Now there was a man
This phrase introduces a new narrative, signaling a shift in focus from the broader events of Israel to a more personal story. The Hebrew word for "man" here is "ish," which can denote not just a male individual but also a person of significance or standing. This introduction sets the stage for a account that, while seemingly small in scope, reveals much about the spiritual and moral state of Israel during the time of the Judges.

from the hill country of Ephraim
The hill country of Ephraim is a significant geographical and tribal area in the central part of ancient Israel. Ephraim was one of the prominent tribes, descended from Joseph's son, and often associated with leadership and influence. The terrain, characterized by its rugged hills, symbolizes both the strength and the isolation of the people living there. This setting provides a backdrop for the narrative, highlighting the decentralized and often chaotic nature of Israelite society during this period.

named Micah
The name "Micah" is derived from the Hebrew "Mikha," meaning "Who is like Yahweh?" This name, while common, carries a profound theological question, emphasizing the uniqueness and incomparability of God. However, as the account unfolds, Micah's actions reveal a disconnect between his name's meaning and his understanding of God. This irony sets the stage for the unfolding narrative, which explores themes of idolatry and misguided worship. Micah's account serves as a microcosm of the larger spiritual confusion prevalent in Israel during the time of the Judges.

“He said to his mother”
This phrase introduces us to a familial relationship that is central to the narrative. The Hebrew word for "mother" is "אֵם" (em), which signifies not only a biological relationship but also a position of authority and respect within the family structure. In ancient Israelite culture, the family was the primary social unit, and the mother played a crucial role in the spiritual and moral upbringing of her children. This interaction sets the stage for a discussion on familial obligations and the moral decay evident in the period of the Judges.

“The eleven hundred shekels of silver”
The mention of "eleven hundred shekels of silver" is significant both economically and symbolically. In the ancient Near East, silver was a common medium of exchange, and this amount represents a substantial sum, indicating wealth. The Hebrew term for "shekel" is "שֶׁקֶל" (shekel), a standard unit of weight. This large sum suggests the gravity of the situation and the potential for greed and corruption, themes prevalent in the Book of Judges.

“that were taken from you”
The phrase indicates a theft, a violation of the commandment "You shall not steal" (Exodus 20:15). The Hebrew root "גָּנַב" (ganav) means to steal or take by stealth. This act of theft within a family highlights the moral decline during the time of the Judges, where "everyone did what was right in his own eyes" (Judges 21:25). It reflects a breakdown of trust and integrity, even within the closest of relationships.

“and about which I heard you utter a curse”
The act of uttering a curse in response to the theft underscores the seriousness of the offense. In ancient Israel, words held significant power, and a curse was believed to invoke divine judgment. The Hebrew word for "curse" is "אָלָה" (alah), which implies an oath or imprecation. This reflects the belief in the power of spoken words and the fear of divine retribution, which was a common aspect of the Israelite faith.

“I have the silver with me; I took it.”
This confession is pivotal, revealing the son's guilt and the internal conflict he faces. The Hebrew verb "לָקַח" (laqach) means to take or seize, indicating a deliberate action. This admission of guilt is a moment of truth, offering a chance for repentance and restoration. It also highlights the tension between sin and the opportunity for redemption, a recurring theme in the biblical narrative.

“Then his mother said, ‘The LORD bless you, my son!’”
The mother's response is unexpected, as she pronounces a blessing rather than expressing anger or disappointment. The Hebrew word for "bless" is "בָּרַךְ" (barak), which means to kneel or to bless. This blessing, invoking the name of "The LORD" (YHWH), suggests a desire for divine favor and forgiveness. It reflects the hope for reconciliation and the transformative power of grace, even in the midst of wrongdoing. This response can be seen as a reflection of the unconditional love and mercy that God extends to His people, despite their failings.

