Micah 6:6-8

6. Wherewith shall I come before the Lord, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old?

6. In quo occurram Jehovae? Incurvabo me coram Deo excelso? Occurramne ei in holocaustis? In vitulis anniculis?

7. Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?

7. An complacitum erit Jehovae in millibus arietum? In decem millibus vallium olei (vel, pinguedinis?) An dabo primogenitum peccatum meum (hoc est, piaculum peccati mei? Fructum ventris mei, piaculum sceleris animae mea?

8. 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?

8. Indicavit tibi, homo, quid bonum; et quid Jehova quaerit abs te nisi facere judicium et deligere clementiam (vel, bonitatem,) et humiliari ut ambules cum Deo tuo.


The Prophet now inquires, as in the name of the people, what was necessary to be done: and he takes these two principles as granted, -- that the people were without any excuse, and were forced to confess their sin, -- and that God had hitherto contended with them for no other end and with no other design, but to restore the people to the right way; for if his purpose had only been to condemn the people for their wickedness, there would have been no need of these questions. But the Prophet shows what has been often stated before, -- that whenever God chides his people, he opens to them the door of hope as to their salvation, provided those who have sinned repent. As this then must have been well known to all the Jews, the Prophet here asks, as with their mouth, what was to be done.

He thus introduces them as inquiring, With what shall I approach Jehovah, and bow down before the high God? 1

Shall I approach him with burnt-offerings, 2 with calves of a year old? But at the same time there is no doubt, but that he indirectly refers to that foolish notion, by which men for the most part deceive themselves; for when they are proved guilty, they indeed know that there is no remedy for them, except they reconcile themselves to God: but yet they pretend by circuitous courses to approach God, while they desire to be ever far away from him. This dissimulation has always prevailed in the world, and it now prevails: they see that they whom God convicts and their own conscience condemns, cannot rest in safety. Hence they wish to discharge their duty towards God as a matter of necessity; but at the same time they seek some fictitious modes of reconciliation, as though it were enough to flatter God, as though he could be pacified like a child with some frivolous trifles. The Prophet therefore detects this wickedness, which had ever been too prevalent among them; as though he said, -- "I see what ye are about to say; for there is no need of contending longer; as ye have nothing to object to God, and he has things innumerable to allege against you: ye are then more than condemned; but yet ye will perhaps say what has been usually alleged by you and always by hypocrites, even this, -- 'We wish to be reconciled to God, and we confess our faults and seek pardon; let God in the meantime show himself ready to be reconciled to us, while we offer to him sacrifices.'" There is then no doubt, but that the Prophet derided this folly, which has ever prevailed in the hearts of men: they ever think that God can be pacified by outward rites and frivolous performances.

He afterwards adds, He has proclaimed to thee what is good. The Prophet reproves the hypocrisy by which the Jews willfully deceived themselves, as though he said, -- "Ye indeed pretend some concern for religion when ye approach God in prayer; but this your religion is nothing; it is nothing else than shamelessly to dissemble; for ye sin not either through ignorance or misconception, but ye treat God with mockery." -- How so? "Because the Law teaches you with sufficient clearness what God requires from you; does it not plainly enough show you what is true reconciliation? But ye close your eyes to the teaching of the Law, and in the meantime pretend ignorance. This is extremely childish. God has already proclaimed what is good, even to do judgment, to love kindness and to walk humbly with God." We now perceive the design of the Prophet.

As then he says here, With what shall I appear before God? we must bear in mind, that as soon as God condescends to enter into trial with men, the cause is decided; for it is no doubtful contention. When men litigate one with another, there is no cause so good but what an opposite party can darken by sophistries. But the Prophet intimates that men lose all their labor by evasions, when God summons them to a trial. This is one thing. He also shows what deep roots hypocrisy has in the hearts of all, for they ever deceive themselves and try to deceive God. How comes it that men, proved guilty, do not immediately and in the right way retake themselves to God, but that they ever seek windings? How is this? It is not because they have any doubt about what is right except they willfully deceive themselves, but because they dissemble and willfully seek the subterfuges of error. It hence appears that men perversely go astray when ever they repent not as they ought, and bring not to God a real integrity of heart. And hence it also appears that the whole world which continues in its superstitions is without excuse. For if we scrutinize the intentions of men, it will at length come to this, -- that men carefully and anxiously seek various superstitions, because they are unwilling to come before God and to devote themselves to him, without some dissembling and hypocrisy. Since it is so, certain it is, that all who desire to pacify God with their own ceremonies and other trifles cannot by any pretext escape. What is said here is at the same time strictly addressed to the Jews, who had been instructed in the teaching of the Law: and such are the Papists of this day; though they spread forth specious pretenses to excuse their ignorance, they may yet be refuted by this one fact, -- that God has prescribed clearly and distinctly enough what he requires: but they wish to be ignorant of this; hence their error is at all times wilful. We ought especially to notice this in the words of the Prophet; but I cannot proceed farther now.


