Judges 17 5

Judges 17:5 kjv

And the man Micah had an house of gods, and made an ephod, and teraphim, and consecrated one of his sons, who became his priest.

Judges 17:5 nkjv

The man Micah had a shrine, and made an ephod and household idols; and he consecrated one of his sons, who became his priest.

Judges 17:5 niv

Now this man Micah had a shrine, and he made an ephod and some household gods and installed one of his sons as his priest.

Judges 17:5 esv

And the man Micah had a shrine, and he made an ephod and household gods, and ordained one of his sons, who became his priest.

Judges 17:5 nlt

Micah set up a shrine for the idol, and he made a sacred ephod and some household idols. Then he installed one of his sons as his personal priest.

Judges 17 verses

Judges 17 5 Meaning

Judges 17:5 details the extent of Micah's unauthorized and syncretistic religious practices. He established a private "house of God" or shrine, defying the centralized worship commanded by the Mosaic Law. Within this shrine, he fabricated religious objects, including an ephod, a garment associated with legitimate priesthood, and household gods (teraphim), which were explicitly forbidden idols. Further compounding his rebellion, he consecrated his own son to serve as his priest, violating God's divine ordination of the Levitical priesthood. This verse starkly illustrates the profound spiritual decay and self-directed worship prevalent during the period of the Judges, where individuals felt free to establish their own religious systems, doing "what was right in their own eyes" (Judg 17:6).

Judges 17 5 Context

Judges chapter 17 initiates a narrative segment (chapters 17-21) distinct from the cycles of major judges. It serves as a disturbing exposé of Israel's internal corruption following the period of Joshua's conquest and the early judges. The recurring phrase, "In those days there was no king in Israel; everyone did what was right in his own eyes" (Judg 17:6), perfectly encapsulates the chaos, moral decline, and spiritual anarchy that pervaded the land. Micah's story is the first illustrative example of this spiritual lawlessness. Having stolen and then had money returned to his mother, she uses some of it to create cultic images. Micah then takes the initiative to set up a private, unauthorized shrine, reflecting a pervasive departure from Yahweh's covenant laws concerning centralized worship (Deut 12) and the exclusive Levitical priesthood. His actions are not outright paganism but a dangerous syncretism, blending aspects of Yahwistic worship (like the ephod, the term "house of God") with pagan practices (teraphim) and self-concocted authority. This individual initiative sets the stage for the collective breakdown of the Danite tribe's actions in chapter 18, who appropriate Micah's deviant cult for their own ends.

Judges 17 5 Word analysis

• Now this man Micah: This introduction establishes Micah as the protagonist of this illustrative account. It immediately focuses on individual initiative, a key theme in the context of "everyone doing what was right in his own eyes."

• had a shrine (בֵּית אֱלֹהִים - bêṯ ’ělōhîm): This Hebrew phrase literally means "house of God" or "house of gods." While it could refer to a legitimate place of worship (like the Tabernacle in Exod 23:19), here it denotes Micah's private, unauthorized sanctuary. The ambiguity ("God" or "gods") suggests the syncretistic nature of his worship, potentially intending to worship Yahweh but alongside other deities or by means and structures of his own devising, not according to divine law. It represents a decentralized, lawless worship outside the specific ordinances of the Mosaic covenant.

• and he made an ephod (אֵפוֹד - ’êp̄ōḏ): The ephod was a significant part of the High Priest's attire (Exod 28), used for seeking divine guidance through the Urim and Thummim. In this context, its presence in a private shrine indicates a usurpation of priestly authority and possibly its reinterpretation as a cultic image or object for divination. Gideon also made an ephod which became a snare (Judg 8:27), illustrating its potential for leading Israel into idolatry when misused. Its unauthorized creation underscores Micah's disregard for divinely prescribed religious order.

• and household gods (תְּרָפִים - tərap̄îm): These were undoubtedly idols, likely used for divination, securing inheritance, or protection. Rachel famously stole her father Laban's teraphim (Gen 31:19, 34). Their inclusion alongside an "ephod" and a "house of God" shows a clear syncretistic blending of elements intended for Yahweh worship with explicit pagan idolatry. This directly violated the Second Commandment (Exod 20:4-5), which forbids making and bowing down to any graven image.

