floor and the initiative. Obviously, before taking possession of the area in question, they had planned to recruit the Levite as a tribal priest. After all, he made them hear a very favorable statement from God, which has come true. They can use such a man in their tribe very well.

They also tell their contemporaries of the other discovery they made, of the idols in the houses of Micah. They don’t have to explain what they mean. Their tribesmen have the same spiritual mindset as they have.

When they arrive at the house, the five men first enter the house, while the others wait at the gate. The five take away the idols. If the priest sees this, he objects. However, that does not impress in any way. A self-willed priesthood is nothing. It serves only to satisfy religious feelings. The tribe of Dan is looking for this. Therefore, the Levite is silenced without pardon and they make him an enticing proposal.

The priest’s mood changes immediately when he hears what is promised. This proposal means an important improvement in his position and a larger circle within which he can exert his influence. The whole thing is so attractive, that he doesn’t even think about his obligations toward Micah anymore. He packs his things and goes with the Danites. The thought of asking about God’s will does not arise in him at all.

This kind of thing is not strange to us. Although we may not be asked, we are all sensitive to spiritual promotion. Imagine that we can choose from two occasions where we can tell something about the Lord Jesus. On one occasion we can expect a few hundred people, while on the other we can be happy when twenty people come up. What opportunity would we prefer? Isn’t it to that place where we can tell hundreds of people something about the Lord Jesus? It is to be desired that we first speak with the Lord about it. Then He will make it clear where we have to go.

The point is, that we are naturally inclined to look at what we see with our eyes, isn’t it? Let us be honest. What the Levite does is in our blood. The only thing that can keep us from such human and carnal motives is a sincere questioning of the will of God. Let us not lose sight of the danger of the financial aspect either. The temptation to be guided by this is at least as great as the size of the audience. Places where a spiritual service is rewarded well are more popular than those where they don’t rattle with the moneybag.

Anyone who may do a service for the Lord must take such dangers into account. We can learn this from the negotiations between the Danites and the Levite. The only commissioner must be the Lord. Our only motive must be to serve Him. Everything else we can leave to Him.

1 Samuel 2:11

The Promotion of Micah’s Priest

The call of the spies is answered. An army of six hundred men sets out to take possession of ‘the promised land’. Via Kiriath-jearim they reach the house of Micah. Then follows a remarkably detailed and vivid description of the way in which the Levite of Micah is taken over by the tribe of Dan.

The five men of the first mission lead the six hundred. Five is the number of responsibility. Just as they are responsible for recommending the tribe’s new home area, so they are also responsible for the way this expedition is carried out. They take the floor and the initiative. Obviously, before taking possession of the area in question, they had planned to recruit the Levite as a tribal priest. After all, he made them hear a very favorable statement from God, which has come true. They can use such a man in their tribe very well.

They also tell their contemporaries of the other discovery they made, of the idols in the houses of Micah. They don’t have to explain what they mean. Their tribesmen have the same spiritual mindset as they have.

When they arrive at the house, the five men first enter the house, while the others wait at the gate. The five take away the idols. If the priest sees this, he objects. However, that does not impress in any way. A self-willed priesthood is nothing. It serves only to satisfy religious feelings. The tribe of Dan is looking for this. Therefore, the Levite is silenced without pardon and they make him an enticing proposal.

The priest’s mood changes immediately when he hears what is promised. This proposal means an important improvement in his position and a larger circle within which he can exert his influence. The whole thing is so attractive, that he doesn’t even think about his obligations toward Micah anymore. He packs his things and goes with the Danites. The thought of asking about God’s will does not arise in him at all.

This kind of thing is not strange to us. Although we may not be asked, we are all sensitive to spiritual promotion. Imagine that we can choose from two occasions where we can tell something about the Lord Jesus. On one occasion we can expect a few hundred people, while on the other we can be happy when twenty people come up. What opportunity would we prefer? Isn’t it to that place where we can tell hundreds of people something about the Lord Jesus? It is to be desired that we first speak with the Lord about it. Then He will make it clear where we have to go.

The point is, that we are naturally inclined to look at what we see with our eyes, isn’t it? Let us be honest. What the Levite does is in our blood. The only thing that can keep us from such human and carnal motives is a sincere questioning of the will of God. Let us not lose sight of the danger of the financial aspect either. The temptation to be guided by this is at least as great as the size of the audience. Places where a spiritual service is rewarded well are more popular than those where they don’t rattle with the moneybag.

Anyone who may do a service for the Lord must take such dangers into account. We can learn this from the negotiations between the Danites and the Levite. The only commissioner must be the Lord. Our only motive must be to serve Him. Everything else we can leave to Him.

1 Samuel 2:12

The Promotion of Micah’s Priest

The call of the spies is answered. An army of six hundred men sets out to take possession of ‘the promised land’. Via Kiriath-jearim they reach the house of Micah. Then follows a remarkably detailed and vivid description of the way in which the Levite of Micah is taken over by the tribe of Dan.

The five men of the first mission lead the six hundred. Five is the number of responsibility. Just as they are responsible for recommending the tribe’s new home area, so they are also responsible for the way this expedition is carried out. They take the floor and the initiative. Obviously, before taking possession of the area in question, they had planned to recruit the Levite as a tribal priest. After all, he made them hear a very favorable statement from God, which has come true. They can use such a man in their tribe very well.

They also tell their contemporaries of the other discovery they made, of the idols in the houses of Micah. They don’t have to explain what they mean. Their tribesmen have the same spiritual mindset as they have.

When they arrive at the house, the five men first enter the house, while the others wait at the gate. The five take away the idols. If the priest sees this, he objects. However, that does not impress in any way. A self-willed priesthood is nothing. It serves only to satisfy religious feelings. The tribe of Dan is looking for this. Therefore, the Levite is silenced without pardon and they make him an enticing proposal.

The priest’s mood changes immediately when he hears what is promised. This proposal means an important improvement in his position and a larger circle within which he can exert his influence. The whole thing is so attractive, that he doesn’t even think about his obligations toward Micah anymore. He packs his things and goes with the Danites. The thought of asking about God’s will does not arise in him at all.

