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… These words have often been quoted with respectful admiration by persons who look upon what they suppose to be the theology of the Bible with indifference or contempt. The philosopher and the philanthropist are to be invited to extricate these great maxims from the overlying mass, to give them the prominence which has been given to those dogmas which are so intricate, and which lead to evil results or to none. Most cheerfully do I take these words of the prophet as my guide; they are worthy of all the honour which has been paid them. To do justly, to love mercy, and to walk humbly, — does God indeed require all this of me? If I may not learn how I can be just and merciful and humble, to assure me that I am bound to be so is an intolerable oppression. Men have felt this at all times; they are feeling it now. And the feeling, though it is mixed with much contradiction, is not a false one. They would have a right to complain of us, and of the Bible, if we came and delivered to them a set of precepts — the best precepts in the world — and did not tell them whence they were to derive the strength for obeying the precepts. Our morality must have some deep underground basis to rest upon. What is that basis? I answer, you must seek it in that very theology of the Bible which you have supposed it so great a deliverance to cast aside. There, and there only, will you find the protection against the narrow, local, artificial dogmas of priests, and the dry, hard, scarcely less artificial, often even more heartless, dogmas of philosophers. There you will find the protection against the flimsy, conventional morality of classes and ages; there you will find a meaning for the words, Do justly, love mercy, walk humbly, and a power to translate them from words into life. 1. The Lord requires thee to "do justly." The whole question of the ground of moral obligation is raised by this sentence. It seems to tell me that some One is commanding a certain course of action which I am bound to follow because He commands it. And this course of action is described by the phrase "doing justly." Is justice, then, nothing in itself? Are actions made right because a certain power insists that they shall be performed? The main controversy between the mere priest and the mere philosopher, so far as it bears on human conduct, lies here. The one has always been tempted to maintain that an omnipotent decree makes that good which would not be good without it, makes that evil which would be otherwise indifferent: the other has been always seeking to find what constitutes an action or a habit just or unjust, true or untrue; whether something in its own nature, or in its effect upon the individual doer, or in its influence upon society. The conscience in men cries out for a ruler; therefore it gives heed to the priest. Conscience exists only in the affirmation that right and wrong are eternally opposed; therefore it gives heed to the philosophers. Experience shows that the priest is very prone to raise maxims of temporary expedience to the level of eternal laws; there fore the conscience protests against him. Experience shows that the philosopher can find no standing ground from which he can act upon individuals or society, but is obliged to beg a standing ground from their opinion, or to erect his own above both; therefore the conscience protests against him. Then comes the message: "He hath shown thee, O man, what is good." A message from whom? If He has not told me what He is, the tidings are worth nothing, the good has not been shown. If you desire a universal morality, there must be the revelation of a moral Being. If yon would have the command "do justly," in place of a weight of rules, observances, and ceremonies, you must have justice set before you, not in words, formulas, decrees, but livingly, personally, historically. You must be taught what the just Being is by seeing what He does what He does for you. He would have you like Him. He must tell you how He makes you like Him. The Bible is not a book of mere moralities. It would be if you took away its theology. Its theology is the unveiling of the righteous Being to the heart and conscience of the only creature that is capable of being righteous, because of the only creature that is capable of departing from righteousness. It is at last the manifestation to all nations of that original righteousness which had been the root of all righteousness in them; the manifestation of the Divine righteousness in a Man, who came into the world to reconcile men to His Father, that they might receive His Spirit, and be able to he just, as He is, — to do justly, as He does. 2. The Lord requires of men to "love mercy." This is a higher obligation still — harder to fulfil. I may do things, but against my whole nature. They will not be just or righteous acts, according to the scriptural idea of righteousness, which supposes the man to be good before he does good things. But they may be just according to some legal, philosophical, or sacerdotal rule. Can such a rule explain how I am to love because it is desirable that I should? Mercy is, no doubt, a beautiful quality. But there is a limit to men's admiration. If mercy meets an unmerciful habit of mind in us, its works will be explained away. Mercy is not necessarily loved when it is exhibited in its fullest, most perfect form, when it shows itself in the most gracious and serviceable acts. There may be a cry for it on another ground. Men may feel that they resisted the Divine righteousness, that they are at war with it. They may invoke mercy to avert the punishment which they believe that righteousness desires to inflict upon them. Turn to the theology of the Bible. There Christ is set forth as the image of the Father, not in one quality, but in His whole character. He is said to show forth the righteousness of God in the forgiveness of sins. Man wants mercy because he has sinned, but this mercy has in it a power of putting away sin, of covering it, extinguishing it, — of transforming the creature, who was the subject and slave of it, into a new creature who can love mercy and do justly. 3. The Lord requires man to "walk humbly with Him." About this virtue of humility there is as much strife as about justice and mercy. Can it be intended that the man should think meanly of the nature and the powers which God has given him? The more nobly he judges of his humanity, the more noble, says the philosopher, he himself will be. It is most true that, if we try by any artificial methods to cultivate what is called the grace of humility, it may become actually another name for meanness, for the abandonment of manliness and dignity, for a nominal self-denial which is compatible with much in ward self-exaltation. What is the true humility? We are humble in ourselves only when we are walking with God. It is this which lays a man in the dust. It is this which raises him to a height he had never dreamt of. The theology of the Bible, then, explains its morality. It enables us to know what we ought to be, and to be what we would wish to be. (F. D. Maurice, M. A.) 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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