When he returned the eleven hundred shekels of silver to his mother
This phrase introduces us to a significant act of restitution and familial interaction. The "eleven hundred shekels of silver" is a substantial amount, indicating wealth and the seriousness of the vow or curse previously associated with it. In the Hebrew context, silver was a common medium of exchange and a symbol of wealth. The act of returning the silver suggests a restoration of trust and a desire to rectify past wrongs, which is a recurring theme in the biblical narrative of repentance and reconciliation.

his mother said
The involvement of the mother here is crucial. In ancient Israelite society, the family unit was central, and the mother's role was significant in spiritual and domestic matters. Her response sets the stage for the unfolding events and reflects the matriarchal influence in guiding the family's spiritual direction. This highlights the importance of parental guidance and the transmission of values within the family.

I personally consecrate the silver to the LORD
The act of consecration is a profound spiritual gesture. The Hebrew root for "consecrate" is "qadash," meaning to set apart as holy. This reflects a deep commitment to dedicate something valuable to God, acknowledging His sovereignty and the desire to honor Him with one's possessions. It underscores the biblical principle of stewardship, where believers are called to dedicate their resources to God's service.

for my son
This phrase indicates the mother's intention to involve her son in this act of consecration. It suggests a desire to pass on spiritual heritage and responsibility. In the biblical context, the family was the primary means of religious education and practice. This highlights the role of parents in nurturing their children's faith and involving them in acts of worship and dedication.

to make a carved image and a metal idol
Here, the narrative takes a troubling turn. The creation of a "carved image and a metal idol" directly contradicts the commandments given to Israel, particularly the prohibition against idolatry (Exodus 20:4). This reflects the syncretism and spiritual confusion prevalent in the period of the Judges, where the Israelites often blended pagan practices with their worship of Yahweh. It serves as a cautionary tale about the dangers of compromising one's faith and the need for discernment in worship.

I will now give it back to you
The mother's intention to return the consecrated silver to her son for the purpose of idol-making reveals a misguided understanding of devotion. It highlights the tension between intention and action, where good intentions are marred by actions that contradict God's commands. This serves as a reminder of the importance of aligning our actions with God's Word and the need for spiritual integrity.

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.

Now this man Micah
The name "Micah" is derived from the Hebrew "Mikha," meaning "Who is like Yahweh?" This rhetorical question underscores the uniqueness and incomparability of God. However, the actions of Micah in this narrative reveal a disconnect between his name's meaning and his spiritual practices. Historically, the period of the Judges was marked by a cycle of disobedience and idolatry among the Israelites, reflecting a time when "everyone did what was right in his own eyes" (Judges 21:25). Micah's account is a microcosm of this larger national trend.

had a shrine
The Hebrew word for "shrine" is "bayit," which typically means "house" or "dwelling." In this context, it refers to a private place of worship, which was contrary to the centralized worship that God had commanded at the Tabernacle. Archaeologically, evidence of household shrines from this period has been found, indicating that such practices were not uncommon. This highlights the syncretism and deviation from true worship that plagued Israel during the time of the Judges.

and he made an ephod
The "ephod" was a priestly garment, originally designed by God for the high priest (Exodus 28:6-14). Micah's creation of an ephod suggests an attempt to replicate legitimate worship practices in an unauthorized manner. This act reflects a misunderstanding or disregard for the sanctity and specificity of God's instructions regarding worship. It serves as a cautionary tale about the dangers of creating religious practices based on personal preference rather than divine command.

and some household gods
The term "household gods" translates the Hebrew "teraphim," which were small idols or figurines used for divination or as protective talismans. The presence of these idols in Micah's home indicates a blending of pagan practices with the worship of Yahweh, a direct violation of the first and second commandments (Exodus 20:3-4). This syncretism was a recurring issue for Israel, leading them away from exclusive devotion to God.

and ordained one of his sons as his priest
The act of ordaining his son as a priest was a direct violation of the Levitical priesthood established by God, which was reserved for the descendants of Aaron (Exodus 28:1). This unauthorized ordination reflects the broader theme of spiritual anarchy during the time of the Judges. It underscores the importance of adhering to God's established order and the dangers of self-appointed spiritual leadership.

