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Commentary on Judges 17 verses 1–6
Here we have, I. Micah and his mother quarrelling. 1. The son robs the mother. The old woman had hoarded, with long scraping and saving, a great sum of money, 1100 pieces of silver. It is likely she intended, when she died, to leave it to her son: in the mean time it did her good to look upon it, and to count it over. The young man had a family of children grown up, for he had one of age to be a priest, Jdg 17:5. He knows where to find his mother's cash, thinks he has more need of it than she has, cannot stay till she dies, and so takes it away privately for his own use. Though it is a fault in parents to withhold from their children that which is meet, and lead them into temptation to wish them in their graves, yet even this will by no means excuse the wickedness of those children that steal from their parents, and think all their own that they can get from them, though by the most indirect methods. 2. The mother curses the son, or whoever had taken her money. It should seem she suspected her son; for, when she cursed, she spoke in his cars so loud, and with so much passion and vehemence, as made both his ears to tingle. See what mischief the love of money makes, how it destroys the duty and comfort of every relation. It was the love of money that made Micah so undutiful to his mother as to rob her, and made her so unkind and void of natural affection to her son as to curse him if he had it and concealed it. 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 thither into a graven or a molten image, else the loss of it would not have put her into such a passion as caused her quite to forget and break through all the laws of decency and piety. It is a very foolish thing for those that are provoked to throw their curses about as a madman that casteth fire-brands, arrows, and death, since they know not but they may light upon those that are most dear to them.
II. Micah and his mother reconciled. 1. The son was so terrified with his mother's curses that he restored the money. Though he had so little grace as to take it, he had so much left as not to dare to keep it when his mother had sent a curse after it. He cannot believe his mother's money will do him any good without his mother's blessing, nor dares he deny the theft when he is charged with it, nor retain the money when it is demanded by the right owner. It is best not to do evil, but it is next best, when it is done, to undo it again by repentance, confession, and restitution. Let children be afraid of having the prayers of their parents against them; for, though the curse causeless shall not come, yet that which is justly deserved may be justly feared, even though it was passionately and indecently uttered. 2. The mother was so pleased with her son's repentance that she recalled her curses, and turned them into prayers for her son's welfare: Blessed be thou of the Lord, my son. When those that have been guilty of a fault appear to be free and ingenuous in owning it they ought to be commended for their repentance, rather than still be condemned and upbraided for their fault.
III. Micah and his mother agreeing to turn their money into a god, and set up idolatry in their family; and this seems to have been the first instance of the revolt of any Israelite from God and his instituted worship after the death of Joshua and the elders that out-lived him, and is therefore thus particularly related. And though this was only the worship of the true God by an image, against the second commandment, yet this opened the door to the worship of other gods, Baalim and the groves, against the first and great commandment. Observe,
1.The mother's contrivance of this matter. When the silver was restored she pretended she had dedicated it to the Lord (Jdg 17:3), either before it was stolen, and then she would have this thought to be the reason why she was so much grieved at the loss of it and imprecated evil on him that had taken it, because it was a dedicated and therefore an accursed thing, or after it was stolen she had made a vow that, if she could retrieve it, she would dedicate it to God, and then she would have the providence that had so far favoured her as to bring it back to her hands to be an owning of her vow. "Come," said she to her son, "the money is mine, but thou hast a mind to it; let it be neither mine nor thine, but let us both agree to make it into an image for a religious use." Had she put it to a use that was indeed for the service and honour of God, this would have been a good way of accommodating the matter between them; but, as it was, the project was wicked. Probably this old woman was one of those that came out of Egypt, and would have such images made as she had seen there; now that she began to dote she called to remembrance the follies of her youth, and perhaps told her son that this way of worshipping God by images was, to her knowledge, the old religion.
