Bible Commentary

Expositor's Bible Commentary Judges 17:1 And there was a man of mount Ephraim, whose name was Micah. THE STOLEN GODS Jdg 17:1-13 , Jdg 18:1-31 THE portion of the Book of Judges which begins with the seventeenth chapter and extends to the close is not in immediate connection with that which has gone before. We read {Jdg 18:30} that "Jonathan, the son of Gershom, the son of Manasseh, he and his sons were priests to the tribe of Dan until the day of the captivity of the land." But the proper reading is, "Jonathan, the son of Gershom, the son of Moses." It would seem that the renegade Levite of the narrative was a near descendant of the great lawgiver. So rapidly did the zeal of the priestly house decline that in the third or fourth generation after Moses one of his own line became minister of an idol temple for the sake of a living. It is evident, then, that in the opening of the seventeenth chapter, we are carried back to the time immediately following the conquest of Canaan by Joshua, when Othniel was settling in the south and the tribes were endeavouring to establish themselves in the districts allotted to them. The note of time is of course far from precise, but the incidents are certainly to be placed early in the period. We are introduced first to a family living in Mount Ephraim consisting of a widow and: her son Micah, who is married and has sons of his own. It appears that on the death of the father of Micah a sum of eleven hundred shekels of silver, about a hundred and twenty pounds of our money-a large amount for the time-was missed by the widow, who after vain search for it spoke in strong terms about the matter to her son. He had taken the money to use in stocking his farm or in trade and at once acknowledged that he had done so and restored it to his mother, who hastened to undo any evil her words had caused by invoking upon him the blessing of God. Further she dedicated two hundred of her shekels to make graven and molten images in token of piety and gratitude. We have here a very significant revelation of the state of religion. The indignation of Moses had burned against the people when at Sinai they made a rude image of gold, sacrificed to it and danced about it in heathen revel. We are reading of what took place say a century after that scene at the foot of Sinai, and already those who desire to show their devotion to the Eternal, very imperfectly known as Jehovah, make teraphim and molten images to represent Him. Micah has a sort of private chapel or temple among the buildings in his courtyard: He consecrates one of his sons to be priest of this little sanctuary. And the historian adds in explanation of this, as one keenly aware of the benefits of good government under a God-fearing monarch-"in those days there was no king in Israel. Every man did that which was right in his own eyes." We need not take for granted that the worship in this hill chapel was of the heathen sort. There was probably no Baal, no Astarte among the images; or, if there was, it may have been merely as representing a Syrian power prudently recognised but not adored. No hint occurs in the whole story of a licentious or a cruel cult, although there must have been something dangerously like the superstitious practices of Canaan. Micah’s chapel, whatever the observances were, gave direct introduction to the pagan forms and notions which prevailed among the people of the land. There already Jehovah was degraded to the rank of a nature divinity, and represented by figures.` In one of the highland valleys towards the north of Ephraim’s territory Micah had his castle and his ecclesiastical establishment-state and church in germ. The Israelites of the neighbourhood, who looked up to the well to do farmer for protection, regarded him all the more that he showed respect for religion, that he had this house of gods and a private priest. They came to worship in his sanctuary and to inquire of the ecclesiastic, who in some way endeavoured to discover the will of God by means of the teraphim and ephod. The ark of the covenant was not far away, for Bethel and Gilgal were both within a day’s journey. But the people did not care to be at the trouble of going so far. They liked better their own local shrine and its homelier ways; and when at length Micah secured the services of a Levite the worship seemed to have all the sanction that could possibly be desired. It need hardly be said that God is not confined to a locality, that in those days as in our own the true worshipper could find the Almighty on any hill top, in any dwelling or private place, as well as at the accredited shrine. It is quite true, also, that God makes large allowance for the ignorance of men and their need of visible signs and symbols of what is unseen and eternal. We must not therefore assume at once that in Micah’s house of idols, before the widow’s graven and molten figures, there could be no acceptable worship, no prayers that reached the ear of the Lord of Hosts. And one might even go the length of saying that, perhaps, in this schismatic sanctuary, this chapel