Temple Of Faith Of God

10/28/2026

10/26/2026

Sunday School 🏫 Lesson: November 1st please see 👀our page 📄 for full lesson

10/24/2026

Sunday School Lesson: November 1st
The Prophet Is Called
Devotional Reading: 1 Thessalonians 5:11–22
Background Scripture: 1 Samuel 1:1–28; 3:1–4:1a

1 Samuel 3:8–20
8 And the Lord called Samuel again the third time. And he arose and went to Eli, and said, Here am I; for thou didst call me. And Eli perceived that the Lord had called the child.
9 Therefore Eli said unto Samuel, Go, lie down: and it shall be, if he call thee, that thou shalt say, Speak, Lord; for thy servant heareth. So Samuel went and lay down in his place.
10 And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth.
11 And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle.
12 In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end.
13 For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not.
14 And therefore I have sworn unto the house of Eli, that the iniquity of Eli’s house shall not be purged with sacrifice nor offering for ever.
15 And Samuel lay until the morning, and opened the doors of the house of the Lord. And Samuel feared to shew Eli the vision.
16 Then Eli called Samuel, and said, Samuel, my son. And he answered, Here am I.
17 And he said, What is the thing that the Lord hath said unto thee? I pray thee hide it not from me: God do so to thee, and more also, if thou hide any thing from me of all the things that he said unto thee.
18 And Samuel told him every whit, and hid nothing from him. And he said, It is the Lord: let him do what seemeth him good.
19 And Samuel grew, and the Lord was with him, and did let none of his words fall to the ground.
20 And all Israel from Dan even to Beersheba knew that Samuel was established to be a prophet of the Lord.

Key Text
Eli said unto Samuel, Go, lie down: and it shall be, if he call thee, that thou shalt say, Speak, Lord; for thy servant heareth. — 1 Samuel 3:9a

Generations: From Canaan to Jerusalem
Unit 3: From Judges to Kings
Lessons 9–13

Lesson Aims
After participating in this lesson, each learner will be able to:
1. Describe the historical background of Samuel’s prophetic ministry.
2. Compare God’s call of Samuel to the call of later prophets (such as Isaiah, Jeremiah, etc.).
3. Identify ways to make truth-telling speech a part of everyday life.

Lesson Outline
Introduction
A. Sunday Prayers
B. Lesson Context: Historical
C. Lesson Context: Literary
I. God Calls (1 Samuel 3:8–14)
A. Eli Perceives (v. 8)
Wise Mentors
B. Eli Instructs (v. 9)
C. Samuel Responds (v. 10)
D. The Lord Reveals (vv. 11–14)
II. Prophet Speaks (1 Samuel 3:15–20)
A. Samuel’s Fear (vv. 15–16)
B. Eli’s Question (vv. 17–18)
C. God’s Blessing (vv. 19–20)
With Us
Conclusion
A. The Courage to Serve
B. Prayer
C. Thought to Remember

How to Say It
Beersheba Beer-she-buh
Canaanites Kay-nu-nites
Deuteronomy Due-ter-ahn-uh-me
Ezekiel Ee-zeek-ee-ul or Ee-zeek-yul
Hinnom Hin-um
Hittites Hit-ites or Hit-tites
Isaiah Eye-zay-uh
Israelites Iz-ray-el-ites
Jeremiah Jair-uh-my-uh
Samuel Sam-you-el
theophany the-ah-fuh-nee

Introduction
A. Sunday Prayers
When I began leading worship at our church, I was both honored and nervous. The biggest hurdle was my apprehension associated with leading congregational prayer. As a part of our regular services, attendees may respond to the sermon or share prayer requests from an open mic. Congregants often voice praise, thanksgiving, or petitions regarding difficult times and situations. Concerns range from the very personal to the global. The worship leader’s job is to conclude this collaborative time by responding to the requests, acknowledging what was shared, and praying over the concerns.

The pressure I felt was deeply uncomfortable. The first time, my hands shook. My mind raced with thoughts like, What if I say the wrong thing? What if I forget someone’s name? I wondered whether taking this position was a terrible mistake; I considered praying for the fire alarm to go off! However, I knew God had called me to this place and opportunity. I knew He’d asked me to serve.

The fire alarm did not go off, and I got through that first service. It wasn’t perfect, and I’ve made some mistakes. But God is always with me. I’m grateful for the courage to follow Him obediently and trust His call on my life.

B. Lesson Context: Historical
Prophets filled one of the three essential roles in ancient Israel, the other two being priest and king. Prophets had close relationships with the Lord and received His words directly. Therefore, they spoke in the name of God, proclaiming and interpreting God’s words to whomever He directed. Usually, this was to the people of Israel; at other times, it was to ungodly nations. Prophets were often attached to places of worship or royal courts. They spoke truth to power, challenging authorities on ethical grounds when they neglected God’s justice or mercy. The Bible shares the stories of many prophets. A short list includes Moses, Miriam, Deborah, Elijah, Elisha, Jonah, Isaiah, Jeremiah, and Ezekiel. Some served only in prophetic ministry; others had political, military, or leadership roles alongside their prophetic responsibilities. Samuel was one of the latter, being acknowledged today as the last judge of the era of the judges and the first prophet of the era that followed. The time frame of his ministry was about 1067–1043 BC.