2.The son's compliance with her. It should seem, when she first proposed the thing he stumbled at it, knowing what the second commandment was; for, when she said (Jdg 17:3) she designed it for her son to make an image of, yet he restored it to his mother (being loth to have a hand in making the image), and she gave it to the founder and had the thing done, blaming him perhaps for scrupling at it, Jdg 17:4. But, when the images were made, Micah, by his mother's persuasion, was not only well reconciled to them, but greatly pleased and in love with them; so strangely bewitching was idolatry, and so much supported by traditions received from their parents, Pe1 1:18; Jer 44:17. But observe how the old woman's covetousness prevailed, in part, above her superstition. She had wholly dedicated the silver to make the graven and molten images (Jdg 17:3), all the 1100 pieces; but, when it came to be done, she made less than a fifth part serve, even 200 shekels, Jdg 17:4. She thought that enough, and indeed it was too much to give for an image that is a teacher of lies. Had it been devoted truly to the honour of God, he would not thus have been put off with part of the price, but would have signified his resentment of the affront, as he did in the case of Ananias and Sapphira. Now observe,
(1.)What was the corruption here introduced, Jdg 17:5. The man Micah had a house of gods, a house of God, so the Septuagint, for so he thought it, as good as that at Shiloh, and better, because his own, of his own inventing and at his own disposal; for people love to have their religion under their girdle, to manage it as they please. A house of error, so the Chaldee, for really it was so, a deviation from the way of truth and an inlet to all deceit. Idolatry is a great cheat, and one of the worst of errors. That which he aimed at in the progress of his idolatry, whether he designed it at first or no, was to mimic and rival both God's oracles and his ordinances. [1.] His oracles; for he made teraphim, little images which he might advise with as there was occasion, and receive informations, directions, and predictions from. What the urim and thummim were to the prince and people these teraphim should be to his family; yet he could not think that the true God would own them, or give answers by them, and therefore depended upon such demons as the heathen worshipped to inspire them and make them serviceable to him. Thus, while the honour of Jehovah was pretended (Jdg 17:3), yet, his institution being relinquished, these Israelites unavoidably lapsed into downright idolatry and demon-worship. [2.] His ordinances. Some room or apartment in the house of Micah was appointed for the temple or house of God; an ephod, or holy garment, was provided for his priest to officiate in, in imitation of those used at the tabernacle of God, and one of his sons he consecrated, probably the eldest, to be his priest. And, when he had set up a graven or molten image to represent the object of his worship, no marvel if a priest of his own getting and his own making served to be the manager of it. Here is no mention of any altar, sacrifice, or incense, in honour of these silver gods, but, having a priest, it is probable he had all these, unless we suppose that, at first, his gods were intended only to be advised with, not to be adored, like Laban's teraphim; but the beginning of idolatry, as of other sins, is like the letting forth of water: break the dam, and you bring a deluge. Here idolatry began, and it spread like a fretting leprosy. Dr. Lightfoot would have us observe that as 1100 pieces of silver were here devoted to the making of an idol, which ruined religion, especially in the tribe of Dan (as we shall presently find), which was Samson's tribe, so 1100 pieces of silver were given by each Philistine lord for the ruin of Samson.
(2.)What was the cause of this corruption (Jdg 17:6): There was no king in Israel, no judge or sovereign prince to take cognizance of the setting up of these images (which, doubtless, the country about soon resorted to), and to give orders for the destroying of them, none to convince Micah of his error and to restrain and punish him, to take this disease in time, by which the spreading of the infection might have been happily prevented. 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. When they were without a king to keep good order among them, God's house was forsaken, his priests were neglected, and all went to ruin among them. See what a mercy government is, and what reason there is that not only prayers and intercessions, but giving of thanks, should be made for kings and all in authority, Ti1 2:1, Ti1 2:2. Nothing contributes more, under God, to the support of religion in the world, than the due administration of those two great ordinances, magistracy and ministry.
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SUMMARY
Judges 17:2 opens the unsettling narrative of Micah, revealing his confession of stealing eleven hundred shekels of silver from his mother, a sum she had publicly cursed the thief over. Astonishingly, his mother's response is not one of rebuke or a call to repentance, but an immediate blessing invoked in the name of the LORD. This initial exchange profoundly establishes a tone of moral ambiguity and spiritual compromise, serving as a chilling microcosm of Israel's widespread spiritual decay and the "every man did what was right in his own eyes" ethos that characterized the period of the Judges.
