Judges 17:10
"Stay with me," Micah said to him, "and be my father and priest, and I will give you ten shekels of silver per year, a suit of clothes, and your provisions." So the Levite went in
Then Micah said to him
This phrase introduces us to Micah, a central figure in this narrative. The name "Micah" is derived from the Hebrew "Mikha," meaning "Who is like Yahweh?" This rhetorical question underscores the irony of Micah's actions, as he engages in idolatry despite his name's declaration of God's uniqueness. Historically, this period in Israel's history was marked by a lack of centralized leadership, as noted in Judges 17:6, "In those days there was no king in Israel; everyone did what was right in his own eyes." This context sets the stage for the moral and spiritual confusion evident in Micah's actions.

Live with me
The invitation to "live with me" reflects the ancient Near Eastern custom of hospitality and the importance of household structures. In the Hebrew culture, living with someone implied a close relationship and often a covenantal bond. This phrase suggests Micah's desire for a personal priest, indicating a privatized form of worship that deviates from the communal and centralized worship prescribed in the Mosaic Law.

and be my father and priest
The term "father" here is not used in the biological sense but as a title of respect and authority. In ancient Israel, a "father" could denote a mentor or spiritual leader. The role of "priest" was traditionally reserved for the Levites, specifically the descendants of Aaron. Micah's appointment of his own priest reflects the religious syncretism and disregard for God's established order. This act symbolizes the spiritual decline of Israel, as individuals sought to create their own religious practices apart from God's commandments.

and I will give you ten shekels of silver per year
The offer of "ten shekels of silver per year" provides insight into the economic transactions of the time. A shekel was a unit of weight and currency, and this payment indicates the value Micah placed on having a personal priest. This financial arrangement highlights the commodification of religious services, a stark contrast to the Levitical system where priests were supported by tithes and offerings dedicated to God.

a suit of clothes
The "suit of clothes" represents more than just physical attire; it signifies status and provision. In biblical times, clothing was a valuable commodity, often used as a form of payment or reward. This offer further illustrates Micah's attempt to establish his own religious system by providing for his priest's material needs, thus ensuring loyalty and service.

and your provisions
The promise of "provisions" encompasses the basic necessities of life, such as food and shelter. This comprehensive offer indicates Micah's commitment to securing a priest who would serve his household. It reflects the broader theme of self-sufficiency and independence from God's ordained system of worship, as Micah seeks to create a self-contained religious environment.

So the Levite went in
The Levite's decision to "go in" signifies his acceptance of Micah's offer and his willingness to participate in this unauthorized religious arrangement. This action highlights the moral and spiritual ambiguity of the time, as even those set apart for God's service were swayed by personal gain and convenience. The Levite's compliance underscores the pervasive nature of Israel's spiritual decline, where the lines between true worship and idolatry were increasingly blurred.

Persons / Places / Events
1. Micah
A man from the hill country of Ephraim who creates a shrine and hires a Levite to be his priest.

2. The Levite
A young man from Bethlehem in Judah who becomes a priest for Micah, despite the irregularity of the arrangement.

3. Ephraim
A region in Israel where Micah resides, known for its central location and significance in Israelite history.

4. Bethlehem in Judah
The Levite's original home, a town with significant biblical history, including being the birthplace of King David and later, Jesus Christ.

5. The Shrine
A place of worship set up by Micah, which includes an idol and other religious artifacts, contrary to God's commandments.
Teaching Points
The Danger of Syncretism
Micah's actions demonstrate the risk of blending true worship with pagan practices. Believers must guard against incorporating non-biblical elements into their faith.

The Importance of Proper Worship
God has prescribed specific ways to worship Him. Like Micah, we must be cautious not to create our own methods that deviate from Scripture.

The Role of Spiritual Leadership
The Levite's willingness to serve in an unauthorized capacity highlights the need for leaders to adhere to biblical standards and not compromise for personal gain.

The Consequences of Disobedience
Micah's account serves as a warning that disobedience to God's commands can lead to spiritual confusion and idolatry.

Seeking God's Will
Instead of following personal desires, believers should seek God's will and guidance in all aspects of life, ensuring alignment with His Word.
Bible Study Questions
1. How does Micah's establishment of a shrine and hiring of a Levite reflect a departure from God's commandments in the Old Testament?

