He has shown you, O man, what is good. And what does the LORD require of you but to act justly, to love mercy, and to walk humbly with your God? Sermons I. ANXIOUS QUESTIONS. (Vers. 6, 7.) These questions remind us of: 1. Man's sense of distance from God. He is not consciously walking "with God," like Enoch; "before God," like Abraham. 2. His conviction that he cannot come to God by any right or merit of his own. "Wherewith?" He cannot come just as he is, empty-handed. He has no right of entry to the court of the Divine King. 3. And that if he comes at all he must "bow," as an inferior, conscious of absolute dependence. This "consciousness of absolute dependence" (Schleiermacher's definition of religion), which is shared by all intelligent creatures, is intensified by the consciousness of sin. Sin has as its shadow guilt, and the brighter the light the clearer and darker the shadow. That shadow projects itself into the mysterious future. A sense of desert of punishment and "a certain tearful looking for of judgment" are the attendants of sin, though there may be no meltings of godly sorrow from a sense of its base ingratitude. Thus sin is the great separater; man feels it; God declares it (Isaiah 59:1, 2). Hence there follow suggestive inquiries as to the means by which acceptance with God may be obtained. Shall they be "burnt offerings"? There was a germ of truth in this thought (cf. 2 Samuel 24:24). Burnt offerings were entirely devoted to God. They might be precious in quality, like "calves of a year old," or multiplied in quantity ("thousands of rams," etc.). These burnt offerings were designed to denote God's right to our entire surrender, but could be no substitute for that surrender. They might be signs of eager desire for acceptance, though at a high price. But in themselves they could bring no sense of access to God and of peace with him. Then comes the suggestion of a sacrifice infinitely more costly("my firstborn," etc.). To a parent a child's life is more precious than his own. If the sinner can be forgiven and accepted only at such a price, shall it be paid? Terror-stricken, deluded consciences have answered, "Yes;" but the peace has not come. While some of these proposals are detestable to God, all of them are worthless. Unless the man himself is right with God, no sacrifice can avail. Yet many would rather sacrifice health, life, wife, child, than give up sin which is the great separator. Sinful man can ask such anxious questions as these, but he cannot answer them. His suggestions land him in deeper guilt, or at the best leave him in blank despair. II. REASSURING ANSWERS. (Ver. 8.) These come from God himself. Every fragment of gospel - news of good, is news from God. It was given not now for the first time. God had spoken at sundry times and in divers manners by Moses and the earlier prophets. All previous revelations of Law and grace were means of showing men "what is good." In regard to man himself, God from the beginning has testified that his only real "good" is real godliness. This was the sum of his requirements (see Deuteronomy 10:12, 13, etc.). He did not seek for something from themselves, but for themselves and for the fruit of his Spirit within them. There were false methods by which "that which is good" was sought, such as heathen sacrifices and austerities. There were inadequate methods, such as God's own appointed system of sacrifices and services, when emptied of the spirit of self-surrender they were designed to foster and of the teaching they contained of the need of "better sacrifices" (Hebrews 9:23). These symbolical educational sacrifices were but part of a process which was to issue in man's acceptance by God, that thus man might render to God what he required, and might know and "prove what is that good and acceptable and perfect will of God" (cf. Hebrews 10:1-10, 19-25). Looking closely at ver. 8, we see a summing up of both Law and gospel. 1. "To do justly. Elementary morality is here linked with all that is Divine. To do justly is not only to do what is just, but because it is just, and with an earnest desire to be right with God. The righteousness" which "the righteous Lord loveth" (Psalm 11:7) is more than the outward act. And yet these most elementary acts of righteousness were neglected by many then (vers. 10-12 and Micah 7:3) as well as now, who proposed anxious questions about their acceptance with God or even professed to have found satisfactory answers to them. 2. "To love mercy." Mercy is more than justice, just as "a good man" is more than a merely "righteous" one (Romans 5:7). The lack of it may arise from hardness of character, or from never having passed through the temptations by which some have fallen. To cultivate the love of mercy will bring us nearer to God, and will make it easy for us to scatter blessings around our path, even to the unthankful and the evil (Proverbs 21:21; Matthew 5:7; Luke 6:32-36). Such a disposition is incompatible with spiritual pride. But lest a just and benevolent man should be tempted to pride himself and to rely on his outward conduct, we are reminded of God's last requirement. 3. "To walk humbly with thy God." Here the first table of the Decalogue and the law of the gospel are combined. "Walk with God." How can the sinner, except he be reconciled (Amos 3:3)? Hence the need of peace in God's appointed way. This way to us is not the way of self-righteousness or the way of ceremonies and sacraments, but it is the way of faith in God's own appointed and accepted atonement (Romans 4:4, 5; 1 John 3:23). To "submit" to this righteousness of God requires a humbling of many a proud heart. And if we have welcomed reconciliation as God's free gift through Christ, we shall ever after walk humbly with our God as his grateful, happy children. Such a humble walk will make justice and mercy easier to us. When Luther was asked what was the first step in religion, he replied "Humility;" and when asked what was the second and the third, answered in the same way. Therefore walk humbly, as a learner; as a pensioner; as a pardoned and joyous child, "looking for the mercy of the Lord Jesus Christ unto eternal life" (Titus 2:11-14). - E.S.P.
