Judges 17:5

(5) Had an house of gods.—The Hebrew is Beth Elohim, which may mean equally well “a house of God” (Vulg., œdiculam Deo, and so too the LXX.). It is quite clear that Micah did not abandon the worship of God under the names of Jehovah and Elohim, by which He was known to the Israelites. How he coordinated this worship with his grossly idolatrous symbols, or whom those symbols were intended to represent, it is impossible to say. The fact remains that in the Beth-Micah we find “a house of gods”—“whole chapel of idols”—consecrated to Jehovah as a pious act (Jdg_17:2; Jdg_17:5; Jdg_17:13; Jdg_18:6).

An ephod.—No doubt the ephod was nothing more than a gorgeous priestly garment, though possibly it may have been used for oracular purposes. (See Jdg_8:27.)

And teraphim.—These were Syrian images (Gen_31:19), the use of which among the Israelites seems to have lasted for a long period, until it was put down by King Josiah in his great reformation (2Ki_23:34; Eze_21:26; Hos_3:4; Zec_10:2). I have entered upon the interesting question of the use of Teraphim in an article on the subject in Kitto’s Cyclopœdia. (See Excursus II: Teraphim.)

Consecrated.—The curious Hebrew phrase is “filled the hand” (see Exo_28:41; Exo_29:24; Lev_7:37), i.e., gave him the office by putting certain offerings in his hands. It is rather installed than “consecrated.”

EXCURSUS II.—ON Jdg_17:5. (TERAPHIM.)

THE Hebrew word Teraphim is always simply transliterated as in our version, or rendered by “images,” with “teraphim” in the margin, except in 1Sa_15:23, Zec_10:2, where it is represented by “idolatry,” “idols.” The singular of the word, “a teraph,” does not occur in Scripture, although it is clear that only one can have been put into David’s bed (1Sa_19:13-16). The LXX. adopt many different renderings, as does the Vulg., but they all point to idolatrous images or the implements of necromancy, as do the two renderings of the Targums, images and (Hos_3:4) “announcers.”

1. Teraphim are first mentioned in Gen_31:19, where Rachel steals her father’s “images,” and successfully hides them from his search under the hiran on which she was sitting—the coarse carpet used to cover the wicker-work pack-saddle of her camel. Josephus supposes that she was actuated by idolatrous reverence; Iben Ezra that she expected oracular guidance from them; others that she stole them because of their intrinsic value. She probably shared the superstitions of her father, and regarded them as sacred (Gen_30:14; Gen_31:30), as being the figures of ancestral divinities (Gen_31:53). It is not impossible that they were among the “strange gods” which Jacob ordered his family to bury under “the sorcerer’s oak”—Allon Meonenim (Jdg_9:37). But that Jacob’s right feeling in the matter was not permanent is proved only too clearly by the conduct of Micah (Jdg_17:5) and the Danites (Jdg_18:3), although, unlike Jeroboam, they could not even plead the poor palliation of political motives.

2. The next definite notice of teraphim occurs in 1Sa_19:13-16, where Michal, in the dark eastern chamber, conceals her husband’s absence by putting the teraphim in his bed, with a bolster of goat’s hair for a pillow. The use of the article shows that even in David’s family the use of the “teraphim” was perfectly well known. Nor can we rely on the vague conjecture of Thenius, that barren women (Rachel and Michal) were especially addicted to their worship, or on that of Michaelis, that Michal may have possessed them unknown to David. The passage seems to show that they had at least some rude resemblance to the human shape, whence Aquila renders the word by protomai (“busts”), which is used of figures like the ancient Hermae. This is not the place to enter into the curious reading of the LXX. on this verse, by which they seem to connect the worship of teraphim with what the ancients called extispicium—i.e., divination by means of the liver of sacrifices, as in Eze_21:21. Josephus follows the same reading, and dishonestly suppresses all mention of the teraphim.

3. The next important passage is Hos_3:4, where the primâ facie view of every unbiassed reader would be that the “image” (matsêbah) and the teraphim are mentioned without blame as ordinary adjuncts to religious worship. Hence, perhaps, arose the notion that the teraphim were in some way connected with the Urim and Thummim, which led to the rendering of the word in this passage by δήλοι (LXX., “bright gems”), and by φωτισμούς (“enlightenments,” Aquila), and by “implements of priestly dress” (St. Jerome). This is the theory maintained most unconvincingly, though with great learning, by Spencer in his De Legibus Hebrœ-orum, lib. 3, pp. 920-1038.

But if these passages show that even in religious families teraphim were sometimes tolerated as material adjuncts to an Elohistic worship, on the other hand we find them unequivocally condemned by Samuel (1Sa_15:23), by Josiah (2Ki_23:24), and by the prophet Zechariah (Zec_10:2 ); and in Eze_21:21 the use of them, is attributed to the heathen Nebuchadnezzar.