C. Lesson Context: Literary
Today’s lesson picks up partway through what scholars call Samuel’s “prophetic call narrative” (compare Exodus 3–4; Isaiah 6; Jeremiah 1; Ezekiel 1). The chapter begins by noting that it was uncommon for the people of Israel to hear from God directly or to see Him (1 Samuel 3:1). God was not absent from the Israelites, but it may have felt like it. A later prophet will describe such times as a “famine” (Amos 8:11–12).

Samuel was being raised in the tabernacle, the tent structure that housed the ark of the covenant at Shiloh, because his mother had promised him to God. Samuel’s mother, Hannah, could not conceive and prayed for God to grant her a child (1 Samuel 1:10). She vowed to dedicate him to God’s service if God answered her prayer (1:11).

Eventually, young Samuel was old enough to “minister unto the Lord before Eli the priest” (1 Samuel 2:11), although he was still a “child” in that capacity (2:18; 3:1). One night, while Samuel was asleep in the tabernacle, he heard a voice calling his name (3:3–4). Assuming it to be Eli, Samuel hurried over to his elderly mentor’s bed to see what he needed (3:5). Eli sent Samuel back to sleep. A little while later, Samuel heard his name called a second time and rushed over to Eli—and again Eli sent him back to bed (3:6). Today’s text begins with the third calling of Samuel’s name.

I. God Calls (1 Samuel 3:8–14)
A. Eli Perceives (v. 8)
8. And the Lord called Samuel again the third time. And he arose and went to Eli, and said, Here am I; for thou didst call me. And Eli perceived that the Lord had called the child.
Repetition indicates importance—one is to pay attention. For the third time this night, Samuel rises from a place close to the ark of the covenant (1 Samuel 3:3). He navigates through the tabernacle to Eli’s usual sleeping quarters (3:2). After this third disruption to his sleep, Eli finally discerns who is calling Samuel. Imagine Samuel’s bewilderment, waking up repeatedly because an unknown person calls his name!

Samuel is still a child. The Hebrew word here refers to a preadolescent. Samuel’s experience of God is limited to what Eli has taught him. Although he serves in the tabernacle, Samuel does not yet have a personal relationship with God (1 Samuel 3:7).

Wise Mentors
I approached a mentor of mine once when I was distressed. I wanted guidance about a particular choice. I had spent a lot of time in prayer but sensed no answer. Actually, I perceived a pointed silence on the part of the Lord.

My mentor prayed with me and then was silent for a while herself. When she spoke, she said she thought the Lord wanted me to decide. She reminded me that sometimes there is no right or wrong decision. In those times, God wants us to grow beyond our chronic distrust of our knowledge, wisdom, and motivations. My mentor counseled me to make the choice myself without fear.
In this case, my mentor helped me recognize the Lord’s silence. In Samuel’s case, his mentor helped him recognize the Lord’s voice. How long would Samuel have run back and forth, looking for who was speaking to him, without Eli’s wise counsel? Do you have a mentor who can help you seek a deeper understanding of God’s words and His silences? Can you be or become such a mentor?
—DS-G

B. Eli Instructs (v. 9)
9. Therefore Eli said unto Samuel, Go, lie down: and it shall be, if he call thee, that thou shalt say, Speak, Lord; for thy servant heareth. So Samuel went and lay down in his place.
Eli, an experienced priest, instructs Samuel to return to bed. He coaches Samuel through his response to God’s presence. Samuel returns to an inner area of the tabernacle. It may be where Samuel regularly slept, but it is also possible that Samuel was practicing “incubation.” Incubation involves spending the night in a temple or holy space in hopes of experiencing a divine dream or vision. Many ancient Near Eastern cultures practiced it—Egyptians, Hittites, Canaanites, and Israelites—but Samuel’s lack of understanding when the Lord calls him indicates an unexpected experience. The name Samuel means “God hears” or “God asks” (1 Samuel 1:20); we see the latter happening here.

C. Samuel Responds (v. 10)
10a. And the Lord came, and stood, and called as at other times, Samuel, Samuel.
The fourth call from the Lord comes with a visitation. Previously, God had only called out to Samuel. This time, two additional verbs describe the Lord’s presence with Samuel as a manifestation. We use the term manifestation because no one can see God’s face and live (Exodus 33:20). A more scholarly term for this type of event is a theophany.

The way Samuel hears God’s voice invites us to consider how other prophets heard His voice in similar and dissimilar ways. For additional study, see Isaiah 6; Jeremiah 1; Ezekiel 2; Hosea 1; etc.
God speaks Samuel’s name twice in succession. The repetition echoes God’s call to Abraham (Genesis 22:11), Jacob (46:2), and Moses (Exodus 3:4).