CONTEXT
Literary Context: Judges 17:2 serves as the dramatic opening to the appendix narratives of the Book of Judges, specifically the account of Micah and the Danites, spanning Judges 17 and Judges 18. These chapters are strategically placed at the end of the book to illustrate the profound spiritual and moral chaos that permeated Israel during the time when "there was no king in Israel" (Judges 17:6 and Judges 21:25). The immediate context details a significant domestic crime—the theft of a substantial sum of silver—and the mother's desperate, public imprecation against the unknown perpetrator. Micah's unexpected confession, prompted by this curse, sets in motion a chain of events that exposes the deep-seated spiritual confusion and ethical relativism of the era, where divine blessing is invoked even in the face of unaddressed sin and moral perversion.
Historical & Cultural Context: The period of the Judges (approximately 1400-1050 BC) was a turbulent era for Israel, marked by a decentralized tribal confederacy without a central political or spiritual authority. This power vacuum frequently led to cycles of apostasy, oppression by surrounding nations, and temporary deliverance through divinely appointed judges. Culturally, the Israelites were in constant proximity to Canaanite religious practices, which often involved syncretism, blending elements of Yahweh worship with pagan rituals and idolatry. The "eleven hundred shekels of silver" represents a considerable fortune in the ancient Near East, highlighting the economic gravity of the theft. The mother's act of cursing the thief was a common cultural practice, a solemn imprecation believed to invoke divine judgment or misfortune upon the perpetrator, thereby compelling the return of stolen property or the revelation of the culprit. Such curses were taken very seriously, underscoring the pressure Micah likely felt to confess.
Key Themes: This foundational verse, and the subsequent narrative, powerfully introduces and exemplifies several critical themes pervasive throughout the Book of Judges. Firstly, it vividly illustrates the theme of moral relativism and spiritual anarchy, epitomized by the recurring refrain, "everyone did what was right in his own eyes" (Judges 17:6 and Judges 21:25). Secondly, it immediately exposes the dangers of syncretism and superficial piety, as the mother's invocation of the LORD's blessing is juxtaposed with her subsequent intention to use the recovered silver to create an idol (Judges 17:3-4). Thirdly, the passage foreshadows the theme of corrupted leadership and the absence of true spiritual authority, as even a Levite is later hired as a private priest for Micah's idolatrous household (Judges 17:7-13). Judges 17:2 specifically introduces the theme of perverted justice and the blurring of ethical boundaries, where confession of a serious sin is met with a blessing rather than a call to genuine repentance and adherence to God's holy law.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of Judges 17:2 masterfully employs several key literary devices to convey its unsettling message. Irony is profoundly evident, as the mother's solemn curse against a thief is immediately followed by a blessing upon her own son, the confessed thief, invoking the very name of the LORD. This stark contrast between expected righteous indignation and the actual response highlights the deep moral decay and spiritual confusion of the era. The verse also functions as powerful foreshadowing, hinting at the deeper spiritual perversion and idolatry that will unfold in the subsequent verses, where the recovered silver is used to make an idol, further illustrating the family's distorted understanding of worship and divine law. The entire exchange serves as a microcosm of the broader spiritual and moral anarchy described in the book of Judges, where "everyone did what was right in his own eyes" (Judges 17:6). The dialogue itself is concise yet profoundly impactful, immediately establishing the characters' compromised moral compass and setting the stage for the narrative's exploration of syncretism and idolatry.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 17:2 provides a stark and unsettling illustration of the spiritual and moral bankruptcy pervasive in Israel during the Judges period. The mother's immediate blessing upon her thieving son, invoking the name of the LORD, reveals a superficial and transactional understanding of divine justice, holiness, and the nature of sin. It highlights a dangerous syncretism where the sacred is invoked for pragmatic ends, devoid of genuine repentance or adherence to God's revealed law. This incident sets the stage for the subsequent idolatry within Micah's household, demonstrating how a compromised moral foundation inevitably leads to perverted worship and a distorted view of God. The passage serves as a potent warning against external religiosity that lacks internal transformation and true reverence for God's character and commands, exposing the perils of a faith that prioritizes personal gain over divine righteousness.