The general inference seems to be that the use of the teraphim involved a violation of the second commandment, but that this use of symbols, this monotheistic idolatry, which is very different from polytheism, arises from a tendency very deeply ingrained in human nature, and which it took many years to eradicate. If centuries elapsed before the Jews were cured of their propensity to worship “other gods,”we can feel no surprise that “image worship” continued to linger among them, in spite of the condemnation of it by the stricter prophets. The calf-worship, the toleration of teraphim and consecrated stones (baetylia) and high places, the offering of incense to the brazen serpent, the glimpses of grave irregularities even in the worship of the sanctuary, show that it was only by centuries of misfortune and a succession of prophets that Israel was at last educated into the spiritual worship of the true God.

The reader will find further remarks on this subject in the article on “Teraphim,” by the present writer, in Kitto’s Biblical Cyclopœdia.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Jdg 17:5 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.

Ver. 5. And the man Micah had an house of gods.] Aediculam sacram. The devil is ειδωλοχαρης, saith Synesius, a great promoter of idolatry. His champion Julian was by the Christians merrily called Idolian.

And teraphim,] i.e., Seraphims and cherubims, saith Hugo: but it seemeth rather to signifiy certain statues, whereby the devil gave answers or oracles. {Eze 21:21 Zec 10:2}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jdg 17:5. The man Micah had a house of gods — The Hebrew בית אלהים, Beth Elohim, may more properly be translated a house of God; that is, he had made, or at least intended to make, in his own dwelling, an imitation of the house of God in Shiloh. And teraphim — A sort of images so called. And consecrated one of his sons — Because the Levites, in that corrupt state of the church, neglected the exercise of their office, and therefore they were neglected by the people, and others put into their employments.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Gen. 31:19; Hos. 3:4

He would serve both God and Idols.

By Teraphim some understand certain idols, having the likeness of a man, but others understand thereby all manner of things and instruments belonging unto those, who sought for any answer at God’s hands, as Judg. 18:5,6.

Hebrew, filled the hand of one.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

the man Micah had an house of gods--Hebrew, "a house of God"--a domestic chapel, a private religious establishment of his own.

an ephod--(see on Exo 28:6).

teraphim--tutelary gods of the household (see Gen 31:19 and see on Gen 31:26).

consecrated one of his sons who became his priest--The assumption of the priestly office by any one out of the family of Aaron was a direct violation of the divine law (Num 3:10; Num 16:17; Deu 21:5; Heb 5:4).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. The man Micah had a house of gods] בית אלהים beith Elohim should, I think, be translated house or temple of God; for it is very likely that both the mother and the son intended no more than a private or domestic chapel, in which they proposed to set up the worship of the true God.

Made an ephod] Perhaps the whole of this case may be stated thus: Micah built a house of God - a chapel in imitation of the sanctuary; he made a graven image representing the ark, a molten image to represent the mercy-seat, teraphim to represent the cherubim above the mercy-seat, and an ephod in imitation of the sacerdotal garments; and he consecrated one of his sons to be priest. Thus gross idolatry was not the crime of Micah; he only set up in his own house an epitome of the Divine worship as performed at Shiloh. What the teraphim were, See Clarke on Ge 31:19; for the ephod, See Clarke on Ex 25:7; and for the sacerdotal vestments in general, See Clarke on Ex 28:4, c.

Who became his priest.] כהן cohen, which the Targum translates chumera. The word כהן cohen is the common name in Hebrew for a priest of the true God but sometimes it is applied to idolatrous priests. When it is to be understood in the former sense, the Targum renders it cahen; when in the latter, it uses the word כומרא chumera, by which it always understands an idolatrous priest. But that this was not a case of idolatry, and that the true God was worshipped here, is evident from the word Jehovah being used, Jdg 17:4, and oracular answers being given at this house, as we see from Jdg 18:6 &c.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5. had an house of gods] But according to his lights Micah was a zealous worshipper of Jehovah; so follow Marg. had an house of God, i.e. a private shrine. The narrative hardly permits the identification of Micah’s beth-elohim with Beth-el, as has been proposed; nor does it intend to brand his shrine, and the sanctuary at Dan, as idolatrous foundations.