In those days
This phrase sets the historical context for the events described in the Book of Judges. It refers to a period after the Israelites had settled in the Promised Land but before the establishment of a monarchy. This was a time characterized by a cyclical pattern of sin, oppression, repentance, and deliverance. The phrase suggests a time of transition and instability, where the absence of centralized leadership led to moral and spiritual decline. The Hebrew root for "days" (יָמִים, yamim) often signifies not just a literal day but an era or age, emphasizing the broader context of the time.

there was no king in Israel
This statement highlights the lack of centralized authority or leadership in Israel during this period. The absence of a king is significant because it underscores the decentralized tribal system that was in place. The Hebrew word for "king" (מֶלֶךְ, melek) implies not just a political leader but also a figure who provides spiritual and moral guidance. The lack of a king is often seen as a contributing factor to the moral chaos and lawlessness described in the Book of Judges. This phrase foreshadows the eventual demand for a monarchy, as seen in the books of Samuel.

everyone did what was right
This part of the verse indicates a subjective moral standard where individuals acted according to their own understanding of right and wrong. The Hebrew word for "right" (יָשָׁר, yashar) means straight or upright, but in this context, it suggests a deviation from God's law. The phrase implies a relativistic approach to morality, where personal judgment supersedes divine commandments. This self-determined morality often led to actions that were contrary to God's will, resulting in societal disorder and spiritual decline.

in his own eyes
This phrase emphasizes the personal and subjective nature of the moral decisions being made. The Hebrew word for "eyes" (עֵינַיִם, enayim) is often used metaphorically to represent perception or understanding. In this context, it suggests that individuals were guided by their own limited and flawed perspectives rather than by God's objective truth. This self-centered approach to morality is a recurring theme in Judges, illustrating the dangers of abandoning divine guidance in favor of personal autonomy.

And there was a young man
This phrase introduces us to a new character in the narrative, emphasizing his youth. The Hebrew word for "young man" is "na'ar," which can refer to a boy, youth, or servant. This term often implies someone who is not yet fully mature or established, suggesting potential for growth or change. In the context of Judges, where leadership and moral direction are often lacking, the introduction of a young man may hint at new beginnings or the potential for influence.

from Bethlehem in Judah
Bethlehem, meaning "house of bread," is a town with significant biblical history. Located in the territory of Judah, it is later known as the birthplace of King David and Jesus Christ. The mention of Bethlehem situates the narrative within a region known for its future messianic significance. Historically, Bethlehem was a small, agrarian town, and its mention here connects the account to the broader narrative of God's unfolding plan through the tribe of Judah.

from the clan of Judah
The phrase highlights the young man's tribal affiliation, which is significant in the context of Israel's tribal society. The tribe of Judah was one of the most prominent tribes, known for its leadership and strength. This connection to Judah may imply a certain status or expectation, as Judah was prophesied to be the tribe from which kings would come (Genesis 49:10). However, the young man's identity as a Levite complicates this, as Levites were set apart for religious duties rather than tribal leadership.

He was a Levite
Levites were members of the tribe of Levi, set apart for religious service and duties related to the tabernacle and later the temple. The Hebrew term "Levi" means "joined" or "attached," reflecting their role in connecting the people to God through worship and sacrifice. This young man's identity as a Levite is crucial, as it suggests he has a religious function or calling, yet his presence in Bethlehem, rather than a Levitical city, raises questions about his adherence to traditional roles and responsibilities.

and he was staying there
The phrase indicates that the young man was residing temporarily in Bethlehem. The Hebrew word "gur" implies sojourning or dwelling as a foreigner. This suggests a sense of impermanence or transition, which may reflect the broader theme of instability and moral ambiguity in the period of the Judges. His presence in Bethlehem, away from a designated Levitical city, may also indicate a departure from established norms, setting the stage for the unfolding narrative of religious and social disorder.

And the man departed
This phrase introduces us to a Levite, a member of the tribe set apart for religious duties in Israel. The Hebrew root for "departed" is "yalak," which often implies a purposeful journey. This Levite's departure signifies a quest for sustenance and purpose, reflecting the spiritual and societal disarray during the time of the Judges, when "everyone did what was right in his own eyes" (Judges 21:25).

from the city, from Bethlehem in Judah
Bethlehem, meaning "house of bread," is a significant location in biblical history, known as the birthplace of King David and later Jesus Christ. Its mention here underscores the irony of a Levite leaving a place symbolically rich in provision, perhaps due to the lack of spiritual and physical sustenance, highlighting the period's instability.