This kind of thing is not strange to us. Although we may not be asked, we are all sensitive to spiritual promotion. Imagine that we can choose from two occasions where we can tell something about the Lord Jesus. On one occasion we can expect a few hundred people, while on the other we can be happy when twenty people come up. What opportunity would we prefer? Isn’t it to that place where we can tell hundreds of people something about the Lord Jesus? It is to be desired that we first speak with the Lord about it. Then He will make it clear where we have to go.

The point is, that we are naturally inclined to look at what we see with our eyes, isn’t it? Let us be honest. What the Levite does is in our blood. The only thing that can keep us from such human and carnal motives is a sincere questioning of the will of God. Let us not lose sight of the danger of the financial aspect either. The temptation to be guided by this is at least as great as the size of the audience. Places where a spiritual service is rewarded well are more popular than those where they don’t rattle with the moneybag.

Anyone who may do a service for the Lord must take such dangers into account. We can learn this from the negotiations between the Danites and the Levite. The only commissioner must be the Lord. Our only motive must be to serve Him. Everything else we can leave to Him.

1 Samuel 2:13

Micah’s Protest

Then Micah discovers that his house gods and his priest are lost, consequently, he drums up his men and starts the chase. After they have overtaken the Danites, the deeply sad testimony of Micah follows. Now that his idol and his priest are gone, he has nothing left. He feels he has been robbed of all spiritual support. Because a simple calculation teaches him that he with his small army can never take on the Danites, he goes home like a beaten dog. Apparently it does not occur to him to ask for the true God. That great is the spiritual decay in the people of Israel.

The Danites, however, are not better. Without a trace of pity they snarl poor Micah, despite the fact that he is a fellow countryman of them. When the true God no longer has His unifying place among His people, it is done with the unity of that people. There is therefore no respect for each other anymore. The following chapters will prove this abundantly.

Micah is not a man of faith. He relies on external things. The grip of his life is anchored in what is tangible. If that is taken away from him, he is adrift. How many Christians have not unconsciously relied on the certainties with which they have surrounded themselves? For us, an idol is something that separates us from God, something that makes us independent of Him in our actions. Those who rely only on their driving abilities in traffic and not on the preservation of God, have made these abilities an idol. This is what he admires, without including God Who gave him those capacities. Those who rely solely on their insurance policies in case of setbacks and keep God out of those setbacks, have given their insurance the status of idolatry.

A man of faith may well possess certain external things, but his faith does not rely on them. It is the state of his heart toward God that is decisive, and in that mind he also looks at all kinds of external things. This is missing with Micah.

What Micah does and says here reminds us of what his ancestor Abraham once did, but in all respects in the greatest possible contrast with Micah. Abraham also chases with a small army of three hundred and eighteen men a large army (Genesis 14:10-16). He does not do this to bring back idols, but to free his deviated brother Lot. He does not negotiate, but defeats the united armies of no less than five kings and frees his brother and nephew Lot.

It is not for nothing that Abraham is called “the father of the believers”. In him we see a shining example of how faith in God works. From him we can learn how to do it and from Micah how not to do it.

1 Samuel 2:14

Micah’s Protest

Then Micah discovers that his house gods and his priest are lost, consequently, he drums up his men and starts the chase. After they have overtaken the Danites, the deeply sad testimony of Micah follows. Now that his idol and his priest are gone, he has nothing left. He feels he has been robbed of all spiritual support. Because a simple calculation teaches him that he with his small army can never take on the Danites, he goes home like a beaten dog. Apparently it does not occur to him to ask for the true God. That great is the spiritual decay in the people of Israel.

The Danites, however, are not better. Without a trace of pity they snarl poor Micah, despite the fact that he is a fellow countryman of them. When the true God no longer has His unifying place among His people, it is done with the unity of that people. There is therefore no respect for each other anymore. The following chapters will prove this abundantly.

Micah is not a man of faith. He relies on external things. The grip of his life is anchored in what is tangible. If that is taken away from him, he is adrift. How many Christians have not unconsciously relied on the certainties with which they have surrounded themselves? For us, an idol is something that separates us from God, something that makes us independent of Him in our actions. Those who rely only on their driving abilities in traffic and not on the preservation of God, have made these abilities an idol. This is what he admires, without including God Who gave him those capacities. Those who rely solely on their insurance policies in case of setbacks and keep God out of those setbacks, have given their insurance the status of idolatry.

A man of faith may well possess certain external things, but his faith does not rely on them. It is the state of his heart toward God that is decisive, and in that mind he also looks at all kinds of external things. This is missing with Micah.

What Micah does and says here reminds us of what his ancestor Abraham once did, but in all respects in the greatest possible contrast with Micah. Abraham also chases with a small army of three hundred and eighteen men a large army (Genesis 14:10-16). He does not do this to bring back idols, but to free his deviated brother Lot. He does not negotiate, but defeats the united armies of no less than five kings and frees his brother and nephew Lot.

It is not for nothing that Abraham is called “the father of the believers”. In him we see a shining example of how faith in God works. From him we can learn how to do it and from Micah how not to do it.

1 Samuel 2:15

Micah’s Protest

Then Micah discovers that his house gods and his priest are lost, consequently, he drums up his men and starts the chase. After they have overtaken the Danites, the deeply sad testimony of Micah follows. Now that his idol and his priest are gone, he has nothing left. He feels he has been robbed of all spiritual support. Because a simple calculation teaches him that he with his small army can never take on the Danites, he goes home like a beaten dog. Apparently it does not occur to him to ask for the true God. That great is the spiritual decay in the people of Israel.

The Danites, however, are not better. Without a trace of pity they snarl poor Micah, despite the fact that he is a fellow countryman of them. When the true God no longer has His unifying place among His people, it is done with the unity of that people. There is therefore no respect for each other anymore. The following chapters will prove this abundantly.

Micah is not a man of faith. He relies on external things. The grip of his life is anchored in what is tangible. If that is taken away from him, he is adrift. How many Christians have not unconsciously relied on the certainties with which they have surrounded themselves? For us, an idol is something that separates us from God, something that makes us independent of Him in our actions. Those who rely only on their driving abilities in traffic and not on the preservation of God, have made these abilities an idol. This is what he admires, without including God Who gave him those capacities. Those who rely solely on their insurance policies in case of setbacks and keep God out of those setbacks, have given their insurance the status of idolatry.

A man of faith may well possess certain external things, but his faith does not rely on them. It is the state of his heart toward God that is decisive, and in that mind he also looks at all kinds of external things. This is missing with Micah.