Grant, Almighty God, that as thou hast made known to us thy Law, and hast also added thy Gospel, in which thou callest us to thy service, and also invites us with all kindness to partake of thy grace, -- O grant, that we may not be deaf, either to thy command or to the promises of thy mercy, but render ourselves in both instances submissive to thee and so learn to devote all our faculties to thee, that we may in truth avow that a rule of a holy and religious life has been delivered to us in thy law, and that we may also firmly adhere to thy promises, lest through any of the allurements of the world, or through the flatteries and crafts of Satan thou shouldest suffer our minds to be drawn away from that love which thou hast once manifested to us in thine only-begotten Son and in which thou daily confirmest us by the teaching of the Gospel, until we at length shall come to the full enjoyment of this love in that celestial inheritance, which has been purchased for us by the blood of thy only Son. Amen.

Lecture Ninety-fourth

We have seen in the last lecture that hypocrites inquire how God is to be pacified, as though they were very solicitous about the performance of their duty; and that in the meantime these are mere disguises; for by circuitous windings they turn here and there, and never wish to come directly to God. The way might have been easily known by them; but they closed their eyes, and at the same time pretended that they had some concern for religion. And this is also very commonly the case in our day; and common experience, if any one opens his eyes, clearly proves this, -- that the ungodly, who deal not sincerely with God, profess a very great concern, as though they were wholly intent on serving God, and yet turn aside here and there, and seek many bypaths, (diverticula,) that they may not be constrained to present themselves before God. We have already seen, that this false pretense is fully exposed, inasmuch as God has enough, and more than enough, demonstrated in his Law, what he approves and what he requires from men. Why then do hypocrites, as still uncertain, make the inquiry? It is because they are willfully blind at mid-day; for the doctrine of the Law ought to have been to them as a lamp to direct their steps; but they smother this light, yea, they do what they can wholly to extinguish it: they ask, as though perplexed, how can we pacify God?

But it ought also to be observed, (for the Prophet says, Shall I give my first-born, and the fruit of my loins, as an expiation for my soul? 3) that hypocrites will withhold nothing, provided they are not to devote themselves to God. We see the same thing under the Papacy at this day; they spare no expense, nor even the greatest toils: provided the ungodly have always a freedom to live in sin, they will easily grant to God all other things. For through a false conceit they make a sort of agreement with God: if they mortify themselves, and toil in ceremonies, and if they pour forth some portion of their money, if they sometimes deprive nature of its support, if with fastings and by other things, they afflict themselves, they think that by these means they have fully performed their duties. But these are frivolous trifles; for in the meantime they consider themselves exempt from the duty of obeying God. Being yet unwilling to be regarded as alienated from God, they, at the same time, obtrude on him their meritorious works, to prevent his judgment, and to exempt themselves from the necessity of doing the principal thing, that which he especially requires -- to bring a sincere heart. Thus then hypocrites wish to divide things with God, that they may remain within such as they are; and they spread forth outwardly many frivolous things for the purpose of pacifying him. And this is the reason why the Prophet says now, Shall I give my first-born? for hypocrites wish to appear as though they were burning with the greatest zeal, -- "Rather than that God should remain angry with me, I would not spare the life of my first-born; I would rather be the executioner of my own son: in short, nothing is so valuable to me, which I would not be really to part with, that God may be propitious to me." This indeed is what they boast with their mouth; but at the same time they will not offer their heart as a sacrifice to God: and as they deal dishonestly with God, we see that all is nothing but dissimulation.

If any one objects, and says, -- that the other rites, of which the Prophet speaks here, had been enjoined by God's Law, the answer is easy; but I shall not now but briefly touch on what I have elsewhere more largely handled: The Prophet denies, that sacrifices avail any thing for the purpose of propitiating God. This may seem inconsistent with the teaching of the Law, but in fact it altogether agrees with it. God indeed wished sacrifices to be offered to him; and then this promise was always added, Iniquity shall be atoned. But the object must be noticed; for God did not command sacrifices, as though they were of themselves of any worth; but he intended to lead the ancient people by such exercises to repentance and faith. It was therefore his design to remind the Jews that they did no good, except they themselves became sacrifices; and it was also his will that they should look to the only true sacrifice, by which all sins are expiated. But hypocrites, like falsifiers of documents, abused the command of God, and adulterated the sacrifices themselves. It was then a profane sacrilege for them to think that God would be propitious to them, if they offered many oxen and calves and lambs. It was the same thing as if one asked the way, and after having known it, rested quietly and never moved a foot. God had shown the way, by which the Jews might come to repentance and faith: and they ought to have walked in it; but they wickedly trifled with God; for they thought that it would be a satisfaction to his justice, if they only performed outward rites. Whenever then the Prophets in God's name repudiate sacrifices, the abuse, by which God's Law was corrupted, is ever to be considered, that is, when the Jews brought sacrifices, only, and had no respect to the end in view, and did not exercise themselves in repentance and faith. It is for this reason that our Prophet declares, that all sacrifices were of no account before God, but were vain things: they were so, when they were separated from their right end.

