3<\/strong>. from my hand for my son<\/em> ] LXX. cod. A and Luc. reads from my hand alone<\/em>, with a slight change in the Hebr.; i.e. the mother alone, the rightful owner, could carry out the vow; so Moore, Lagrange. But the emphasis on alone<\/em> is not particularly required, and the text may be retained. Following the rearrangement above, the mother, not suspecting who the culprit is, consecrates her money for the benefit of her son.<\/p>\n a graven image and a molten image<\/em> ] According to etymology the one ( pesel<\/em>) was carved out of stone or wood, the other ( masskah<\/em>) cast in metal; elsewhere both are named together to denote idols of any kind (Deu 27:15<\/span>, Isa 42:17<\/span>); and in usage the etymological distinction was not always observed, a pesel<\/em>, for example, could be cast in gold and silver (Isa 40:19<\/span>; Isa 44:10<\/span>). In the present narrative the two words are combined, as though two images were meant; but Jdg 17:4<\/em><\/span> end<\/em> and Jdg 18:20<\/span> refer to only one pesel<\/em> in Micah’s house, the one which was afterwards set up at Dan, Jdg 18:30-31<\/span>. Probably, therefore, we must take and a molten image<\/em> as an explanatory addition inserted here and in Jdg 17:4<\/em><\/span>, Jdg 18:14<\/span>; Jdg 18:17-18<\/span> by a scribe who thought that the silver<\/em> and the founder<\/em> in Jdg 17:4<\/em><\/span> necessarily implied a masskah<\/em>.<\/p>\n The pesel<\/em> here must have been an image of Jehovah, for it was made of silver which had been consecrated to Him; and the writer, so far from expressing an objection to the thing, records the making of it as a pious act. Throughout the early period images were used in the worship of Jehovah. Golden bull-calves symbolized Jehovah at Dan and Beth-el, 1Ki 12:28<\/span>, cf. Exo 32:4<\/span>; the prohibition of molten gods ( masskah<\/em>) in the ancient code Exo 34:17<\/span> J may be aimed at these. It was not till the viiith century that the prophets began to oppose the use of images (Hos 10:5<\/span>; Hos 10:8<\/span>; Hos 13:2<\/span>, Amo 8:14<\/span>); and in agreement with the prophets, the Decalogue forbids an image ( pesel<\/em>) of any kind, Exo 20:4<\/span> E = Deu 5:8<\/span>. But while images of Jehovah existed in the various local shrines, we hear of none at Shiloh (Jdg 18:31<\/span>) and Jerusalem, where the ark was kept; these sanctuaries had a different character, and probably maintained a higher type of worship.<\/p>\n Such a superstitious and unlawful mode of worshipping Yahweh is quite of a piece with Jdg 8:27<\/span>; Jdg 11:31<\/span>; 1Ki 12:28<\/span>, etc. It argues but slight acquaintance with the Ten Commandments, which, from the ignorance of reading and writing, were probably not familiar to the Israelites in those unsettled times. The mother intimates that the consecration of the silver was for the benefit of her son and his house, not for her own selfish advantage: and that she adheres to her original design of consecrating this silver for her sons benefit.<\/P> <\/p>\n Verse 3<\/span>. I had wholly dedicated<\/B><\/I>] From this it appears that Micah’s mother, though she made a superstitious use of the money, had no idolatrous<\/I> design, for she expressly says she had dedicated it layhovah, to Jehovah<\/I>; and this appears to have been the reason why she poured imprecations on him who had taken it.<\/P> <\/p>\n The Lord; <\/B>in the Hebrew it is Jehovah<\/I>, the incommunicable name of God; whereby it is apparent that neither she nor her son intended to forsake the true God or his worship; as appears from his rejoicing when he had got a priest of the Lords appointment, of the tribe of Levi, Jdg 17:13<\/span>; but only to worship God by an image; which also it is apparent that both the Israelites, Exo 32:1<\/span>, &c., and Jeroboam afterwards, designed to do. <\/P> For my son; <\/B>either, first, For the honour and benefit of thyself and family; that you need not be continually going to Shiloh to worship, but may do it as well at home by these images. Or, secondly, That thou mayst cause these things to be made; to which end she restored all the money to him, as it here follows. <\/P> A graven image and a molten image; <\/B>many think this was but one image, partly graven, and partly molten. But it seems more probable that they were two distinct images, because they are so plainly distinguished, Jdg 18:17<\/span>,18<\/span>, where also some other words come between them. It is true, the graven image alone is mentioned, Jdg 18:20<\/span>,30<\/span>,31<\/span>, not exclusively to the other, as appears from what is said just before; but by a common synecdoche, whereby one is put for all, especially where that one is esteemed the chief. <\/P> I will restore it unto thee<\/B> to dispose of, as I say. <\/P> <\/p>\n 3. a graven image and a moltenimage<\/B>The one carved from a block of wood or stone, to beplated over with silver; the other, a figure formed of the solidmetal cast into a mould. It is observable, however, that only twohundred shekels were given to the founder. Probably the expense ofmaking two such figures of silver, with their appurtenances(pedestals, bases, &c.), might easily cost, in those days, twohundred shekels, which (at 2 shillings, 4 pence each, is about 23pounds) would be a sum not adequate to the formation of large statues[TAYLOR, Fragments<\/I>].