Micah 6:3-8

CRITICAL NOTES.]

Micah 6:3. What] opens the suit. Israel, tired with the dealings of God, had backslided from him. Wearied] By demanding what is irksome (Isaiah 43:23; 1 John 5:3); or failing to perform what is promised (Jeremiah 2:31).

Micah 6:4. For] God had done good only, deliverance from Egypt and guidance by Moses the chief proofs of it.

Micah 6:5. Now] A very tender word, like our “do now remember,” or “do remember,” beseeching instead of commanding [Pusey]. The special period mentioned and the wonderful acts performed in it display the justice, mercy, and righteousness of God (Judges 5:11; Psalms 24:5).

Micah 6:6.] Remembrance calls ingratitude to mind, and leads to inquiries. Come] (Deuteronomy 23:5.) God enthroned on high (Isaiah 57:15; Psalms 115:3. Burnt] Prescribed Leviticus 1. Calves] Thought to be most important (Leviticus 9:2).

Micah 6:7.] “In case of calves value is heightened by quality, in rams by quantity” [Keil]. Climax culminates in first-born. lint this only, of external, heathen origin, atones for sin by sin.

Micah 6:8.] God has showed them in the moral law that he requires; not outward sacrifices of any kind; but the fulfilment of moral obligations in three ways—do justly, love mercy (which are the sum of the second table), and walk humbly, i.e. as a holy nation should, in fellowship with God (cf. Deuteronomy 8:14; Deuteronomy 10:12; 1 Samuel 15:22).

WEARINESS IN GOD’S SERVICE UNJUSTIFIABLE.—Micah 6:3

Many, like Israel, are weary in the service of God, complain of their lot, and seek to return to the world. God pleads with such, proves that their conduct is unjustifiable. No wrong has been done to them; on the other hand, they have sinned against God. “Wherein have I wearied thee?”

I. God’s claims upon men are just. “O my people.” Israel were God’s people by covenant relationship. God chose them and they promised to serve him. All men are God’s by creation and providence. They are raised to this rank and gifted in their mind by him. Hence God has a just claim upon their homage and life. To refuse is ingratitude and insult.

II. God’s commands are reasonable. God does not demand what is impossible or unreasonable. He does not, like an Eastern tyrant, compel men to serve him with rigour and hardships. God might weary them by unlawful requirements (Isaiah 43:23); or unfulfilled promises (Jeremiah 2:31); but they weary him with their iniquities (Isaiah 43:24). “His commands are not grievous,” why then complain or get wearied? “What iniquity have your fathers found in me?”

III. God’s kindness is remarkable. “I brought thee up out of the land of Egypt,” &c Israel were specially blessed.

1. They were redeemed from bondage. “And redeemed thee out of the house of servants.” Instead of a nation of slaves they were priests to God.

2. They were guided in the wilderness. “I sent before thee Moses, Aaron, and Miriam.” They had instruction, intercession, and praise.

3. They were defended in their progress. The power of Balak and the device of Balaam were frustrated, and the curse was turned into a blessing. From Shittim to Gilgal their progress was safe and triumphant. God could have done no more for them, yet they “forgot God their Saviour, who had done great things in Egypt; wondrous things in the land of Ham.” In the review of our life we see goodness and mercy, and abundant reason for gratitude. In deliverance from trouble and the destruction of the enemy, we may read the fulfilment of the promise and the display of the righteousness of God. “Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men!”

MAN’S QUESTIONS AND GOD’S ANSWERS.—Micah 6:6

Come before God not merely with respect, like bowing to a superior—but come with acceptance, in honour and duty (Deuteronomy 23:5; Psalms 105:2). In whatever spirit these words were uttered, they indicate the importance and necessity of coming to God. They are the recurring question, pressing upon all ages and all individuals—“How shall man be just with God?” They set forth God’s answer to the question and specify the way of acceptance before him.

