Judges 17:4
So he returned the silver to his mother, and she took two hundred shekels of silver and gave them to a silversmith, who made them into a graven image and a molten idol. And they were placed in the house of Micah.
So he returned the silver to his mother
This phrase marks a pivotal moment of restitution and familial interaction. The act of returning the silver signifies a restoration of trust and obedience to parental authority, which is a recurring theme in the Old Testament. The Hebrew root for "returned" (שׁוּב, shuv) often implies repentance or turning back, suggesting a moral or spiritual dimension to the act. In the context of ancient Israel, family dynamics were central to societal structure, and this act reflects the importance of honoring one's parents, as commanded in the Decalogue (Exodus 20:12).

and she took two hundred shekels of silver
The mention of "two hundred shekels of silver" provides insight into the economic and cultural practices of the time. A shekel was a standard unit of weight and currency in ancient Israel, and the specific amount indicates a significant sum, reflecting the mother's dedication to her religious intentions. The Hebrew term for "shekel" (שֶׁקֶל, shekel) is rooted in the concept of weighing, emphasizing the value and deliberation involved in this transaction. This act of setting aside a portion of wealth for religious purposes echoes the principle of dedicating resources to God, a practice seen throughout the Old Testament.

and gave them to a silversmith
The involvement of a "silversmith" highlights the craftsmanship and artistry prevalent in ancient Israelite society. The Hebrew word for "silversmith" (צֹרֵף, tzoref) denotes a craftsman skilled in working with precious metals. This profession was crucial in a culture that valued ornate religious artifacts and symbols. The act of commissioning a silversmith underscores the intention to create something of lasting significance, though in this context, it leads to idolatry, which is contrary to the commandments given to Israel.

who made it into an idol
The creation of an "idol" is a direct violation of the second commandment (Exodus 20:4-5), which prohibits the making of graven images. The Hebrew term for "idol" (פֶּסֶל, pesel) refers to a carved or cast image, often associated with pagan worship. This act of idolatry reflects the spiritual decline and syncretism that plagued Israel during the period of the Judges. It serves as a cautionary tale about the dangers of deviating from God's commandments and the ease with which cultural influences can lead to spiritual compromise.

and it was placed in the house of Micah
The placement of the idol "in the house of Micah" signifies the personal and domestic nature of idolatry in this narrative. Micah's house becomes a microcosm of Israel's broader spiritual apostasy. The Hebrew word for "house" (בַּיִת, bayit) can denote both a physical dwelling and a household or family unit, indicating that idolatry affected not just public worship but also private life. This setting serves as a reminder of the pervasive influence of idolatry and the need for vigilance in maintaining the purity of worship within the home and community.

Persons / Places / Events
1. Micah
A man from the hill country of Ephraim who creates a shrine in his home, leading to idolatry.

2. Micah's Mother
She dedicates silver to the LORD but uses it to create an idol, reflecting syncretism in worship.

3. Silversmith
Craftsman who makes the idol, playing a role in the idolatrous practices.

4. Idol
Represents the spiritual decline and syncretism in Israel during the time of the Judges.

5. House of Micah
The location where the idol is placed, becoming a center of false worship.
Teaching Points
The Danger of Syncretism
Mixing true worship with idolatry leads to spiritual confusion and decline. Believers must guard against incorporating worldly practices into their faith.

The Importance of Obedience
God's commandments are clear about worship. Obedience to His Word is crucial for maintaining a right relationship with Him.

The Influence of Family
Micah's actions were influenced by his mother, showing the impact family can have on spiritual practices. Families should encourage one another in true worship.

The Role of Leadership
The absence of strong spiritual leadership in Israel led to everyone doing what was right in their own eyes. This highlights the need for godly leaders in the church and community.

The Consequences of Idolatry
Idolatry leads to separation from God and spiritual decay. Believers must be vigilant in identifying and removing idols from their lives.
Bible Study Questions
1. How does the account of Micah and his mother illustrate the dangers of syncretism in worship, and what modern examples can you identify?

2. In what ways does the absence of centralized worship in Israel during the time of Judges contribute to the spiritual decline seen in this passage?

3. How can families today ensure that they are encouraging one another in true worship rather than leading each other into idolatry?

4. What lessons can we learn from the role of the silversmith in this account about the influence of our professions and skills on our spiritual lives?

5. How does the account of Micah challenge us to examine our own lives for idols, and what steps can we take to remove them in accordance with biblical teachings?
Connections to Other Scriptures
Exodus 20:4-5
The commandment against making idols highlights the sinfulness of Micah's actions.

Deuteronomy 12:4-5
God's instructions for worship emphasize the centralization of worship in the place He chooses, contrasting with Micah's personal shrine.

1 Kings 12:28-30
Jeroboam's creation of golden calves shows a similar pattern of idolatry and its consequences for Israel.

Romans 1:22-23
Paul's description of exchanging the glory of God for images reflects the folly of idolatry seen in Micah's account.
Avarice and SuperstitionW.F. Adeney Judges 17:1-4
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
Engraved, Founder, Giveth, Graven, Hundred, Idol, Image, Maketh, Metal, Metal-worker, Micah, Micah's, Molten, Money, Pictured, Pieces, Refiner, Restored, Returned, Shekels, Silver, Silverlings, Silversmith, Taketh, Thereof, Yet
Dictionary of Bible Themes
Judges 17:4

     4345   metalworkers
     5272   craftsmen
     5531   skill

Judges 17:1-4

     4363   silver
     5615   weights

Judges 17:1-6

     5211   art
     7384   household gods

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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