What Micah does and says here reminds us of what his ancestor Abraham once did, but in all respects in the greatest possible contrast with Micah. Abraham also chases with a small army of three hundred and eighteen men a large army (Genesis 14:10-16). He does not do this to bring back idols, but to free his deviated brother Lot. He does not negotiate, but defeats the united armies of no less than five kings and frees his brother and nephew Lot.

It is not for nothing that Abraham is called “the father of the believers”. In him we see a shining example of how faith in God works. From him we can learn how to do it and from Micah how not to do it.

1 Samuel 2:16

Micah’s Protest

Then Micah discovers that his house gods and his priest are lost, consequently, he drums up his men and starts the chase. After they have overtaken the Danites, the deeply sad testimony of Micah follows. Now that his idol and his priest are gone, he has nothing left. He feels he has been robbed of all spiritual support. Because a simple calculation teaches him that he with his small army can never take on the Danites, he goes home like a beaten dog. Apparently it does not occur to him to ask for the true God. That great is the spiritual decay in the people of Israel.

The Danites, however, are not better. Without a trace of pity they snarl poor Micah, despite the fact that he is a fellow countryman of them. When the true God no longer has His unifying place among His people, it is done with the unity of that people. There is therefore no respect for each other anymore. The following chapters will prove this abundantly.

Micah is not a man of faith. He relies on external things. The grip of his life is anchored in what is tangible. If that is taken away from him, he is adrift. How many Christians have not unconsciously relied on the certainties with which they have surrounded themselves? For us, an idol is something that separates us from God, something that makes us independent of Him in our actions. Those who rely only on their driving abilities in traffic and not on the preservation of God, have made these abilities an idol. This is what he admires, without including God Who gave him those capacities. Those who rely solely on their insurance policies in case of setbacks and keep God out of those setbacks, have given their insurance the status of idolatry.

A man of faith may well possess certain external things, but his faith does not rely on them. It is the state of his heart toward God that is decisive, and in that mind he also looks at all kinds of external things. This is missing with Micah.

What Micah does and says here reminds us of what his ancestor Abraham once did, but in all respects in the greatest possible contrast with Micah. Abraham also chases with a small army of three hundred and eighteen men a large army (Genesis 14:10-16). He does not do this to bring back idols, but to free his deviated brother Lot. He does not negotiate, but defeats the united armies of no less than five kings and frees his brother and nephew Lot.

It is not for nothing that Abraham is called “the father of the believers”. In him we see a shining example of how faith in God works. From him we can learn how to do it and from Micah how not to do it.

1 Samuel 2:17

Micah’s Protest

Then Micah discovers that his house gods and his priest are lost, consequently, he drums up his men and starts the chase. After they have overtaken the Danites, the deeply sad testimony of Micah follows. Now that his idol and his priest are gone, he has nothing left. He feels he has been robbed of all spiritual support. Because a simple calculation teaches him that he with his small army can never take on the Danites, he goes home like a beaten dog. Apparently it does not occur to him to ask for the true God. That great is the spiritual decay in the people of Israel.

The Danites, however, are not better. Without a trace of pity they snarl poor Micah, despite the fact that he is a fellow countryman of them. When the true God no longer has His unifying place among His people, it is done with the unity of that people. There is therefore no respect for each other anymore. The following chapters will prove this abundantly.

Micah is not a man of faith. He relies on external things. The grip of his life is anchored in what is tangible. If that is taken away from him, he is adrift. How many Christians have not unconsciously relied on the certainties with which they have surrounded themselves? For us, an idol is something that separates us from God, something that makes us independent of Him in our actions. Those who rely only on their driving abilities in traffic and not on the preservation of God, have made these abilities an idol. This is what he admires, without including God Who gave him those capacities. Those who rely solely on their insurance policies in case of setbacks and keep God out of those setbacks, have given their insurance the status of idolatry.

A man of faith may well possess certain external things, but his faith does not rely on them. It is the state of his heart toward God that is decisive, and in that mind he also looks at all kinds of external things. This is missing with Micah.

What Micah does and says here reminds us of what his ancestor Abraham once did, but in all respects in the greatest possible contrast with Micah. Abraham also chases with a small army of three hundred and eighteen men a large army (Genesis 14:10-16). He does not do this to bring back idols, but to free his deviated brother Lot. He does not negotiate, but defeats the united armies of no less than five kings and frees his brother and nephew Lot.

It is not for nothing that Abraham is called “the father of the believers”. In him we see a shining example of how faith in God works. From him we can learn how to do it and from Micah how not to do it.

1 Samuel 2:18

The Conquest of Laish

The idols and the priest of Micah are taken away by the Danites as a kind of mascot. It will certainly ensure success in the assignment for which they are on the road. And so it happens. Laish offers no opposition. Because of their secluded position, there is no one around to catch a possible emergency signal and come to their aid.

God uses the tribe of Dan to judge them for their selfish, money-minded lifestyle. The fact that the tribe of Dan itself can be condemned does not prevent God from using them to punish others. Several histories in this book are proof of this. All the nations used by God to judge His people for their unfaithfulness are nations that must be judged themselves. That has happened, or will happen.

The city built instead of Laish, is called Dan. This city of Dan becomes the proverbial north of Israel, which encompassed everything between “Dan and Berseba” (Judges 20:1; 1 Samuel 3:20; 2 Samuel 3:10).

The Levite Jonathan must be a grandson of Moses (Exodus 2:22). It is assumed that here in Judges 18:30 it should be read for Manasseh Moses. There is only one letter difference in Hebrew between the words Manasseh and Moses. It is shocking to see that someone from his descendants, and already so soon, officially gives idolatry within a tribe of Israel right of existence. This is yet another proof that godliness and grace are not inheritances. Both the history of Israel and that of professing Christianity provide blatant examples of this. We also see it in families of faithful believers.

The history of Micah, the Levite and the tribe of Dan ends with the mention of the two religious systems that exist side by side: the man-made religion and the place where God in that time has His house, Shiloh. In the eyes of men, the two may go together, but in the eyes of God this is impossible.

The service in Shiloh will end. This happens when Hophni and Phinehas, two ungodly priests, take the ark as a mascot and it is captured by the Philistines (1 Samuel 4:10-11). But as long as the tabernacle is still there, it is possible for people like the God-fearing Hannah to meet the LORD in Shiloh (1 Samuel 1:9-11).