I. Man’s questions. “Wherewith shall I come,” &c. Convicted by the previous appeal the people inquire how Jehovah may be appeased.

1. By external forms? “With burnt offerings—with calves of a year old?” Men naturally cling first to outward forms, trust to customary rites to heal the schism of the soul. They are liberal in their offerings, zealous in their profession, and ready to sacrifice anything for peace of conscience. But the blood of bulls and of goats cannot take away sin.

2. By human sacrifices? “Shall I give my firstborn?” Nations have “burnt their children in the fire” (2 Kings 17:31). They have been driven to desperation in their sin and superstitions, and sought to please God by inventions of their own. Jewish rites and heathen sacrifices were alike in vain. No spotless beast nor human blood could quench the fire of the soul. “There was wanting,” says Porphyry, “some universal method of delivering men’s souls, which no sect of philosophy had ever yet found out.”

II. God’s answer to man’s questions. God has revealed his will to man and showed what is required from him.

1. It is revealed in the written word of God. “He hath showed thee, O man.” In the Scriptures we have an answer to the questions of the soul and the problems of life. Without the Bible man is in the dark. The world by wisdom knew not God. The light of nature is insufficient, and the doings of providence say, It is not in me. We have no need to guess nor grope the way, “the word is nigh unto thee.”

2. It is declared by the servants of God. The prophet plainly declares what God requires. Nothing ceremonial, nothing impracticable. Three things are specially mentioned.

(1) To do justly. Not mere profession, but practice. Justice to God and integrity to man in all our dealings. God’s religion destroys injustice and oppression. We must do injury to none, but right to all. Render to all their due.

(2) To love mercy. We must not only be just, but kind to all. Our mercy, like God’s, must be allied with equity. We must not merely show mercy but love and delight in mercy. Mercy gives more than justice demands. The hard exacting man is not a child of God. “Be ye therefore merciful, as your Father also is merciful.”

(3) To walk humbly with God. To walk with God implies reconciliation, faith, and constant intercourse (Genesis 17:1; Hebrews 11:5). This is the essence of religion and the whole duty of man (Ecclesiastes 12:13). This is what God requires from us. The heart, not outward forms; sincerity and truth, not fair profession. “And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul?”

IS IT NOT TRUE.—Micah 6:6

Our knowledge of good and evil comes from God. Conscience uninstructed by him is useless. Some things which only seem to be good are sought after most diligently by men who are strictly conscientious. Other things good in themselves, which seem undesirable, are eschewed by the same persons. Human conscience is a depraved conscience. In the text we read the doctrine that God has showed to man that which is both acceptable to himself and profitable to us.

I. The revelation. He hath showed,

1. “What he has revealed. Himself as the chief good. His attributes a subject for praise. His service delightful employment. His favour of infinite value.

2. How he has revealed these things.

(1) By nature. Here he faintly exhibits somewhat of himself.
(2) By history, especially inspired history.
(3) By Jesus Christ. Whatever nature or history has taught, by Jesus is amplified and confirmed. By him we behold the Father’s loving-kindness, tender mercy, forbearing grace.
(4) By our own experience. We are convinced of the blessedness of holiness, of justice, of a humble walk with God; indeed of everything the Lord has declared is good.

II. The requisition. God does not show us what is good merely to enlarge our knowledge, but to insure our service. Every good thing if rightly used redounds to his glory.

1. He requires us to demonstrate our knowledge. The light must not be put under a bushel. The man who hid his Lord’s money was condemned.

2. He requires us to display this in a particular way.

(1) To do justly. It is not enough to speak fairly. Unpractical religion is unscriptural religion.
(2) To love mercy. It is not enough to do merely from a sense of duty. We must delight in the things of God.
(3) To walk humbly with thy God. Nor does God require deeds of justice and love of mercy, without dispensing that grace without which these things can exist. In order to do justly we are invited to walk with God, deserving his justice, receiving his mercy. As a little child, observe the Father’s practice, and as far as you can do like him [Stems and Twigs].

