8 Micah now asks and answers the question, “What does the Lord require of you?” He does so in a verse justly regarded as one of the memorable and timeless expressions of OT ethical religion (cf. Jas 1:27). It is a heart’s response to God demonstrated in the basic elements of true religion, as shown to Israel in the social concerns reflected in the Mosaic legislation.
God has told his people what is good. The Mosaic law differentiates between good and bad and reflects God’s will in many areas of their religious and social lives. It indicates what God requires (dāraš, “seeks”) of them. They are to act justly (lit., “do justice,” mišpāṭ). The word “justly” here has the sense of “true religion,” that is, the ethical response to God that has a manifestation in social concerns as well (cf. Note on 3:8). “To love mercy” is freely and willingly to show kindness to others (cf. Notes below). The expression “to walk humbly with your God” means to live in conscious fellowship with God by exercising a spirit of humility before him. These great words recall similar words of our Lord in Matthew 23:23.
The prophet is not suggesting that sacrifice is completely ineffectual and that simply a proper attitude of heart toward God will suffice. In the preceding verse he painted a caricature—a purposefully exaggerated picture—of the sacrificial system to indicate that God has no interest in the multiplication of empty religious acts. Jeremiah 7:22–23 is often appealed to as evidence that the prophets rejected the Levitical system; yet Jeremiah promised that the offerings would be acceptable if the people were obedient (Jer 17:24–26). A similar attitude toward sacrifice is expressed in Psalm 51:16–17, but the succeeding verses show the author to be indicating that the Levitical sacrifices are acceptable to God only when accompanied by a proper attitude of heart toward him (51:18–19).
The ethical requirements of v. 8 do not comprise the way of salvation. Forgiveness of sin was received through the sacrifices. The standards of this verse are for those who are members of the covenantal community and delineate the areas of ethical response that God wants to see in those who share the covenantal obligations.
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? Shall I approach him with burnt-offerings, 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 wilfully 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 labour 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 betake 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 wilfully deceive themselves, but because they dissemble and wilfully 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 pretences 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 invitest 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 religions 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.
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 pretence 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 wilfully 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?) 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 ready 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. 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: 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—
6:8 / Yahweh’s answer to such blasphemy is spoken through Micah. God has showed Israel what is good, verse 8. Through all the long centuries of Israel’s prophetic and cultic activity, carried by story in its oral traditions and set down in its written narratives, God’s will has been shown to his people and made very clear (cf. Luke 16:31; John 5:45–47). That will is what is good, and it is good because it is the will of Yahweh, the Lord and redeemer of Israel’s life. There is no other good outside of God, no virtue, no ideology, no civil, political or religious scheme that can qualify unless it accords with God’s desire for human life. Thus, the Israelite speaker is addressed here as ʾādām, man, mortal, creature before the creator and subject totally to the creator’s definitions of good. God has created human life on this earth, and as its creator, God alone can say what and how it should be lived.
But the Lord is a “gracious God and merciful, slow to anger, and abounding in steadfast love” (Jonah 4:2 rsv; cf. Exod. 34:6; Num 14:18; Ps. 86:5, 15; Joel 2:13; Mic. 7:18), and so once more God spells out the “good” requirements for his impatient and exasperated people’s communion with him, verse 8, telling them that this is what he is “seeking” or “looking for” (Hb. dôrēš, require niv). God wants them to “do mišpāṭ,” which the niv has translated as act justly. The phrase can indicate the performance of justice within a court of law, and certainly that meaning is included here, in accord with Micah’s earlier statements (cf. 2:2, 9; 3:1–3, 10–11). But in this generalized setting, the phrase means to set up every area of Israel’s life in accord with God’s will, and not according to human advantage, comfort, or desire. The “just” society is one in which God’s order for human life is established.
The second requirement then follows naturally—“to love ḥesed,” which the niv translates to love mercy. It is possible to translate the Hebrew noun with “mercy,” but ḥesed’s meaning goes far beyond that. Ḥesed is “covenant love,” being bound together in solidarity with both God and human beings, so that community is established between poor and rich, weak and strong, female and male, slave and free, alien and Israelite (cf. Gal. 3:28), and all care for one another in mutual respect and protection and sharing. Ḥesed binds people together as one in the bundle of life, so that God is not worshiped and obeyed apart from concern for one’s fellow human being (cf. Matt. 5:23–24; Gal. 5:14; 6:2). That is the community solidarity that Israel is to “love”—the verb is ʾāhab, which is used of the deepest love of a wife for her husband or of a child for his or her parent.
The third “good” that God expects from the Israelites in his covenant relation with them is to walk humbly with your God. “To walk with God” means to live with God in constant communion. Here, the nature of that walk is characterized by the hiphil infinitive absolute, haṣnēaʿ, which is translated as the adverb “humbly” in the English. More is involved in the word’s meaning than simply our thoughts of “modest,” “lowly,” or “self—effacing,” as in Isa. 57:15 or 66:2, though certainly that meaning is included here over against Israel’s exasperated blasphemy against its God. It has had the audacity to quarrel and become impatient with this Lord of its life! But the meaning of “humbly” here can also be “attentive,” “paying attention to,” “watching” Yahweh during their journey together. Walking humbly with God is living from God’s word and not one’s own, paying attention to God’s will and not following one’s own desires, turning one’s eyes to God as a servant turns his or her eyes to the master (cf. Ps. 123:2) for guidance, approbation, and correction. It is such a humble walk with God that makes it possible to act justly and to love ḥesed, and thus this requirement sums up the other two. Israel is put in its place here and shown to be lacking. These are the things it should have done but has not done. It stands indicted at the bar of God and can make no further reply.
