Micah 6:8 He has showed you, O man, what is good; and what does the LORD require of you, but to do justly, and to love mercy… I. WHAT IS GOOD? You may conceive of true piety as of a tree of life planted in the midst of Paradise, in the midst of the Church, spreading as it were its branches; whereof these three in the text are the fairest. Justice and uprightness of conversation; mercy and liberality; and humility. The sacrifices and ceremonious parts of God's worship were "good" but ex institute, because God for some reason was pleased to institute and ordain them. In themselves they were neither good nor evil. When they were commanded, it was for the sake of that good effect which the wisdom of God could work out of them. That which is good in its own nature is always so. Piety and true religion are older than the world. Ceremonies are confined to time and place. The ceremonious part of religion was many times omitted, many times dispensed with, but this good which is here shown admitteth no dispensation. Mere outward performances of some parts of the law were not done out of any love to the law or the Lawgiver. Formal worshippers do not love the command; they obey for the sake of something else. Outward performances and formality in religion have the same spring and motive with our greatest and foulest sins. The same cause produceth them, the same considerations promote them, and they are carried to their end on the same wings of our carnal desires. This formality in religion standeth in no opposition with the devil and his designs, but rather advanceth his kingdom and enlargeth his dominion. This formality and insincerity is most opposite to God, who is a God of truth. Innocence, integrity, and mercifulness are the good man's sacrifice. They were from the beginning, and shall never be abolished. II. WHAT IS GOOD, AND ITS MANIFESTATIONS. View this good as it stands in opposition to the things of this world, which either our luxury or pride or covetousness has raised in their esteem and above their worth, and called good, as the heathen have done their vices. Good things are not in themselves, but only as they are subservient to the good in the text. Look at the good of the text. 1. As fitted and proportioned to our very nature. God built up man for this end alone, for this good; — to communicate His goodness to him, to make him "partaker of a Divine nature," to make him a kind of god upon the earth, to imprint His image upon him, by which according to his measure and capacity he might express and represent God. (1) By the knowledge not only of natural and transitory things, but also of those which pertain to everlasting life. (2) By the rectitude and sanctity of his will. (3) By the free and ready obedience of the outward parts and inward faculties to the beck and command of God. 2. As fitted to all sorts and conditions of men. Freedom and slavery, circumcision and uncircumcision, riches and poverty, quickness and slowness of understanding, in respect of this good, of piety and religion, are all alike. Religion is no peculiar, but the most common and the most communicative thing that is. This good is every man's good that will. 3. As lovely and amiable in the eves of all. This is the glory of goodness and piety, that it striketh a reverence in those who neglect it, findeth a place in his breast whose hand is ready to suppress it, is magnified by those who revile it, and gaineth honour when it cannot win assent. 4. As filling and satisfying us. That which filleth a thing must be proportioned to it. "There is nothing in the whole universe that is taken for enough by any one particular man"; nothing in which the appetite of a single man can rest. Only this good here in the text can fit it, because it is fitted to it. 5. As giving a relish and sweet taste to the worst of evils which may befall us, whilst with love and admiration we look upon it. It maketh those things which are not good in themselves useful and advantageous to us. This good is open and manifest to all. It is published by open proclamation, as a law, which hath "a forcing and necessitating power." But if the object be so fair and visible, it may be asked, How cometh it to pass that it is hid from so many eyes, that there be so few that see it, or see it so as to fall in love with it and embrace it? Three hindrances are mentioned by Isidore of Pelusium. (1) Narrowness and defect of the understanding and judgment. (2) Sloth and neglect in the pursuit. (3) Improbity of men's manners, and a wicked and profane conversation.Then let us cleave fast to this good, and uphold it in its native and proper purity against all external rites and empty formalities; and, in the next place, against all the pomp of the world, against that which we call good when it maketh us evil. III. THE PROMULGATION OF THIS GOOD AS A LAW. "What doth the Lord require of thee?" This is as the publication of it, and making it a law. And His will is attended with power, wisdom, and love. 1. By His power God created man, and "breathed into him a living soul." Made him as it were wax, to receive the impressions of a Deity, made him a subject capable of a law. As God createth, so He continues man and protects him. From this ocean of God's power naturally issueth forth His power of giving laws, of requiring what He may please from His creature. 2. As His absolute will is attended with power uncontrollable, so it is also with wisdom unquestionable. The "only wise God." His laws are like Himself, just and holy, pure and undefiled, unchangeable, immutable, and everlasting. As His wisdom is seen in giving laws, so it is in fitting the means to the end, in giving, them virtue and force to draw us to a nearer vision and sight of God. 3. God's absolute will is attended with love. These are the glories of His will; He can do what He will; He will do it by the most proper and fitting means; and whatsoever He requireth is the dictate of His love. Consider the form in which God's requirements are presented, and the manner of proposing them. The prophet here does not "bid us do any great things." When men pretend they cannot do what God requires, they should change their language; for the truth is, they will not. It is not only easy, it is sweet and pleasant to do what God requireth. Obedience is the only spring from whence the waters of comfort flow, an everlasting foundation on which alone joy and peace will settle and rest. Take in view the substance of these words of the text. The word "Lord" is a word of force and efficacy; it striketh a reverence into us, and remembereth us of our duty and allegiance. As He is Lord paramount, and hath an absolute will, so His will is attended with power, with that power which made thee. I cannot name the several ways we stand obliged to this Lord. We may comprehend all in that axiom of the civilians, "We have as many engagements and obligations as there be instruments and writings betwixt us." IV. JUSTICE AND HONESTY. We are no sooner men, but we are debtors, under obligations to God, to men, to ourselves. To "do justly" is to give every man his own, not to lay hold on, or alienate or deceitfully withdraw, or violently force from any man that of which he is the lawful possessor. Private justice is of far larger extent than that which is public, which speaketh and acteth from the tribunal. Public justice steereth by no other compass but the laws of men; but this by the laws of nature and charity. Justice and honesty in its full shape and beauty is fastened upon its proper pillars, the law of nature, and the law of the God of nature. V. THE LOVE OF MERCY. Where there is no justice, there can be no mercy; and where there is no mercy, there justice is but gall and wormwood. Therefore in the Scripture they go hand in hand. Consider mercy — 1. In the fruit it yieldeth. 2. In its root. VI. WALKING HUMBLY WITH GOD. Humility consisteth in placing us where we should be at the footstool of God. (A. Farindon, B. D.) Parallel Verses KJV: He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? |
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