What are teraphim?

This is a Hebrew word in the plural. It refers to domestic idols, as for instance those Rachel stole from her father; there the word, as elsewhere, is translated 'images' with'teraphim' in the margin. Gen. 31:19, 34, 35. Michal the wife of David had one in her house, and laid it in the bed when David escaped. 1 Sam. 19:13, 16. Micah also had them in his house, and regarded them as 'gods.' Judges 17:5; Judges 18:14-20. They were used in some way for divination, and are included among the images and idols which Josiah cleared from the land. 2 Kings 23:24; Ezek. 21:21; Zech. 10:2. In Hosea 3:4 the Jews are described as having neither king, nor prince, nor sacrifice, nor image, nor ephod, nor teraphim — as they are at this day bereft of their sacrifices, and without even the divination and false gods they once had. But the prophecy speaks also of a coming day when they will seek Jehovah their God, and David their king, and enter into blessing.

A critical situation had been created, so critical that God intervened, speaking this time to Laban, who had no direct knowledge of Him, for he speaks of Him to Jacob as "the God of your father." In a dream Laban was warned not to overtake Jacob with violence of speech or action and, having regard to this, he adopted an attitude only of remonstrance, with a note of reproach in it as to the stealing of his gods. Verse 19 had told us that Rachel had stolen the "images," or "seraphim" of her father. Laban regarded them as his "gods."

Teraphim were small images, used for purposes of divination. The incident furnishes us with a sidelight as to the way in which spiritist practices had spread. These little "household divinities" were reverenced and valued, and oftentimes especially so by the women, hence Rachel's anxiety to have them in her possession as they travelled away from her old home. Heathen practices are very infectious. Of Rachel's action Jacob evidently knew nothing, so the accusation, correct though it was, stirred his anger and led to a statement of his case.

This passage also reveals to us the fact that there was an image (a teraphim) in David's house. Certainly, David did not worship it, but its presence allows us to conclude that he put up with it. The teraphim was not an idol, properly speaking, and the Word is careful to distinguish the one from the other. (See Hosea 3:4; Zech. 10:2; 1 Sam. 15:22-23; 2 Kings 23:24; Ezek. 21:21; Gen. 31:19, 30, 32-35; Judges 17:3-5; Judges 18:17-18, 20) The image (teraphim) is somewhat inferior to the idol; it is a sort of demi-god whose domain is the household; it is clothed with a certain importance, and is even consulted on occasion. Such superstitions quickly lead to true idols; this is exactly how Jacob judged the matter, when he told Laban to take back his gods (Gen. 31:32). Often the believer lacks the energy to banish these occasions of stumbling from his family, and each one of us must be earnestly mindful of this even though, like Jacob et David, we may not personally attribute to them any influence over our life. The image had evidently been introduced into David's household by Michal, Saul's daughter, who was thus a snare to the man of God.

Michal, to gain time for David, had put a "teraphim" in David's bed (v.13). This was a image in human form, actually idolatrous yet too often used by Israelites alongside of the worship of God. Poor Michal! She did not know the power of God, nor did she have real faith in His faithfulness. She thought it necessary to at least partly trust in idols! but we all may too easily become adept at practicing deception.

And Michal practised a deception. Like Rachel she possessed teraphim, the idol-images in so much use among the Chaldeans and other nations. These were forbidden by Jehovah and yet they were secretly used (Judges 17:5; 18:14). Michal's image must have been of considerable size; she arranged it in the bed and then said to messengers "he is sick." When the deception is discovered she lies again and said that David threatened her life. That the Scriptures record these misdeeds is but an evidence of their genuineness, however the Holy Scriptures never sanction these things. In all these attempts on David we see a foreshadowing also of the attempts which were made on the life of our Lord.