But he hath shewed thee, o man, what is good 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) (2) (3) 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.) (T. Ashton, D. D.) II. RAISE OBSERVATIONS ON THE PASSAGE. 1. This reference of one Scripture book to another is one of those internal marks of their truth and genuineness which, to men of true learning, gives great satisfaction in their study of the Sacred Scriptures. 2. How prone men must have been to rest in the mere outward performances of some acts of worship or devotion, to the neglect of those substantial duties of justice, mercy, and true piety; or that purity of heart and life which God more especially requires in those that worship Him. Learn here the harmony and agreement of God's dispensations to mankind from the beginning of the world. Resolve to learn and practise the good lesson of the text. (O. Peters, M. A.) ( John Calvin.) I. GOD'S REQUIREMENTS. In the text are the plain, elementary duties of morality and religion. It covers substantially the same ground, in a condensed form, as does the Decalogue, only that Moses begins with the deepest thing and works outwards, as it were: Micah begins at the other end, and starting with the lesser, the more external, the purely human, works his way inwards to that which is the centre and the source of all. II. OUR FAILURE. There is not one of us that has come up to the standard. Micah's requirements come to every man that will honestly take stock of his life and his character, as the statement of an unreached and unreachable ideal If then it is true, that all have come short of the requirement, then there should follow a universal sense of guilt, for there is a universal fact of guilt, whether there be a sense of it or not. And there follows a hopelessness as to ever accomplishing that which is demanded of us. III. GOD'S GIFTS. The gift of God is Jesus Christ, and that meets all our failures. What a difference the conception of God as giving — rather than requiring — makes to the spirit in which we work! What a difference it brings into what we have to do. We have not to begin with effort, we have to begin with faith. First go to the giving God. Then accept His gift. And then say, "Lord, what wilt Thou have me to do?" (A. Maclaren, D. D.) I. "HE HATH SHOWED THEE, O MAN, WHAT IS GOOD." So clearly hath God made known whatever is necessary to salvation, that they who attain not salvation shall stand without excuse. In the breast of every man God hath implanted a natural conscience. And He has given us His written Word. On every man He bestows power to attain eternal life. He ensures to every faithful suppliant the all-sufficient influence of His Holy Spirit, not only that it may enlighten the mind to understand the Scriptures,. but may also give grace to obey them. And He commands His ministers to preach the Gospel throughout the world to every creature. Then if you know not your duty, it is because you will not know it. If you perish through ignorance, it is because you prefer ignorance to understanding. II. WHAT THEN MUST WE DO TO BE SAVED? 1. You must do justly. You must be just in every part of every one of your proceedings. You must render to every man, cheerfully, and without delay, that which belongs to him. This rule obliges you —(1) On all occasions to speak the truth. For a lie is not only a breach of your duty to God, but is also a breach of your duty to your neighbour.(2) To be a faithful subject to the king: to submit to all who are entitled to authority over you.(3) To keep from injuring the person and restraining the liberty of your neighbour.(4) To avoid in any way injuring your neighbour's property. And the methods in which this may be done are numberless. 2. You are to "love mercy." Mercy signifies Christian charity in its largest sense. It includes everything which we mean by affection, benevolence, kindness, tenderness, mildness, meekness, patience, forgiveness; and by every other expression which implies goodwill to men. Observe the difference of the terms in which God requires of us first justice then mercy. We are to do justly; we are to love mercy. Justice admits of no degrees. If we are not perfectly just, we are unjust. But mercy is in its own nature capable of gradations. One person may be more merciful than another. Thou shalt love mercy then. Thy heart shall be constantly set on deeds of mercy, they shall be thy study; they shall be a delight unto thee. 3. You are to "walk humbly with God." To walk with God signifies to be a faithful and zealous servant of God. We are to bring our whole hearts, as well as our actions, into subjection to the Divine will. Are you in prosperity? Walk humbly with your God. Let the Giver be glorified in His gifts. Are you in distress? Walk humbly with your God. Evidently then, to the Jew and to the Christian, the sum and substance of religion have ever been the same. (Thomas Gisborne, M. A.) II. THE ROOT PRINCIPLE OF ALL RELIGION. "Love mercy." We are not only to practise this virtue, and imitate this attribute of our Father in the heavens, but we are to "love mercy." To love it we must see it in all its beauty and Divine perfection, and this we can only do in Jesus Christ. He is the mercy of God to us. III. THE ROOT PRINCIPLE OF THE SPIRITUAL LIFE. "Walk humbly with thy God." To walk with Him humbly and reverently, as He reveals Himself in the pages of His Word, and in the person and work of His Son, is the privilege of His believing children. This humble walk with God is one of light, and joy, and triumph. The entrance is pleasant, so is the road; the company; and the end. (R. Balgarnie.) 1. An inquiry which is the best way to appease God when He is offended. 2. The way that men are apt to take in this case. 3. The course which God Himself directs to, and which will effectually pacify Him. Dwell on this third point. I. THOSE SEVERAL DUTIES WHICH GOD HERE REQUIRES OF US. The Jews reduced all the duties of religion to these three heads, justice, mercy, and piety: under the first two, comprehending the duties which we owe to one another; and under the third, the duties which we owe to God. II. THE WAYS AND MEANS BY WHICH GOD HATH MADE KNOWN THESE DUTIES TO US, AND THE GOODNESS AND THE OBLIGATION OF THEM. 1. By a kind of natural instinct. 2. By natural reason. 3. By the general vote and consent of mankind. 4. By external revelation. 5. By the inward dictates and motions of God's Spirit upon the minds of men. (J. Tillotson, D. D.) 1. To "do justly." Not only to think and speak justly, but to act so — to act with honesty, integrity, and fidelity, without injuring, defrauding, oppressing or tempting to evil any one. To "do justly" is in every way to befriend your neighbour. 2. To "love mercy." To take pleasure in acts of compassion, forgiveness, and kindness. The love of mercy is a very different thing from any act of professed mercy. Real mercy lies in the motive of kindness, and the love of it lies in the gratification felt in another's benefit. The love of mercy is a mighty impulse to its exercise. The love of mercy gives an intensity to it. 3. To "walk humbly with God." This indicates a teachable, submissive, thankful, patient, and dependent spirit; a close communion with God; and a progressive know ledge of the character and majesty of the Deity. As this knowledge dawns upon the soul, so does the soul sink into self-abasement. The great characteristic of walking with God on earth is trust in Christ. II. THE MOTIVES FURNISHED IN THE TEXT FOR THE DISCHARGE OF THESE DUTIES. 