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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Judges 17:1–6. His four-level outline is real structure in the source text, so it is rendered as structure.
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 17:6 serves as a profound and poignant summary statement, encapsulating the pervasive spiritual and moral chaos that characterized Israel during the period of the Judges. It highlights a critical leadership vacuum—the absence of a divinely appointed human king—which directly led to a widespread societal breakdown. In this environment, objective divine truth was abandoned in favor of subjective individual judgment, as "every man did that which was right in his own eyes." This verse functions as a key interpretive lens for the entire book, revealing the underlying cause of the recurring cycles of apostasy, oppression, and temporary deliverance, depicting a people adrift without a central, unifying authority and each person acting according to their own flawed perception of what was right.
Context
Literary Context
Judges 17:6 appears not within the main cycle of judges but in an appendix (Chapters 17-21) that vividly illustrates the moral and spiritual depths to which Israel had fallen. This verse, along with its near-verbatim repetitions in Judges 18:1, Judges 19:1, and the climactic Judges 21:25, functions as a foundational interpretive key for the entire era. Chapters 17 and 18 immediately follow the main narratives, recounting the disturbing story of Micah, who establishes a private idolatrous shrine and hires a Levite as his personal priest—a clear violation of God's established law and worship norms. This narrative serves as a concrete, chilling example of the moral anarchy described in our verse, setting the stage for the even more horrific and violent events detailed in Judges 19-21. The strategic placement and repetition of this statement emphasize that the lack of proper leadership and the prevalence of subjective morality were not isolated incidents but pervasive issues that permeated all levels of Israelite society, from individual households to inter-tribal relations.
Historical & Cultural Context
The period of the Judges, roughly spanning from the death of Joshua (c. 1375 BC) to the establishment of the monarchy under Saul (c. 1050 BC), was a transitional and tumultuous era for Israel. Having conquered much of Canaan, Israel existed as a tribal confederacy, not a unified nation-state with a central political or religious capital. While Yahweh was meant to be their ultimate King, governing through His covenant Law, the people frequently turned away from Him, leading to a profound spiritual vacuum. The absence of a human king meant there was no consistent, central authority to enforce the Mosaic Law, administer justice uniformly across the tribes, or lead the people in corporate worship and defense against external threats. This decentralized structure, coupled with the lingering influence of Canaanite religious practices (e.g., Baal worship) and their accompanying moral norms, created an environment ripe for syncretism, idolatry, and moral decay. The phrase "no king in Israel" is therefore not merely a political observation but a theological indictment, pointing to Israel's profound failure to recognize and submit to Yahweh's kingship, which then manifested in a lack of human leadership and widespread moral relativism.
Key Themes
Judges 17:6 powerfully contributes to several overarching themes in the book of Judges. Foremost is the theme of the Absence of Central Authority, both human and divine. The repeated refrain "no king in Israel" underscores the political and spiritual void that allowed chaos to flourish, illustrating the breakdown of the theocratic ideal. This void directly led to the theme of Moral Relativism and Subjectivism, where individuals, lacking external divine or human guidance, determined "right" based on their own flawed perceptions rather than God's objective standards, a direct contradiction to the divine command in Deuteronomy 12:8. This self-rule stands in stark contrast to the divine imperative to "do what is right and good in the sight of the Lord" (Deuteronomy 6:18). Consequently, the book vividly illustrates the Consequences of Covenant Infidelity and Societal Breakdown, as Israel's turning away from God resulted in idolatry, internal strife, violence, and vulnerability to external enemies. The verse implicitly argues for the Need for Righteous Leadership, foreshadowing the later establishment of the monarchy as a divinely ordained (though often flawed) means to bring order and uphold God's covenant, ultimately pointing to humanity's need for God's perfect rule.
Exposition and Analysis
Key Word Analysis
From an unused root meaning to be hot, this word (H3117) refers to "a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term)." In Judges 17:6, "In those days" serves as a temporal marker, setting the historical context for the narrative that follows. It signifies a specific, extended period—the era of the Judges—characterized by the conditions described in the latter part of the verse, emphasizing that the moral and political vacuum was not an isolated incident but a defining feature of that entire epoch.