10b. Then Samuel answered, Speak; for they servant heareth.
This moment changes Samuel’s life forever. It is one thing for God to call someone, but the call remains incomplete until the person answers. Samuel’s words echo Eli’s advice. He asks the Lord to Speak and acknowledges himself as God’s servant. He lets God know that he is poised to listen. This may be the reason the Lord initiates His communication at night. The distractions of the day are past, and the Lord has Samuel’s full attention.

D. The Lord Reveals (vv. 11–14)
11. And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle.
This verse begins a section that some scholars call “Samuel’s dream.” Samuel’s encounter with the Lord doesn’t seem to be in a dream, like Solomon’s encounter, which comes centuries later (1 Kings 3:5). In contrast, Samuel is awake while receiving this message! In the ancient Near East, however, sleep was not required for an encounter to be classified as occurring in a dream. It counted as a dream if it happened at night when the recipient would usually be asleep (compare Job 33:14–18).
In any case, God begins to reveal His plan to Samuel. He starts with a call to pay attention—the Hebrew word translated as behold indicates that what comes next is essential. In modern English, we might say, “Listen up!”

Tingling ears symbolize hearing the terrible news of God’s anger. The description is powerful and occurs only in two other places in the Old Testament: when God speaks of bringing disaster upon Judah and Jerusalem and when God prophesies that the valley of the son of Hinnom will be renamed the Valley of Slaughter (2 Kings 21:12; Jeremiah 19:3). The details of this verse’s particular bad news come next.

12. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end.
God knows what has happened regarding Eli’s wicked sons (1 Samuel 2:12–17). Eli also knows, and his weak attempt to correct his sons’ behavior has been ineffectual (2:22–25). Since Eli won’t stop their sin, God will do so Himself. This message is not God’s first communication to Eli on the subject (2:27–36).
The phrasing of begin … end indicates totality—God’s corrective action will be comprehensive.

13. For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not.
God will judge against both “sins of commission” (actively committing sin) and “sins of omission” (failing to do something that one should do). Eli’s two sons are guilty of the former; Eli himself is guilty of the latter. The sons were guilty of thievery that amounted to contempt (1 Samuel 2:12–17). Their sins also included adultery and dishonoring their father (2:22, 25). These corrupt priests did not operate in secret; ordinary Israelites knew about their mishandling of offerings (2:24).

Eli bears responsibility—and God is holding him to it. Eli heard about his sons’ behavior, and while he did protest, his sons did not listen (1 Samuel 2:22–25). Eli did nothing more to stop them. As the head of the household, Eli was obligated to discipline his sons.

14. And therefore I have sworn unto the house of Eli, that the iniquity of Eli’s house shall not be purged with sacrifice nor offering for ever.
God has decided to act, and His decision is final. No sacrifice or offering will cause Him to change His mind. What was and is prophesied will indeed come to pass (1 Samuel 4:12–18).

II. Prophet Speaks (1 Samuel 3:15–20)
A. Samuel’s Fear (vv. 15–16)
15. And Samuel lay until the morning, and opened the doors of the house of the Lord. And Samuel feared to shew Eli the vision.
After receiving the message from the Lord, Samuel does not immediately go to Eli—he stays in bed until the morning. When dawn arrives, he performs his regular duty of opening the doors of the house of the Lord to begin a new workday.
The message God gave Samuel is not easy to digest. As Samuel goes about his daily routines, he feels fear when he thinks about recounting it to Eli. We can easily imagine this because of Samuel’s closeness with the elderly priest.

16. Then Eli called Samuel, and said, Samuel, my son. And he answered, Here am I.
We wonder whether Eli experienced any insomnia after he sent Samuel back to receive the Lord’s message! Eli waits out the night and then summons Samuel, identifying him as my son. He may be putting some pressure on Samuel by reminding him of the nature of their relationship. Samuel answers promptly, with the same response he had throughout the night: Here am I (1 Samuel 3:5–6, 8).

B. Eli’s Question (vv. 17–18)
17. And he said, What is the thing that the Lord hath said unto thee? I pray thee hide it not from me: God do so to thee, and more also, if thou hide any thing from me of all the things that he said unto thee.
Eli couches his demand to know what Samuel heard in the language of a threat. Dire repercussions will ensue if Samuel doesn’t tell the truth, the whole truth, and nothing but the truth. Given the content of the revelation, we may easily imagine Samuel’s reluctance to tell Eli plainly. Samuel thus faces a test of his integrity. Will he relay the fullness of God’s words to Eli?

18a. And Samuel told him every whit, and hid nothing from him.
Young Samuel performs a challenging aspect of prophecy: faithfully passing along what God has said. It is an unpleasant message, yet Samuel holds nothing back, passing his integrity test (compare Revelation 22:18–19). Samuel accepts the Lord’s calling as he steps into his role as a prophet for Israel, whether he realizes it or not.