1. One motive is derived from the exhibition of the Lord's goodness. 2. Another from the authority of the requirement. 3. Another from the nature and reasonableness of the things required. (W. D. Horwood.) 1. The foundation principle of morality is involved in the precept, "Do justly." It is a compact summary of all social duty. It abolishes all standards of mere selfish advantage and worldly policy, commanding us to do the just, the true, the righteous thing, whatever may come of it in the way of personal or temporal consequences. Be just, in thought, deed, word, hand, brain, heart. What, then, is the proper idea of justice? There is a vast difference between law and justice — between human enactments and God's everlasting requirements. Is your idea of justice that which is merely legal? Or is it to set up your individual will, your selfish standard, regulated only by parchment laws, no matter what the spirit of civilisation or the general good demands? With others justice only means the stern thing — eye for eye, etc. But in this way a man gets a good chance to deify his own passions, and think he is doing God service. Sometimes men reverse this a very little. They manage, by some sting of reproach, or some obnoxious word, to get their revenge. They are after their revenge all the while. But justice is a merciful thing. It may be severe, it is never merciless. True justice is the justice of charity. In order to do justly we should construe the conduct of others as we would have our own conduct construed by them. The text absorbs so much of our being as is occupied in doing. "Do justly." It is a lesson that God has set in two words, but it may take man all his life to learn it. All action should be just action. 2. A requisition which calls for all the life and power of the most genuine philanthropy "Love mercy." Here comes in the element of feeling coupled with doing. In all good and true performances there must be affection. Out of philanthropy springs justice, as, in its highest form, that springs out of the ocean depths of God's love. The grandest justice in this world is that which is conceived by the spirit of an earnest, toiling humanity. For all good and noble ends we ought to love mercy. There can be no beneficent power in this world that does not spring from love. They who have the real love of mercy in them, rejoice when they can palliate. You never can lift men up, and bring them into God's kingdom, by any other way than loving them and implicating yourself with them. And mercy is the essence of all love. If you want to love your fellowmen, have mercy on them. Loving mercy is the spring of all right feeling, as doing justly is of all right being. 3. The final requirement is to be religious — to walk humbly with thy God. Neither to be just nor merciful is the primal thing, for we cannot do so unless we come into communion with the Spirit of Almighty God. We cannot do a right thing save as we are inspired to do it. This is the very essence of all true religion — to walk humbly with, or before God. The religion of the Bible makes us walk with God. It gives us a sense of a personal relation to Him. The Bible makes God a kindred personality. We become like Him, and we obtain therefore in ourselves the real springs and powers of all good feeling and all good action. Then learn that there is something required which is more than mere exercise of the intellect — it is the surrender and sanctification of the will and the affections. A surrendering, transfiguration, regeneration of the heart that brings men into a position in which they can walk humbly with God, do justly, and love mercy. God is the inspiration of all human excellence the quickener of all human thought; and when we can walk with Him, we do not need anything else; we can walk with Him everywhere. (E. H. Chapin.) (Samuel Cox, D. D.) 1. The answer is practical. 2. It covers the whole ground. Two conclusions — (1) (2) (C. V. Anthony, D. D.) 1. An insinuation that God is a hard, austere Master. 2. A readiness to yield all excepting the heart itself.Notice that these three commands are linked together. The triple command cannot be dismembered. Notice that the order is logical, not that of historical development. Justice is the root, mercy the foliage, and godliness the fruit. I. DEAL JUSTLY. There may be a noisy zeal in religion while the scant measure, the wicked balance, and the deceitful weight are used. II. LOVE MERCY. The whole New Testament unfolds this idea. This is to be not an occasional act, but a habit; not in exercise when under pressure, but growing from an inward impulse. III. WALK HUMBLY WITH GOD. Lit. it is "bow low." Thus we feel an invisible presence and power, and have fellowship with the Unseen. Walking with God involves five particulars. 1. Choice of Him. 2. Sense of His actual presence. 3. Prayerfulness. 4. Sympathy. 5. Constant dependence.Two remarks —(1) This verse is commonly quoted by the enemies of Christ, mere moralists. But it is one of the most searching portions of the Word, and proves that by the law no flesh is justified, for by the law is the knowledge of sin.(2) Those who have fled to the Cross for refuge will find in this verse a new incentive to holiness. It is by a blameless life we are to illustrate to the world the genuineness of our faith and professions of godliness. Let us not frustrate the grace of God, but lovingly heed this threefold law, that we may at once prove to ourselves, and to the world about us, that we are truly the children of God. (J. H. Worcester, D. D.) 1. If we would stand before the High God we must "act justly." Justly in every relation of life. And we must be just to God, "presenting our bodies a living sacrifice, holy, acceptable unto God, which is our reasonable service." 2. We must "love mercy." In heaven, maybe, only justice is required. On this sin-stained earth mere justice, if it stood alone, may emphasise the evils that are here. We must add mercy to our justice. A merciful man will be honoured by his fellows as long as aught of the Divine remains within humanity. Mercy is a tree whose root is pity, and its branches stretch with healing leaves and refreshing fruits above all the helpless, and suffering, and needy, of every grade and kind. Blessed are they who are merciful on earth, for they shall obtain mercy when they stand before God's throne. 