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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 (169) 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’ 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: (170) it is thus literally, “ 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’ 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 —
(169) 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.
(170) The words are, והצנע לכת עםאלהיך. The verb צנע occurs nowhere else but as a passive participle in Pro_11:2; but its meaning there is evident, for it is opposed to pride, זדון, which means a swelling pride, such as fills one with high notions of one’ self. Then the opposite of this is to be humble from a sense of one’ own emptiness. As it is here to the infinitive Hiphil, its literal meaning is what Calvin assigns to it — tohumble one’ self. And the best rendering of this line would be — “ to humble thyself to walk with God.” The Septuagint renders it ετοιμον εναι — to be ready; Theodotion, ασφαλιζου; Vulgate, solicitum But these seem not to have understood the word. The Welsh version is exactly and literally the Hebrew — (lang. cy) Ac ymostwng I rodio gyda ‘ Dduw. Gostwng is to humble, and by adding (lang. cy) ym and dropping the g, the verb has exactly the meaning of the Hiphil in Hebrew— humble one’ 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.