<\/P><\/p>\n And when he had restored the eleven hundred shekels of silver to his mother<\/strong>,…. The whole sum, having embezzled none of it:<\/p>\n his mother said, I had wholly dedicated the silver unto the Lord from my hand, for my son to make a graven image and a molten image<\/strong>; this she had done either before it was stolen, and it troubled her the more, and caused her the rather to curse the man that had taken it; or after it was stolen, that if it should be recovered again she would appropriate it to such an use; so Abarbinel; and by the Lord, or Jehovah, she doubtless meant the true God; for she had no intention to forsake him, but to worship him in and by these images, and which she designed for the use of her son and his family, that they might not go so far as Shiloh to worship at the tabernacle there:<\/p>\n therefore I will restore it unto thee<\/strong>; for that use, and so gave him the money again, to be laid out in images, or to make images of it.<\/p>\n (3) I had wholly dedicated the silver.<\/strong>Literally, Consecrating, I consecrated<\/em>either, I have now <\/em>consecrated it as a thanksgiving for its restoration, or I had done so before it was stolen.<\/p>\n For my son<\/strong>i.e., <\/em>for your benefit.<\/p>\n To make a graven image and a molten image.<\/strong>Whether in the universal decadence of religion, the people, untaught by a careless priesthood, had become ignorant of the second commandment, or whether she justified her conduct by the same considerations which have been used even in the Christian Church in favour of image-worship, we cannot tell. The word used for a graven image is pesel, <\/em>and for a molten image is massecah. <\/em>They are the very words used in the curse against idolaters in Deu. 27:15<\/span>. Some suppose the two words to be used by Hendiadys (like cups and gold for golden cups ) to describe one silver image <\/em>adorned with sculptured ornament. All that is clear is that the pesel <\/em>is the more prominent, but the details are left quite vague. It is therefore impossible to determine whether the graven and molten image consisted of one or of two silver calves, like that of the wilderness, and those afterwards set up by Jeroboam at Dan and Bethel. This, <\/em>however, was a form which the violation of the second commandment was constantly liable to take, and it probably involved much less blame than other violations of itnot, <\/em>as is often stated, because the Israelites had become familiar with the worship of Apis and Mnevis in Egypt, but because the calf was a recognised cherubic emblem, and had consequently been deliberately sanctioned in the symbolism of the Temple. (See Exo. 20:4<\/span>; Exo. 20:23<\/span>; Exo. 32:4-5<\/span>; 1Ki. 7:25<\/span>, &c.) Some suppose that the massecah <\/em>was the pedestal of the pesel, <\/em>and that it was too heavy for the Danites to carry away, since it is not mentioned among the things which they seized.<\/p>\n Now therefore I will restore it unto thee.<\/strong>Rather, for thee<\/em>in which case I will restore it may possibly mean use it for its original purpose for thy advantage. If not, a slight correction would give us the much simpler reading of the Syriac, restore it to me. 3<\/strong>. <\/strong> I had wholly dedicated <\/strong> Rather, I have wholly dedicated. <\/em> Her purpose to sanctify the silver unto the Lord seems to have originated with the pleasure with which she received it from the hand of her son. <\/p>\n Graven image and a molten image <\/strong> The former was carved out of either metal or wood, the latter cast or poured; but the difference of form or make between the two is hard to determine. Keil conjectures that the graven image <\/em> was an image of a bull, like the golden calf at Sinai. But these images were not meant for idols to be worshipped, though they naturally led to idolatry. They seem to have been looked upon as household or tutelary gods, not to be worshipped as gods, yet to be reverenced as talismans. This act of Micah and his mother was, however, a coming nearer to idolatry than the act of Gideon in setting up his famous ephod in Ophrah, and yet this home idolatry of Micah may have been a consequence of Gideon’s wrong example. Compare note on Jdg 8:27<\/span>. <\/p>\n Now therefore I will restore <\/strong> Rather, and now I restore it to thee, <\/em> that is, for the purpose of making images to place in Micah’s house of gods. Jdg 17:5<\/span>.