3. We must "walk humbly with God." The more we understand the meaning of the two words "God" and "man," the more daring seems the affirmation that they may walk together. To say that God will walk with man is to clothe God with ineffable tenderness. And to say that man can walk with God is to clothe men with sublimity. Surely the great mystery of the religious life is this, that God can walk and talk with me as though He and I were the only beings in the universe. But we must walk humbly with our God, so humbly that we shall commit all our ways to Him; so humbly that we shall never murmur at distress, knowing that all things work together for good; so humbly that we shall never worry about the things to come, remembering that "sufficient unto the day is the evil thereof." All sorts and conditions of men have quoted this text approvingly. But all have not quoted it with equal fairness to themselves. The man whose inward piety has not as yet transformed his outward life, is apt to slur over the words, "do justly." The man who takes his stand upon his own integrity is apt to glide too swiftly over the words "love mercy." The man whose faith is limited to sensuous things is apt to read only in a poetic way the words "walk humbly with thy God." Refrain from doing justly, and the love of mercy soon will pass away. Refrain from doing justly, and from loving mercy, and the consciousness of the Omnipresent God will fade. And refrain from walking humbly with the Lord, and the love of mercy and desire for justice soon will disappear. All have not quoted this text with equal fairness to the evangelical faith. One can safely challenge the world to produce a single man who has fulfilled the whole of this counsel, apart from the shed blood and broken body of our Lord. (J. Moffat Logan.) (Dean Farrar.) I. WHAT DOES THE LORD REQUIRE OF THEE BUT TO "DO JUSTLY"? The reference of the prophet is to justice between man and man, which was but seldom seen in his day. Happily, our law courts are, on the whole, among our noblest institutions. But how about business affairs? What of the conflicts between capital and labour? Is all as it should be there? II. THE SECOND REQUIREMENT IS TO "LOVE MERCY." The philanthropist in the Church may be the screw in business. To do justly is to do what right requires, and to love mercy is to do what love requires. III. THE LAST REQUIREMENT IS WALK HUMBLY WITH THY GOD. This is not the top stone of the edifice, but its foundation. Walk humbly with God, and you win walk honestly and kindly among your neighbours. (Alfred Rowland, LL. B. , B. A.) 1. "Do justly." (1) (2) (3) 2. "Love mercy." Many fail here. They are as upright as a marble column, and as cold and hard. The instincts of our better nature should teach us to be merciful. God urges us to show mercy one to another on the ground that we are all debtors alike to Him. 3. "Walk humbly with thy God." Many so called moral men, and kind men, are nevertheless godless men. What is it to lead a godless life? It is to spend the life apart from God. This is the essence of all religious life, making God a reality, and acting as in His presence. (Frank Hall.) I. WHAT IS IT TO DO JUSTLY? 1. Is it not to keep a just weight, and a just measure; to be true and just in all your dealings? 2. To do justly, there must be no extortion, no speculation, no forestalling, no monopoly, no oppression. 3. The just man hates every false way; he keeps far from a false matter; he raises no false report; he is no false accuser, takes no false oath, bears no false report. 4. If you do justly, it will be by your God as well as by your neighbour. If just towards God, you will have "respect unto all His commandments." You will justify all the gracious dispensations of heaven. Can you bless God for your creation so long as you make, not God, but self, the end of your creation? Can you say that you justly bless God for your preservation so long as you do not bless Him for your salvation? It is impossible that you can justly bless God for the inestimable gift of His dear Son while you refuse to hear Him. If you are just with God, you will be constant in your attendance in His house — the place where His honour dwelleth. II. WHAT IS IT TO LOVE MERCY? 1. If you love mercy, you will "break off your sins by righteousness, and your iniquities by showing mercy to the poor." 2. You will be merciful in all your intercourse with mankind. 3. If you love mercy, and show it to others, you will crave it for yourself. 4. If you love mercy, your walks will be walks of mercy, your visits will be visits of mercy, and your inquiries will be inquiries of mercy. III. WHAT IS IT TO WALK HUMBLY WITH GOD? 1. If you do, you will be of a teachable spirit. 2. You will have a mean opinion of yourself. 3. You will not be carried away with high-sounding words in sermons or in prayers: you will love the plain, homely, honest truth. 4. If you walk humbly with God, you will walk humbly before Him. 5. You will walk humbly with Him in secret; your humility will not be a mere show of humility. 6. If you walk with your God, you will walk much with His dear Son. 7. You will enjoy much of His presence, the lifting up of the light of His countenance. 8. You will neither hide the talents He has committed to your charge in a napkin, nor lock up His kindnesses in your bosom, but will make known His goodness to the sons of men. Thankfulness will ever dwell with humility. (John Clementson.) I. THE DEMONSTRATOR OR SHEWER. "The Lord." 1. The rise or occasion of this demonstration. Find this in verses 6, 7. Observe the vaunting questions and presumptuous postulations of a company of formal hypocrites. 2. The credit and authority of this Demonstrator, which makes His words, both for the truth and goodness of them, most worthy to be believed, received, and obeyed. He is the great and inexhaustible fountain of all power and order, natural, civil, spiritual. He is not more able by His wisdom, than willing by His indulgence and love, to instruct mankind in the way that is best for him. He has showed us the most infallible and immutable rules of justice, mercy, and humility. II. THE THING DEMONSTRATED. Denoted under three grand heads — 1. Consider justice, mercy, and humility together, and conjointly. Note the sanctity of these grand demands. The shortness of the discourse concerning them. Their perspicuity, though stated so briefly. The order and situation of the particulars. Justice comes first; then mercy; and then humility. The juncture of these three is inobservable, because they are inseparable where they are sincere. The common epithet, or predicate, to all of them. "The Lord hath showed thee what is good." 2. Consider them separately.