under his frown. The faith which eaves is not self-confidence nor the assurance of success, but submissive and obedient trust in a Lord and Saviour. IV. THEY WHO MAKE A CONVENIENCE OF RELIGION WILL FIND IN THE END THAT IT WILL BE THEIR CONDEMNING JUDGE. The priest told the Danites that their way was before the Lord. God would watch them. They had invoked his name. They would see ultimately what his presence involved. The recognition of God which is involved in seeking his blessing will increase our condemnation if we disregard his will.-A. Vera. 19, 20.-The mercenary priest. Greed and ambition are the besetting sins of depraved priests. Both of these evil characteristics are apparent in Micah's Levite. I. 'fHE PRIESTLY OFFICE IS DEGRADED BY MERCENARY GREED. Micah had adopted the Levite when he was homeless and destitute, and had treated him with the kindness of a father to his son; yet as soon as he discovers a chance of better pay, the miser- able man deserts and robs his patron. No man can serve God truly if the money wages of his service are the chief consideration with him. Though he may take such just payment as is given to him if he is God's faithful servant, he will, like the faithful Levites, feel that hia real portion is the Eternal (Josh. xiii. 33). Such a man should also consider himself bound by ties of affection and friendly obligation to the people among whom he ministers. If he seeks promotion simply for the sake of pecuniary 'advantage, and irrespective of the loss which may be sustained in his present sphere, and of his possible unfitness for a larger sphere, he is guilty of gross worldliness and wicked selfishness. - II. THE PRIESTLY OFFICE IS DEGRADED BY SELFISH AMBITION. The Levite is tempted by the prospect of exercising his functions in a larger way as the priest of a tribe. Such an offer would only be possible in Israel under circumstances of religious decline and socinl disorder. Even then the Levite must have known that he was no priest at all according to the law of God, for he did not belong to the family of Aaron. But ambition tramples on law for its own advancement. Of course there are occasions when a man may naturally endeavour to rise in the world, and if he can be sure that he will extend his usefulness, it is his duty to do so. But- 1. The opportunity of enlarged service elsewhere is no justification for unfaithfulness to our present service. Plainly the Levite was treating his benefactor with unpardon- able ingratitude and treachery in deserting him for the service of the Danites. 2. It is only a culpable ambition which will lead a man to seek a higher position simply for hie own honour and profit, and not for the good of those who are intrusted to his care. The priest exists for the people, not the people for the priest. But the latter condition has been only too apparent in the course of the corruptions of Christendom. Office has been sought solely for the satisfaction of the greed and ambition of the aspirant. How contrary to the teaching of Christ, who said, "Whosoever will be great among you, let him be your servant" I (Matt. xx. 27).-A. Ver. 24.-The lost gods. Micah'e distress at the loss of his gods and priest may he regarded on two sides-on the side of superstition and on that of genuine devotion. • I. THE SUPERSTITIOUS SIDE OF MICAH'B DISTRESS. 1. The god that can be stolen must be no true God. Micah should have seen the folly of hie idolatry in the catastrophe which bad befallen him. If the idols could not protect their own shrine, what could they do for their owner's borne? 2. The rno.n whose character is cormpt is worthless as a priest. Yet after the Levite had behaved in the vilest way Micah still felt the loss of him bitterly. This distress co.me from his superstitious belief in the efficacy of the residence of an official priest in his house, no matter what was the baseness of the man' e character or the emptiness of his services. 3. A religion which depends on any material things or human offices for its efficacy is foreign to the character of the spiritual worship of the true God. It was a mistake for Micah to suppose that he would lose the presence of God by losing the images which he h11d made, or the blessing of God by losing hie priest. Nothing that is done to a man's outside life can affect his religious blessings. God dwells in the shrine of the 192 THE BOOK OF JUDGES. [CH, XlX. 1-30,
heart. No pemecution can rob us of his presence. The Waldenses in their mountain cave had lost every earthly comfort, but they had not lost God. God's blessings are not dependent on external ordinances, though these are the usual channels through which they flow. If we have no visible temple, altar, priest, or service, God can still bless us fully. II. THE NATURAL SIDE OF MrcAH'S DISTRESS. There is much in it which spenks well for Micah. Micah is a religious man. To him the loss of what he believes to he the source of religious blessings is a great trouble. Are not they who can lose the real presence of God in their hearts without any feeling of compunction far morn astray than this man with all his idolatry and superstition? God is the light and life of the soul. How strange then that any should live without him and yet not know that anything "aileth" them I But whatever a man makes into a god for himself will interest him deeply. If he makes a god of his money, his art, his child the loss of his god will plunge him into the darkness of despair. 1. Since we ar~ thus deeply affected by the object of our supreme devotion, let us see that this is no earthly thing which can be stolen or destroyed, but the true, eternal God who will never leave us. 2. God sometimes takes from us the earthly treasures of which we have made gods that we may see the mistake of our idolatry, and so learn to lift up our hearts to the ever-abiding presence.-A.
EXPOSITION.