<\/p>\n Jdg 17:3<\/strong><\/span> a <\/p>\n ‘And he restored the eleven hundred pieces of silver to his mother, and his mother said, “I truly dedicate the silver to Yahweh from my hand for my son, to make a graven image and a molten image.” <\/p>\n His mother was so pleased that he had owned up and returned the silver that she dedicated sufficient to Yahweh to make a graven image and a molten image. The graven image would be made of wood and covered with silver, while the molten image would be made totally of silver. What these represented has caused endless controversy, and in the end we must admit that we do not know. The descriptions ‘graven image’ and ‘molten image’ (see Deu 27:15<\/span>) were the contemptuous descriptions of a writer who thoroughly disapproved of what Micah did and may thus not be fully representative of what they actually were. <\/p>\n But any theory must take into account that there were two different ‘images’ (Jdg 18:18<\/span>). Some have therefore suggested a graven wooden silver-coated image with a molten silver decorated base (this would be supported by the use of ‘it’ in Jdg 17:4<\/span>). Furthermore we must take into account the emphasis on the facts that she was seeking to please Yahweh, that Hebrew has no word for goddess (and thus goddesses were unknown in Yahwism) and that images of Yahweh are rarely found, if they occur at all, in archaeological digs, and thus that images of Yahweh were at no stage an accepted norm. Thus neither of these last were seen as acceptable at any stage to an Israelite, even in syncretism, as an aspect of Yahwism. <\/p>\n The graven image was the central feature (Jdg 18:30-31<\/span>). It may be that this was therefore a miniature representation of the Ark of the Covenant as conceived in Micah’s mind, including the cherubim with their wings over the throne. Such would be considered a graven image by the writer as not being the true Ark, and he would not wish to describe it as anything but a forbidden thing, and ‘a graven image’. The molten image could then have been Micah’s representation of a further cherub as bearer of the Ark, the throne of Yahweh, possibly in the form of a base holding the Ark. A cherub is depicted as bearing the throne of Yahweh in 2Sa 22:11<\/span>; Psa 18:10<\/span>. Compare also Ezekiel 1, 10<\/span>. <\/p>\n It is quite likely that the shape of a cherub was depicted as somewhat similar to those found in excavations at Samaria and in Phoenicia with human face, lion body, four legs and two conspicuous and elaborate wings for in Scripture they are regularly connected with lion, eagle and ox as well as man (1Ki 7:29<\/span>; Eze 1:10<\/span>; Eze 10:14<\/span>) and represent creation. At Byblos such beings were found supporting the throne of the king. <\/p>\n This would be seen as supported by the fact that when the priest went forward with the tribe of Dan ‘in their midst’ he wore the ephod and carried the graven image and the teraphim, but not the molten image. As he was probably intended to picture Yahweh among His people, replacing the Tabernacle and the Ark, this demonstrated the secondary nature of the molten image and would support the idea that it was only a base. <\/p>\n Alternately the graven image may have been a silver bull seen as the throne of the invisible Yahweh (the god Hadad was pictured standing on a bull), with the molten image again a guardian cherub, possibly represented as a stand made to receive the bull. The golden bull or calf was the symbol that Israel tended to use when replacing the Ark (Exo 32:1-8<\/span>; 1Ki 12:28-30<\/span>; Hos 8:6<\/span>). And a bronze bull associated with a possible Israelite high place from the time of the Judges has been found. But the combination of bull and cherub is not known elsewhere. If the bull was elsewhere seen as the bearer of Yahweh it replaced the cherubim. <\/p>\n Another suggestion is that the two images suggest a god and a goddess, the wooden one coated with silver possibly representing Asherah, the molten one of pure silver possibly representing Baal, and possibly also Yahweh as well, as identified with ‘Baal’ (‘Lord’). If this was so it was an indication of the syncretism that had taken place that this kind of hybrid situation was possible. But as the writer is so firm that Micah’s mother was committed to Yahweh and was dedicating it to Yahweh this does not really seem likely. He had no time for the Baalim and the Asheroth. We consider the first option would seem to be the most likely and fits well with the final result. <\/p>\n Jdg 17:3<\/strong><\/span> b <\/p>\n “Now therefore I will restore it to you.” <\/p>\n His mother not only dedicated such silver as was necessary for the images to Yahweh but promised her son that he would have it restored to him for his ‘house of God’ (or ‘gods’). <\/p>\n Jdg 17:3<\/span><\/em><\/strong>. <\/strong>For my son, to make a graven image, and a molten image<\/em><\/strong><\/strong> It is very plain, from the sequel, that the intention of this woman was, not to form any images of false gods to herself, but to make a representation of the tabernacle in Shiloh. She says, I had wholly dedicated the silver unto Jehovah; <\/em>and therefore it has been reasonably conjectured by some, that these images, <\/em>as well as the teraphim <\/em>mentioned in the 5th verse, were made in imitation of the cherubim; the ephod <\/em>being formed like that which God appointed for the priests, and the rest of this idolatrous preparation being designed to imitate the ark, with all its sacred furniture. See Spencer de Leg. Heb. lib. iii. c. 3. dissert. 