The Pulpit Commentary — Micah — Section 97

hnve found satisfactory answers to tbom. 2. "To love mercy." Mercy is more th~11 justice, just as" a good man" is more than a merely" righteous" one (Rom. v. 7). Th,r lack of it may arise from hardness of character, or from never having passed through ·the tomptatiorls 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 (Prov. xxi. 21; Matt. v. 7; Luke vi. 32--36). Such a disposition is incompatible with spiritual pride. But lest a just and benevolent man should be tempted to pride himselr and to rely on his outward conduct, we are reminded of God's last requirement. 3. " To walk humbly with thy God." Here the fi.r~t table of the Decalogue and the law of the gospel are combined. " Walk with God." How can ihe sinner, except he be reconciled (Amos iii. 3)? Hence the need of peace in God's appointed way. Thie 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 Gud's own appointed and .accepted atonement (Rom. iv. 4, 5; 1 John iii. 23). To "submit" to this righteous- ness of God requires a humbling of many a proud hrnrt. 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, be .replied" Humility;" and when asked what was the second and the third, answered in the same way. Therefore walk hnmbly, 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 ii. 11-14).-E. S. P. Ver. 9.-The voice of the rod. God's voice has often called to Jerusalem in mercy .and in warning; now it cries in judgment-it is the voice of the rod. Notice- L THE BINB THAT OALL FOR IT. In the context many of the chief national sins ari, -once more enumerated, such as ill-gotten gains (ver. 10), false weights and measures '(vers. 10, 11), oppression of the poor by the petty magnates of the city (ver. 12), habitual fraud and falsehood (ver. 12). Apply these illustrations to some of England's national sins. But as though these were not enough, there were added thereto the ,sine of the darkest period of the northern kingdom, viz. from Omri to Jehu (see ver. 16 margin, " He doth much. keep," i.e. does diligently keep such statutes as these rather than the statutes of Jehovah, which his people are exhorted diligently to keep, Exod. xv. 26, etc.). These sins included the establishment of idolatry and all the ,immoralities associated with Baal-worship, the persecution of God's faithful servants ,(1 Kings xviii. 13; :xi.x. 10; xxii. 27), and oppression even by the highest (e.g. Naboth). In the days of Ahaz the kingdom of Judah sank to such a level as this. All these evils were concentrated at Jerusalem, so that it is to this city the rod appeals. II. 'fHE MESSAGES IT BRINGS. Some elements of distinct retributive justice are discernible. 1. Uneasiness, from consciousness of guilt, while pursuing and seeking ,to enjoy their nefarious courses (ver. 11 margin," Shall I be pure,'' etc.?). Conscience may be like an Elijah confronting Ahab in Naboth's vineyard. Iilllllt.: Shakespeare's ·Richard III. 2. As they defrauded the poor, so should they be bitterly disappointed when seeking the fruit of their own labour (ver. 14; Eccles. vi.1, 2). 3. Their labour would be for the benefit of others, and all their efforts to secure it for themselves would be as much frustrated as were the toilsome labou.rs of those whom they had <lefrauded (vers. 14, 15). For they can save nothing from the hand of God. 4. Thus their wounds would be incurable (ver. 13), and their ill-gotten gain a treasure of wrath (Jas, v. 1-4). 6. These luxurious a.nd delicate ones should become a scandal a.ud a. reproach to all around them (ver.16). III. THE BPIBIT THAT WILL BILENOE IT. 1. Recognizing God's hand as holding it. He "h11th appointed it." (Illustrate from Isa. x. 5; Jer. xl vii. 6, 7; so now Amos iii. 6.) 2. Listening to God's voice speaking through it. Their great sin in the past hati been the disregard of God's voice (Isa. x.lviii.18; Jer. xiii. 15-17). The voices of entreaty and warning were not heard, so now the voice of chastisement speaks. Yet even in tho time of such chastisement there might be hope (Prov. i. 24-27, 33; and see Lev. xxvi. 40-45). 3. Honouring God's Name. "The man of wisdom shall see thy .Name," God's Name declares his character, and_ it is his character as a holy God  100 THE BOOK OF MICAH. [en. VI. 1-16'.