of images, devotion could be quite as sincere as before the ark itself. Little good came of the religious ordinances maintained there during the whole period of the judges, and even in Eli’s latter days the vileness and covetousness practised at Shiloh more than countervailed any pious influence. Local and family altars therefore must have been of real use. But this was the danger, that leaving the appointed centre of Jehovah worship, where symbolism was confined within safe limits, the people should in ignorant piety multiply objects of adoration and run into polytheism. Hence the importance of the decree, afterwards recognised, that one place of sacrifice should gather to it all the tribes and that there the ark of the covenant with its altar should alone speak of the will and holiness of God. And the story of the Danite migration connected with this of Micah and his Levite well illustrates the wisdom of such a law, for it shows how, in the far north, a sanctuary and a worship were set up which, existing long for tribal devotion, became a national centre of impure worship. The wandering Levite from Bethlehem-Judah is one, we must believe, of many Levites, who having found no inheritance because the cities allotted to them were as yet unconquered spread themselves over the land seeking a livelihood, ready to fall in with any local customs of religion that offered them position and employment. The Levites were esteemed as men acquainted with the way of Jehovah, able to maintain that communication with Him without which no business could be hopefully undertaken. Something of the dignity that was attached to the names of Moses and Aaron ensured them honourable treatment everywhere unless among the lowest of the people; and when this Levite reached the dwelling of Micah beside which there seems to have been a khan or lodging place for travellers, the chance of securing him was at once seized. For ten pieces of silver, say twenty-five shillings a year, with a suit of clothes and his food, he agreed to become Micah’s private chaplain. At this very cheap rate the whole household expected a time of prosperity and divine favour. "Now know I," said the head of the family, "that the Lord will do me good seeing I have a Levite to my priest," We must fear that, he took some advantage of the man’s need, that he did not much consider the honour of Jehovah yet reckoned on getting a blessing all; the same. It was a case of seeking the best religious privileges as cheaply as possible, a very common thing in all ages. But the coming of the Levite was to have results Micah did not foresee. Jonathan had lived in Bethlehem, and some ten or twelve miles westward down the valley one came to Zorah and Eshtaol, two little towns of the tribe of Dan of which we have heard. The Levite had apparently become pretty well known in the district: and especially in those villages to which he went to offer sacrifice or perform some other religious rite. And now a series of incidents brought certain old acquaintances to his new place of abode. Even in Samson’s time the tribe of Dan, whose territory was to be along the coast west from Judah, was still obliged to content itself with the slopes of the hills, not having got possession of the plain. In the earlier period with which we are now dealing the Danites were in yet greater difficulty, for not only had they Philistines on the one side but Amorites on the other. The Amorites "would dwell," we are told, "in Mount Heres, in Aijalon and in Shaalbim." It was this pressure which determined the people about Zorah and Eshtaol to find if possible another place of settlement, and five men were sent out in search. Travelling north they took the same way as the Levite had taken, heard of the same khan in the hill country of Ephraim, and made it their resting place for a night. The discovery of the Levite Jonathan followed and of the chapel in which he ministered with its wonderful array of images. We can suppose the deputation had thoughts they did not express, but for the present they merely sought the help of the priest, begging him to consult the oracle on their behalf and learn whether their mission would be successful. The five went on their journey with the encouragement, "Go in peace; before the Lord is your way wherein ye go." Months pass without any more tidings of the Danites until one day a great company is seen following the hill road near Micah’s farm. "There are six hundred men girt with weapons of war with their wives and children and cattle, a whole clan on the march, filling the road for miles and moving slowly northward. The five men have indeed succeeded after a fashion. Away between Lebanon and Hermon, in the region of the sources of Jordan, they have found the sort of district they went to seek. Its chief town Laish stood in the midst of fertile fields with plenty of wood and water. It was a place, according to their large report, where was no want of anything that is in the earth." Moreover the inhabitants, who seem to have been a Phoenician colony, dwelt by themselves quiet and secure, having