7.<\/p>\n And when he had restored the eleven hundred shekels of silver to his mother, his mother said, I had wholly dedicated the silver unto the LORD from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee.<\/p>\n<\/p>\n It is not strange, that both parent and child should still pretend to retain a reverence for Jehovah, the God of Israel, when thus openly violating one of his express commandments. Exo 20:4-5<\/span> .<\/p>\n Jdg 17:3 And when he had restored the eleven hundred [shekels] of silver to his mother, his mother said, I had wholly dedicated the silver unto the LORD from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee.<\/p>\n Ver. 3. And when he had restored.<\/strong> ] Restore your ill-gotten goods, saith father Latimer, or else you will cough in hell, and the devil will laugh at you. <\/p>\n <\/p>\n I had wholly dedicated the silver.<\/strong> ] Many women are very superstitious. In the Papacy, sundry crosses graven in the pavements of their churches, have indulgences annexed for every time they are kissed: which is so often done, by the women especially, that hard marble is worn with it. a<\/em> <\/p>\n <\/p>\n To make a graven image.<\/strong> ] To despite the Lord with seeming honours. A good intention here excused not. Men that would be approved in Christ, as Apelles was, Rom 16:10 must “come to the light” of God’s word, “that it may be made manifest that their deeds are wrought in God.” Joh 3:21 <\/p>\n<\/p>\n a<\/em> Spec. Europ.<\/p>\n wholly dedicated. Figure of speech Polyptoton (App-6). Hebrew “dedicating I had dedicated it”. <\/p>\n I had wholly: Jdg 17:13, Jdg 18:5, Isa 66:3 <\/p>\n a graven image: Exo 20:4, Exo 20:23, Lev 19:4, Deu 12:3, Psa 115:4-8, Isa 40:18-25, Isa 44:9-20, Jer 10:3-5, Jer 10:8, Hab 2:18, Hab 2:19, Joh 16:2 <\/p>\n Reciprocal: Exo 32:3 – General Exo 32:4 – These Isa 30:22 – thy graven images of silver Isa 46:6 – lavish<\/p>\n Jdg 17:3. I had wholly dedicated the silver unto the Lord The meaning seems to be, that when she had lost the money, she vowed, that if she recovered it, she would dedicate it to the Lord, and her superstitious ignorance made her conceive that she could do this in no better way than in laying it out in images of some kind to be made use of in his worship. In the Hebrew here, the word for Lord is Jehovah, the incommunicable name of the true God, whereby it is apparent that neither she nor her son intended to forsake the true God, but only to worship him by an image, which also the Israelites designed to do when they made the calf in the wilderness, (Exo 32:1,) and Jeroboam afterward. Hence this Micah rejoiced when he had got a priest of the Lords appointment. Their error lay in worshipping God according to their own fancies, and not as he had commanded. But this chapter and the following show that the Israelites were at this time fallen into a most deplorable and shameful ignorance of God and his law. For my son For the benefit of thyself and family; that you need not be continually going to Shiloh to worship, but may do it at home. Therefore I will restore it unto thee To dispose of it, as I say, in making an image.<\/p>\n 17:3 And when he had restored the eleven hundred [shekels] of silver to his mother, his mother said, I had wholly dedicated the silver unto the LORD from my hand for my son, to make a {b} graven image and a molten image: now therefore I will restore it unto thee.<\/p>\n (b) Contrary to the commandment of God and true religion practised under Joshua, they forsook the Lord and fell into idolatry.<\/p>\n And when he had restored the eleven hundred [shekels] of silver to his mother, his mother said, I had wholly dedicated the silver unto the LORD from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee. 3. from my hand for my … Continue reading “Exegetical and Hermeneutical Commentary of Judges 17:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-6992","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/6992","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=6992"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/6992\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=6992"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=6992"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=6992"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"