He then says that God had shown by his Law what is good; and then he adds what it is, to do justice, to love mercy, or kindness, and to be humbled before God. It is evident that, in the two first particulars, he refers to the second table of the Law; that is to do justice, and to love mercy. 4 Nor is it a matter of wonder that the Prophet begins with the duties of love; for though in order the worship of God precedes these duties, and ought rightly to be so regarded, yet justice, which is to be exercised towards men, is the real evidence of true religion. The Prophet, therefore, mentions justice and mercy, not that God casts aside that which is principal -- the worship of his name; but he shows, by evidences or effects, what true religion is. Hypocrites place all holiness in external rites; but God requires what is very different; for his worship is spiritual. But as hypocrites can make a show of great zeal and of great solicitude in the outward worship of God, the Prophets try the conduct of men in another way, by inquiring whether they act justly and kindly towards one another, whether they are free from all fraud and violence, whether they observe justice and show mercy. This is the way our Prophet now follows, when he says, that God's Law prescribes what is good, and that is, to do justice -- to observe what is equitable towards men, and also to perform the duties of mercy.

He afterwards adds what in order is first, and that is, to humble thyself to walk with God: 5 it is thus literally, "And to be humble in walking with thy God." No doubt, as the name of God is more excellent than any thing in the whole world, so the worship of him ought to be regarded as of more importance than all those duties by which we prove our love towards men. But the Prophet, as I have already said, was not so particular in observing order; his main object was to show how men were to prove that they seriously feared God and kept his Law: he afterwards speaks of God's worship. But his manner of speaking, when he says, that men ought to be humble, that they may walk with their God, is worthy of special notice. Condemned, then, is here all pride, and also all the confidence of the flesh: for whosoever arrogates to himself even the least thing, does, in a manner, contend with God as with an opposing party. The true way then of walking with God is, when we thoroughly humble ourselves, yea, when we bring ourselves down to nothing; for it is the very beginning of worshipping and glorifying God when men entertain humble and low opinion of themselves. Let us now proceed --

1 Literally, "the god of the height," that is, of heaven, Mwrm yhla. See Psalm 68:18.

2 This clause is omitted in my Latin copy; and viewing it as an accidental omission, I have supplied it.--Ed.

3 The substance of the two lines is given here, not in their literal version. He evidently gives somewhat a different meaning from our translation; and probably the original admits better of the construction adopted here. If esp, a transgression or trespass, be taken for a trespass-offering, and hajx, for a sin-offering, as it is often, then the rendering would be this,--

Shall I make my first-born my trespass-offering,
The fruit of my loins a sin-offering for my soul?

The verb Ntn is not only to give, to present, to offer, but also to make, to constitute, to appoint. But if the first be rendered transgression, the law of parallelism requires that the second should be rendered sin.--Ed.

4 The expression is remarkable--to love mercy, or benevolence, beneficence, or kindness; it is not only to show mercy or kindness, but to love it, so as to take pleasure and delight in it.--Ed.

5 The words are, KyhlaaMe tkl enuhw. The verb enu occurs nowhere else but as a passive participle in Proverbs 11:2; but its meaning there is evident, for it is opposed to pride, Nwdz, which means a swelling pride, such as fills one with high notions of one's self. Then the opposite of this is to be humble from a sense of one's own emptiness. As it is here to the infinitive Hiphil, its literal meaning is what Calvin assigns to it--tohumble one's self. And the best rendering of this line would be--"And to humble thyself to walk with God." The Septuagint renders it etoimon enai--to be ready; Theodotion, asfalizou; Vulgate, solicitum. But these seem not to have understood the word. The Welsh version is exactly and literally the Hebrew--Ac ymostwng I rodio gyda 'th Dduw. Gostwng is to humble, and by adding ym, and dropping the g, the verb has exactly the meaning of the Hiphil in Hebrew--to humble one's self. They are, indeed, some verbs in Welsh which admit of all the modifications of the Hebrew verbs, being active, passive, causative, and reflective.--Ed.


Back to

These files are public domain. This electronic edition was downloaded from the Christian Classics Ethereal Library.