18b. And he said, It is the Lord: let him do what seemeth him good.
Eli is the he in this verse. To his credit, he receives the Lord’s message and does not blame Samuel. Today we might say that Eli does not “shoot the messenger.”
One way to understand the concept of Old Testament prophecy is to compare it to a child telling their sibling, “Dad says to get inside right now!” The child speaks the words, but the authority comes from the parent. Eli recognizes God’s authority over Samuel’s message and accepts God’s word. He submits to the Lord’s determination of what is good. In this context, good represents that which is right, reasonable, and commendable.

C. God’s Blessing (vv. 19–20)
19. And Samuel grew, and the Lord was with him, and did let none of his words fall to the ground.
As Samuel grows up, he conveys God’s will for the people of Israel. Samuel’s growth speaks of maturing not only physically but also spiritually. He will be the first of the prophets to foresee the outpouring of the time of the Messiah (see Acts 3:24).
After the initial call, the Lord does not leave Samuel alone but remains with him, giving direction and faithful support. Samuel’s encounter with God is not a one-and-done situation but the beginning of a lifetime spent on God’s mission.

The phrase did let none of his words fall to the ground is unique. It only appears in precisely this way here. The Hebrew phrase seems to mean that people listened to Samuel, and God fulfilled the things He spoke through Samuel, marking him as a faithful prophet. Daniel 8:12 speaks of a time and situation when the truth is “cast … to the ground.” The opposite is the case here.

With Us
On this side of Jesus’ life, death, and resurrection, we have the privilege of a personal relationship with God. The Spirit of God lives in us (Romans 8:9)! God promises to draw near to those who draw near to Him (James 4:8). Yet, it can be difficult to feel connected to the Lord, especially when transitions happen.

I used to meet with God in the cool stillness of early morning, before the world was quite awake. There was habit, trust, and comfort in our routine. But when I became a mother, exhaustion obliterated that space. Suddenly, I was no longer a morning person, and I struggled to connect with God during other times of the day.

Graciously, God brought something new. My children could not sleep unless they were in motion, so I started going on hours-long walks. I found that walking in the fresh air, with the peace of my children’s contentment nearby, was another blessed stillness where I could hear God. Where do you go or what do you do to know God is with you?
—DS-G

20. And all Israel from Dan even to Beersheba knew that Samuel was established to be a prophet of the Lord.
The phrase from Dan even to Beersheba is another way of saying “from border to border.” The towns of Dan and Beersheba denote the northernmost and southernmost cities in Israel, respectively (compare Judges 20:1; 2 Samuel 3:10; 17:11; 24:2, 15; 1 Kings 4:25). Thus, the phrase points to the totality of Israel in acknowledging Samuel to be a prophet of the Lord.

The Hebrew word translated established indicates that the Israelites confirm Samuel’s ministry as being from God. The idea is that of “being verified” (compare Genesis 42:20). There is proof that Samuel hears from God (contrast Deuteronomy 18:22; Jeremiah 14:14).

As Samuel steps into God’s larger purpose for his life, a new period in Israel’s history dawns. Samuel will be the last of the judges, bringing that era to a close (1 Samuel 7:15; see Acts 13:20). He becomes the first of the prophets to foretell the days of the Messiah. The people will have a new kind of leader—a pivotal one.

Conclusion
A. The Courage to Serve
In the Old Testament, prophets were called to proclaim God’s word. Young as he was, Samuel proved himself to be a faithful prophet, receiving the word of the Lord and declaring all of it despite the difficulty of the message. Perhaps his mother’s determination to fulfill her vow to God weighed into his understanding and actions (1 Samuel 1:11, 24–28).

Many other Old Testament prophets also faced the challenge of giving hard messages. Jeremiah, for example, spoke God’s words to the prophet’s personal detriment (Jeremiah 37:1–38:9). However, the honor and respect each prophet gave God in faithfully serving and obediently speaking is worthy of emulation.

The human perspective is skewed when it comes to the consequences of sin. God’s justice requires righteousness, which results in negative consequences for those who refuse to obey Him. Sometimes, what God deems “good” feels ugly, harsh, or disappointing. The prophet’s role was often to foretell unpleasant outcomes when people refused to heed warnings. This ministry was difficult—it required great fear of the Lord, a desire to serve Him alone, and a substantial love for the people to whom the message pertained. Their call was vitally related to the commandments on which Jesus would say that “all the law and the prophets” hang: (1) “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind” and (2) “Thou shalt love thy neighbour as thyself” (Matthew 22:37–40). Still today, there is substantial love in a willingness to obey God by proclaiming hard-to-accept truth.

B. Prayer
Father God, thank You for prompting Samuel’s faithful response to Your call. Like Samuel, may we have the courage to serve You obediently, even when—or especially when—it is difficult. May we hear and know Your truth. May we faithfully speak when we sense Your Spirit is prompting. In Jesus’ name we pray. Amen.

