Judges17
New International Version
1Now a man named Micah from the hill country of Ephraim
2said to his mother, “The eleven hundred shekels of silver that were taken from you and about which I heard you utter a curse—I have that silver with me; I took it.” Then his mother said, “The Lord bless you, my son!”
3When he returned the eleven hundred shekels of silver to his mother, she said, “I solemnly consecrate my silver to the Lord for my son to make an image overlaid with silver. I will give it back to you.”
4So after he returned the silver to his mother, she took two hundred shekels of silver and gave them to a silversmith, who used them to make the idol. And it was put in Micah’s house.
5Now this man Micah had a shrine, and he made an ephod and some household gods and installed one of his sons as his priest.
6In those days Israel had no king; everyone did as they saw fit.
7A young Levite from Bethlehem in Judah, who had been living within the clan of Judah,
8left that town in search of some other place to stay. On his way he came to Micah’s house in the hill country of Ephraim.
9Micah asked him, “Where are you from?” “I’m a Levite from Bethlehem in Judah,” he said, “and I’m looking for a place to stay.”
10Then Micah said to him, “Live with me and be my father and priest, and I’ll give you ten shekels of silver a year, your clothes and your food.”
11So the Levite agreed to live with him, and the young man became like one of his sons to him.
12Then Micah installed the Levite, and the young man became his priest and lived in his house.
13And Micah said, “Now I know that the Lord will be good to me, since this Levite has become my priest.”
Study Guide
Public-domain commentary and original-language notes for Judges 17.
Chapter Summary
In this chapter: The beginning of idolatry in Israel, Micah and his mother. (1–6). Micah hires a Levite to be his priest. (7–13).
vv1-6
What is related in this, and the rest of the chapters to the end of this book, was done soon after the death of Joshua: see chap. Jud 20:28. That it might appear how happy the nation was under the Judges, here is showed how unhappy they were when there was no Judge. The love of money made Micah so undutiful to his mother as to rob her, and made her so unkind to her son, as to curse him. Outward losses drive good people to their prayers, but bad people to their curses. This woman's silver was her god, before it was made into a graven or a molten image. Micah and his mother agreed to turn their money into a god, and set up idol worship in their family. See the cause of this corruption. Every man did that which was right in his own eyes, and then they soon did that which was evil in the sight of the Lord.
vv7-13
Micah thought it was a sign of God's favour to him and his images, that a Levite should come to his door. Thus those who please themselves with their own delusions, if Providence unexpectedly bring any thing to their hands that further them in their evil way, are apt from thence to think that God is pleased with them.
Key Words
אִישׁ: a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)
הַר: a mountain or range of hills (sometimes used figuratively)
אֶפְרַיִם: Ephrajim, a son of Joseph; also the tribe descended from him, and its territory
שֵׁם: an appellation, as amark or memorial of individuality; by implication honor, authority, character
מִיכָיְהוּ: Mikajah, the name of three Israelites
אָמַר: to say (used with great latitude)
אֵם: a mother (as the bond of the family); in a wide sense (both literally and figuratively (like father))
כֶּסֶף: silver (from its pale color); by implication, money
לָקַח: to take (in the widest variety of applications)
אָלָה: properly, to adjure, i.e. (usually in a bad sense) imprecate
Cross References
Judges 17Repeats the book's key refrain explaining the moral and spiritual anarchy in Israel.
Supported by Matthew Henry, Matthew Poole
Identifies 'teraphim' as household idols or tutelary images used in family cults.
Supported by Matthew Poole, JFB
Links ephod and teraphim together as illegitimate objects of worship in Israel's history.
Supported by Matthew Poole
Explicitly forbids doing 'whatsoever is right in his own eyes' in worship.
Supported by Matthew Poole
Classic precedent of using a molten image to worship Jehovah under false representation.
Supported by Matthew Poole
Asserts the divine requirement of an authorized calling for the priesthood.
Supported by JFB
Uses the term 'king' in the broad sense of supreme ruling authority in Israel.
Supported by Matthew Poole
Reveals the historical consequences and ultimate identity of Micah's unauthorized priesthood.
Supported by JFB
Relates to the swearing and public uttering of curses concerning stolen items.
Supported by Matthew Poole
Distinguishes the graven and molten images in the subsequent narrative.
Supported by Matthew Poole
The divine pattern for the priestly ephod which Micah corruptly mimicked.
Supported by Matthew Poole
Illustrates the broad biblical usage of the term 'king' prior to Israel's monarchy.
Supported by Matthew Poole
The Danites mockingly echo Micah's offer of being 'a father and a priest'.
Supported by Matthew Poole
Distinguishes Bethlehem-Judah from the Bethlehem located in Zebulun's territory.
Supported by JFB
Shows the usage of 'father' as a title of respect and guidance.
Supported by JFB