Judges17
New Living Translation
1There was a man named Micah, who lived in the hill country of Ephraim.
2One day he said to his mother, “I heard you place a curse on the person who stole 1,100 pieces of silver from you. Well, I have the money. I was the one who took it.” “The Lord bless you for admitting it,” his mother replied.
3He returned the money to her, and she said, “I now dedicate these silver coins to the Lord. In honor of my son, I will have an image carved and an idol cast.”
4So when he returned the money to his mother, she took 200 silver coins and gave them to a silversmith, who made them into an image and an idol. And these were placed in Micah’s house.
5Micah set up a shrine for the idol, and he made a sacred ephod and some household idols. Then he installed one of his sons as his personal priest.
6In those days Israel had no king; all the people did whatever seemed right in their own eyes.
7One day a young Levite, who had been living in Bethlehem in Judah, arrived in that area.
8He had left Bethlehem in search of another place to live, and as he traveled, he came to the hill country of Ephraim. He happened to stop at Micah’s house as he was traveling through.
9“Where are you from?” Micah asked him. He replied, “I am a Levite from Bethlehem in Judah, and I am looking for a place to live.”
10“Stay here with me,” Micah said, “and you can be a father and priest to me. I will give you ten pieces of silver a year, plus a change of clothes and your food.”
11The Levite agreed to this, and the young man became like one of Micah’s sons.
12So Micah installed the Levite as his personal priest, and he lived in Micah’s house.
13“I know the Lord will bless me now,” Micah said, “because I have a Levite serving as 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