C. Thought to Remember
Serve the Lord faithfully—even when (or especially when) it is difficult.

Questions
1. The Lord called Samuel, but Samuel thought Eli was calling him. T/F. 1 Samuel 3:8
2. The Lord warned that His message would make people’s ears _____. Judges 17:4
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10/21/2026

I got over 10 reactions on one of my posts last week! Thanks everyone for your support! 🎉

10/17/2026

Sunday School Lesson: October 25th
A Lack of Instruction
Devotional Reading: Deuteronomy 6:10–16
Background Scripture: Judges 17–18

Judges 17:1–6
1 And there was a man of mount Ephraim, whose name was Micah.
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.
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.
4 Yet he restored the money unto his mother; and his mother took two hundred shekels of silver, and gave them to the founder, who made thereof a graven image and a molten image: and they were in the house of Micah.
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.
6 In those days there was no king in Israel, but every man did that which was right in his own eyes.
Judges 18:18–19, 27
18 And these went into Micah’s house, and fetched the carved image, the ephod, and the teraphim, and the molten image. Then said the priest unto them, What do ye?
19 And they said unto him, Hold thy peace, lay thine hand upon thy mouth, and go with us, and be to us a father and a priest: is it better for thee to be a priest unto the house of one man, or that thou be a priest unto a tribe and a family in Israel?
27 And they took the things which Micah had made, and the priest which he had, and came unto Laish, unto a people that were at quiet and secure: and they smote them with the edge of the sword, and burnt the city with fire.

Key Text
In those days there was no king in Israel, but every man did that which was right in his own eyes. — Judges 17:6

Generations: From Canaan to Jerusalem
Unit 2: From Settled People to Judges
Lessons 5–8

Lesson Aims
After participating in this lesson, each learner will be able to:
1. Recount the story of Micah and his mother.
2. Compare Micah’s worship with proper Levitical procedure (Exodus 20:4; 29:4–9; Numbers 3:5–13).
3. Listen to the hymn “Be Thou My Vision” and pray for God’s directives to guide their life.

Lesson Outline
Introduction
A. Muddling Along
B. Lesson Context
I. Misguided Worship (Judges 17:1–6)
A. Stolen Silver (vv. 1–2)
Resolved Mystery
B. Imaged Idol (vv. 3–4)
C. Private Priest (vv. 5–6)
Shrine of the Times
II. Misguided Engagement (Judges 18:18–19, 27)
A. Persuaded Priest (vv. 18–19)
B. Cruel Conquest (v. 27)
Conclusion
A. Maintaining Continuity
B. Prayer
C. Thought to Remember

How to Say It
Amorites Am-uh-rites
ephod ee-fod
Laish Lay-ish
Micah My-kuh

Introduction
A. Muddling Along
I took a job one summer that lacked training and access to information. It meant that one afternoon, I found myself hopelessly driving around, trying to locate a storage unit. The only tip I had was a street name. After an extended search, I learned it was the wrong street. Ultimately, I broke down and called my predecessor, who told me where to find it—but I’d wasted a lot of time on a futile hunt!

There are numerous reasons people “muddle through” tasks. Although lacking in expertise, organization, or preparation, a person may take on an unfamiliar project out of a sense of pride, a commitment to self-teaching, or feeling bothersome asking questions. It’s a human tendency to put our heads down and move forward with brute force.
Today’s text narrates an egregious case of muddling through religious rites and practices.

B. Lesson Context
An accurate understanding of the book of Judges hinges on knowing the covenant God established with the Hebrew people. God gave instructions for holy living and proper worship. For example, He expressly prohibited the making of carved images and idols (Exodus 20:4; 34:17; Leviticus 26:1; Deuteronomy 5:8; 27:15). God inaugurated the tabernacle as the central place of worship for Israel (Exodus 26:1–37; 36:8–38; 40:1–38; Deuteronomy 12:1–14). He established a priesthood (Exodus 28:1; Numbers 3:5–10). He consecrated and ordained the priests to be the purveyors and administrators of the covenant, overseeing the sacrificial system (Exodus 29:1–9; compare Leviticus 9:22–24; Numbers 1:47–51). God also gave regulations concerning the priests’ attire (Exodus 28; 39:2–31). From all these and others, we see a picture of required faithfulness and obedience through attention to detail.

The book of Judges focuses on the Israelites’ repeated apostasy. Apostasy is what happens when faith is abandoned—whether through the willful and outright refusal to conform to the conditions of the covenant or as a gradual slipping away from obedience and faithful practice. The events surrounding Micah’s household and the conquest of Laish happened early in the judges’ era, even though they are not mentioned until late in the book. This is established by comparing Joshua 19:47 (where the town of Laish is called “Leshem”) with Judges 1:34; 18:1, 27–29. Therefore, Micah lived during the days of Othniel, Israel’s first judge, in the mid-1300s BC (Judges 3:7–11).