Derived from a root meaning "to rule," this term (H4428) denotes "a sovereign ruler" or "monarch." Its absence ("no king in Israel") signifies a profound lack of central, unifying, and authoritative leadership. This was not merely a political observation but a theological one, as God was intended to be Israel's ultimate King, governing through His laws and appointed leaders. The vacuum of human kingship thus reflected a deeper spiritual reality: Israel's failure to acknowledge and submit to Yahweh's supreme rule, leading to a breakdown of divine order and justice.
This term (H3477) fundamentally means "straight (literally or figuratively)," "upright," or "correct." In a moral or ethical sense, it denotes what is proper, just, or pleasing in God's sight. However, the critical qualification "in his own eyes" completely subverts this meaning. It transforms an objective standard of righteousness into a subjective, self-referential one. What was "straight" or "right" was no longer determined by God's revealed Law but by individual preference, convenience, or flawed human reasoning, leading to moral anarchy rather than true uprightness.
Probably a primitive word, this term (H5869) refers to "an eye (literally or figuratively)." Figuratively, it can denote perception, judgment, or even "conceit" or "think best" as listed in its broader semantic range. In the phrase "in his own eyes," it powerfully conveys the subjective and internal nature of the judgment being made. It highlights that individuals were relying on their own limited, often corrupted, perception and desires rather than an external, objective standard. This self-referential judgment led to a society where personal opinion superseded divine truth, resulting in moral decay.
Verse Breakdown
"In those days [there was] no king in Israel"
This opening clause establishes the political and spiritual vacuum that defined the era of the Judges. It signifies a period characterized by a profound lack of centralized, authoritative leadership that could enforce God's laws, administer justice, and maintain societal order. While God was Israel's true King, the absence of a human king meant there was no earthly figurehead to unify the tribes, consistently apply justice, or guide the people in faithfulness to the covenant. This leadership void created an environment where lawlessness could flourish, as there was no strong external authority to appeal to or to restrain individual impulses and tribal rivalries.
"[but] every man did [that which was] right in his own eyes"
This second clause explains the direct consequence of the leadership vacuum: widespread moral relativism and self-governance. Instead of adhering to the objective moral standards revealed in the Mosaic Law, individuals made decisions based on their personal perceptions, desires, or convenience. This phrase does not imply genuine freedom or enlightened self-determination; rather, it describes a dangerous subjectivity where personal preference superseded divine truth. It highlights a society where individual autonomy was prioritized over obedience to God's commandments, resulting in a breakdown of communal ethics, justice, and spiritual integrity, leading to chaos, injustice, and pervasive idolatry.
Literary Devices
Judges 17:6 employs several powerful literary devices that underscore its central message. Most notably, it functions as a Refrain, repeated verbatim or with slight variations at key junctures in the book (e.g., Judges 18:1, Judges 19:1, Judges 21:25). This repetition emphasizes the central theme and underlying cause of Israel's moral decline, acting as a structural and thematic anchor that frames the narratives of chaos and depravity. There is also a strong element of Juxtaposition, contrasting the ideal of a unified, God-fearing nation under a righteous king with the stark reality of fragmented tribes where each person acts autonomously. The phrase "right in his own eyes" also contains a subtle yet profound Irony: what is perceived as "right" by individuals ultimately leads to societal "wrongness," injustice, and chaos, demonstrating the destructive consequences of subjective morality. Finally, the statement implies a degree of Hyperbole, as it is unlikely every single person acted purely subjectively in every instance, but it powerfully conveys the dominant and pervasive nature of this moral anarchy across the entire society.
Theological and Thematic Connections
Judges 17:6 profoundly underscores the theological truth that true freedom and societal flourishing are found not in radical autonomy but in humble submission to God's objective standards and His appointed authorities. When humanity rejects God as the ultimate King and the infallible source of truth, the vacuum is inevitably filled by subjective human opinion, leading to moral decay, social fragmentation, and spiritual idolatry. This verse highlights the profound danger of moral relativism, where personal preference replaces divine command, and the critical need for external, divine authority to guide human conscience and behavior. It implicitly argues for the necessity of a righteous king who would uphold God's law and administer justice, foreshadowing the later establishment of the monarchy and ultimately pointing to humanity's desperate need for God's direct, sovereign rule. The chaos described serves as a grim reminder that without a fixed moral compass, society inevitably drifts into self-destruction.