(1) In the subject or substance, spirit and quintessence, of each of them. What is justice? Some measure it by their power; others by their wills; yet others by their fancies and imaginations. Some measure justice by necessity; some measure justice by forcible power and possession; as if might were right. Justice must be considered, in its fountain and original, the wisdom and will of God; in the grand cistern and conservatory, which is the sovereign and legislative power in every society and polity. Justice is considerable in the pipes and conduits of all subordinate magistrates. There is a justice due to God, to ourselves, and to others. What is mercy? By mercy God is, as it were, greater than Himself: a denier of Himself, and a sider with our interests. All our hopes and happiness are founded upon, and bound up in, the mercy of God. Mercy in God is a perfection of goodness, by which He moderates the severity of His justice toward sinful mankind. Mercy in man is an affection by which he lays to heart the misery of another, and is disposed to relieve them. Mercy is an inseparable attendant to human justice; yea, and to the Divine. Penitents are the proper objects of mercy. There are but few cases wherein the summum jus is required. In most cases there is possibility of remission, and moderation. What is humility? It is a most Christian grace, no less than a most manly virtue, becoming all men, — in the sense of their common infirmities, and mortal condition; in the conscience of their many sins and deserved miseries; in the reflection upon their best actions, full of failings and defects. Pride destroys and sours all the good, even of justice and mercy, that any man doth. Pride hath its reward only from itself, or the vain world. Consider the predicates or actions applied so each of these three terms. Consider justice — 1. Materially, as to the merit of the cause or person. 2. Regularly, as to the law prescribed by God or man, not by private opinion. 3. Authoritatively, by due order and commission, derived to thee from the lawful supreme power.Do justice as to the inward form, principle, or conscience, for justice sake, not for ambition. Do justice in practice; impartially, speedily, in due measure and proportion, with humanity and compassion to the person. "Love mercy." Observe the order; justice of showing mercy. Observe the emphasis of the word "love" put to mercy. Justice must be done as a task enjoined. Mercy must be loved and delighted in. This love is conjoined to mercy as a thing in itself most desirable, as most beneficial to ourselves and others, as obedience to God's commands, and in imitation of the Divine perfections. Love mercy for the advance of all graces; as the best sign of the best religion, remembering that sin exposeth thee to misery; in order to confirm thy hope, and increase thy reward in glory. "Walk humbly." Be ready and prepared to go with God. The words imply a freedom and familiarity of conversation which cannot be without two are agreed; nor can there be agreement with God, except where the heart is humble. Walking is a social and friendly notion, and it is progressive and parallel, in a way of confirmity, not contrariety. The more a man walks with God, the more he will grow in humility. 3. To whom God shows, and of whom He requires, these great lessons and duties. "Thee, O man." (1) (2) (3) 4. The manner of God's showing and requiring these duties of all sorts of men, in all occasions, times, and dealings. God hath showed it to mankind in those inward Principles of right reason, and that standard of justice which is set up in each man's own heart. By the letters patent of the Holy Scriptures. By the greatest exemplars of holy men in all degrees. With frequent obtestation, threatening punishment. (John Gauden,, D. D.) 2. Does He exercise this right? Has He actually required anything? In the Bible you find God everywhere speaking imperatively to His creatures, giving them not merely counsels, but authoritative counsels and commands. 3. What are the claims which God asserts? What doth the Lord require of thee? Thy supreme love, thy choicest affections, thy whole heart, and whatever else such a love disposes to and draws after it. God has given rules for the regulation not only of our external conduct, and all of it, but of our speech, our thoughts, our motives, our principles of action, and of all the various modifications of feeling. 4. What is the character of these claims of God?(1) They are reasonable. Their reason ableness may be inferred from their reality. God is incapable of making an unreasonable demand.(2) They are particular. They are made on you as an individual, and not in any social capacity. God addresses His commands singly to each one.(3) His claims are paramount. In every comparison they deserve to have the preeminence; in every competition the preference.(4) His claims are impartial. God asserts them with respect to every intelligent being, and with respect to each the same.(5) His claims are unalterable. We may change, but not they. Our duty is the same, whatever our character. God cannot lower His demands to adapt them to our inclinations or disabilities. Then how have we treated His claims? Have we done as He has required? Remember, there is a penalty threatened on him who disregards them. The claims of justice are prior to the claims of mercy. You ought to comply with His explicit and authoritative claims upon you. And you ought to comply at once, and fully. (W. Nevins, D. D.) 1. Reconciliation. Two cannot walk together except they be agreed. There are three classes of persons with whom God can never be agreed. The immoral, the unbeliever, and the worldly minded 2. Affection. All God's people love Him. And we know that God loves His people. 3. Intercourse. The intercourse between God and His people is as real as any intercourse is which takes place between any spirits in heaven, or any interchange of thought and of kindness which takes place between men on earth. Humility is essential to walking with God. The margin reads, "and to humble thyself to walk with thy God." Before any of us can walk with God we must be humbled under His mighty hand; and the more deeply and thoroughly we humble ourselves, the more closely we shall walk with God. I speak not of that humility which is woven into the character by artifice and cunning; but of that humility which is wrought in the inmost soul by the finger of God. There are two doctrinal heresies against which our text is opposed. 1. The heresy of those who seek to be justified by works. 2. The heresy of those who think to be justified by a faith which is a mere sentiment, and never does any works. (F. Ward.) 