• and he consecrated (וַיְמַלֵּא יַד - wayəmallē’ yaḏ): This idiomatic Hebrew phrase literally means "and he filled the hand of," which is the technical term for priestly ordination or consecration (Exod 28:41; Lev 8:33). This act of consecration was strictly reserved for those appointed by God, primarily Aaron and his descendants within the Levites. Micah's act is a blatant usurpation of divine authority and priestly prerogatives.

• one of his sons, who became his priest: The Mosaic Law strictly confined the priesthood to the descendants of Aaron within the tribe of Levi (Num 3:10; 8:14). Micah, by appointing his own son, a non-Levite, created an entirely illegitimate priesthood. This self-appointed role signifies profound religious disarray and disregard for God's clear instructions regarding spiritual leadership. The son became his priest, serving his self-devised cult, rather than a legitimate priest serving Yahweh according to His law.

• "made an ephod and household gods": This phrase-grouping highlights the pervasive syncretism. Micah wasn't rejecting Yahweh outright; rather, he was blending forbidden pagan practices (teraphim) with distorted elements of legitimate Yahwistic worship (the ephod, which was part of the legitimate cult but misused here). This blend characterized the popular religion of Israel during this era, attempting to merge devotion to Yahweh with security or prosperity through common Ancient Near Eastern religious practices.

• "consecrated one of his sons, who became his priest": This phrase underscores the illegitimate and unauthorized nature of Micah's cult. He did not seek divine appointment or follow established legal frameworks for religious authority. Instead, he arbitrarily installed his own kin, effectively creating a familial cult subservient to himself, showcasing the moral and spiritual void of the time. This action mirrors the subsequent act of Jeroboam in 1 Kings 12:26-31, who similarly appointed non-Levitical priests.

Judges 17 5 Bonus section

• The passage's depiction of Micah's private cult foreshadows the more widespread religious decline during the monarchy, notably Jeroboam I's establishment of rival worship centers with non-Levitical priests (1 Kgs 12:26-31). This shows that religious innovation apart from God's word often leads to compounding errors.
• Micah's motivation seems not to be outright apostasy from Yahweh but an attempt to "manage" God, making worship convenient and beneficial according to his own terms. This popular religion often sought to combine divine blessings with human manipulation and superstitious practices.
• The fact that Micah’s mother first consecrates a part of her silver to Yahweh (Judg 17:3), and Micah then names his son a "priest" (implicitly a Yahwistic one, until the Levite arrives), suggests that they believed they were still worshiping the true God, yet in deeply corrupt and unauthorized ways. This highlights the danger of sincerely held but biblically aberrant beliefs.

Judges 17 5 Commentary

Judges 17:5 exposes a severe spiritual anomaly in Israel, revealing a people that had forsaken true worship and adopted a hybrid form of religion dictated by individual preference rather than divine law. Micah’s construction of a personal shrine and cultic objects—an ephod and teraphim—signifies a deep confusion regarding divine identity and worship methods. The ephod, a legitimate priestly garment for seeking Yahweh's will, is juxtaposed with teraphim, explicit household idols, indicating a perilous blend of supposed Yahwistic devotion with outright pagan superstition. This syncretism stemmed from the lack of a centralized, divinely authorized leadership, allowing "every man" to concoct his own version of worship. His consecration of his son, a non-Levite, as a priest further illustrates a flagrant disregard for God's strict regulations concerning the priesthood. This self-appointed priestly role created an institution focused on personal benefit rather than God's glory, embodying the spirit of self-rule and anarchy ("everyone did what was right in his own eyes") that characterized the period. Micah's actions represent a localized instance of a broader national crisis, setting the stage for even greater chaos. This narrative warns against the dangers of privatized religion, unauthorized ministry, and spiritual compromise. For instance, in our time, it cautions against building spiritual lives or ministries around personal preferences and worldly trends rather than faithful adherence to God's revealed Word and established order.