no dealings or treaty with the powerful Zidonians. They were the very kind of people whom a sudden attack would be likely to subdue. There was an immediate migration of Danites to this fresh field, and in prospect of bloody work the men of Zorah and Eshtaoi seem to have had no doubt as to the rightness of their expedition; it was enough that they had felt themselves straitened. The same reason appears to suffice many in modern times. Were the aboriginal inhabitants of America and Australia considered by those who coveted their land? Even the pretence of buying has not always been maintained. Murder and rapine have been the methods used by men of our own blood, our own name, and no nation under the sun has a record darker than the tale of British conquest. Men who go forth to steal land are quite fit to attempt the strange business of stealing gods that is appropriating to themselves the favour of divine powers and leaving other men destitute. The Danites as they pass Micah’s house hear from their spies of the priest and the images that are in his charge. "Do you know that that there is in these houses an ephod and teraphim and a graven image and a molten image? Now therefore consider what ye have to do." The hint is enough. Soon the court of the farmstead is invaded, the images are brought out and the Levite Jonathan, tempted by the offer of being made priest to a clan, is fain to accompany the marauders. Here is confusion on confusion. The Danites are thieves, brigands, and yet they are pious; so pious that they steal images to assist them in worship. The Levite agrees to the theft and accepts the offer of priesthood under them. He will be the minister of a set of thieves to forward their evil designs, and they, knowing him to be no better than themselves, expect that his sacrifices and prayers will do them good. It is surely a capital instance of perverted religious ideas. As we have said, these circumstances are no doubt recounted in order to show how dangerous it was to separate from the pure order of worship at the sanctuary. In after times this lesson was needed, especially when the first king of the northern tribes set his golden calves the one at Bethel, the other at Dan. Was Israel to separate from Judah in religion as well as in government? Let there be a backward look to the beginning of schism in those extraordinary doings of the Danites. It was in the city founded by the six hundred that one of Jeroboam’s temples was built. Could any blessing rest upon a shrine and upon devotions which had such an origin, such a history? May we find a parallel now? Is there a constituted religious authority with which soundness of belief and acceptable worship are so bound up that to renounce the authority is to be in the way of confusion and error, schism and eternal loss? The Romanist says so. Those who speak for the Papal church never cease to cry to the world that within their communion alone are truth and safety to be found. Renounce, they say, the apostolic and divine authority which we conserve and all is gone. Is there anarchy in a country? Are the forces that make for political disruption and national decay showing themselves in many lands? Are monarchies overthrown? Are the people lawless and wretched? It all comes of giving up the Catholic order and creed. Return to the one fold under the one Shepherd if you would find prosperity. And there are others who repeat the same injunction, not indeed denying that there may be saving faith apart from their ritual, but insisting still that it is an error and a sin to seek God elsewhere than at the accredited shrine. With Jewish ordinances we Christians have nothing to do when we are judging as to religious order and worship now. There is no central shrine, no exclusive human authority. Where Christ is, there is the temple; where He speaks, the individual conscience must respond. The work of salvation is His alone, and the humblest believer is His consecrated priest. When our Lord said, "The hour cometh and now is-when the true worshippers shall worship the Father in spirit and in truth"; and again, "Where two or three are gathered together in My name there am I in the midst of them"; when He as the Son of God held out His hands directly to every sinner needing pardon and every seeker after truth, when He offered the one sacrifice upon the cross by which a living way is opened into the holiest place, He broke down the walls of partition and with the responsibility declared the freedom of the soul. And here we reach the point to which our narrative applies as an illustration. Micah and his household worshipping the images of silver, the Levite officiating at the altar, seeking counsel of Jehovah by ephod and teraphim, the Danites who steal the gods, carry off the priest and set up a new worship in the city they build-all these represent to us types and stages of what is really schism pitiful and disastrous-that is, separation from the truth of things and from the sacred realities of divine faith. Selfish untruth and infidelity are schism, the wilderness and outlawry of the soul. 