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.) (W. E. Light, M. A.) II. Love MERCY. The doing of strict justice is sometimes most painful, but the work of mercy is ever a labour of love. The Christian learns, more and more, how much he is indebted to mercy; and hence he loves mercy with thankful love, and the work of mercy is to him the work of gratitude. The Bible has beautiful precepts on this subject (Deuteronomy 22:1-4; Exodus 23:4, 5; Matthew 5:44; Romans 12:20, 21). The poor are especial objects of God's mercy (Deuteronomy 15:11; Deuteronomy 24:10-13). The merciful will not be too sharp in gathering for himself all he can, nor in insisting on every right which man's law gives him, if that right bear hardly on his neighbour (Deuteronomy 24:19-21; James 2:13). Mercy is to be shown in sympathy (Romans 12:15; Luke 23:34). III. WALK HUMBLY WITH THY GOD. The humblest thing a man can do is to accept Christ. The next is to depend simply and entirely on God the Holy Ghost for strength to do just, grace to love mercy, and to walk humbly. To walk humbly is to have a constant sense of our sinfulness — God's holiness; our weakness — God's all might; our folly and ignorance — God's wisdom, truth, and love. It is to acknowledge God in prosperity (Deuteronomy 8:12, etc.). It is to acknowledge God in adversity (1 Peter 5:6; Isaiah 57:15). (F. J. Scott, M. A.) (G. W. Brameld.) 1. We must be just to ourselves; and we can do this only by giving any faculty of our nature its due authority and influence in governing our conduct. There are three motors in us which govern the executive will — passion, self-love, and conscience, and these are far from agreeing with each other. Our entire lives are frequently one long battle between them. Justice requires that all passions and appetites should be subordinate to self-love, which bids us regard the consequences to ourselves of what we do. Not selfishness, but self-love, which, in its proper place, is a noble faculty But above self-love sits the supreme ruler conscience, whose one great utterance, "Duty," is the grandest word in any language; which shows to passion the baseness of sacrificing all else to present gratification, as well as the injury that results; and which tells self-love of higher and grander aims than personal advantage. If you are just to all that is best and truest in your own characters you will not be unjust to others. If you have not been thus just to yourselves, there is no hope for you save in Christ. 2. We must be just to our fellow men. Just before charitable and merciful. Men are ready to do anything, and to give liberally, if only they can avoid doing justly. There can be no mercy shown by one who is not just. A little more justice in the world would do away with the necessity for much almsgiving. Justice consists in giving to each action its proper reward, neither adding thereto from partiality, nor taking therefrom from envy and hatred. Then be perfectly upright, bending neither to the side of weak dislike to inflict suffering, nor to the side of angry desire for vengeance, and showing no respect of persons. And never ask more than justice from others. Do justly to those about you in estimating their con. duct towards you, and especially in judging of their motives. You may be rest. fully sure that God will always — and in His gracious redemption most certainly of all — do justly. (T. T. Eaton, D. D. , LL. D.) 1. It is the temper of God. 2. It is everybody's tenure and security. Where justice and equity do not get place there will be nothing but fraud, and everybody will be insecure. 3. These things do uphold the world, which otherwise would soon fall into confusion. 4. It is according to our principles; we are made to these things. 5. It is the right in every case. A man's greatest wisdom is seen in finding that out, and his goodness in complying with it. 6. They are the rule and law of all action. 7. Everybody expects to be thus dealt with by others. That which is expected from another should be the measure of my dealing with him. 8. If we keep to the rule of right and fit we shall be justified whenever called to examination. Punishment is for the upholding of right, or it is exemplary that others, by a bad example, may learn not to offend. To live in the practice of justice and equity, will remove all suspicion of arbitrariness or self-will, will give a man heart's ease and satisfaction, and will render a man acceptable to. God.There are several things which every man must take care of that would be found in the practice of justice and equity. 1. Let a man be wary of self-interest. 2. Let no man allow himself to be arbitrary in a thing depending between himself and another. 3. Let not a man take upon him to be judge where he is a party. 4. Be always ready to any fair reference. 5. As thou art a Christian, yield more in fair consideration towards a friendly composure than absolute reason will oblige to and enjoin. 6. Let nothing rest upon secret and undeclared trust; leave nothing half done. 7. Make a simple reparation in case of wrong. 8. Be a plain and open dealer. 9. Make the same allowance for the infirmity and mistakes of others as thou dost desire for thyself. 10. In acknowledgment of what Christ hath done for thee, be thou equal, just, and righteous, beyond "what absolute reason or strict right may enjoin. (B. Whichcote, D. D.) 1. Courage. Courage is plainly necessary; for what can it profit us to see the right course to take, if, through faint heartedness, we are unable to take it? No one can be just or merciful who cannot take his own line; who has not, as we say, "the courage of his opinions." 2. And then, patience — that is necessary. How much injustice in the world comes about because people will not take the trouble to investigate the case before them. In the abstract, in intention everybody is anxious to be just; everybody is eager to be merciful. But, unfortunately for us, the world is not an abstract world. It is very concrete, and it presents particular cases for the exercise of our virtue, and so our good intention counts for so little. If action on a great scale were required of us, we should all give a judgment that would be admirably just. But unfortunately, the decisions that are asked for from day to day are trifling decisions on everyday matters, and, in every instance, to come at the true facts of the case means spending time, means going into worrying details, and there is so much else to be done of so much importance. And so we become unjust, just for want of patience. 