2. In what ways can modern Christians be tempted to create their own "shrines" or forms of worship that deviate from biblical teachings?

3. How does the account of Micah and the Levite challenge us to evaluate the spiritual leadership we follow today?

4. What lessons can we learn from Micah's actions about the importance of seeking God's will rather than following our own desires?

5. How can we apply the principles of proper worship and obedience to God's commands in our daily lives, ensuring we remain faithful to His Word?
Connections to Other Scriptures
Exodus 20:4-5
This passage forbids the making of idols, which directly relates to Micah's actions in setting up a shrine with an idol.

Deuteronomy 12:5-14
These verses emphasize the importance of worshiping God in the place He chooses, highlighting the irregularity of Micah's private shrine.

1 Samuel 8:1-22
The Israelites' desire for a king, like other nations, parallels Micah's desire for a personal priest, reflecting a departure from God's intended order.

Matthew 23:8-10
Jesus teaches about the dangers of elevating individuals to positions of spiritual authority, which can relate to Micah's hiring of the Levite.
An Unauthorised OrdinationM. Jones.Judges 17:1-13
AnarchyBp. Andrewes.Judges 17:1-13
AnarchyThos. Cartwright, D. D.Judges 17:1-13
Micah and the LeviteW. H. Allbright.Judges 17:1-13
Micah's MotherW. H. Allbright.Judges 17:1-13
The Evil of Unbridled LibertyThos. Cartwright, D. D.Judges 17:1-13
The Great Religious Want and Mistake of HumanityHomilistJudges 17:1-13
The History of a Man-Made MinistryA.F. Muir Judges 17:1-13
The Young Levite; Or, Rich ContentF. Hastings.Judges 17:1-13
People
Micah
Places
Bethlehem, Eshtaol
Topics
Apparel, Clothes, Clothing, Dwell, Garments, I'll, Levite, Living-place, Maintenance, Micah, Per, Pieces, Priest, Shekels, Silver, Silverlings, Stay, Suit, Sustenance, Ten, Victuals
Dictionary of Bible Themes
Judges 17:10

     4363   silver
     5260   coinage
     5337   hiring

Judges 17:10-11

     5783   agreement
     5913   negotiation

Library
And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

A Nation's Struggle for a Home and Freedom.
ISRAEL'S VICTORIES OVER THE CANAANITES.--Josh. 2-9; Judg. 1, 4, 5. Parallel Readings. Hist. Bible II,1-4.1. Prin. of Politics X. That the leaders took the lead in Israel, That the people volunteered readily, Bless Jehovah! Zebulun was a people who exposed themselves to deadly peril, And Naphtali on the heights of the open field. Kings came, they fought; They fought, the kings of Canaan, At Taanach by the Waters of Megiddo, They took no booty of silver. Prom heaven fought the stars, From their
Charles Foster Kent—The Making of a Nation

Letter xxix. To Marcella.
An explanation of the Hebrew words Ephod bad (1 Sam. ii. 18) and Teraphim (Judges xvii. 5). Written at Rome to Marcella, also at Rome a.d. 384.
St. Jerome—The Principal Works of St. Jerome

The Girdle of the City. Nehemiah 3
The beginning of the circumference was from 'the sheep-gate.' That, we suppose, was seated on the south part, yet but little removed from that corner, which looks south-east. Within was the pool of Bethesda, famous for healings. Going forward, on the south part, was the tower Meah: and beyond that, "the tower of Hananeel": in the Chaldee paraphrast it is, 'The tower Piccus,' Zechariah 14:10; Piccus, Jeremiah 31:38.--I should suspect that to be, the Hippic tower, were not that placed on the north
John Lightfoot—From the Talmud and Hebraica

The Fifth Commandment
Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.' Exod 20: 12. Having done with the first table, I am next to speak of the duties of the second table. The commandments may be likened to Jacob's ladder: the first table respects God, and is the top of the ladder that reaches to heaven; the second respects superiors and inferiors, and is the foot of the ladder that rests on the earth. By the first table, we walk religiously towards God; by
Thomas Watson—The Ten Commandments

Judges
For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes
John Edgar McFadyen—Introduction to the Old Testament

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