That the Lord will do me good. — In this anticipation we find a very little further on that he was rudely undeceived, and we are hardly in a position to know whether it was due to hypocrisy or to mere ignorance. So far as Micah was devout and sincere, we must feel that the Lord did him good by stripping him of his gorgeous instruments of superstition and humbling his pride.
I have a Levite to my priest. — Rather, the Levite. The article may be generic, meaning “one of the Levites;” but Jonathan, as a son of Gershom, has a special right to be called “the Levite,” as a representative of the tribe. It is at least doubtful whether the priestly functions expected of him in this instance included sacrifice; but, in any case, Micah could hardly have been entirely unaware that the Levites were incapable of priestly functions (“Seek ye the priesthood also?” — Numbers 16:10), or of the fact that the authorised worship of the nation was to be confined to the place which God should choose, which in this instance was Shiloh. In any case, however, the passage furnishes us with a fresh proof of the utter neglect of the Mosaic law, as represented in the Book of Leviticus, from a very early period. His “house of God” seems to have resembled the high places, which even the faithful kings of Israel were unable or unwilling to clear away. They were ultimately cleared away by Hezekiah, but not without so great a shock to the then established custom, that Rabshakeh actually appeals to the fact in proof of Hezekiah’s impiety, and as a sign that he has forfeited the favour of Jehovah (2 Kings 18:22).