1. Micah and his household, with their chapel of images, their ephod and teraphim, represent those who fall into the superstition that religion is good as insuring temporal success and prosperity, that God will see to the worldly comfort of those who pay respect to Him. Even among Christians this is a very common and very debasing superstition. The sacraments are often observed as signs of a covenant which secures for men divine favour through social arrangements and human law. 2. The spiritual nature and power of religion are not denied, but they are uncomprehended. The national custom and the worldly hope have to do with the observance of devout forms rather than any movement of the soul heavenward. A church may in this way become like Micah’s household, and prayer may mean seeking good terms with Him who can fill the land with plenty or send famine and cleanness of teeth. Unhappily many worthy and most devout persons still hold the creed of an early and ignorant time. The secret of nature and providence is hid from them. The severities of life seem to them to be charged with anger, and the valleys of human reprobation appear darkened by the curse of God. Instead of finding in pain and loss a marvellous divine discipline they perceive only the penalty of sin, a sign of God’s aversion, not of His Fatherly grace. It is a sad, a terrible blindness of soul. We can but note it here and pass on, for there, are other applications of the old story. 3. The Levite represents an unworthy worldly ministry. With sadness must confession be made that there are in every church pastors unspiritual, worldlings in heart, whose desire is mainly for superiority of rank or of wealth, who have no vision of Christ’s cross and battle except as objective and historical. Here, most happily, the cases of complete worldliness are rare. It is rather a tendency we observe than a developed and acknowledged state of things. Very few of those in the ranks of the Christian ministry are entirely concerned with the respect paid to them in society and the number of shekels to be got in a year. That he keeps pace with the crowd instead of going before it is perhaps the hardest thing that can be said of the worldly pastor. He is humane, active, intelligent; but it is for the church as a great institution, or the church as his temporal hope and stay. So his ministry becomes at the best a matter of serving tables and providing alms-we shall not say amusement. Here indeed is schism; for what is farther from the truth of things, what is farther from Christ? Once more we have with us today, very much with us, certain Danites of science, politics, and the press who, if they could, would take away our God and our Bible, our Eternal Father and spiritual hope, not from a desire to possess but because they hate to see us believing, hate to see any weight of silver given to religious uses. Not a few of these are marching, as they think triumphantly, to commanding and opulent positions whence they will rule the thought of the world. And on the way, even while they deride and detest the supernatural, they will have the priest go with them. They care nothing for what he says; to listen to the voice of a spiritual teacher is an absurdity of which they would not be guilty; for to their own vague prophesying all mankind is to give hoed, and their interpretations of human life are to be received as the bible of the age. Of the same order is the socialist who would make use of a faith he intends to destroy, and a priesthood whose claim is offensive to him, on his way to what he calls the organisation of society. In his view the uses of Christianity and the Bible are temporal and earthly. He will not have Christ the Redeemer of the soul, yet he attempts to conjure with Christ’s words and appropriate the power of His name. The audacity of these would be robbers is matched only by their ignorance of the needs and ends of human life. We might here refer to the injustice practised by one and another band of our modem Israel who do not scruple to take from obscure and weak households of faith the sacraments and Christian ministry, the marks and rights of brotherhood. We can well believe that those who do this have never looked at their action from the other side, and may not have the least idea of the soreness they leave in the hearts of humble and sincere believers. In fine, the Danites with the images of Micah went their way and he and his neighbours had to suffer the loss and make the best of their empty chapel, where no oracle thenceforth spoke to them. It is no parable, but a very real example of the loss that comes to all who have trusted in forms and symbols, the outward signs instead of the living power of religion. While we repel the arrogance that takes from faith its symbolic props and stays we must not let ourselves deny that the very rudeness of an enemy may be an excellent discipline for the Christian. Agnosticism and science and other Danite companies sweep with them a good deal that is dear to the religious mind and may leave it very distressed and anxious-the chapel