A part of the money which Delilah received from the Philistine lords as
the price of Samson's secret, she gave to her son Micah, and he used it
to make an idol for himself. (125) This sin was the more unpardonable
as Micah owed his life to a miracle performed by Moses. During the
times of the Egyptian oppression, if the prescribed number of bricks
was not furnished by the Israelites, their children were used as
building material. Such would have been Micah's fate, if he had not
been saved in a miraculous way. Moses wrote down the Name of God, and
put the words on Micah's body. The dead boy came to life, and Moses
drew him out of the wall of which he made a part. (126) Micah did not
show himself worthy of the wonder done for him. Even before the
Israelites left Egypt, he made his idol, (127) and it was he who
fashioned the golden calf. At the time of Othniel the judge, (128) he
took up his abode at a distance of not more than three miles from the
sanctuary at Shiloh, (129) and won over the grandson of Moses (130) to
officiate as priest before his idol.
The sanctuary which Micah erected harbored various idols. He had three
images of boys, and three of calves, one lion, an eagle, a dragon, and
a dove. When a man came who wanted a wife, he was directed to appeal to
the dove. If riches were his desire, he worshipped the eagle. For
daughters both, to the calves; to the lion for strength, and to the
dragon for long life. Sacrifices and incense alike were offered to
these idols, and both had to be purchased with cash money from Micah,
even didrachms for a sacrifice, and one for incense. (131)
The rapid degeneration in the family of Moses may be accounted for by
the fact that Moses had married the daughter of a priest who ministered
to idols. Yet, the grandson of Moses was not an idolater of ordinary
calibre. His sinful conduct was not without a semblance of morality.
From his grandfather he had heard the rule that a man should do "Abodah
Zarah" for hire rather than be dependent upon his fellow-creatures. The
meaning of "Abodah Zarah" here naturally is "strange," in the sense of
"unusual" work, but he took the term in its ordinary acceptation of
"service of strange gods." (132) So far from being a whole-souled
idolater, he adopted methods calculated to harm the cause of idol
worship. Whenever any one came leading an animal with the intention of
sacrificing it, he would say: "What good can the idol do thee? It can
neither see nor hear nor speak." But as he was concerned about his won
livelihood, and did not want to offend the idolaters too grossly, he
would continue: "If thou bringest a dish of flour and a few eggs, it
will suffice." This offering he would himself eat.
Under David he filled the position of treasurer. David appointed him
because he thought that a man who was willing to become priest to an
idol only in order to earn his bread, must be worthy of confidence.
However sincere his repentance may have been, he relapsed into his
former life when he was removed from his office by Solomon, who filled
all position with new incumbents at his accession to the throne.
Finally he abandoned his idolatrous ways wholly, and became so pure a
man that the was favored by God with the gift of prophecy. This
happened on the day on which the man of God out of Judah came to
Jeroboam, for the grandson of Moses is none other than the old prophet
at Beth-el who invited the man of God out of Judah to come to his
house. (133)
The mischief done by Micah spread further and further. Especially the
Benjamites distinguished themselves for their zeal in paying homage to
his idols. God therefore resolved to visit the sins of Israel and
Benjamin upon them. The opportunity did not delay to come. It was not
long before the Benjamites committed the outrage of Gibeah. Before the
house of Bethac, a venerable old man, they imitated the disgraceful
conduct of the Sodomites before the house of Lot. When the other tribes
exacted amends from the Benjamites, and were denied satisfaction,
bloody combats ensued. At first the Benjamites prevailed, in spit of
the fact that the Urim and Thummim questioned by Phinehas had
encouraged the Israelites to take up the conflict, with the words: "Up
to war, I shall deliver them into your hands." After the tribes had
again and again suffered defeat, they recognized the intention of God,
to betray them as a punishment for their sins. They therefore ordained
a day of fasting and convocation before the holy Ark, and Phinehas the
son of Eleazar entreated God in their behalf: "What means this, that
Thou leadest us astray? Is the deed of the Benjamites right in Thine
eyes? Then why didst Thou not command us to desist from the combat? But
if what our brethren have done is evil in Thy sight, then why dost Thou
cause us to fall before them in battle? O God of our fathers, hearken
unto my voice. Make it known this day unto Thy servant whether the war
waged with Benjamin is pleasing in Thine eyes, or whether thou desirest
to punish Thy people for its sins. Then the sinners among us will amend
their ways. I am mindful of what happened in the days of my youth, at
the time of Moses. In the zeal of my soul I slew two for the sin of
Zimri, and when his well-wishers sought to kill me, Thou didst send an
angel, who cut off twenty-four thousand of them and delivered me. But
now eleven of Thy tribes have gone forth to do Thy bidding, to avenge
and slay, and, lo, they have themselves been slain, so that they are
made to believe that Thy revelations are lying and deceitful. O Lord,
God of our forefathers, naught is hidden before Thee. Make it manifest
why this misfortune has overtaken us."
God replied to Phinehas at great length, setting forth why eleven
tribes had suffered so heavily. The Lord had wanted to punished them
for having permitted Micah and his mother Delilah to pursue their evil
ways undisturbed, though they were zealous beyond measure in avenging
the wrong done to the woman at Gibeah. As soon as all those had
perished who were guilty of having aided and abetted Micah in his
idolatrous practices, whether directly or indirectly, God was willing
to help them in their conflicts with the Benjamites.
So it came. In the battle fought soon after, seventy-five thousand
Benjamites fell slain. Only six hundred of the tribe survived. (134)
Fearing to remain in Palestine, the small band emigrated to Italy and
Germany. (135)
At the same time the punishment promised them by God overtook the two
chief sinners. Micah lost his life by fire, and his mother rotted
alive; worms crawled from her body. (136)
In spite of the great mischief caused by Micah, he had one good
quality, and God permitted it to plead for him when the angel stood up
against him as his accusers. He was extremely hospitable. His house
always stood wide open to the wanderer, and to his hospitality he owed
it that he was granted a share in the future world. (137) In hell Micah
is the first in the sixth division, which is under the guidance of the
angel Hadriel, and he is the only one in the division who is spared
hell tortures. (138) Micah's sons was Jeroboam, whose golden calves
were sinful far beyond anything his father had done. (139)
In those days God spake to Phinehas: "Thou art one hundred and twenty
years old, thou hast reached the natural term of man's life. Go now,
betake thyself to the mountain Danaben, and remain there many years. I
will command the eagles to sustain thee with food, so that thou
returnest not to men until the time when thou lockest fast the clouds
and openest them again. Then I will carry thee to the place where those
are who were before thee, and there thou wilt tarry until I visit the
world, and bring thee thither to taste of death." (140)
III.
SAMUEL AND SAUL