I. Misguided Worship (Judges 17:1–6)
A. Stolen Silver (vv. 1–2)
1. And there was a man of mount Ephraim, whose name was Micah.
Mount Ephraim does not refer to a specific mountain peak but rather to a hilly, forested region that extends from Bethel to the plain of Jezreel (Joshua 16:5–9). The name is associated with the tribe of Ephraim, named after one of the sons of Joseph (Genesis 41:52). The region spreads approximately sixteen miles from north to south and twenty-seven miles from east to west.

Ephraim’s locality is central to the land claimed by God’s people.
The name Micah means “Who is like the Lord?” In naming their son in association with the Hebrew God, Micah’s parents identify themselves as Israelites. There is more than one individual named Micah in the Old Testament, and we should not get confused about which one the text refers to here. The Micah of today’s lesson is not the Micah of the biblical prophetic book that bears that name; that Micah won’t come on the scene for another five hundred years or so.

2a. 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.
Micah’s story begins midstream with a verbal response to a spoken curse. A large sum of silver was stolen from Micah’s mother, and in reaction, she condemned the person who took it. She harbors a desire for retribution and wishes injurious harm on the thief—whoever he is.

The sum of eleven hundred shekels of silver represents remarkable wealth. It is one hundred ten times more than the annual stipend offered to Micah’s priest (Judges 17:10). In terms of weight, 1,100 shekels weigh more than twenty-three pounds! Additionally, this specific and sizable amount matches what each Philistine ruler paid Delilah to betray Samson in the previous chapter (Judges 16:5). There is no direct link between the two events or amounts (Delilah’s total is multiplied by five). Still, readers naturally connect the figures and are meant to do so. In both instances, the sum is linked to betrayal, faithlessness, and grand liberality.

Micah admits that he heard his mother’s curse and that he is the thief. Presumably, he does so because he wants her to withdraw the denunciation. Otherwise, he fears it spells his doom. People throughout the ancient Near East understood such declarations as effective in revengeful power.

Micah may be assumed to be the head of this household because the narrative does not mention his father.

2b. And his mother said, Blessed be thou of the Lord, my son.
Micah’s mother quickly blesses him, hoping to reverse the curse she previously pronounced. As with curse formulae, residents in the ancient Near East believed declarative blessings like this to be effective in power. She invokes the name of the Lord, suggesting her devotion to the God of Israel.

The Lord’s name is used similarly, however, even in non-biblical writings of the time, alongside the fictitious gods of other nations. Ancient artifacts like scrolls of magic and stone inscriptions named deities in such ways. So, we can’t assume the level of this woman’s fidelity from her words alone. The Law of Moses addresses this irreverent use, warning the Israelites not to take the Lord’s name in vain (Exodus 20:7; Deuteronomy 5:11). Micah’s mother is doing everything she can to revoke her earlier wish for harm.

Resolved Mystery
Many years ago, my diamond and sapphire ring disappeared. I often wondered if I had misplaced it. Every time I searched for it, the thought crossed my mind that someone might have taken it. If that were the case, I knew my search was in vain.

If someone stole it, only one person could have done so. Each time the thought flashed through my mind, I pushed it away. He was my son—I couldn’t bear to consider it seriously. However, I knew my son was lost and trying to find his way. He was barely an adult and making unwise decisions. He’d done a lot of things, but stealing? From me?

A few years later, my son came to me and confessed. He had indeed taken that ring, and it was gone for good. Unexpectedly, I was relieved and thankful. It wasn’t my inattentiveness that had lost such a beautiful gift from my husband! I finally knew what had happened to it. The admission birthed newfound respect for my son, and our relationship began mending.

Micah’s mother met his confession with thankfulness rather than anger. More than that, she gave him a blessing. That forgiveness, that relief, that blessing—they resonate with me. When your flesh tells you to hate—to retaliate—do you have the strength to bless instead?
—PM

B. Imaged Idol (vv. 3–4)
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.
To further avoid the repercussions of the curse, Micah returns the money, and his mother claims that it was dedicated to the Lord. In the process of making idols, it was considered necessary to first dedicate (or sanctify) the materials used. They were consecrated, or set apart, for this particular use. Micah’s mother’s words are confusing because they twist the idea of things declared holy unto the Lord with an action expressly forbidden by the law. Silver can certainly be sanctified for the Lord’s purposes, as with offerings for use in the tabernacle (compare Exodus 25:3; 26:19–21; 31:4; 38:19–27). But the law prohibits making idols (Exodus 20:23; Deuteronomy 7:25).

Nevertheless, the Israelites frequently struggle against forming idols—or worse, they don’t struggle against doing so (Exodus 32). Such figurines were common in the ancient Near Eastern cultures that surrounded them.

While idols of various types could be either graven or molten, the description of the image made here denotes both a sculpting process and the overlay of molten metal. Ancient idol makers often carved an image out of wood and covered it with bronze, silver, or gold (compare Jeremiah 10:2–4; Revelation 9:20).