empty, the oracle as it may appear lost forever. With the symbol the authority, the hope, the power seem to be lost irrecoverably. What now has faith to rest upon? But the modern spirit with its resolution to sweep away every unfact and mere form is no destroyer. Rather does it drive the Christian to a science, a virtue far beyond its own. It forces we may say on faith that severe truthfulness and intellectual courage which are the proper qualities of Christianity, the necessary counterpart of its trust and love and grace. In short, when enemies have carried off the poor teraphim and fetishes which are their proper capture they have but compelled religion to be itself, compelled it to find its spiritual God, its eternal creed and to understand its Bible. This, though done with evil intent, is surely no cruelty, no outrage. Shall a man or a church that has been so roused and thrown back on reality sit wailing in the empty chapel for the images of silver and the deliverances of the hollow ephod? Everything remains, the soul and the spiritual world, the law of God, the redemption of Christ, the Spirit of eternal life. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

Micah. Judges 17 Micah's mother W. H. Allbright. In the second verse of this chapter Micah makes a clean confession of a great wrong which he had done to his mother. "It seems," says Matthew Henry , "that this old woman, with long scraping and saving, had hoarded a considerable sum of money — eleven hundred pieces of silver. It is likely she intended, when she died, to leave it to this son. In the meantime, it did her good to count it over and call it her own." On discovering that she had been relieved of her treasure, Micah's mother became justly indignant. She scolded and called down curses on the one who had robbed her. This she did in her son's presence, and though she made no direct charge of the offence upon him, her conduct greatly disturbed his conscience. Some time later he made an open acknowledgment to his mother of the whole matter, and restored the stolen treasure. The reappearance of the lost shekels had a remarkably soothing effect on her disposition. She forgot all about the wrong done to her, and all about her own distemper. "Blessed be thou of the Lord, my son," said this forgiving mother. Is it not wonderful what a difference a little money makes in one's disposition and feelings? She who could curse at its loss now as readily blesses with its return. One can imagine a very different state of things had Micah come to her with his confession, but without the eleven hundred pieces of silver. Note now another incident in this transaction. After this money had been stolen Micah's mother gave as one reason for feeling so badly that "she had dedicated it wholly to the Lord." When she had it in her possession she had not the heart to do this, but as soon as it was gone she made known her good intentions. For some reason Micah was moved to restore to his mother the money which belonged to her. What did she do with it? Did she give it to the Lord; according to her reported oath of dedication? The record shows she gave to Him but the veriest part of it. Nine hundred shekels she kept for herself. The remaining two hundred she devoted to religious uses. What a picture in this conduct of Micah and his mother of poor, weak, vacillating, human nature, sinning and confessing, cursing and blessing, as circumstances determine! "What wonder," says Matthew Henry , "that such a mother had such a son! She paved the way for his theft, by her probable stinginess." In her poverty she professed generous feeling towards the Lord's cause. When her money came back, she gave to it less than one-fifth of the all she had promised. ( W. H. Allbright. ) There was no king in Israel, but every man did that which was right in his own eyes Anarchy Bp. Andrewes. At the first, one would think that it were a merry world if every man might do what he listed. But yet sure those days were evil. This, a complaint. To let you see, then, what a monster lurketh under these smooth terms, "doing that which is right in our eyes." Two parts there be, the eye, and the hand. To begin with the eye, and that which is right in the eye. There began all evil in the first temptation — even from this persuasion, they should need no direction from God, or from any; their own eye should be their director to what was right. Three evils are in it. It is not safe to commit the judgment of what is right to the eye; and yet it is our surest sense, as that which apprehendeth greatest variety of differences. But I know withal, the optics (the masters of that faculty) reckon up twenty several ways, all which it may be and is deceived. The object full of deceit; things are not as they seem. The medium is not evenly disposed. Take but one: that of the oar in the water. Though the oar be straight, yet, if the eye be judge, it seemeth bowed. And if that which is right may seem crooked, that which is crooked may seem right.. So the eye is no competent judge. But admit we will make the eye judge, yet not every man's