REFLECTION AND APPLICATION
Judges 17:2 offers a profound and sobering cautionary tale for contemporary believers, urging us to deeply examine the authenticity of our faith and the integrity of our spiritual practices. The mother's response to Micah's confession—a blessing rather than a call to true repentance—serves as a stark reminder that outward displays of piety, the invocation of God's name, or even the practice of religious rituals do not automatically equate to genuine godliness or alignment with God's will. We are challenged to move beyond a superficial understanding of sin and grace, recognizing that true repentance involves not merely a confession of wrongdoing, but a heartfelt turning away from sin and a committed pursuit of living in accordance with God's holy standards. This passage compels us to cultivate spiritual discernment, ensuring that our blessings, our worship, our moral judgments, and our very understanding of God are rooted in the unchanging character of God and the clear teachings of His Word, rather than being swayed by personal convenience, emotional responses, cultural relativism, or a desire for material gain. It calls us to pursue a faith that is deeply integrated, where our actions consistently align with our convictions, and where our understanding of God's boundless grace leads us to profound holiness, not complacency in sin.
Questions for Reflection
FAQ
Q: Why did Micah's mother bless him instead of rebuking him for stealing?
Answer: Micah's mother's blessing of her son, rather than rebuking him for theft, reveals a deeply compromised spiritual and moral landscape. Her primary concern appears to be the recovery of the substantial sum of silver, which was likely vital to the household's finances. The curse she pronounced was intended to compel the return of the stolen goods, and once that objective was achieved through Micah's confession, her relief seems to have overridden any concern for the sin itself. This reaction highlights the pervasive moral relativism and spiritual anarchy of the era, where "everyone did what was right in his own eyes" (Judges 17:6). Her blessing, while invoking the LORD, was likely a pragmatic response, demonstrating a superficial understanding of divine justice and holiness, where the material outcome was prioritized over true righteousness and repentance.
Q: What does the "eleven hundred shekels of silver" signify?
Answer: The "eleven hundred shekels of silver" represents a very significant amount of wealth in ancient Israel. A shekel was a unit of weight, typically around 11-12 grams, meaning 1100 shekels would be roughly 25-30 pounds (11-13 kg) of silver. This sum was substantial enough to be the object of a public curse and was later used by Micah's mother to fund the creation of a carved and molten image for idolatrous worship (Judges 17:3-4). The large sum underscores the gravity of Micah's theft and the economic impact it had on the family, further highlighting the mother's pragmatic response to its recovery and the profound irony of using such a significant sum for perverted worship.
CHRIST-CENTERED FULFILLMENT
Judges 17:2, with its stark portrayal of moral ambiguity, superficial piety, and compromised ethics, finds its ultimate fulfillment and divine corrective in the person and redemptive work of Jesus Christ. The mother's perverted blessing of her thieving son, despite his unrepentant heart, stands in stark contrast to the true blessing and transformative forgiveness offered by God through Christ. Unlike Micah's confession, which was motivated by fear of a curse and met with a morally bankrupt blessing, Jesus calls for genuine repentance that leads to spiritual life and a complete turning from sin (Luke 24:47). The superficial religiosity of Micah's household, where sacred language coexists with idolatry and moral compromise, is utterly exposed by Christ's teaching that true worship is "in spirit and truth" (John 4:24), not through man-made images or self-serving rituals. The Law, which Micah violated by theft (Exodus 20:15) and his mother by condoning it and promoting idolatry (Exodus 20:4), finds its perfect embodiment and fulfillment in Jesus, who did not come to abolish the Law but to fulfill it (Matthew 5:17). Ultimately, the chaos and moral decay of the Judges period, stemming from "everyone doing what was right in his own eyes" (Judges 17:6), point to the desperate need for a true King, Jesus Christ, who establishes His righteous reign and offers true blessing, redemption from sin, and the power for genuine transformation, not through human compromise, but through His perfect sacrifice on the cross (Hebrews 9:22).