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Judges 17

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1 And there was a man of the hill-country of Ephraim, whose name was Micah.

2 And he said unto his mother, The eleven hundred [pieces] of silver that were taken from thee, about which thou didst utter a curse, and didst also speak it in mine ears, behold, the silver is with me; I took it. And his mother said, Blessed be my son of Jehovah.

3 And he restored the eleven hundred [pieces] of silver to his mother; and his mother said, I verily dedicate the silver unto Jehovah from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee.

4 And when he restored the money unto his mother, his mother took two hundred [pieces] of silver, and gave them to the founder, who made thereof a graven image and a molten image: and it was in the house of Micah.

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

6 In those days there was no king in Israel: every man did that which was right in his own eyes.

7 And there was a young man out of Beth-lehem-judah, of the family of judah, who was a Levite; and he sojourned there.

8 And the man departed out of the city, out of Beth-lehem-judah, to sojourn where he could find [a place], and he came to the hill-country of Ephraim to the house of Micah, as he journeyed.

9 And Micah said unto him, Whence comest thou? And he said unto him, I am a Levite of Beth-lehem-judah, and I go to sojourn where I may find [a place].

10 And Micah said unto him, Dwell with me, and be unto me a father and a priest, and I will give thee ten [pieces] of silver by the year, and a suit of apparel, and thy victuals. So the Levite went in.

11 And the Levite was content to dwell with the man; and the young man was unto him as one of his sons.

12 And Micah consecrated the Levite, and the young man became his priest, and was in the house of Micah.

13 Then said Micah, Now know I that Jehovah will do me good, seeing I have a Levite to my priest.

   

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Exploring the Meaning of Judges 17

Napsal(a) New Christian Bible Study Staff, Julian Duckworth

The Story of Micah’s Idols

In this chapter, the story moves from the various judges of Israel to an anecdote that illustrates the overall worsening spiritual situation in the land. The people turn from the Lord and do more and more wrong among themselves. The last verse of the book of Judges is very telling, “In those days there was no king in Israel; everyone did what was right in their own eyes.” The same words come in the present chapter, in Judges 17:6.

In this story, a man named Micah (not to be confused with the prophet Micah) took a lot of silver money from his mother. He confesses that he did this, and returns the money to her. She says, “May you be blessed by the Lord, my son!” She finds a silversmith to melt down the silver money to make an idol which gets set up in their house. One of Micah’s sons is then appointed as the priest to serve this idol.

The spiritual meaning of this is that an idol of any kind is a falsifying of our own worship and sense of the Lord. An idol is a ‘thing’ in a ‘place’, vested with power, whereas our worship and sense of the Lord is that he is fully everywhere and in everything. (Arcana Caelestia 3479, 3732) The essence of idolatry is that it emphasises external forms with no attention to the place and purpose of internal forms and realities. Our ‘idols’ can be whatever we love or desire or feel is important to us, over and above the Lord.

The story then shifts to a wandering Levite, a priest of Israel, who came from Bethlehem in Judah, and is looking for any place to stay. Israel had appointed six cities for Levites to live in, but this Levite is a wanderer. He eventually meets Micah, who takes him into his house and makes him a paid priest. Micah feels important because of this development.

This part of the story depicts the decline of Israel from its worship of the Lord to a state of allowing anything to be done if it seems right in someone’s eyes. The Levite is a trained priest, trained in the law of Moses, someone who should know the commandments of the Lord and also their prohibitions. This Levite is ‘looking for a place to go to’ which describes his apparent falling away from true priesthood. (See the description in Apocalypse Explained 444, about the Levites, and in Doctrine of Life 39 about priests.)

As well as indicating the extent of the spiritual fall of Israel into idolatry and wrong practices, this chapter representatively describes our own scope for moving away from a genuine worship of the Lord into a worship of ourselves and of the world, and the change that comes within us in doing this. It often changes very gradually and inexorably so that it is imperceptible even to ourselves. This is a danger, and the reason for our self-examination and vigilant care.

The name Micah means, “Who is like Jehovah God?” which is an ironical name for someone who turns away from God to substitute an idol made from silver money, in a completely false worship. In genuine repentance, we may ask, “Who is like Jehovah God?” implying that no one is like God, including ourselves, because we are all involved in wrong feelings, thinking and actions, and we know our need of and dependence on the Lord. (Apocalypse Revealed 531)

It is important to note the mother’s first words, “May you be blessed by the Lord, my son!” saying this for his confession and return of the money. She begins her part in the story with the truest of statements, i.e. that the Lord wants to bless us, even while she may just be glad to have all her money back.

“Silver” in the Word can mean truths, truths of faith and truth of good, but in an opposite sense, when used dishonestly, it means falsities. (Arcana Caelestia 1551)

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Arcana Coelestia # 3921

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3921. 'Rachel said, God has judged me, and also has heard my voice' in the highest sense means righteousness and mercy, in the internal sense the holiness of faith, in the external sense the good of life. This is clear from the meaning of 'God's judging me', and from the meaning of 'hearing my voice'. 'God's judging me' means the Lord's righteousness, as may be seen without explanation, while 'hearing my voice' means mercy, as may likewise be seen; for the Lord judges everyone from righteousness, and hears everyone from mercy. He judges from righteousness in that He does so from Divine Truth, and hears from mercy in that He does so from Divine Good. He judges from righteousness those who do not receive Divine Good, and hears from mercy those who do. Yet when He judges from righteousness He does so at the same time from mercy since all Divine righteousness includes mercy within itself, even as Divine Truth includes Divine Good within it. But as these arcana are too deep for brief comment, they will in the Lord's Divine mercy be explained more fully elsewhere.

[2] The reason why 'God has judged me, and also has heard my voice' in the internal sense means the holiness of faith is that faith, which is associated with truth, corresponds to Divine righteousness, and holiness, which is goodness, corresponds to the Lord's Divine mercy; and in addition to this, judging or judgement is associated with the truth of faith, 2235. And since it is God who is said to have judged, that which is good or holy is meant. From this it is evident that the holiness of faith, at the same time as righteousness and mercy, is meant by these two expressions - 'God has judged me' and 'has heard my voice'. And because the two together mean a single entity they are joined by the words 'and also'. The reason the good of life is meant in the external sense is also rooted in correspondence, for the good of life corresponds to the holiness of faith. Without the internal sense no one can know what 'God has judged me, and also has heard me' means, and this is evident from the consideration that in the sense of the letter the two phrases do not fit together very easily to present one complete and intelligible idea.

[3] The reason why in this verse and in those that follow as far as 'Joseph' the name God is used and why in the verses immediately before these Jehovah is used is that in this and the following verses the regeneration of the spiritual man is the subject, whereas in those before them the regeneration of the celestial man was the subject. For God is used when the good of faith which is an attribute of the spiritual man is the subject, but Jehovah when the good of love which is an attribute of the celestial man is the subject, see 2586, 2769, 2807, 2822. For Judah, down to whom the births of sons went in the previous chapter, represented the celestial man, see 3881, whereas Joseph, down to whom those births go in the present chapter, represents the spiritual man, dealt with below in verses 23-24. The name Jehovah is used down to Judah, see Genesis 29:32-33, 35, but God down to Joseph, see verses 6, 8, 17-18, 20, 22-23 of the present chapter, after which Jehovah occurs again because the subject moves on from the spiritual man to the celestial. This is the arcanum which lies concealed in these words and which no one can know except from the internal sense, and also unless he knows what the celestial man is and what the spiritual.

  
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Thanks to the Swedenborg Society for the permission to use this translation.