(2) He said unto his mother.--The story is singularly abbreviated, and all details as to how she had acquired the money, &c., are left to conjecture.

The eleven hundred shekels of silver.--The value of eleven hundred skekels would be about 136. It is the same sum which each of the lords of the Philistines promised to give Delilah (Judges 16:5), and only six hundred shekels less than the entire mass of the earrings given to Gideon--only that those were golden shekels. It is hard to say whence this Ephraimitish lady could have amassed so large a sum.

That were taken from thee.--This is probably the true rendering. The LXX. (Cod. B) have "which thou tookest for thyself," and (Cod. A) "those taken by thee," as though she had stolen them.

About which thou cursedst.--Literally, and thou didst adjure. The LXX. (Cod. B) add, "dost adjure me." The adjuration was clearly that commanded in Leviticus 5:1 : "And if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity." (Comp. Ecclus. iii. 9: "The curse of a mother rooteth out foundations.")

I took it.--Micah is terrified into confession by his mother's adjuration. He shows throughout a singular mixture of superstition and ignorance.

Blessed be thou of the Lord, my son.--Because of his penitence and confession.

Verse 2. - The eleven hundred. See Judges 16:5, note. Thou cursedst. The Cethib and the Alexandrian Codex of the Septuagint read, Thou cursedst, i.e.. adjuredst me, which is a better reading. There is a direct and verbal reference to the law contained in Leviticus 5:1. The word thou cursedst here and the voice of swearing in Leviticus are the same root. It was in consequence of this adjuration that Micah confessed his guilt. Compare Matthew 26:63, when our Lord, on the adjuration of the high priest, broke his silence and confessed that he was Christ, the Son of God. In Achan's confession (Joshua 7:19, 20) there is no distinct reference to Leviticus 5:1, though this may have been the ground of it.

17:1-6 What is related in this, and the rest of the chapters to the end of this book, was done soon after the death of Joshua: see chap. Jud 20:28. That it might appear how happy the nation was under the Judges, here is showed how unhappy they were when there was no Judge. The love of money made Micah so undutiful to his mother as to rob her, and made her so unkind to her son, as to curse him. Outward losses drive good people to their prayers, but bad people to their curses. This woman's silver was her god, before it was made into a graven or a molten image. Micah and his mother agreed to turn their money into a god, and set up idol worship in their family. See the cause of this corruption. Every man did that which was right in his own eyes, and then they soon did that which was evil in the sight of the Lord.And he said unto his mother,.... Who seems to have been a widow, and an ancient woman since Micah had sons, and one of them at age to become a priest:

the eleven hundred shekels of silver that were taken from thee: which were taken away by stealth from her, though it may be rendered "taken to thee" (i); which she had taken to herself out of the rest of her substance, and had separated and devoted it to religious uses; but Jarchi and Kimchi interpret it as we do, and which seems to be the best sense; of the value of this sum; see Gill on Judges 16:5 and because the like sum is there offered, and was given to Delilah, hence some have thought, as Jarchi relates, that this woman was Delilah; but, as he observes, it is a mistake; for this woman lived long before the times of Samson and Delilah:

about which thou cursedst; which when she perceived was stolen from her, she fell into a passion, and cursed and swore, cursed the thief that took it, whether of her own family or another; or adjured her son, that if he knew anything of it, that he would declare it, suspecting him of the robbery; some think this refers to the oath she had made, that she would devote the silver to a religious use:

and spakest of also in mine ears; of the sum how much it was, and of the use she had designed it for; or rather the curse was delivered in his hearing, and cut him to the heart, and wrought that conviction in him, that he could not retain the money any longer, not being able to bear his mother's curse; though Abarbinel connects this with the following clause, "behold, the silver is with me"; as if the sense was, that she spake in his ears, and charged him with the theft to his face; saying, verily the silver is with thee, thou hast certainly taken it; upon which he confessed it, "I took it"; but the former sense seems best, that not being willing to lie under his mother's curse, he owned that the money was in his hands, and he had taken it from her:

and his mother said, blessed be thou of the Lord, my son; she reversed the curse, and pronounced a blessing on him, or wished one to him, and that without reproving him for his sin, rejoicing to hear of her money again.

(i) "captum est tibi", Montanus, Junius & Tremellius.