CHAPTER 10 opens with solemn words concerning the evils that still were practised among the people. The 'rain' of blessing would descend from God, and not proceed from the 'idols', or 'teraphim', little images by which men sought to probe into future events. All that came from this source was but vanity, and the 'shepherds' of the people, who dealt with such things would have the anger of God against them, for God was going to take up the house of Judah and use them in the execution of judgment in some directions. The word, 'oppressor', in verse 4 has apparently the meaning of, 'ruler'; but, even so, the details of that verse do not refer exactly to the Messiah, but rather to what God will raise up among His people in the last days. It would agree with what we read in Jeremiah 51:20, concerning Israel, 'Thou art My battle axe and weapons of war: for with thee will I break in pieces the nations'. At the end of the age the Lord Himself will execute judgment upon certain nations: upon others He will do so by means of a restored Israel.

Verse 2 shows that Israel had special reason to appeal to God in prayer, for they had been deluded by idols (or teraphim) by which idolaters sought supernatural help, and by diviners- those in contact with evil spirits, claiming supernatural powers. They had comforted in vain, making people feel comfortable when they were headed for greater trouble. The result was the people were wandering like sheep without a shepherd, and found themselves in trouble. There was really no shepherd at all, though there were those who took that outward place. Against these, the anger of the Lord was kindled (v. 3), for they were false shepherds, responsible to care for the people, but oppressing them instead. Also, he speaks of punishing the “he-goats.” Because goats are more able to lead than are sheep, sheep often will follow a goat. Goats are typical of unbelievers (Matt. 25:31-46), and it has often happened that believers will follow an unbeliever who has an impressive title and ability to speak, but leads them in the wrong direction.

In Deut. 18:10-11 there is a list of things bearing on our subject which were denounced by the Lord:

DIVINATION, qesem, 'prediction.' A remarkable passage in Ezek. 21:21-22 gives some instances of how the heathen divined. The king of Babylon had come to two roads, and wanting to know whether he should take the road to Rabbath or to Jerusalem, resorted to divination. First 'he shook his arrows' (as it should be translated). Doubtless two or more arrows were marked each with the name of one of the cities, and shaken in the quiver, whichever arrow was taken by the right hand decided which road was to be taken. Jerusalem fell to the right hand. Perhaps the king was doubtful, so he consulted with images, teraphim; it is not known how these were used for divination: cf. Zech. 10:2. The king still sought another guide: 'he looked in the liver.' By certain set rules the intestines of a sacrifice were said to be propitious or the reverse. The king using three sets of prognostications shows that he had no great confidence in his divinations: he may have been often deceived by them previously. How different from an answer from God vouchsafed to Israel!

Other means of divination are named, as, 'divining by the cup.' Gen. 44:5, 15. This was practised by the Egyptians and Persians and is thus described: small pieces of metal and stones, marked with signs were thrown into the cup, and answers gathered from the marks as they fell. Sometimes the cup was filled with water, and, as the sun fell upon the water, images were seen or fancied on its surface. Another reference is "My people ask counsel at their stocks and their staff declareth unto them." Hosea 4:12. The Arabs used two rods, on one of which was written God bids, and on the other God forbids, these were shaken together, and the first that fell, or was drawn, was taken for the answer; or one rod was thrown up and the direction in which it pointed when it fell was answer. It will be seen here that a 'stock' or god was invoked that what the staff declared should be controlled by him. So in all divination, incantations were used, and the gods invoked to let the replies given be the most favourable. Behind all this we know there were demons who controlled the results given, so as to work out the purposes of Satan.

The details of the development are very simple. In the fifth verse we find that he has an image, so he must have a house to put his image in. Then, as he has a house, there must also be an ephod, or priestly garment, and teraphim, minor images, as you might say, connected with it; and over all these there must be a priest to preside. Micah appoints one of his own sons for priest, but he soon finds something better than a priest of his own manufacture, for he gets one who is partly at least a priest of God.

The details of the development are very simple. In the fifth verse we find that he has an image, so he must have a house to put his image in. Then, as he has a house, there must also be an ephod, or priestly garment, and teraphim, minor images, as you might say, connected with it; and over all these there must be a priest to preside. Micah appoints one of his own sons for priest, but he soon finds something better than a priest of his own manufacture, for he gets one who is partly at least a priest of God.