1 Samuel 2:19

The Conquest of Laish

The idols and the priest of Micah are taken away by the Danites as a kind of mascot. It will certainly ensure success in the assignment for which they are on the road. And so it happens. Laish offers no opposition. Because of their secluded position, there is no one around to catch a possible emergency signal and come to their aid.

God uses the tribe of Dan to judge them for their selfish, money-minded lifestyle. The fact that the tribe of Dan itself can be condemned does not prevent God from using them to punish others. Several histories in this book are proof of this. All the nations used by God to judge His people for their unfaithfulness are nations that must be judged themselves. That has happened, or will happen.

The city built instead of Laish, is called Dan. This city of Dan becomes the proverbial north of Israel, which encompassed everything between “Dan and Berseba” (Judges 20:1; 1 Samuel 3:20; 2 Samuel 3:10).

The Levite Jonathan must be a grandson of Moses (Exodus 2:22). It is assumed that here in Judges 18:30 it should be read for Manasseh Moses. There is only one letter difference in Hebrew between the words Manasseh and Moses. It is shocking to see that someone from his descendants, and already so soon, officially gives idolatry within a tribe of Israel right of existence. This is yet another proof that godliness and grace are not inheritances. Both the history of Israel and that of professing Christianity provide blatant examples of this. We also see it in families of faithful believers.

The history of Micah, the Levite and the tribe of Dan ends with the mention of the two religious systems that exist side by side: the man-made religion and the place where God in that time has His house, Shiloh. In the eyes of men, the two may go together, but in the eyes of God this is impossible.

The service in Shiloh will end. This happens when Hophni and Phinehas, two ungodly priests, take the ark as a mascot and it is captured by the Philistines (1 Samuel 4:10-11). But as long as the tabernacle is still there, it is possible for people like the God-fearing Hannah to meet the LORD in Shiloh (1 Samuel 1:9-11).

1 Samuel 2:20

The Conquest of Laish

The idols and the priest of Micah are taken away by the Danites as a kind of mascot. It will certainly ensure success in the assignment for which they are on the road. And so it happens. Laish offers no opposition. Because of their secluded position, there is no one around to catch a possible emergency signal and come to their aid.

God uses the tribe of Dan to judge them for their selfish, money-minded lifestyle. The fact that the tribe of Dan itself can be condemned does not prevent God from using them to punish others. Several histories in this book are proof of this. All the nations used by God to judge His people for their unfaithfulness are nations that must be judged themselves. That has happened, or will happen.

The city built instead of Laish, is called Dan. This city of Dan becomes the proverbial north of Israel, which encompassed everything between “Dan and Berseba” (Judges 20:1; 1 Samuel 3:20; 2 Samuel 3:10).

The Levite Jonathan must be a grandson of Moses (Exodus 2:22). It is assumed that here in Judges 18:30 it should be read for Manasseh Moses. There is only one letter difference in Hebrew between the words Manasseh and Moses. It is shocking to see that someone from his descendants, and already so soon, officially gives idolatry within a tribe of Israel right of existence. This is yet another proof that godliness and grace are not inheritances. Both the history of Israel and that of professing Christianity provide blatant examples of this. We also see it in families of faithful believers.

The history of Micah, the Levite and the tribe of Dan ends with the mention of the two religious systems that exist side by side: the man-made religion and the place where God in that time has His house, Shiloh. In the eyes of men, the two may go together, but in the eyes of God this is impossible.

The service in Shiloh will end. This happens when Hophni and Phinehas, two ungodly priests, take the ark as a mascot and it is captured by the Philistines (1 Samuel 4:10-11). But as long as the tabernacle is still there, it is possible for people like the God-fearing Hannah to meet the LORD in Shiloh (1 Samuel 1:9-11).

1 Samuel 2:21

The Conquest of Laish

The idols and the priest of Micah are taken away by the Danites as a kind of mascot. It will certainly ensure success in the assignment for which they are on the road. And so it happens. Laish offers no opposition. Because of their secluded position, there is no one around to catch a possible emergency signal and come to their aid.

God uses the tribe of Dan to judge them for their selfish, money-minded lifestyle. The fact that the tribe of Dan itself can be condemned does not prevent God from using them to punish others. Several histories in this book are proof of this. All the nations used by God to judge His people for their unfaithfulness are nations that must be judged themselves. That has happened, or will happen.

The city built instead of Laish, is called Dan. This city of Dan becomes the proverbial north of Israel, which encompassed everything between “Dan and Berseba” (Judges 20:1; 1 Samuel 3:20; 2 Samuel 3:10).

The Levite Jonathan must be a grandson of Moses (Exodus 2:22). It is assumed that here in Judges 18:30 it should be read for Manasseh Moses. There is only one letter difference in Hebrew between the words Manasseh and Moses. It is shocking to see that someone from his descendants, and already so soon, officially gives idolatry within a tribe of Israel right of existence. This is yet another proof that godliness and grace are not inheritances. Both the history of Israel and that of professing Christianity provide blatant examples of this. We also see it in families of faithful believers.

The history of Micah, the Levite and the tribe of Dan ends with the mention of the two religious systems that exist side by side: the man-made religion and the place where God in that time has His house, Shiloh. In the eyes of men, the two may go together, but in the eyes of God this is impossible.

The service in Shiloh will end. This happens when Hophni and Phinehas, two ungodly priests, take the ark as a mascot and it is captured by the Philistines (1 Samuel 4:10-11). But as long as the tabernacle is still there, it is possible for people like the God-fearing Hannah to meet the LORD in Shiloh (1 Samuel 1:9-11).

1 Samuel 2:22

The Conquest of Laish

The idols and the priest of Micah are taken away by the Danites as a kind of mascot. It will certainly ensure success in the assignment for which they are on the road. And so it happens. Laish offers no opposition. Because of their secluded position, there is no one around to catch a possible emergency signal and come to their aid.

God uses the tribe of Dan to judge them for their selfish, money-minded lifestyle. The fact that the tribe of Dan itself can be condemned does not prevent God from using them to punish others. Several histories in this book are proof of this. All the nations used by God to judge His people for their unfaithfulness are nations that must be judged themselves. That has happened, or will happen.