to stay wherever he could find a place
This phrase indicates the Levite's lack of a permanent home, a condition contrary to God's design for the Levites, who were to be provided for by the tithes and offerings of the people (Numbers 18:21). His wandering reflects the neglect of God's commandments and the breakdown of societal structures meant to support the priestly class.

and as he journeyed
The Hebrew word "halak" for "journeyed" suggests a continuous movement, emphasizing the Levite's uncertain and transient lifestyle. This journey is emblematic of the spiritual wandering of Israel during the Judges era, a time marked by a cycle of sin, oppression, repentance, and deliverance.

he came to the hill country of Ephraim
Ephraim, a central region in Israel, was known for its rugged terrain and strategic importance. The Levite's arrival here is significant, as Ephraim often played a central role in Israel's history. This setting foreshadows the unfolding events that will challenge the religious and moral fabric of the community.

to the house of Micah
Micah's house becomes a focal point for the narrative, representing a microcosm of Israel's spiritual confusion. Micah, who had created a shrine with idols, symbolizes the syncretism and idolatry prevalent in Israel. The Levite's decision to stay here highlights the compromise and departure from true worship that characterized the era.

Micah replied
The name "Micah" is a shortened form of "Micaiah," which means "Who is like Yahweh?" This rhetorical question implies that no one is like God, highlighting the irony of Micah's actions in the broader narrative, as he engages in idolatry. The act of replying indicates a conversation, suggesting a relational dynamic that is central to the unfolding events. In the context of Judges, where "everyone did what was right in his own eyes" (Judges 21:25), Micah's reply sets the stage for a narrative of personal and spiritual confusion.

I am a Levite
The Levites were a tribe set apart for religious duties, serving in the temple and teaching the law. The Hebrew root "Levi" means "joined" or "attached," reflecting their role in connecting the people to God. However, this Levite's presence in Micah's house, rather than serving in a designated Levitical city or the tabernacle, underscores the spiritual disarray of the time. It highlights the theme of misplaced identity and purpose, as the Levite seeks personal gain over divine calling.

from Bethlehem in Judah
Bethlehem, meaning "house of bread," is a significant location in biblical history, later known as the birthplace of King David and Jesus Christ. Its mention here situates the narrative within the tribe of Judah, known for leadership and kingship. The Levite's origin from Bethlehem, a place of future messianic significance, contrasts with his current actions, which deviate from God's intended order and foreshadow the need for righteous leadership.

he said
This phrase emphasizes the Levite's self-identification and personal narrative. In the biblical context, speech acts often reveal character and intent. The Levite's declaration of his status and origin is a self-assertion that reveals his search for identity and belonging, a common human experience that resonates with readers seeking purpose and direction.

and I am staying as a foreigner
The term "foreigner" suggests a lack of belonging and stability. In Hebrew, the word "ger" refers to a sojourner or temporary resident, highlighting the transient and unsettled nature of the Levite's life. This status reflects the broader theme of spiritual and societal instability in the period of the Judges, where there was no king, and people lacked a central, unifying authority.

in this place
The phrase "in this place" indicates a specific, yet unnamed, location, emphasizing the personal and immediate context of the Levite's situation. It suggests a disconnect from the broader community and God's ordained structure for worship and living. This setting serves as a microcosm of the larger narrative of Judges, where geographical and spiritual dislocation mirror the people's departure from God's covenant.

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.

And the Levite agreed
The Levite's agreement to stay with Micah is significant in the context of Israel's spiritual decline during the time of the Judges. The Hebrew root for "agreed" suggests a willingness or consent, indicating the Levite's readiness to accept a position that was not divinely appointed. This reflects the broader theme of the period where "everyone did what was right in his own eyes" (Judges 21:25). The Levites were set apart for service to God, yet here we see a departure from their sacred duties, highlighting the erosion of religious fidelity.

to stay with the man
The phrase "to stay with the man" implies a personal and perhaps transactional relationship rather than a covenantal or divinely ordained one. The Hebrew word for "stay" can also mean to dwell or reside, suggesting a more permanent arrangement. This decision to reside with Micah, a man who had created his own shrine and idols, underscores the Levite's compromise and the blending of true worship with idolatry, a recurring issue in Israel's history.