an ephod and teraphim] Instruments for consulting the divine oracle; 1Sa_23:9-12, Zec_10:2. In Hos_3:4 they are mentioned, together with sacrifice and pillar, in a way which suggests that they were to be found in public sanctuaries. Such was the case with the ephod, Jdg_8:27 note; but the terâphim as a rule seem to have been household sacra, perhaps images shaped in human form (Gen_31:19; Gen_31:34 f.; 1Sa_19:13; 1Sa_19:16), associated with superstitious practices such as divination and witchcraft, and therefore discountenanced by the higher religion; Gen_35:2; Gen_35:4 E; 1Sa_15:23; 2Ki_23:24; Eze_21:21[60]. The archaic miniature idols, generally figures of Ashtoreth, which have been unearthed at Taanach and Gezer, are supposed to have been terâphim, but without much probability. See the illustrations in Vincent, Canaan, pp. 153 ff.; Driver,

[60] The Jerusalem Targum on Gen_31:19 thus explains what the terâphim were: ‘they kill a first-born male and cut off his head, and salt it in salt and spices, and write spells on a leaf of gold which they place under the tongue, and set it up on the wall, and it speaks with them.’ This barbarous magic must actually have existed in popular practice.

Schweich Lectures, p. 57. Gressmann, Eschatologie, p. 345 n., accepts the view that if the ephod was the mantle, the terâphim were the masks of the sacred image; the priest put them on to deliver an oracle, and was then supposed to be invested with the power of the Deity. But this does not seem to explain the private, domestic use of the terâphim. The etymology and meaning of the word are unknown; it occurs only in the plural, even when referring to a single object (e.g. 1Sa_19:13; 1Sa_19:16); see Gesenius-Kautzsch, Hebr. Gram.28, §124 h, Meyer, Die Israeliten, p. 212.

and consecrated one of his sons] Jdg_17:12, installed lit. filled the hand of. The idiom probably originated from the custom of filling the hands of a candidate for the priestly office with choice portions of the sacrifice, if we may suppose that the ceremonial enjoined in P was based upon traditional usage; Exo_29:22-25, Lev_8:25-28; cf. 2Ch_13:9, 1Ki_13:33. In Eze_43:26 the phrase has become entirely conventionalized, and is applied to the altar (lit. fill ye its hand). An exact equivalent was used in Assyrian for conferring a dignity on a person, e.g. the god Ashur ‘filled his hand with a matchless kingdom,’ KB. i. p. 191.

The verse throws a valuable light on the religious practice of the period. The head of a family could install a son as priest to his household (cf. 1Sa_7:1, 2Sa_8:18), and the priestly office was not confined to Levites (cf. 1Sa_2:18; 1Sa_3:1; 1Sa_7:9 f. etc., 2Sa_20:26), though a Levite was considered to possess superior skill and fitness for it, Jdg_17:13. Of course this was entirely at variance with later theory and custom. In Deuteronomy (viith century) the only priests we hear of are the Levites, and according to the compiler of the Book of Kings none but Levites had the right to exercise priestly functions (1Ki_12:31; 1Ki_13:33); all Levites might be priests (Deu_10:8 f., Jdg_18:1-8). In the following age Ezekiel draws a distinction between Levites, and confines the priesthood to the descendants of Zadok, degrading the rest to the rank of priests’ servants (Eze_44:10-16); while finally, according to the Priestly Code, only the descendants of Aaron can be priests (Exodus 28, Num_3:10, etc.). A later scribe, familiar with what had become the established rule in his day, draws attention to the irregularity in the present case, and puts it down to the general lack of order in the days before the monarchy; cf. Jdg_18:1, Jdg_19:1, Jdg_21:25. The remark implies that the scribe who added it was writing? time when there were kings in Israel.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the man Micah had an house of gods,.... Having two images in it, besides teraphim, which were a sort of idols; and the Targum is, an house of images, or idols; though it may be rendered "an house of God"; a temple, a place for religious worship:

and made an ephod; a priestly garment, a linen one very probably, not so rich an one with a breastplate to it as the high priest had, which was very costly. Ben Melech interprets it a girdle, and there was a curious girdle of the ephod, with which it was girt; this may be here put for the rest of the priestly garments which Micah provided:

and teraphim; which were a sort of household gods, like the Lares and Penates of the Romans, and by which consultations were made; See Gill on Hos 3:3, Hos 3:4, Zac 10:2 Micah proposed to have an oracle in his house, whereby he might consult the Lord about future things, and not be at the trouble of going to the tabernacle, and consult there by Urim and Thummim; and the same some take the teraphim to be:

and consecrated one of his sons, who became his priest; or, "filled the hand" (k) of one of them; that is, with offerings, as Ben Melech interprets it; in which way priests were initiated, and consecrated to their office; see Exo 28:41 or, as Kimchi expresses it, he offered his offerings by the hand of one of his sons, and appointed him to be a priest, very probably his eldest son.