The city built instead of Laish, is called Dan. This city of Dan becomes the proverbial north of Israel, which encompassed everything between “Dan and Berseba” (Judges 20:1; 1 Samuel 3:20; 2 Samuel 3:10).

The Levite Jonathan must be a grandson of Moses (Exodus 2:22). It is assumed that here in Judges 18:30 it should be read for Manasseh Moses. There is only one letter difference in Hebrew between the words Manasseh and Moses. It is shocking to see that someone from his descendants, and already so soon, officially gives idolatry within a tribe of Israel right of existence. This is yet another proof that godliness and grace are not inheritances. Both the history of Israel and that of professing Christianity provide blatant examples of this. We also see it in families of faithful believers.

The history of Micah, the Levite and the tribe of Dan ends with the mention of the two religious systems that exist side by side: the man-made religion and the place where God in that time has His house, Shiloh. In the eyes of men, the two may go together, but in the eyes of God this is impossible.

The service in Shiloh will end. This happens when Hophni and Phinehas, two ungodly priests, take the ark as a mascot and it is captured by the Philistines (1 Samuel 4:10-11). But as long as the tabernacle is still there, it is possible for people like the God-fearing Hannah to meet the LORD in Shiloh (1 Samuel 1:9-11).

1 Samuel 2:24

Introduction

As already mentioned, also Judges 19-21 form a whole. They deal with a particular event and its results, and expose the moral condition of the people.

God never disguises the condition of His own, neither in the individual nor in the people as a whole. Painfully detailed is described an event that is unparalleled among the people of God. It can be shocking to read such a story, but it must be done. God has not included this in His Word for nothing. Each of us must become aware that these are actions that each of us can commit. He who thinks he is not capable of such a thing, knows himself badly. It is also good and beneficial to know that God also knows the worst of us.

The Lord Jesus also wanted to bear that for all His own. He knows like no other the hidden depths of the human heart and what can arise when the opportunity arises, or the circumstances are appropriate. He knows what it means to be in God’s presence with this. That is why in Gethsemane His sweat has become like large drops of blood. There He felt the suffering on the cross, where He was made sin and God’s wrath struck Him because of sin.

If the connection with God is abandoned – we have seen this in Judges 17-18 – the unity of the people is also broken, and there is no longer any question of building up together in love and peace. After breaking the first tablet of the law, which regulates the connection between the people and God, the second tablet, which regulates the connections between the people, is now broken. The break with God also causes any other connection to be broken.

We can make the following subdivision: 1. Judges 19 describes sin; 2. Judges 20 describes the treatment of it, how the people deal with it; 3. Judges 21 describes the result of that treatment.

No Longer Authority in Israel

The first verse tells us directly in what time the events that take place before our eyes happen. It shows how it is possible that this atrocity, with all its miserable aftermath, which God’s Spirit describes in such detail, can take place. There is no recognized authority to which one has to submit. Everyone is his own law. This creates a fertile ground for the most horrible excesses of the evil heart of man who has turned his back on God. If it is also someone who has an outward connection with God, but does not take the authority of God into account in his life, someone who has even pushed Him aside, then the deepest fall is near.

If there is any recognition of God in the Levite from the previous chapters, there is nothing left of God in the Levite about whom we read here. God does not seem to exist for him. Here the saying is confirmed that the corruption of the best is the worst corruption. We are dealing with matters among the people of God, which even in the world are condemned (cf. 1 Corinthians 5:1).

1 Samuel 2:25

The Unfaithfulness of the Concubine

If in the course of history we see how the Levite deals with his concubine, she will not have felt very comfortable with him. There is nothing to discover of any affection. This is also evident from the fact that it is only after four full months that he comes to look for her. This does not acquit the woman. She also does what she wants. The fact that she is not happy with her husband is not a license for her to sleep with another man. The woman’s behavior also depicts what the Levite himself is, namely unfaithful in his relationship with God.

1 Samuel 2:26

The Reunification and the Departure

It takes four months before the man decides to look for his wife. He wants to bring her back. It is possible that he only wants to bring her back because of the defamation he experiences when people ask where she is. He always has to tell that his wife has run away. He will try to persuade his wife to go with him by working on her mind or, as it says here, “to speak tenderly to her”.

Nothing shows that he wants to try to convince his wife of her unfaithfulness and the necessity to confess her sin. Nor does the whole story show anywhere that his wife agrees to go with him. Nowhere do we read that she says anything. Her act of harlotry and her gruesome end bear witness to how her life has been. She has no place in the conversation of the man with her father. We can conclude this from Judges 19:6 and Judges 19:8 where there is talk of “both of them”, which in both cases means the man and the father.

In this conversation the man makes himself known as a bon vivant who is looking for carnal convenience. He is easy to persuade. He is a man without a backbone, whose life is filled with food and drink (Judges 19:4) and being merry (Judges 19:6). He stays for three days. When he wants to leave at the start of the fourth day, his father-in-law manages to stall him with food and drinks so that he stays all day long. He even persuades him to spend the night with him and be merry. This ‘being merry’ again is because of food and drink. His cheerful life continues day and night. Life becomes one big party.

The father-in-law manages to stall the Levite for a fifth day with food and drinks. So five days have passed. It is only on the evening of the fifth day that he sets off. This time he is no longer persuaded. But the time of his departure does not exactly guarantee a prosperous journey. The delay that he has had will be disastrous for him.

As a general lesson we can learn from this that it is good to know not only that we have to go somewhere, but also that we know when we have to go. With the Levite, there is only an action according to the situation of the moment and according to the hunch of his own heart. After all, it is the time that “everyone did what was right in his own eyes”, isn’t it? These people are characterized by the fact that “there is no fear of God before their eyes” (Romans 3:18). The Levite thinks that now is the time to go, so he goes, without wondering if the time is right.

1 Samuel 2:27

The Reunification and the Departure

It takes four months before the man decides to look for his wife. He wants to bring her back. It is possible that he only wants to bring her back because of the defamation he experiences when people ask where she is. He always has to tell that his wife has run away. He will try to persuade his wife to go with him by working on her mind or, as it says here, “to speak tenderly to her”.