3. And then the man who would be just or merciful must have the power of putting himself in the place of another, and seeing the matter in all its circumstances from another's point of view; and that means that he must have a real interest in other people for their own sakes, and be able to understand them, and be able to see why they did what they did. Would it be too much to say that no one can be either just or merciful to those whom he does not love? I said that these three qualities of courage, patience, and sympathy are necessary, whether the work that we have to do is an act of justice or an act of mercy. And you will see that it is so when you recollect that that common distinction between justice and mercy is merely a practical distinction necessary for human infirmity, but not a distinction that goes down to the root of action. We might illustrate from any trial for murder. In a case of that sort we should consider that it was the province of justice to concern itself with the bare account of the crime alleged, and if that were proved sentence would be passed. And then it would be considered the part of mercy to come in and weigh the extenuating circumstances, and modify the sentence accordingly. But if justice means giving to every one his due, clearly mercy is still more due to the criminal than what we called first justice. The extenuating circumstances are a very real part of the action. Or again, suppose that some one in our employment has abused our confidence. A clerk has stolen money to pay his gambling debts. Well, his employer, if he were a just man, in deciding whether to prosecute his clerk or not to prosecute him, would decide on the whole circumstances, and he would do what he thought best in the interests of the clerk. If he thought imprisonment likely to have the most salutary effect on the man's character he would prosecute, and in that case prosecution would be mercy as well as justice. We can see this, of course, most plainly in God's dealings with us. We can see. I mean, that justice and mercy are only two sides of the same thing. We know God gives us in all the circumstances of life what He sees to be best for us. We may sometimes call what He sends us a judgment, and sometimes we may call it a mercy, and all the time we know that the judgment as much as the mercy proceeds from His love proceeds from His knowledge of our real need; so that His justice is mercy in being what is best for us, and His mercy is justice, because that best is our due as being His children. Now, that is our ideal — a mercy that shall be justice, a justice that shall be mercy. Let us, then, do justice, let us love mercy, as becometh saints. And then for that third requirement. That, we know, is a pre-condition of the other two — to walk humbly with God." If the other two gave the substance of saintship, surely this gives the secret — "to walk humbly with God." It is a strange expression, and the rendering in the margin of the Bible is stranger still: "Humble thyself to walk with God." Surely, if we had a vision of God as Moses or Isaiah, we should veil our faces and fall in the dust. Why should we need humility to walk with God? Indeed. it is a question well worth asking, Why are we so often ashamed to obey the promptings of God's voice speaking in conscience? Why are we so often ashamed to be just, ashamed to be merciful, ashamed in society of defending an unpopular person, ashamed in politics of defending an unpopular cause, fearing to be righteous overmuch, to be merciful overmuch? May God give us enough humility to accept His Almighty guidance through this world — humility enough to be on the lookout for the way that He has prepared for us to walk in; and may He give us all the courage and the patience and the sympathy necessary for our task whatever it may prove to be. (H. C. Beeching.) I. WHAT IT IS TO WALK WITH GOD. 1. Some things are required to it.(1) Peace and agreement. These have to be made, can only be made, through the blood of atonement.(2) Oneness of design. The aim of God, in general, is His own glory; in particular, it is "the praise of His glorious grace." To exalt this glorious grace, two things are considerable. That all which is to be looked for at the hand of God is upon the account of mere grace and mercy. The enjoyment of Himself in this way of mercy and grace is that great reward of him that walks with Him. That a man may walk with another, it is required that he have a living principle in him to enable him thereunto. 2. What it is to walk with God. It consisteth in the Performance of that obedience, for matter and manner, which God, in His covenant of grace, requires at our hands.(1) That our obedience be walking with God, it is required that we be in covenant with Him, and that the obedience be required in the tenour of that covenant. Things required if it is to answer the tenour of the covenant. It must proceed from faith in God, by Christ the Mediator. The person must be perfect or upright therein.(2) That our obedience may be walking with God, it is required that it be a constant progressive motion towards a mark before us. Walking is a constant progress.(3) Walking with God is to walk always as under the eye of God. By a general apprehension of God's omniscience and presence. Two things will follow being under the eye and control of God. Reverential thoughts of Him. Self-abasement under a sense of the imperfection of all our services. 3. Our walking with God in our obedience argues complacency and delight therein; and that we are bound unto God in His ways with the cords of love. II. WHAT IT IS TO WALK HUMBLY WITH GOD. The original words are, "To humble thyself in walking." In our walking with God distinguish between the inward power of it and the outward privilege of it. What it is in reference whereunto we are to humble ourselves in walking with God. To the law of His grace, and to the law of His providence. We must humble ourselves to place our obedience on a new foot of account, and yet to pursue it with no less diligence than if it stood upon the old. We must address ourselves to the greatest duties, being fully persuaded that we have no strength for the least. We must see that in Christ is our supply. And we humble ourselves to be contented to have the sharpest afflictions accompanying the strictest obedience. Consider now what it is to humble ourselves to the law of His providence. There is much in God's providential administration beyond, and even apparently contradictory to, the reason of men. Four things require this humbling of ourselves. (1) (2) (3) (4) (1) (2) III. HUMBLE WALKING WITH GOD IS THE GREAT DUTY AND MOST VALUABLE CONCERNMENT OF BELIEVERS. Sundry ways whereby glory redounds to God by believers humbly walking with Him. 1. It gives Him the glory of the doctrine of grace. 