(k) "et implevit manum", Montanus, V. L.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

That....idols is added by the Vulgate. St. Jerome supposes that the ephod denotes all the sacerdotal vestments, and the theraphim whatever else was requisite for priestly functions, ep. ad Marcel. Grotius is of opinion that these theraphim, or cherubim, are styled elohim, gods, (ver. 5) and that the altar, candlesticks, &c., are designated above by whatever was to be graven or molten. Michas had a mind to represent the tabernacle, with its ornaments, in miniature. By the theraphim he might imitate the urim, &c., at the expense of 200 sicles, while 900 might be set apart for the other ornaments. (Calmet) --- Many think that he wished to have domestic gods, like the Lares or Penates. --- Hand. That is, appointed and consecrated him to the priestly office. (Challoner) --- He put in his hand the offerings which he had to make, as was customary, Exodus xxviii. 41. (Calmet) --- Priest, contrary to all order. (Menochius) (Numbers iii. 10., and Hebrews v. 4.) (Calmet) --- The anointing of his hands with oil, prescribed, (Leviticus viii.) could give him no authority. (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

An house of gods, i.e. an house or place consecrated for the service of God in this manner.

An ephod; an eminent part of the priestly garments, Exo 28:4, which, some think, is here put for all of them.

Teraphim; some sort of images so called, of which see Gen 31:19; Hos 3:4.

Who became his priest; because the Levites in that corrupt estate of the church neglected the exercise of their office, and therefore were neglected by the people, and others put into their employment. But this kind of priesthood was condemned, Num 16:40; 18:2,7.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. House of gods — Or, a house of God, a sanctuary after the model of that at Shiloh. He would have a tabernacle of his own.

An ephod — Probably after the fashion of Gideon’s. See on Jdg_8:27.

Teraphim — Idolatrous images among the Syrians, but in Israel connected rather with corrupt notions of religion than with open idolatry. It does not appear that they were ever worshipped. But see on Gen_31:19, and Jos_24:14.

Consecrated — Literally, filled the hand, in allusion to the sacred and solemn duties which filled the hands — required all the care — of those who occupied the priest’s office.

One of his sons — This fact affords further evidence of the looseness of that age, and shows how completely some of the most solemn enactments of the law had become a dead letter. But Micah did not feel fully satisfied with this priest of his own household, and hence his subsequent consecration of the wandering Levite.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And the man Micah, etc. It is impossible to say for certain whether the state of things here described in respect of Micah preceded the events narrated in the preceding verses, or was consequent upon them. If it preceded, then we have the reason of his mother"s vow: she wished to make her son"s "house of God" complete by the addition of a graven and molten image. If it was consequent upon his mother"s vow, then we have in the opening verses of this chapter a history of the circumstances of the foundation of Micah"s "house of God," which was to play an important part in the colony of Danites, whose proceedings arc related in the following chapter, and for the sake of which this domestic history of Micah is introduced. House of gods. Rather, of God (Elohim); for the worship was of Jehovah, only with a corrupt and semi-idolatrous ceremonial. An ephod. See Jud_1:8:26, 27, note. Teraphim. See Gen_31:19 (images, A.V; teraphim, Hebrews); 1Sa_15:23 (idolatry, A.V; teraphim, Hebrews); 1Sa_19:13 (an image, A.V; teraphim, Hebrews); Hos_3:4, to etc. They seem to have been a kind of Penates, or household gods, and were used for divination. (Eze_21:21 Zec_10:2) Became his priest. One function of the priest, and for which it is likely he was much resorted to, was to inquire of God by the Jud_1:18:5, 6. What his other duties might be does notappear.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Of gods - That is, an house consecrated for the service of God in this manner. Teraphim - A sort of images so called. One of his sons - Because the Levites in that corrupt estate of the church, neglected the exercise of their office, and therefore they were neglected by the people, and others put into their employment.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

a house of idols

This refers to a house used specifically for worshiping idols. This can be stated clearly. AT: "a house for worshiping idols" (See: Assumed Knowledge and Implicit Information)

everyone did what was right in his own eyes

The eyes represent seeing, and seeing represents thoughts or judgment. AT: "each person did what he decided was right" or "each person did what he judged to be right" (See: Metaphor)

translationWords

house

false god

ephod

household

false god

son

priest

Israel

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

An idolatrous temple [lit. "temple of Elohim"]. A temple of idol worship. Similarly, "god" throughout this chapter is profane, except for the following: "Throughout the time that the Sanctuary of God was at Shiloh."

And inducted [lit. "filled the hands of"] one. He inducted him into the service of the image, to serve as its priest. Any induction process which a person enters for the purpose of achieving a position of prominence is described as "filling the hands," "revetir" in old French. When a person is charged with a position, it is described as "reveture" in old French.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.