Nothing shows that he wants to try to convince his wife of her unfaithfulness and the necessity to confess her sin. Nor does the whole story show anywhere that his wife agrees to go with him. Nowhere do we read that she says anything. Her act of harlotry and her gruesome end bear witness to how her life has been. She has no place in the conversation of the man with her father. We can conclude this from Judges 19:6 and Judges 19:8 where there is talk of “both of them”, which in both cases means the man and the father.

In this conversation the man makes himself known as a bon vivant who is looking for carnal convenience. He is easy to persuade. He is a man without a backbone, whose life is filled with food and drink (Judges 19:4) and being merry (Judges 19:6). He stays for three days. When he wants to leave at the start of the fourth day, his father-in-law manages to stall him with food and drinks so that he stays all day long. He even persuades him to spend the night with him and be merry. This ‘being merry’ again is because of food and drink. His cheerful life continues day and night. Life becomes one big party.

The father-in-law manages to stall the Levite for a fifth day with food and drinks. So five days have passed. It is only on the evening of the fifth day that he sets off. This time he is no longer persuaded. But the time of his departure does not exactly guarantee a prosperous journey. The delay that he has had will be disastrous for him.

As a general lesson we can learn from this that it is good to know not only that we have to go somewhere, but also that we know when we have to go. With the Levite, there is only an action according to the situation of the moment and according to the hunch of his own heart. After all, it is the time that “everyone did what was right in his own eyes”, isn’t it? These people are characterized by the fact that “there is no fear of God before their eyes” (Romans 3:18). The Levite thinks that now is the time to go, so he goes, without wondering if the time is right.

1 Samuel 2:28

The Reunification and the Departure

It takes four months before the man decides to look for his wife. He wants to bring her back. It is possible that he only wants to bring her back because of the defamation he experiences when people ask where she is. He always has to tell that his wife has run away. He will try to persuade his wife to go with him by working on her mind or, as it says here, “to speak tenderly to her”.

Nothing shows that he wants to try to convince his wife of her unfaithfulness and the necessity to confess her sin. Nor does the whole story show anywhere that his wife agrees to go with him. Nowhere do we read that she says anything. Her act of harlotry and her gruesome end bear witness to how her life has been. She has no place in the conversation of the man with her father. We can conclude this from Judges 19:6 and Judges 19:8 where there is talk of “both of them”, which in both cases means the man and the father.

In this conversation the man makes himself known as a bon vivant who is looking for carnal convenience. He is easy to persuade. He is a man without a backbone, whose life is filled with food and drink (Judges 19:4) and being merry (Judges 19:6). He stays for three days. When he wants to leave at the start of the fourth day, his father-in-law manages to stall him with food and drinks so that he stays all day long. He even persuades him to spend the night with him and be merry. This ‘being merry’ again is because of food and drink. His cheerful life continues day and night. Life becomes one big party.

The father-in-law manages to stall the Levite for a fifth day with food and drinks. So five days have passed. It is only on the evening of the fifth day that he sets off. This time he is no longer persuaded. But the time of his departure does not exactly guarantee a prosperous journey. The delay that he has had will be disastrous for him.

As a general lesson we can learn from this that it is good to know not only that we have to go somewhere, but also that we know when we have to go. With the Levite, there is only an action according to the situation of the moment and according to the hunch of his own heart. After all, it is the time that “everyone did what was right in his own eyes”, isn’t it? These people are characterized by the fact that “there is no fear of God before their eyes” (Romans 3:18). The Levite thinks that now is the time to go, so he goes, without wondering if the time is right.

1 Samuel 2:29

The Reunification and the Departure

It takes four months before the man decides to look for his wife. He wants to bring her back. It is possible that he only wants to bring her back because of the defamation he experiences when people ask where she is. He always has to tell that his wife has run away. He will try to persuade his wife to go with him by working on her mind or, as it says here, “to speak tenderly to her”.

Nothing shows that he wants to try to convince his wife of her unfaithfulness and the necessity to confess her sin. Nor does the whole story show anywhere that his wife agrees to go with him. Nowhere do we read that she says anything. Her act of harlotry and her gruesome end bear witness to how her life has been. She has no place in the conversation of the man with her father. We can conclude this from Judges 19:6 and Judges 19:8 where there is talk of “both of them”, which in both cases means the man and the father.

In this conversation the man makes himself known as a bon vivant who is looking for carnal convenience. He is easy to persuade. He is a man without a backbone, whose life is filled with food and drink (Judges 19:4) and being merry (Judges 19:6). He stays for three days. When he wants to leave at the start of the fourth day, his father-in-law manages to stall him with food and drinks so that he stays all day long. He even persuades him to spend the night with him and be merry. This ‘being merry’ again is because of food and drink. His cheerful life continues day and night. Life becomes one big party.

The father-in-law manages to stall the Levite for a fifth day with food and drinks. So five days have passed. It is only on the evening of the fifth day that he sets off. This time he is no longer persuaded. But the time of his departure does not exactly guarantee a prosperous journey. The delay that he has had will be disastrous for him.

As a general lesson we can learn from this that it is good to know not only that we have to go somewhere, but also that we know when we have to go. With the Levite, there is only an action according to the situation of the moment and according to the hunch of his own heart. After all, it is the time that “everyone did what was right in his own eyes”, isn’t it? These people are characterized by the fact that “there is no fear of God before their eyes” (Romans 3:18). The Levite thinks that now is the time to go, so he goes, without wondering if the time is right.

1 Samuel 2:30

The Reunification and the Departure

It takes four months before the man decides to look for his wife. He wants to bring her back. It is possible that he only wants to bring her back because of the defamation he experiences when people ask where she is. He always has to tell that his wife has run away. He will try to persuade his wife to go with him by working on her mind or, as it says here, “to speak tenderly to her”.

Nothing shows that he wants to try to convince his wife of her unfaithfulness and the necessity to confess her sin. Nor does the whole story show anywhere that his wife agrees to go with him. Nowhere do we read that she says anything. Her act of harlotry and her gruesome end bear witness to how her life has been. She has no place in the conversation of the man with her father. We can conclude this from Judges 19:6 and Judges 19:8 where there is talk of “both of them”, which in both cases means the man and the father.