2. It gives Him the glory of the power of His grace. 3. It gives Him the glory of the law of His grace, that He is a King obeyed. 4. It gives Him the glory of His justice. 5. The glory of His kingdom; first, in its order and beauty; and secondly, in multiplying His subjects.This humble walking must certainly be the great and incomparable concernment of all those whose chief end is the advancement of the glory of God. In humble walking with God, we shall find peace in every condition. We shall find comfort. This will make us useful in our generation. ( John Owen, D. D.) I. IN CONNECTION WITH DIVINE TRUTH. Here, God is our teacher; and if, as learners, we walk humbly with Him, we shall east down imaginations and every high thing that exalteth itself against the knowledge of Christ; we shall sacrifice the pride of reason; and having ascertained that the Scriptures are the Word of God, and discovered what they really contain, we shall not speculate upon their principles, but admit them on their Divine authority. II. IN CONNECTION WITH DIVINE ORDINANCES. Here we walk with God as worshippers; and if we walk humbly with Him, we shall have grace, whereby we may serve God acceptably, with reverence and with godly fear. III. IN CONNECTION WITH HIS MERCIES. Here we walk with God as our benefactor. If we walk humbly with Him, we shall own and feel that we have no claim upon God for anything we possess or enjoy. IV. WITH REGARD TO OUR TRIALS. Here we walk with God as our reprover and correcter; and if we walk humbly, we shall not charge Him foolishly; we shall not arraign His authority, or ask, What doest Thou? V. WITH REGARD TO OUR CONDITIONS. Here we walk with God as our disposer and governor; and if we walk humbly, we shall hold ourselves at His control; we shall be willing that He should choose our inheritance for us. We shall be satisfied with our own allotment, and learn, in whatsoever state we are, therewith to be content. VI. WITH REGARD TO OUR QUALIFICATION AND ABILITY FOR OUR WORK. Here we walk with God as our helper and strength; and if we walk humbly, we shall be sensible of our insufficiency for all the purposes of the Divine life. Here, humility is — to fear always; and to — pray. Hold Thou me up, and I shall be safe. VII. WITH REGARD TO THE WHOLE OF OUR RECOVERY. Here we walk with God as a Saviour; and if we walk humbly, we shall not go about to establish our own righteousness, but submit ourselves unto the righteousness which is of God, and acknowledge that we have nothing to glory in before Him. Happy this humble walker with God! God resisteth the proud, but giveth grace unto the humble. (William Jay.) 1. He who walks with God must be considered as living in the full consciousness that the eye of his Maker is ever upon him; that he cannot take a single unobserved step, nor do the least thing which escapes Divine notice. When you consider walking with God as implying an ever active consciousness of God's presence, it would not perhaps be easy to find words which should better express a preeminent holiness. If a man has a practical conviction that God is ever at his side, such a man will be the same in public and in private. 2. Walking with God denotes a complete fixing of the affections "on things that are above." He has both his head and his heart in heaven. High attainments in piety have been reached by the man to whom such a description applies. II. WHY, THOUGH A GREAT DEAL BE REQUIRED, IT MIGHT BE SPOKEN OF IN THAT ALMOST SLIGHTING MANNER WHICH IS SO OBSERVABLE IN THE TEXT. The form of expression seems to indicate that God might have required much more than He has required. God asks nothing which it is not for man's present as well as future advantage to yield. He hath so ordered His dealings with our race, that obedience is the parent of peace, and disobedience of disquietude. The creature is advantaged by giving what the Creator demands. God might have instituted so different a mode of dealing with man, that what He now asks is as nothing compared with what He might have demanded. (Henry Melvill, B. D.) ( T. Manton, D. D.) I. MEETING MUST BE. Before we can walk with God, we must have met Him. Here is just the difficulty, this is the stumble at the start. There can be no walking with God, no communion with Him, till agreement be come to. There is a quarrel and controversy in the universe. By birth, man is God's enemy; by choice, he is; by will, he remains. Darkness and light cannot be together. How then can man walk with God? Agreement is found alone in the Lord Jesus. It is in the Cross of Christ. II. ACQUAINTANCE MUST BE. For walking together more is required than agreement. Agreement would not keep us together. This walking together is for the closest of friends alone. We must be friends with God. We must know one another, we must love one another. This acquaintance, this knowledge, this friendship is found also in the Lord Jesus. In Christ we know God, and thus we walk homeward together. Sin is that which brings distrust, and sin is done away in the Sin Bearer. III. THE SAME PACE MUST BE. Walking with God implies that at the same pace the feet lift along the path. He knows what a slow, struggling pace ours is. He knows how our faltering feet drag along on the heavenly road. God will not let His feeble child walk cheerlessly alone, far behind Him. IV. GOING THE SAME WAY MUST BE. When two walk together, one face does not look one way, and the other face the other way. Both step onward side by side. Thus it is with us and the Lord, our Companion. (J. Bailey, A. M.) 1075 God, justice of 5856 extravagance The Record of Two Kings August the Ninth God's Requirements "On Conscience" Fast-Day Service Micah's Message for To-Day The Christian's Walk a Walk with God. The Social Test of Religion The Foundations of Good Citizenship. A Godly Reformation Balak's Inquiries Relative to the Service of God, and Balaam's Answer, Briefly Considered. An Ox in the Congregation The Pioneer's Influence Upon a Nation's Ideals. Second Sunday after Trinity Exhortation to Brotherly Love. The Life of Mr. Hugh Binning. "All Our Righteousnesses are as Filthy Rags, and we all do Fade as a Leaf, and Our Iniquities, Like the Wind, have Taken us Away. " "To what Purpose is the Multitude of Your Sacrifices unto Me? Saith the Lord," The Greater Prophets. Mothers, Daughters, and Wives in Israel The Soul. Meditations against Despair, or Doubting of God's Mercy. Effectual Calling The Books of the Old Testament as a Whole. 1 the Province of Particular Introduction is to Consider the Books of the Bible Separately... "He is the Rock, his Work is Perfect. For all his Ways are Judgment. A God of Truth, and Without Iniquity, Just and Right is He. |