The text mentions two restorations: Micah returns the silver to his mother, and then she states she will return it to him. It is unclear whether she is communicating that she intended the silver for use in constructing an idol before it was stolen or that her intention is new. If the purpose is new, Micah’s mother desires the idol’s creation as an additional protection against the curse she uttered.

4. Yet he restored the money unto his mother; and his mother took two hundred shekels of silver, and gave them to the founder, who made thereof a graven image and a molten image: and they were in the house of Micah.
After Micah returns the funds, his mother moves forward with her plan and uses a portion of the money to make the idol. The difference in sums is confusing. Although the woman claims she’s dedicated the full amount to making an idol, she ultimately uses only two hundred shekels. The remaining nine hundred units disappear from the story.

The term founder signifies a worker who specializes in refining metal. These craftsmen purified, poured, shaped, dipped, and cast metals (compare Isaiah 40:19). Occasionally, Scripture refers to the Lord utilizing a similar refining process as He molds, shapes, and purifies His people (Psalm 66:10; Isaiah 48:10; Malachi 3:3).

The metal worker specifically makes a graven image for Micah’s family. The creation of this idol goes directly against God’s second command to Israel: “Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth” (Exodus 20:4). The specific form of this image is unknown, but idols in the region often take anthropomorphic (human-like) shapes (Psalm 115:4–7; Isaiah 44:13). The family not only commissions the creation of the false god, but then they set it in a prominent place in Micah’s house!

C. Private Priest (vv. 5–6)
5a. And the man Micah had an house of gods, and made an ephod, and teraphim.
A house of gods was a sacred space in an ancient Near Eastern home that was designed for the residence of a deity. A shrine like this one, on a family’s property, is thought to be a way to secure divine favor. The Hebrew phrase translated house of gods here is the same as is used to refer to the tabernacle at Shiloh (Judges 18:31).

The Lord prohibited setting up sanctuaries like Micah’s as alternatives or even supplements to His designated place of worship (Deuteronomy 12:1–7). There was to be a single place of worship for the Israelites as a protection against the pagan worship practices of the surrounding nations. Despite his family’s relative proximity to Shiloh and God’s instructions, Micah creates a personal shrine.

The sacrilege goes on: Micah makes an ephod. This is a garment the priests wear while serving in the tabernacle (Exodus 28:2–14; 39:2–7). Micah’s replication of this priestly attire copies pieces of God’s instructions but is a departure from God’s stated intentions. The exact use of such an item outside of the tabernacle is unclear.

The exact nature of teraphim remains debated as well. It is a plural Hebrew word that elsewhere refers to idols (example: 1 Samuel 15:23). The most common interpretation is that they were representations of ancestors who maintained a link with the family beyond the grave. This veneration of the dead was yet another prohibited practice (Leviticus 19:28; Deuteronomy 14:1–2).

5b. And consecrated one of his sons, who became his priest.
The word consecrated translates a Hebrew idiom also found in Leviticus 16:32. It refers to what may be called ordination; the same term also appears, with slightly different Hebrew spelling, in Exodus 29:9. The expression is literally “filling the hand,” symbolizing endowing the person with authority. Either physically or metaphorically, Micah places the idol(s) in his son’s hands, installing him as a priest over their household cult.

Shrine of the Times
My husband and I had dinner at a friend’s house one evening. The conversation turned to hockey, a very well-loved subject for the men. During their discussion, the friend showed my husband his “hockey room” devoted to celebrating the LA Kings. There were signed jerseys on the wall, albums of hockey cards neatly shelved, patches galore, and pendants lined up like crown molding. Bobbleheads, ornaments, signed pictures, and game pucks filled the room. Honestly, it was a bit overwhelming, and the reverence on this man’s face was unmistakable. Even my husband was taken aback—and the Kings are his favorite team as well!

My husband’s friend didn’t have a personal relationship with the team. He venerated their iconography and identified himself with them—but he wasn’t a player. There is a line between fandom and idolatry. We must be on guard to know the difference. What or who holds the highest priority in your life?
—PM

6. In those days there was no king in Israel, but every man did that which was right in his own eyes.
This verse summarizes the core problem: Israel lacks a central authority, and the people choose to dismiss God’s laws in favor of personal options. It is the first appearance of a refrain that echoes throughout the book of Judges (18:1; 19:1; 21:25). God explicitly declared that the Israelites were not to live this way—“every man [doing] whatsoever is right in his own eyes”—after entering the promised land (Deuteronomy 12:8). Rather, God calls His people to do what is right in God’s eyes (Exodus 15:26; Deuteronomy 12:25–28; 13:18). Micah, his family, and the Israelites as a whole are mired in a place that God warned them to avoid.

II. Misguided Engagement (Judges 18:18–19, 27)
A lot happens in the twenty-four verses that intervene between our lesson texts. A Levite from Bethlehem travels into the hill country and encounters Micah (Judges 17:7–8). Micah invites him to stay, and the opportunistic Levite is inducted into priestly service for Micah in the household shrine. Micah pays him an annual salary plus room and board (17:10–12). Micah believes the result will be to encourage the Lord’s blessings (17:13).