eye; that were too much. Many weak and dim eyes there be, many goggle and mis-set; many little better than blind; shall all and every of these be allowed to define what is right? Some, it may be (perhaps the eagle), but shall the owl and all? I trow not. Many mis-shapen kinds of right shall we have if that may be suffered. We all know self-love, what a thing it is, how it dazzleth the sight; how everything appeareth right and good that appeareth through those spectacles. Therefore, not right by the eye. At least, not every man's eye. Nay, not any man is right by his own eye. I now pass to the next point. Here is a hand, too. For here at this breaketh in the whole sea of confusion, when the hand followeth the eye, and men proceed to do as lewdly as they see perversely. And sure the hand will follow the eye, and men do as seemeth right to them, be it never so absurd. 1. Micah liked an idol well; Micah had a good purse; he told out two hundred shekels, and so up went the idol. 2. The men of Dan liked well of spoiling; they were well appointed, their swords were sharp; they did it. 3. They of Gibeah, to their lust, rape seemed a small matter; they were a multitude, no resisting them; and so they committed that abominable villainy. But what, shall this be suffered and no remedy sought? God forbid. First, the eye, error in the eye, is harm enough; and order must be taken even for that. For men do not err in judgment but with hazard of their souls; very requisite, therefore, that men be travailed with, that they may see their own blindness. But, if they be strongly conceited of their own sight, and will not endure any to come near their eyes: if we cannot cure their eyes, what, shall we not hold their hands neither? Yes, in any wise. We see, then, the malady; more than time we sought out a remedy for it. That shall we best do if we know the cause. The cause is here set down. If the cause be there is no king, let there be one: that is the remedy. A good king will help all, if it be of absolute necessity that neither Micah, for all his wealth, nor Dan, for all their forces, nor Gibeah, for all their multitude, do what they list. This is then God's means. We cannot say His only means, in that there are states that subsist without them, but this we may say, His best means — the best for order, peace, strength, steadiness. The next point is, no king in Israel. That this is not noted as a defect in gross, or at large, but even in Israel, God's own chosen people. It is a want, not in Edom or Canaan, but even in Israel. Truly Israel, being God's own peculiar people, might seem to claim a prerogative above other nations, in this, that they had the knowledge of His laws, whereby their eyes were lightened and their hands taught. Of which there needeth no reason but this: that a king is a good means to keep them God's Israel. Here, for want of a king, Israel began, and was fair onward, to be no longer Israel, but even Babel. I come to the third part: and to what end a king? What will a king do unto us? He will in his general care look to both parts, the eye and the hand — the eye, that men sin not blindly for want of direction; the hand, that men sin not with a high hand for want of correction. But this is not all; the text carrieth us yet further — that it is not only the charge of the king, but the very first article in his charge. ( Bp. Andrewes. ) Anarchy Thos. Cartwright, D. D. I. THE TRAGICAL ANTECEDENT: In those days there was no king in Israel. II. THE TERRIBLE CONSEQUENT: Every one did that which was right in their own eyes. III. THE INFALLIBLE CONNECTION BETWEEN THAT CAUSE AND THIS EFFECT. ( Thos. Cartwright, D. D. ) The evil of unbridled liberty Thos. Cartwright, D. D. To live as we please would be the ready way to lose our liberty, and undo ourselves. Tyranny itself were infinitely more tolerable than such an unbridled liberty. For that, like a tempest, might throw down here and there a fruitful tree, but this, like a deluge, would sweep away all before it. Many men, many minds, and each strongly addicted to his own. If, therefore, every man should be his own judge, so as to take upon him to determine his own right, and according to such determination to proceed in the maintenance of it, not only the government, but the kingdom itself would quickly come to ruin; and yet admit of the former, and you cannot exclude the latter. Diseases in the eye, errors in the judgment, are dangerous; and there being not one reason in us, there is the more need of one power over us. Yet they who see amiss, hurt none, they say, but themselves; but how if their unquiet opinions will not be kept at home? but prove as thorns in their sides, and will not suffer them to take any rest, till from liberty of thinking, they come to liberty of acting! Nor is there any reason we should be lawless, to do what we please, for we cannot fathom the depth and deceitfulness of our own hearts, much less of the hearts of other men. Only this we know, we are all the worse for that which we mistake for liberty (mistake, I say), for to live as we please is indeed to lose