In this conversation the man makes himself known as a bon vivant who is looking for carnal convenience. He is easy to persuade. He is a man without a backbone, whose life is filled with food and drink (Judges 19:4) and being merry (Judges 19:6). He stays for three days. When he wants to leave at the start of the fourth day, his father-in-law manages to stall him with food and drinks so that he stays all day long. He even persuades him to spend the night with him and be merry. This ‘being merry’ again is because of food and drink. His cheerful life continues day and night. Life becomes one big party.

The father-in-law manages to stall the Levite for a fifth day with food and drinks. So five days have passed. It is only on the evening of the fifth day that he sets off. This time he is no longer persuaded. But the time of his departure does not exactly guarantee a prosperous journey. The delay that he has had will be disastrous for him.

As a general lesson we can learn from this that it is good to know not only that we have to go somewhere, but also that we know when we have to go. With the Levite, there is only an action according to the situation of the moment and according to the hunch of his own heart. After all, it is the time that “everyone did what was right in his own eyes”, isn’t it? These people are characterized by the fact that “there is no fear of God before their eyes” (Romans 3:18). The Levite thinks that now is the time to go, so he goes, without wondering if the time is right.

1 Samuel 2:31

The Reunification and the Departure

It takes four months before the man decides to look for his wife. He wants to bring her back. It is possible that he only wants to bring her back because of the defamation he experiences when people ask where she is. He always has to tell that his wife has run away. He will try to persuade his wife to go with him by working on her mind or, as it says here, “to speak tenderly to her”.

Nothing shows that he wants to try to convince his wife of her unfaithfulness and the necessity to confess her sin. Nor does the whole story show anywhere that his wife agrees to go with him. Nowhere do we read that she says anything. Her act of harlotry and her gruesome end bear witness to how her life has been. She has no place in the conversation of the man with her father. We can conclude this from Judges 19:6 and Judges 19:8 where there is talk of “both of them”, which in both cases means the man and the father.

In this conversation the man makes himself known as a bon vivant who is looking for carnal convenience. He is easy to persuade. He is a man without a backbone, whose life is filled with food and drink (Judges 19:4) and being merry (Judges 19:6). He stays for three days. When he wants to leave at the start of the fourth day, his father-in-law manages to stall him with food and drinks so that he stays all day long. He even persuades him to spend the night with him and be merry. This ‘being merry’ again is because of food and drink. His cheerful life continues day and night. Life becomes one big party.

The father-in-law manages to stall the Levite for a fifth day with food and drinks. So five days have passed. It is only on the evening of the fifth day that he sets off. This time he is no longer persuaded. But the time of his departure does not exactly guarantee a prosperous journey. The delay that he has had will be disastrous for him.

As a general lesson we can learn from this that it is good to know not only that we have to go somewhere, but also that we know when we have to go. With the Levite, there is only an action according to the situation of the moment and according to the hunch of his own heart. After all, it is the time that “everyone did what was right in his own eyes”, isn’t it? These people are characterized by the fact that “there is no fear of God before their eyes” (Romans 3:18). The Levite thinks that now is the time to go, so he goes, without wondering if the time is right.

1 Samuel 2:32

The Reunification and the Departure

It takes four months before the man decides to look for his wife. He wants to bring her back. It is possible that he only wants to bring her back because of the defamation he experiences when people ask where she is. He always has to tell that his wife has run away. He will try to persuade his wife to go with him by working on her mind or, as it says here, “to speak tenderly to her”.

Nothing shows that he wants to try to convince his wife of her unfaithfulness and the necessity to confess her sin. Nor does the whole story show anywhere that his wife agrees to go with him. Nowhere do we read that she says anything. Her act of harlotry and her gruesome end bear witness to how her life has been. She has no place in the conversation of the man with her father. We can conclude this from Judges 19:6 and Judges 19:8 where there is talk of “both of them”, which in both cases means the man and the father.

In this conversation the man makes himself known as a bon vivant who is looking for carnal convenience. He is easy to persuade. He is a man without a backbone, whose life is filled with food and drink (Judges 19:4) and being merry (Judges 19:6). He stays for three days. When he wants to leave at the start of the fourth day, his father-in-law manages to stall him with food and drinks so that he stays all day long. He even persuades him to spend the night with him and be merry. This ‘being merry’ again is because of food and drink. His cheerful life continues day and night. Life becomes one big party.

The father-in-law manages to stall the Levite for a fifth day with food and drinks. So five days have passed. It is only on the evening of the fifth day that he sets off. This time he is no longer persuaded. But the time of his departure does not exactly guarantee a prosperous journey. The delay that he has had will be disastrous for him.

As a general lesson we can learn from this that it is good to know not only that we have to go somewhere, but also that we know when we have to go. With the Levite, there is only an action according to the situation of the moment and according to the hunch of his own heart. After all, it is the time that “everyone did what was right in his own eyes”, isn’t it? These people are characterized by the fact that “there is no fear of God before their eyes” (Romans 3:18). The Levite thinks that now is the time to go, so he goes, without wondering if the time is right.

1 Samuel 2:33

The Reunification and the Departure

It takes four months before the man decides to look for his wife. He wants to bring her back. It is possible that he only wants to bring her back because of the defamation he experiences when people ask where she is. He always has to tell that his wife has run away. He will try to persuade his wife to go with him by working on her mind or, as it says here, “to speak tenderly to her”.

Nothing shows that he wants to try to convince his wife of her unfaithfulness and the necessity to confess her sin. Nor does the whole story show anywhere that his wife agrees to go with him. Nowhere do we read that she says anything. Her act of harlotry and her gruesome end bear witness to how her life has been. She has no place in the conversation of the man with her father. We can conclude this from Judges 19:6 and Judges 19:8 where there is talk of “both of them”, which in both cases means the man and the father.

In this conversation the man makes himself known as a bon vivant who is looking for carnal convenience. He is easy to persuade. He is a man without a backbone, whose life is filled with food and drink (Judges 19:4) and being merry (Judges 19:6). He stays for three days. When he wants to leave at the start of the fourth day, his father-in-law manages to stall him with food and drinks so that he stays all day long. He even persuades him to spend the night with him and be merry. This ‘being merry’ again is because of food and drink. His cheerful life continues day and night. Life becomes one big party.

The father-in-law manages to stall the Levite for a fifth day with food and drinks. So five days have passed. It is only on the evening of the fifth day that he sets off. This time he is no longer persuaded. But the time of his departure does not exactly guarantee a prosperous journey. The delay that he has had will be disastrous for him.

