Judges 17:2
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Judges 17:2
2 And he said unto his mother, The eleven hundred shekels of silver that were taken from thee, about which thou cursedst, and spakest of also in mine ears, behold, the silver is with me; I took it. And his mother said, Blessed be thou of the LORD, my son.
Chapter Context
Judges 17 is a cyclical narrative chapter in the Old Testament that explores themes of truth, prayer, judgment. Written during the pre-monarchic period (c. 1375-1050 BCE), this chapter should be understood within its historical context: Without central leadership, Israel faced constant threats from surrounding peoples like the Philistines and Midianites.
The chapter can be divided into several sections:
- Verses 1-5: Introduction and setting the context
- Verses 6-12: Development of key themes
- Verses 13-13: Central message and teachings
This chapter is significant because it establishes important theological principles that resonate throughout Scripture. When studying this passage, it's important to consider both its immediate context within Judges and its broader place in the scriptural canon.
Verse Study
Judges 17:2
2 And he said unto his mother, The eleven hundred shekels of silver that were taken from thee, about which thou cursedst, and spakest of also in mine ears, behold, the silver is with me; I took it. And his mother said, Blessed be thou of the LORD, my son.
Analysis
And he said unto his mother, The eleven hundred shekels of silver that were taken from thee, about which thou cursedst, and spakest of also in mine ears, behold, the silver is with me; I took it. And his mother said, Blessed be thou of the LORD, my son. This verse reveals profound spiritual confusion. Micah confesses theft from his own mother—violating the eighth and fifth commandments. The mother had pronounced a curse (alah, אָלָה) on the thief, yet her response—"Blessed be thou of the LORD"—epitomizes theological perversion. She invokes Yahweh's name to bless a confessed thief while planning to use the silver for idol-making (verse 3).
This reflects the syncretistic worldview where Yahweh becomes a manipulable deity rather than the sovereign, holy God who demands exclusive worship. Her "blessing" uses the covenant name LORD (Yahweh, יְהוָה), yet completely contradicts His revealed character. As Reformed theology emphasizes, true knowledge of God comes through His self-revelation in Scripture, not human imagination. This verse illustrates total depravity—even family relationships and religious language become corrupted by sin. Paul warns that "having a form of godliness" while "denying the power thereof" characterizes false religion (2 Timothy 3:5).
Historical Context
The eleven hundred shekels of silver (approximately 28 pounds) represent massive wealth—over 36 times the price of a slave (Exodus 20:32). That Micah's family possessed such wealth suggests they were among the landed elite, yet this economic privilege did not translate into spiritual faithfulness. The practice of cursing thieves was widespread in the ancient Near East, with curses believed to have inherent power. However, Micah's mother perverts this by invoking Yahweh's name for both curse and blessing in service of idolatry, violating the third commandment.
This incident reveals the breakdown of family catechism and covenant education. Deuteronomy 6:6-9 commanded parents to teach God's law diligently to children, yet Micah's mother teaches the opposite. The generational apostasy prophesied in Judges 2:10-12 manifests here: a family that knows covenant vocabulary but not covenant theology.
Reflection
- How do we invoke God's name to bless what He explicitly condemns, revealing our syncretistic worldview?
- What areas of life reflect the inconsistency of religious language paired with disobedient practice?
- How does this passage warn against presuming God's blessing while living in unrepented sin?
Word Studies
- Lord: יְהוָה / אֲדֹנָי (YHWH / Adonai) H3068 - The LORD / Lord
Cross-References
- Curse: Nehemiah 13:25
- Blessing: Ruth 3:10