Eventually, spies from the tribe of Dan show up at Micah’s house (Judges 18:2). They are on a scouting mission, looking for a new place for their tribe to settle (18:1). The Danites have been assigned land like the other tribes (Joshua 19:40–48), but they have been unable or unwilling to take possession of it by overcoming the Amorites who dwell there (Judges 1:34). Therefore, the tribe looks elsewhere for suitable habitation.

While spending the night in Ephraim, the spies recognize the Levite’s voice and ask him to inquire of God whether their journey will be successful (Judges 18:3, 5). The Levite tells them what they want to hear (18:6). So, the spies return home, gather six hundred troops, and head back into the region of Ephraim to acquire the land (18:9–11). En route to their destination, the Danite army stops at Micah’s house and loots his sanctuary (18:17).

A. Persuaded Priest (vv. 18–19)
18. And these went into Micah’s house, and fetched the carved image, the ephod, and the teraphim, and the molten image. Then said the priest unto them, What do ye?
The Danites are no more attentive to the commands of God than Micah. Instead, they approach Micah’s house as pillagers. The word these refers to the five men who initially visited Micah’s house and shrine (Judges 18:2). They observe the standard practice of conquerors in the ancient Near East as they strip the “temple” of its valuables. The Danites take Micah’s idols as talismans of favor for their mission. With a “might makes right” mentality, they act with impunity because they have six hundred armed men guarding the entrance (18:16–17).

The Levite protests the theft and sacrilege, blind to the irony of his complaint. His question, What do ye?, could be asked of him too, as an illegitimate priest administering a household cult.

19. And they said unto him, Hold thy peace, lay thine hand upon thy mouth, and go with us, and be to us a father and a priest: is it better for thee to be a priest unto the house of one man, or that thou be a priest unto a tribe and a family in Israel?
The offer the Danites make to the Levite is the same as the one Micah made—be a father and a priest to us (Judges 17:10). The position of a father means acting as an authoritative voice and advisor (compare Genesis 45:8). They ask him to halt his objection and then offer him a deal, which the opportunistic Levite takes (Judges 18:20). The Danites’ offer amplifies the Levite’s perceived influence.

B. Cruel Conquest (v. 27)
27. And they took the things which Micah had made, and the priest which he had, and came unto Laish, unto a people that were at quiet and secure: and they smote them with the edge of the sword, and burnt the city with fire.

Micah realizes his idols and priest are gone and calls his neighbors together, hoping to fight the looters (Judges 18:22). After catching up to them, the Danites easily convince Micah to return home, lest he suffer worse loss (18:25–26).

As the army arrives at the town of Laish, the men are well beyond the area designated as Dan’s inheritance (Joshua 19:40–47). Their position marks the northernmost part of Israel.

The army’s pillaging continues. The Danites overpower the people of Laish and eventually settle there themselves (Judges 18:28, not in today’s text). At first glance, their actions toward the city resemble God’s instructions regarding entering the land and taking possession (Deuteronomy 7:1–5). Yet the Danites act against the Law of Moses, as Judges 18:28–31 indicates.

Conclusion
A. Maintaining Continuity
Micah, his mother, the Levite, and the Danites all illustrate the problems associated with each person doing what is “right” in their “own eyes” rather than that which is right in God’s eyes (Judges 17:6; compare Deuteronomy 12:28). There is a danger in establishing one’s own rules—and every person plays a role in either furthering obedience to God or perpetuating degradation and dishonesty.

Unfortunately, the choices of the players in today’s account resulted in a cult being established in the northern region of Israel. Micah’s idol(s) and the illegitimate priesthood led by his Levite are both reiterated and reinforced by later generations (compare 2 Kings 17:32). Hundreds of years later, first Jeroboam and then Jehu describe Dan as a pilgrimage site for idol worshipers (1 Kings 12:28–30; 2 Kings 10:29).

God’s covenant emphasized remembrance and the responsibility each family must take to pass along God’s instructions (Deuteronomy 6:6–7). Errors occur because of both pride and ignorance. It takes humility to correct and to be corrected. It takes time and intention to teach the ways of God. Believers must positively—not passively—reinforce consistency in faith. True discipleship requires lifelong learning, submission to instruction, regular remembrance, and communal accountability.

B. Prayer
Father God, we thank You for preserving Your Word. Help us receive guidance from it in every way. May we remember Your miraculous and loving provision from one generation to the next. In Jesus’ name we pray. Amen.

C. Thought to Remember
Know Scripture and put it into practice.

Questions
1. Micah was from which region? (Ephraim, Benjamin, Dan) Judges 17:1
2. How many shekels of silver did Micah’s mother use to make an idol? (two hundred, six hundred, eleven hundred) Judges 17:4