As a general lesson we can learn from this that it is good to know not only that we have to go somewhere, but also that we know when we have to go. With the Levite, there is only an action according to the situation of the moment and according to the hunch of his own heart. After all, it is the time that “everyone did what was right in his own eyes”, isn’t it? These people are characterized by the fact that “there is no fear of God before their eyes” (Romans 3:18). The Levite thinks that now is the time to go, so he goes, without wondering if the time is right.

1 Samuel 2:34

Where to Spend the Night: In Jebus or Gibeah

After a short trip, it is time to find a place to spend the night. After all, the day was almost gone when they left. Jebus comes in sight. The servant suggests to go there. But that’s not what the Levite wants. What is his objection against Jebus? He calls it a “city of foreigners who are not of the sons of Israel”. This is what is called an example of Pharisaism. Pharisees are people to whom the Lord Jesus says: “Hypocrites! For you clean the outside of the cup and of the dish, but inside they are full of robbery and self-indulgence” (Matthew 23:25). Apparently the Levite doesn’t want to have a connection with wrong from the outside, but he himself is full of impurity inside.

This contains the warning that we must be careful that there is no balance between our personal sanctification and our public action, in other words, between doctrine and life. There should be no difference between them. What people see of us should be the result of our inner fellowship with God and what He has made clear to us through His Word. If our actions for people are meticulous, while our personal, inner sanctification for God is not so meticulous, there is no awareness of what sin really is. The remainder of this chapter clearly shows this. The Levite does not take God into account, only what people might say. He acts as if Israel were still living close to God, while the people have already deviated far from God.

In the light of the spiritual state in Israel, what is written in Judges 19:14 – “and the sun set on them near Gibeah” – is more than the description of a natural phenomenon. The sun literally sets, that’s right, it’s going to be night, but it’s also the referral to the decay in Israel and especially here in Gibeah. It is a place where it will soon become clear in a terrible way how great the spiritual darkness in the hearts of the inhabitants is.

It is obvious that the Levite does not know what kind of immoral place he enters. This also shows that he has no interest whatsoever in the honor of God among His people. Surely a Levite is someone appointed by God to teach His law to the people, isn’t he? So Moses said it in his blessing of Levi (Deuteronomy 33:10a). Apparently this Levite doesn’t care about that. What does the state of God’s people care to him? He thinks only of his own interest and not that of God and His people (cf. Philippians 2:4).

1 Samuel 2:35

Where to Spend the Night: In Jebus or Gibeah

After a short trip, it is time to find a place to spend the night. After all, the day was almost gone when they left. Jebus comes in sight. The servant suggests to go there. But that’s not what the Levite wants. What is his objection against Jebus? He calls it a “city of foreigners who are not of the sons of Israel”. This is what is called an example of Pharisaism. Pharisees are people to whom the Lord Jesus says: “Hypocrites! For you clean the outside of the cup and of the dish, but inside they are full of robbery and self-indulgence” (Matthew 23:25). Apparently the Levite doesn’t want to have a connection with wrong from the outside, but he himself is full of impurity inside.

This contains the warning that we must be careful that there is no balance between our personal sanctification and our public action, in other words, between doctrine and life. There should be no difference between them. What people see of us should be the result of our inner fellowship with God and what He has made clear to us through His Word. If our actions for people are meticulous, while our personal, inner sanctification for God is not so meticulous, there is no awareness of what sin really is. The remainder of this chapter clearly shows this. The Levite does not take God into account, only what people might say. He acts as if Israel were still living close to God, while the people have already deviated far from God.

In the light of the spiritual state in Israel, what is written in Judges 19:14 – “and the sun set on them near Gibeah” – is more than the description of a natural phenomenon. The sun literally sets, that’s right, it’s going to be night, but it’s also the referral to the decay in Israel and especially here in Gibeah. It is a place where it will soon become clear in a terrible way how great the spiritual darkness in the hearts of the inhabitants is.

It is obvious that the Levite does not know what kind of immoral place he enters. This also shows that he has no interest whatsoever in the honor of God among His people. Surely a Levite is someone appointed by God to teach His law to the people, isn’t he? So Moses said it in his blessing of Levi (Deuteronomy 33:10a). Apparently this Levite doesn’t care about that. What does the state of God’s people care to him? He thinks only of his own interest and not that of God and His people (cf. Philippians 2:4).

1 Samuel 2:36

Where to Spend the Night: In Jebus or Gibeah

After a short trip, it is time to find a place to spend the night. After all, the day was almost gone when they left. Jebus comes in sight. The servant suggests to go there. But that’s not what the Levite wants. What is his objection against Jebus? He calls it a “city of foreigners who are not of the sons of Israel”. This is what is called an example of Pharisaism. Pharisees are people to whom the Lord Jesus says: “Hypocrites! For you clean the outside of the cup and of the dish, but inside they are full of robbery and self-indulgence” (Matthew 23:25). Apparently the Levite doesn’t want to have a connection with wrong from the outside, but he himself is full of impurity inside.

This contains the warning that we must be careful that there is no balance between our personal sanctification and our public action, in other words, between doctrine and life. There should be no difference between them. What people see of us should be the result of our inner fellowship with God and what He has made clear to us through His Word. If our actions for people are meticulous, while our personal, inner sanctification for God is not so meticulous, there is no awareness of what sin really is. The remainder of this chapter clearly shows this. The Levite does not take God into account, only what people might say. He acts as if Israel were still living close to God, while the people have already deviated far from God.

In the light of the spiritual state in Israel, what is written in Judges 19:14 – “and the sun set on them near Gibeah” – is more than the description of a natural phenomenon. The sun literally sets, that’s right, it’s going to be night, but it’s also the referral to the decay in Israel and especially here in Gibeah. It is a place where it will soon become clear in a terrible way how great the spiritual darkness in the hearts of the inhabitants is.

It is obvious that the Levite does not know what kind of immoral place he enters. This also shows that he has no interest whatsoever in the honor of God among His people. Surely a Levite is someone appointed by God to teach His law to the people, isn’t he? So Moses said it in his blessing of Levi (Deuteronomy 33:10a). Apparently this Levite doesn’t care about that. What does the state of God’s people care to him? He thinks only of his own interest and not that of God and His people (cf. Philippians 2:4).