Man's yearning for his Maker.
The prophet supposes that his earnest appeals have had some effect that the people are stirred from their senselessness, and are beginning to feel after God. Overwhelmed with a consciousness of sin, they dare not approach him as they are. Their hesitation and their self-communing are like those of the prodigal in the far country when he came to himself. The sense of distance between the finite and the infinite, between the sin-stained and the holy, is oppressive and painful, and it finds expression in the words of our text.
I. THE ANXIOUS INQUIRY. "Wherewith shall I come before the Lord, and bow myself before the high God?" Whether men wish to do so or not, they are bound by the inexorable laws of God to appear before him. They may come as sinners, casting themselves upon his mercy, as David and the publican came; but they must come, on the last great day, as responsible creatures, to give an account of the deeds done in the body, whether they are good or bad. It is not as a race, or even as families, that judgment will be received by men, but by each in his individual capacity. Hence the wise man asks himself," Wherewith shall I come before the Lord?"
1. This implies belief in a personal God. There is no conception here or elsewhere in Scripture of the world being ruled by an impersonal Power, by a tendency which makes for righteousness. Such theories are in the long run destructive of the sense of personal accountability, and therefore fatal to the basis on which moral law rests.
2. This implies conviction of sin. Else why this nameless dread, and this notion of sin offering? It matters not how it is aroused, whether by tender touches of Divine love or by fervid appeals by inspired messengers; nor is it of consequence whether the sins were those of omission or of commission; but in some form, and by some means, a sense of sin is aroused in most men by the power of the Holy Spirit, whose office it is to "convince the world of sin, of righteousness, and of a judgment to come."
3. This implies willingness to make some sacrifice. Even the heathen have had the innate consciousness that without the shedding of blood there is no remission. The Jews had a divinely ordained and most elaborate system of sacrifice, which kept this idea before their minds, in all the changeful conditions of life. But they were taught that it was not these outward and visible offerings which atoned for sin. "Thou desirest not sacrifice, else would I give it," etc. "Lebanon is not sufficient to burn" etc. "The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise".
II. THE SATISFACTORY ANSWER. With ever increasing fulness it came, until at last the voice of the Lord Jesus was heard saying, "I am the Way, the Truth, and the Life; no man cometh unto the Father, but by me."
1. Christ Jesus has offered an atonement for us. "Once, in the end of the world, he hath appeared to put away sin by the sacrifice of himself," He has not repealed the morel law; he has not abolished the necessity for means of moral culture; he has not quenched the Divine wrath; but he has revealed (not created) the Divine purpose, and has commended (not purchased) the Divine love. "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us."
2. Christ Jesus has brought God near to us. In him God is manifest in the flesh. "He that hath seen me hath seen the Father."
3. Christ Jesus attracts us to God. Arousing gratitude and confidence, he is the great magnet of human hearts. "And I, if I be lifted up, will draw all men unto me."
III. THE DIVINE REQUIREMENT. "He hath showed 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." This is not required as a means of our Justification, but as an evidence of it. It does not exclude the work of Christ, but presupposes it. But, on the other hand, it effectually refutes the notion that the elect can live as they list. They are only "predestined to be conformed to the image of his Son."
1. "To do justly" involves the discharge of fairly demanded duties both towards God and towards man. We are unjust in our dealings with God when we withhold time and wealth and influence which we are able to devote to him. We are unjust as servants when we render mere eye service; unjust as employers when we look only "on our own things." Buyers and sellers, statesmen and diplomatists, need all hearken to this law.
2. "To love mercy" is to go beyond the strict rights which others may claim of us in the exercise of generosity and pity. "Blessed is he that considereth the poor," etc.; "If thine enemy hunger, feed him."
3. "To walk humbly with God" implies fellowship, constant and real. Reverence and seriousness in the treatment of the Divine revelation; consciousness of the infinitude of truth, and our incapacity to grasp it; lowly submission to our Father's will, when it is contrary to our own wishes; and steadfast progress in the Christian life, as we walk hand in hand with him; are all involved in walking humbly with our God.
"Walking in reverence
Humbly with thee,
Yet from all abject fear
Lovingly free;
E'en as a friend with friend,
Cheered to the journey's end,
Walking with thee."
A.R.