Homilist Micah 6:6-8 With which shall I come before the LORD, and bow myself before the high God? shall I come before him with burnt offerings… It is not that God has withdrawn from us; it is that we are alienated from Him by wicked works. Here is one of the world's cries. Where can we get a satisfying response? There are only three answers — 1. That which has reference to the presentation of sacrifices. This is the way in which the heathen have sought to bridge the gulf between themselves and their Maker. Yes, and the old Hebrew too. Millions of victims have been slain, and oceans of blood have been shed. But is this satisfactory? To say that we are to return to God through sacrifices, however costly and abundant, is not quite sufficient. In the first place, it is repugnant to our reason to suppose that such sacrifices can be acceptable to the God of love and mercy. In the second place, it is opposed to the declarations of the Bible. "For thou desirest not sacrifice; else would I give it. Thou delightest not in burnt offering" (Psalm 2:16). "To what purpose is the multitude of your sacrifices unto Me? saith the Lord" (Isaiah 1:11). "And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering" (Isaiah 40:16). "None of them can by any means redeem his brother, nor give to God a ransom for him: for the redemption of their soul is precious, and it ceaseth forever" (Psalm 49:7, 8). And in the third place, such sacrifices, as a fact, have never removed from man this feeling of distance from his Maker. The gulf remains as deep and broad though the cattle upon a thousand hills were offered. 2. There is that which has reference to a right moral conduct. "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 just what philosophy would say. Think the true, love the good, and do the right, and you will be accepted of your Maker — you will come back into a friendly state with Him. This is satisfactory so far as it goes; for to do the right thing is reconciliation with heaven. Those who live a holy life walk with God, and are happy in His fellowship. But the question is, How to come into this morally right state? And the philosophy which presents this method has no answer to this question. 3. There is that which has reference to the intervention of Christ. This is the answer of the Bible. It teaches that Christ is man's way back to fellowship with his Maker. "I am the way: no man cometh unto the Father, but by Me." "Through Him we both have access by one Spirit unto the Father" (Ephesians 2:18). But, now, in order to see the satisfactoriness of this answer, it may be necessary to ask the question, In what way does Christ bring man into fellowship with God? Negatively — First: Not by repealing any of the laws of moral obligation binding on man. Christ's intervention did not render man in the slightest degree less bound to obey every precept in heaven's moral code. That code is as immutable as God Himself, Secondly: Not by dispensing with any of the settled conditions of spiritual culture and improvement. Christ does not make men good in any miraculous way. Observation, reflection, study, resolution, faith, practice, these are the means by which souls must ever advance. Thirdly: Not by effecting any change in the Divine mind. The mission of Christ was the effect — not the cause — of God's love. Christ was its messenger and minister, not its creator. Nor did He change God's purpose. It was according to His eternal purpose that Christ came, and to work that purpose out was Christ's mission. What, then, does He do? He is the Reconciler. He reconciles not God to man, but man to God. "God was in Christ, reconciling the world unto Himself." In Christ, as the reconciler or remover of this felt distance between man and his Maker, we discover a twofold adaptation of the most perfect kind. I. IN HIM WE SEE A SPECIAL APPROACH OF GOD TO MAN. In Christ there is a change in the Divine manifestation. He in Christ comes to man in man's own nature. "God is manifest in the flesh." In man He reveals the image of His invisible self. In this manifestation two great obstructions to man's union to God are removed. 1. The obstruction of inappreciableness. God in nature is so vast as to be inappreciable by man, but in the Man Christ He comes within our horizon, and within the compass of our faculties. 2. The obstruction of guilty dread. Was there an obstruction to this union on God's part? If so, who shall describe its nature? Men, the world over, feel that they have sinned, and are liable to a terrible punishment. This sense of guilt hangs as a portentous cloud over the soul of the world. Men, by millions, often stagger with horror under its black shadow, and anxiously seek some shelter from the threatened storm. This guilty dread first drove man from his Maker. "I heard Thy voice in the garden, and I was afraid." The soul, from the laws of its nature, flees from the object of its dread. Fear is the centrifugal force of the spirit; it drives it from its Maker. This dread of God is as universal as sin, and as deep as the heart of humanity. It accounts for all the horrid views that men have of their Maker, and for all their hostility to Him in heart and life. Now, how does God in Christ remove this? He comes to man in just such a form as is adapted to expel fear, and inspire hope and trust. In what form could He come but in the form of a man to effect this? Would a revelation of Himself in all His absolute glory do it? No! this, if it could be borne by mortals, would only raise the terror to a more overwhelming degree. Would a revelation of Himself through angelic natures do it? The Eternal, to disarm man of this terrible fear, comes to him in man's own nature. Are you afraid of a Teacher, who, free from all assumption of superiority, scholastic stiffness, and pedantic utterance, mingles with the crowd, and utters truth the most lofty to the imagination, the most reasonable to the intellect, the most real to the conscience, the most inspiring and ennobling to the heart? Transport yourselves in thought to the mountains of Capernaum, and the shores of Galilee, and listen to Him who speaks as "never man spake." God is in that Teacher, and through Him He says, "It is I, be not afraid." Are you afraid of a Philanthropist, the most tender in heart, the most earnest in affection, the most race wide in sympathy? Follow Jesus of Nazareth during the three years of His public life, as He goes "about doing good." Count the diseased that He heals, the hungry that He feeds, and the disconsolate that He comforts. II. IN HIM WE SEE A SPECIAL ATTRACTION OF MAN TO GOD. This is another step. He not only comes to man, but He attracts man to Himself. He does this — 1. By awakening the highest gratitude. Gratitude attracts, draws the soul into loving sympathy with its benefactor. Kindness is a magnet that draws the object to its author. God in Christ displays such infinite mercy as is adapted to inspire the soul with the strongest gratitude. Where is there mercy like this? He loved us and gave Himself for us. 2. He does this by awakening the highest love. Love attracts, love draws us into the presence of its object and makes us one with it, feel as it feels, and move as it moves. God in Christ is moral beauty in its sublimest form. All conceivable virtues centre there, and radiate thence, in infinite perfection. Holiness, as it streams directly from the Absolute One, would be too strong for our vision, would dazzle and confound us, but in Christ it comes mildly and fascinatingly, reflected through the humanities of our nature. 3. He does this by awakening the highest hope. Hope draws the heart to its object, Thus we are drawn to Him. We feel that "our fellowship is with the Father, and with His Son, Jesus Christ." (Homilist.) Parallel Verses KJV: 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? |
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