and the young man
The term "young man" here refers to the Levite, emphasizing his youth and perhaps his inexperience or vulnerability. In the Hebrew context, youth often signifies potential and promise, yet in this narrative, it also suggests susceptibility to influence and error. This highlights the importance of spiritual maturity and discernment, especially for those in positions of religious leadership.

became like a son to him
The relationship between the Levite and Micah is described as that of a father and son, which in ancient Near Eastern culture implies a bond of loyalty, protection, and inheritance. The Hebrew concept of sonship involves not just familial ties but also the transmission of values and beliefs. This phrase indicates a deep personal connection, yet it is built on a foundation of spiritual compromise. It serves as a cautionary tale about the dangers of forming alliances that lead away from God's truth.

Micah ordained
The act of ordination here is significant, as it reflects a deviation from the established Levitical priesthood ordained by God. The Hebrew root for "ordained" is "מלא" (male), meaning to fill or consecrate. This act by Micah, a layperson, highlights the spiritual confusion and religious syncretism prevalent during the time of the Judges. It underscores the theme of everyone doing what was right in their own eyes (Judges 17:6), as Micah takes upon himself a role reserved for God’s appointed leaders.

the Levite
The Levite in this context is a young man from Bethlehem in Judah, who is not named in this chapter. The Levites were set apart for religious duties, but this Levite's willingness to serve in Micah's private shrine indicates a departure from his God-given role. Historically, the Levites were scattered among the tribes of Israel to teach the Law and maintain worship (Deuteronomy 33:10). This Levite's actions reflect the broader societal neglect of God's commandments during this period.

and the young man became his priest
The phrase "became his priest" is pivotal, as it shows a personal, rather than a communal or God-ordained, appointment. The Hebrew word for priest, "כהן" (kohen), traditionally refers to those from the line of Aaron, designated to serve in the Tabernacle and later the Temple. This unauthorized priesthood illustrates the breakdown of religious order and the personalization of worship, which was contrary to the covenantal structure established by God.

and lived in his house
The Levite living in Micah's house signifies a personal and economic arrangement rather than a divine calling. This domestic setting for a priestly role contrasts sharply with the communal and sacred nature of the Levitical cities and the Tabernacle. It reflects the privatization of religion and the commodification of spiritual roles, where religious service is reduced to a household convenience rather than a divine vocation.

Then Micah said
This phrase introduces us to Micah, a character whose actions and words are central to this narrative. The name "Micah" means "Who is like Yahweh?" in Hebrew, which is ironic given his actions that follow. Micah's account is a reflection of the spiritual confusion and moral decline during the period of the Judges, a time when "everyone did what was right in his own eyes" (Judges 21:25). His statement here is a personal declaration, revealing his mindset and expectations.

Now I know
This expression of certainty from Micah indicates a misguided confidence. The Hebrew word for "know" (יָדַע, yada) often implies an intimate understanding or experiential knowledge. However, Micah's assurance is based on a superficial understanding of God's will, highlighting a common human tendency to equate religious formality with divine favor.

that the LORD will be good to me
Micah's expectation of divine favor reflects a transactional view of God, where religious actions are believed to secure blessings. The Hebrew word for "good" (טוֹב, tov) encompasses well-being, prosperity, and favor. Micah's belief that God's goodness can be secured through human manipulation underscores the spiritual confusion of the time, where genuine faith and obedience were often replaced by ritualistic practices.

because I have a Levite
The Levites were set apart for religious duties in Israel, and having a Levite as a priest was seen as a mark of legitimacy. However, Micah's hiring of a Levite for his personal shrine reflects a distortion of God's ordained religious order. This act reveals the erosion of true worship and the blending of pagan practices with Israelite religion, a recurring issue in the book of Judges.

as my priest
The role of a priest was to mediate between God and the people, offering sacrifices and teaching the law. By appointing a Levite as his personal priest, Micah attempts to create his own religious system, independent of the central sanctuary established by God. This action symbolizes the decentralization and privatization of worship during this period, where individuals sought to control their spiritual experiences rather than submit to God's established order.