HOMILETIC HINTS AND OUTLINES

Micah 6:4. Remember, &c. I. God’s dealings with his people attest—

1. His love;
2. His faithfulness; and
3. His power. II. These dealings are often forgotten. This displays,
1. Thoughtlessness, and
2. Ingratitude. “Micah speaks by a rare idiom of the righteousnesses of the Lord, each act of mercy being a separate effluence of his righteousness. The very names of the places suggest the righteous acts of God, the unrighteous of Israel” [Pusey].

Micah 6:8. Showed good.

1. The thing desired. Good. “Who will show us any good?” Righteousness, love, justice, and humility. II. The method of getting it. God reveals it, hath showed thee. It is not a discovery of man, &c. “Do justly. To do judgment are, chiefly, all acts of equity; to love mercy, all deeds of love. Judgment is what right requires; mercy, what love. Yet, secondarily, to do judgment is to pass righteous judgment in all cases; and so, as to others, judge not according to the appearance, but judge righteous judgment; and as to one’s self also. Judge equitably and kindly of others, humbly of thyself. He addeth, love mercy; being merciful out of love, not of necessity, for God loveth a cheerful giver (2 Corinthians 9:7). These acts contain the whole duty of man, corresponding with and formed upon the mercy and justice of God (Psalms 101:1; Psalms 61:7). All which is due, any how, or in any way, is of judgment; all which is free toward man, although not free toward God, is of mercy. There remains, walk humbly with thy God; not bow thyself only before him, as they had offered (Micah 6:6); nor, again, walk with him only, as did Enoch, Noah, Abraham, Job; but walk humbly (lit. bow down the going). Yet still with thy God; never lifting up thyself, never sleeping, never standing still, but ever walking on, yet ever casting thyself down; and the more thou goest on in grace, the more cast thyself down, as our Lord saith, Luke 17:10” [Pusey].

A good man, like a good angel, is ever in God’s presence, and must therefore walk worthy of the vocation wherewith he is called (Ephesians 4:1), with all modesty of demeanour, especially when he draweth nigh to God in holy exercises. Then it must be his care to exercise three-fold humility. First precedent: before he sets upon God’s service, he must in heart devote and dedicate all that he is and hath as a due debt to the Almighty, saying with David, It is of thine own, Lord (1 Chronicles 29:14). The second is concomitant; when in the performance of good duties he hath grace (this lovely grace of humility especially), “whereby he may serve God acceptably” (Hebrews 12:28); which is an awful respect to the Divine Majesty with whom we have to do (Hebrews 4:13). The third is subsequent; when having done his best he is dejected with a sense of his failings, and looking on his plumes he is abashed before God. As many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God (Trapp).

Walk humbly.

1. In prosperity; for God is our benefactor. Everything comes from him.

2. In adversity; for he corrects in wisdom and truth.

3. In all circumstances of life; for he disposes our lot. We are dependent creatures. Our times are in his hands. Wait upon God. He will renew your strength and guide your life.

To doubt thy goodness would be base

Ingratitude in me:

Past favours shall renew my hopes,

And fix my faith in thee.

ILLUSTRATIONS TO CHAPTER 6

Micah 6:3.Well fare their hearts who will not only wear out their shoes, but also their feet, in God’s service, and yet gain not a shoe latchet thereby [Thos. Fuller].

Remember. Wherever thou be, let the voice of God be still in thine ear. My son, return inwardly to thy heart, abstract thyself from all things, and mind me only [Leighton].

Micah 6:6. God desires not merely outward virtue, but inward purity, and the penitent’s sense of sin is greatly deepened as with astonishment he discovers this truth, and how far he is from satisfying the Divine command. Always has the Holy One estimated men by their inner nature, and not by their outward professions; to him the inward is as visible as the outward, and he rightly judges that the essential character of an action lies in the motive of him who works it [Spurgeon].