Reflection and Application
The timeless warning of Judges 17:6 resonates powerfully in contemporary society, which often champions radical individualism and subjective truth as the highest good. In an era where personal autonomy is frequently elevated above objective moral standards, this verse serves as a stark reminder of the chaos, injustice, and spiritual desolation that ensue when individuals and communities abandon God's unchanging truth. For believers, it underscores the vital importance of recognizing God as the ultimate King and His Word as the infallible standard for all of life. Our conscience, while a gift, must be continually informed, calibrated, and sanctified by the Holy Spirit and the revealed will of God, rather than by fleeting cultural trends, personal desires, or the shifting sands of public opinion. Living by "what is right in our own eyes" leads to a fractured self, moral confusion, and a fragmented society, whereas humble submission to God's loving authority brings true peace, order, and flourishing. This verse calls us to a deep humility, acknowledging that God's ways are infinitely higher than our ways, and His wisdom far surpasses our own understanding, urging us to diligently seek His will and walk in His paths, trusting in His perfect blueprint for life.
Questions for Reflection
FAQ
What does "no king in Israel" truly signify beyond a political observation?
While literally true that Israel did not yet have a human monarch, the phrase "no king in Israel" carries profound theological weight. It signifies a deeper spiritual crisis: Israel's failure to acknowledge and submit to Yahweh as their ultimate King. God had established a covenant with them at Sinai, intending to rule them directly through His laws and the guidance of judges and priests. The absence of a human king, therefore, points to a breakdown in their covenant relationship with God. It implies a lack of divine order, a rejection of God's sovereign authority, and a vacuum of leadership that allowed moral and spiritual chaos to proliferate. The people were, in essence, refusing God's kingship, which then manifested in the societal anarchy described in the latter part of the verse. This spiritual rebellion was the root cause of their political and social disarray.
How does "every man did that which was right in his own eyes" relate to modern concepts of individual freedom or autonomy?
While modern societies often value individual freedom and autonomy as fundamental rights, Judges 17:6 presents a cautionary tale about unchecked self-rule. The phrase "every man did that which was right in his own eyes" describes a dangerous form of moral relativism, where subjective personal judgment replaces objective divine truth. This is not about genuine freedom to choose good, but a rebellion against external, divinely established authority. In contrast to a biblical understanding of freedom, which is found in submission to God's perfect law and His liberating truth (e.g., Psalm 119:45 and John 8:32), this verse illustrates the destructive consequences when human beings become their own ultimate authority. It shows that when people abandon God's objective standards, even seemingly "right" actions can lead to widespread injustice, idolatry, and societal breakdown, as vividly seen in the stories of Micah's idolatry and the Levite's concubine in the surrounding chapters (Judges 17 and Judges 19).
Christ-Centered Fulfillment
Judges 17:6, with its lament over the absence of a king and the resulting moral anarchy, finds its ultimate and glorious fulfillment in Jesus Christ. The chaos of the Judges era, where "every man did that which was right in his own eyes," vividly portrays humanity's desperate need for a true and righteous King. Jesus is that King, the one who perfectly embodies what is "right" in God's eyes, not by subjective human standard, but by perfectly fulfilling the will of His Father (John 8:29). He is the true King of Israel, establishing a kingdom not of this world, but one that transforms hearts and minds (John 18:36-37). Through His perfect life, atoning death, and glorious resurrection, Christ provides the objective standard of righteousness that humanity so desperately lacked. He does not merely offer a new set of rules, but through the indwelling Holy Spirit, He empowers His followers to live according to God's will, replacing self-rule with Christ's rule (Romans 8:4). In Him, the spiritual vacuum is filled, the moral relativism is overcome by divine truth, and His people, no longer doing "what is right in their own eyes," are enabled to do what is truly right in God's eyes, living under the loving and just reign of the King of kings and Lord of lords (Revelation 19:16).