our liberty, of which the law is so far from being an abridgement that it is the only firm foundation upon which it must be built. ( Thos. Cartwright, D. D. ) The Levite was content The young Levite; or, rich content F. Hastings. His morals were bad, but his spirit of general contentedness was good. Can it be said of men now that they are content? How much unrest is there all around us! The discontented spirit is easily discovered. The merchant, in his office or on the market, makes certain profits, but frets himself that he has not made more. The tradesman bitterly complains of the badness of trade, and the artisan of slackness of work. When he has succeeded in finding employment he will be found quarrelling with the rate of payment. Nor is the discontented spirit confined to the town; it is found in rural districts too. Speak with the occupier, and what a string of complaints he has about home or weather; speak with the wife, and she complains of her wayward family; with the son, and you find that he is weary of country life, and longs for the excitement of a city; with the daughter, and she is annoyed that school life has to be followed by what she terms "home drudgery." You may go away from such a place of beauty in complete disgust. The appearances have completely belied the reality. Even the Indian, for whom a blanket and weapon would appear to suffice, is ofttimes discontented because game is scarce or his maize plot unproductive. It is difficult to find any person who is without some reason for discontent, or any position which places a man beyond its reach. The joy of the early Church ( Acts 2:46 ) grew out of its contentedness. Its first experience of the results of religion was so joyous that it was a foretaste of millennial bliss. It lasted, unfortunately, too short a time, and yet long enough to show what should be the ideal of life. 1. This "simplicity of heart," this contentedness of mind, is not always inherited, does not always come by nature, but may be obtained. It can only come fully when the heart is at peace with God through Christ. The man is "alive to God." He gives all his affection to God, because he lives in the love which God has to him. His greatest desire is to have his whole nature subdued to Christ, and serve Him in "singleness of heart." 2. Again, this state is not one which comes to all suddenly. Indeed, it comes to most gradually. Paul, the apostle, only attained it by degrees. 3. There is a temporary advantage in discontent. But for dissatisfaction with our spiritual state and progress, we should not strive to make any advance. 4. Look at some of the results which follow the attaimnent of the contented spirit.(1) There will be a readiness to make the best of any position in which we may be placed. There was a schoolmaster among the Cumberland Hills, of whom Robertson speaks in one of his lectures — a man who rested content with a very small school, small salary, and small house; though his abilities would have obtained for him a position much higher in the eyes of the world, but who refused every inducement to remove. He said, "I reckon that the privilege of living amid beautiful scenery much more than compensates for a large salary with work in the stifling atmosphere of some town." It is possible, therefore, to gain contentedness in respect to position, and the more surely if we can have the assurance that Christ has taken up His abode in our hearts.(2) Where this spirit obtains, there will be a more cheerful view of life cherished. A little girl once inquired, "Mamma, did the cheerful God make all the beautiful flowers?" The child's idea of God was far higher than of many Christians. Her expression, which was apparently bold, was one indicative of sweet simplicity and "singleness of heart." Would that we could be in spirit as that little child.(3) Where this spirit of content obtains, there will be a more earnest performance of any duty that may fall upon us. That which our hands find to do we shall do with our might. We shall ever search out occasions of usefulness. If we see any wrong, we shall not be content to let it rest. If we see ignorance and sin around, we shall strive to remove it.(4) Where there is this rich content and true "singleness of heart" there will be a clearer and yet clearer perception of God's truth and will. There is a clearness of vision following on "singleness" of desire.(5) Moreover, there will be perfect willingness to leave everything in God's hands. Much of the fret and worry of life will thus be saved. ( F. Hastings. ) Micah consecrated the Levite An unauthorised ordination M. Jones. I. THE PASTOR. 1. A recognised minister. 2. Without a charge. 3. Very poor. 4. In search of a ministry. 5. Of a good character. 6. A young pastor. II. THE CALL. 1. Its nature. (1) To a small church. (2) Unanimous. (3) With little inquiries. (4) Upon his own merit. (5) By a very rich church. 2. Its condition. (1) Much respected. (2) Poor stipend. III. THE ACCEPTANCE OF THE CALL. 1. Immediate. 2. Without a scruple. IV. THE RECOGNITION SERVICE. 1. An unauthorised ordination. 