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Judges 17:1 [study!]

American Standard Version (ASV 1901) [2]
— And there was a man of the hill-country of Ephraim, whose name was Micah.
King James Version (KJV 1769)
— And there was a man of mount Ephraim, whose name [was] Micah.
New American Standard Bible (NASB ©1995)
— Now there was a man of the hill country of Ephraim whose name was Micah.
Webster's Revision of the KJB (WEB 1833)
— And there was a man of mount Ephraim, whose name [was] Micah.
Darby's Translation (DBY 1890)
— And there was a man of mount Ephraim, whose name was Micah.
Rotherham's Emphasized Bible (EBR 1902)
— And there was a man of the hill country of Ephraim, whose, name, was Micah.
Young's Literal Translation (YLT 1898)
— And there is a man of the hill-country of Ephraim, and his name [is] Micah,
Douay-Rheims Challoner Revision (DR 1750)
— There was at that time a man of mount Ephraim, whose name was Michas.
Original King James Bible (AV 1611) [2]
— And there was a man of mount Ephraim, whose name was Micah.
Brenton Greek Septuagint (LXX, Restored Names)
— And there was a man of mount Ephraim, and his name was Micah{gr.Michaias}.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And there was a man of mount Efrayim, whose name [was] Mikhayhu.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And there was x1961
(1961) Complement
הָיָה
hayah
{haw-yaw'}
A primitive root (compare H1933); to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary).
a man 376
{0376} Prime
אִישׁ
'iysh
{eesh}
Contracted for H0582 (or perhaps rather from an unused root meaning to be extant); a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation.).
of mount 2022
{2022} Prime
הַר
har
{har}
A shortened form of H2042; a mountain or range of hills (sometimes used figuratively).
x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
´Efrayim אֶפרַיִם, 669
{0669} Prime
אֶפְרַיִם
'Ephrayim
{ef-rah'-yim}
Dual of a masculine form of H0672; double fruit; Ephrajim, a son of Joseph; also the tribe descended from him, and its territory.
whose name 8034
{8034} Prime
שֵׁם
shem
{shame}
A primitive word (perhaps rather from H7760 through the idea of definite and conspicuous position; compare H8064); an appellation, as a mark or memorial of individuality; by implication honor, authority, character.
[was] Mî¢äyhû מִיכָיהוּ. 4321
{4321} Prime
מִיכָיְהוּ
Miykay@huw
{me-kaw-yeh-hoo'}
Abbreviated for H4322; Mikajah, the name of three Israelites.
Jamieson-Fausset-Brown Commentary

Judges 17:1

_ _ Judges 17:1-4. Micah restoring the stolen money to his mother, she makes images.

_ _ a man of mount Ephraim — that is, the mountainous parts of Ephraim. This and the other narratives that follow form a miscellaneous collection, or appendix to the Book of Judges. It belongs to a period when the Hebrew nation was in a greatly disordered and corrupt state. This episode of Micah is connected with Judges 1:34. It relates to his foundation of a small sanctuary of his own — a miniature representation of the Shiloh tabernacle — which he stocked with images modeled probably in imitation of the ark and cherubim. Micah and his mother were sincere in their intention to honor God. But their faith was blended with a sad amount of ignorance and delusion. The divisive course they pursued, as well as the will-worship they practiced, subjected the perpetrators to the penalty of death.

Matthew Henry's Commentary

Judges 17:1-6

_ _ 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, Judges 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 (Judges 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 (Judges 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, Judges 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, 1 Peter 1:18; Jeremiah 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 (Judges 17:3), all the 1100 pieces; but, when it came to be done, she made less than a fifth part serve, even 200 shekels, Judges 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, Judges 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 (Judges 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 (Judges 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, 1 Timothy 2:1, 1 Timothy 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.

John Wesley's Explanatory Notes

Judges 17:1

There was, &c. — The things mentioned here, and in the following chapters, did not happen in the order in which they are put; but much sooner, even presently after the death of the elders that over — lived Joshua, as appears, because Phinehas the son of Eleazar was priest at this time, Judges 20:28, who must have been about 350 years old, if this had been done after Samson's death.

Geneva Bible Translation Notes

Judges 17:1

And there (a) was a man of mount Ephraim, whose name [was] Micah.

(a) Some think this history was in the time of Othniel, or as Josephus writes, immediately after Joshua.

Cross-Reference Topical ResearchStrong's Concordance
am 2585, bc 1419, An, Ex, Is, 72

there was:
It is extremely difficult to fix the chronology of this and the following transactions. Some think them to be here in their natural order; others that they happened in the time of Joshua, or immediately after the ancients who outlived him. All that can be said with certainly is, that they happened when there was no king in Israel; that is, about the time of the judges, or in some time of the anarchy (
Judges 17:6 In those days [there was] no king in Israel, [but] every man did [that which was] right in his own eyes.
.)

mount:

Judges 10:1 And after Abimelech there arose to defend Israel Tola the son of Puah, the son of Dodo, a man of Issachar; and he dwelt in Shamir in mount Ephraim.
Joshua 15:9 And the border was drawn from the top of the hill unto the fountain of the water of Nephtoah, and went out to the cities of mount Ephron; and the border was drawn to Baalah, which [is] Kirjathjearim:
Joshua 17:14-18 And the children of Joseph spake unto Joshua, saying, Why hast thou given me [but] one lot and one portion to inherit, seeing I [am] a great people, forasmuch as the LORD hath blessed me hitherto? ... But the mountain shall be thine; for it [is] a wood, and thou shalt cut it down: and the outgoings of it shall be thine: for thou shalt drive out the Canaanites, though they have iron chariots, [and] though they [be] strong.
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Jsh 15:9; 17:14. Jg 10:1; 17:6.

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