2. Without any ceremony. 3. With a good purpose. V. THE GREAT SATISFACTION OF THE CHURCH IN THEIR CHOICE. ( M. Jones. ) Now know I that the Lord will do me good The great religious want and mistake of humanity Homilist. I. THE GREAT RELIGIOUS WANT OF HUMANITY. 1. A friendly relation with the Eternal. 2. Some mediator to procure this friendship. II. THE GREAT RELIGIOUS MISTAKE OF HUMANITY. This man concludes that he shall obtain the Divine favour simply because he has a priest in his house. He may have drawn this false and dangerous conclusion from one of the following popular assumptions: 1. That there was something morally meritorious in merely supporting a minister of the Lord. 2. That the priest would have some special power with Heaven to obtain "good." 3. That by his formally attending to the religious ordinances which this Levite prescribed "the Lord would do him good." ( Homilist. ) Micah and the Levite W. H. Allbright. I. SELFISHNESS IN RELIGION. This lies at the foundation of Micah's trouble. The institution of Micah's new form of worship had its root in this vice. He did not break away from the old form of things because he was dissatisfied with it, but because it caused self-denial and money to support the established order of worship at Shiloh. It took time to go up there, and means to convey himself and family. Why could he not manage the matter more economically and just as satisfactorily at home, and thus avoid the annoyance and expense? Many a man has made this mistake of Micah, in think- ing he could worship God as acceptably in his own way as in any other — in thinking there is no difference between a man-made and a Divinely-appointed religion. In Micah's case selfishness defeated itself, as it does invariably. In departing from the true religion he soon came to have no religion at all. And is not this the inevitable course of religious declension? If I could paint a picture that would preach a sermon, it would be Micah running after his gods and his renegade priest, and crying: "Ye have taken away my gods and my priest, and what have I more?" II. IMITATION IN RELIGION. Micah's worship was a cross between Judaism and heathenism. He had the priest and the ephod on one side, and the molten and graven images on the other. Either he did not perceive the incongruity, or he thought it would make no difference. Some form of worship he considered a necessity. He was not ready to throw religion overboard. His difficulty was in thinking it made little difference after all what kind of religion a man has so long as he has some form of worship. Having no true idea as to the place of worship, he came soon to have no true idea of worship itself. This is a natural order of declension. Men nowadays break away from the sanctuary, not meaning to give up all religion. Having no stated place of worship, they go here and there for a time, and then cease to go altogether. Breaking with the established order of worship, Micah manufactured a worship of his own. He mistook the sign for the thing signified. His religion was an imitation — a counterfeit — and a counterfeit is more or less a copy of the genuine. Many a man has made this mistake of Micah, in thinking that some religion was better than none — that a poor thing was better than nothing at all. Counterfeits and shams abound in religion. Imitations and incongruities are seen on every hand. One is forced to inquire, "Is there anything real and genuine?" Is every man the maker of his own idols? Is each and every one to be guided by his own ideas of worship? God forbid! If it be so, then unity is impossible, and confusion and bitterness and babble are the inevitable sequence. III. SELF-COMPLACENCY. With his young priest and his heathen gods Micah was satisfied. Because he was, he thought God would be. Hence his complacent utterance: "Now know I that the Lord will do me good, seeing I have a Levite to my priest." We have seen, even in our day, instances not altogether dissimilar. Families depending on the orthodoxy of the Church for the Divine approbation; Churches expecting all will go well from the ecclesiastical standing or ordination vows of their ministers. How often families and Churches and ministers have been disappointed! The truth is, there can be but one way of securing God's blessing, whether for the individual, the family, or the Church. That one way is the way of loving and faithful obedience to His requirements. Not what we think, but what He thinks; not what we consider best, but what He commands, is our duty and happiness. Religion is not a human invention, but a Divine obligation. It is not a matter of mental caprice, but of joyful submission to the will of Heaven. ( W. H. Allbright. ).

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. 17:7-13 Micah thought it was a sign of God's favour to him and his images, that a Levite should come to his door. Thus those who please themselves with their own delusions, if Providence unexpectedly bring any thing to their hands that further them in their evil way, are apt from thence to think that God is pleased with them.