This instruction is aimed entirely at Israel in this passage, and man is not to be taken in a general sense to include all of humanity, as many have interpreted it. These are requirements laid upon those who stand in covenant with the Lord witnessed to in Old Testament and New. Thus, they are just as surely requirements laid upon the church of Jesus Christ, the people of the new covenant in him.
6:8. Micah then told the nation (O man means any person in Israel) exactly what God did desire from them. God did not want them to be related to Him in only a ritualistic way. God wanted them to be related inwardly—to obey Him because they desired to, not because it was a burden on them. That relationship, which is good (beneficial), involves three things: that individuals (a) act justly (be fair in their dealings with others), (b) love mercy (ḥeseḏ, “loyal love”; i.e., carry through on their commitments to meet others needs), and (c) walk humbly with … God (fellowship with Him in modesty, without arrogance). “Humbly” translates the verb ṣāna‘ (which occurs only here in the OT); it means to be modest. (The adjective ṣānûa‘ occurs only once, in Prov. 11:2.) The Lord had already told them of these demands (Deut. 10:12, 18). Doing justice “is a way of loving mercy, which in turn is a manifestation of walking humbly with God” (James Luther Mays, Micah: A Commentary, p. 142). Many people in Micah’s day were not being just (Micah 2:1–2; 3:1–3; 6:11), or showing loyal love to those to whom they were supposed to be committed (2:8–9; 3:10–11; 6:12), or walking in humble fellowship with God (2:3).
6:8 This verse speaks about the underlying attitudes that must accompany all true worship. what does the Lord require of you: The idea here is that God seeks certain characteristics of true worship from His people. do justly … love mercy … walk humbly: These phrases summarize biblical piety in true worship. The majority of the people of Israel had violated each of these standards repeatedly. The rulers did not know justice (3:1), had no interest in mercy (3:2, 3), and demonstrated no humility (3:11). with your God: It is the Lord who ultimately gives a person strength, courage, and ability to exercise the virtues of godly living.
6:8 — What does the Lord require of you but to do justly, to love mercy, and to walk humbly with your God?
To be a “good Christian” requires more than personal devotions and a warm feeling inside. God wants us to show the outside world what He is doing inside of us—and that takes humble, merciful, just action.
What the Bible Says About
What a tragedy that we have lost our ability to function in society the way God originally intended! He left us here to be a light to our world. People should be able to look our way and see something wonderfully different about us. Not our clothes or our hairstyle—US! The good things God places on the inside of us should show up in practical ways on the outside.
The prophet Micah said it like this: “He has shown you, O man, what is good; and what does the Lord require of you but to do justly, to love mercy, and to walk humbly with your God?” (Mic. 6:8). And don’t think Micah gave an exclusively Old Testament perspective! The New Testament tells us, “Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world” (James 1:27).
This means there should be something different in the way we do business. There should be some clear differences in the way we raise our children. Our marriages should testify to the love of Christ. Those outside the church should feel powerfully attracted to the unity and love they see among believers.
Unfortunately, that rarely happens today. Consequently, our society has a warped view of the person and work of Christ. It is no wonder that so many non-Christians want nothing to do with Christ or His church. They know too many Christians!
We cannot expect anyone to embrace a Savior they know nothing about. We certainly cannot expect them to surrender to a Lord whose servants can’t even get along with each other. As ambassadors for Christ, believers have the God-given responsibility to live in such a way that others see Christ in us. As the body of Christ, we are His hands and His feet. We are His mouthpiece.
Pardon the cliché, but we are the only Jesus most people will ever know.
|See the Life Principles Index for further study:
||24. To live the Christian life is to allow Jesus to live His life in and through us.
|Our society has a warped view
||of the person
6:8 Micah’s terse response (v. 8) indicated they should have known the answer to the rhetorical question. Spiritual blindness had led them to offer everything except the one thing He wanted—a spiritual commitment of the heart from which right behavior would ensue (cf. Dt 10:12–19; Mt 22:37–39). This theme is often represented in the OT (cf. 1Sa 15:22; Is 1:11–20; Jer 7:21–23; Hos 6:6; Am 5:15).
6:8 The Lord desires the primary forms of love—justice (do justice), mercy (love kindness), and faithfulness (walk humbly)—as the expressed response of his people to his redemptive acts (Matt. 23:23; cf. Deut. 10:12–13; 1 Sam. 15:22; Isa. 1:11–17; Hos. 6:6). On the meaning of “justice,” see notes on Isa. 42:1; Jer. 22:3; Amos 5:7. your God. The complement to “my people” (Mic. 6:3, 5).
6:8 Sacrifices cannot replace the need for justice and kindness. The focus on real righteousness anticipates Jesus’ teaching (Matt. 5:23–24; 9:13; 15:10–20) and is fulfilled in Jesus’ own righteousness (Acts 3:14; Rom. 8:1–4).
6:8 does Yahweh ask from you This verse gives the answer to the question the prophet asked in Micah 6:6–7. What God requires is heartfelt love and obedience.
to do justice A proper relationship with God also involves a proper relationship with one’s neighbor. See 3:1; Isa 5:7 and note.
kindness The Hebrew word here often occurs in reference to Yahweh’s covenant with Israel (see Deut 7:9, 12; 1 Kgs 8:23; Neh 1:5).
humbly This Hebrew word occurs only here in the ot. It traditionally has been understood as referring to humility, but it also can indicate carefulness or thoughtfulness.
6:8 Those who believe themselves to be God’s people and who rely on the sacrifice for sin which God has provided (Heb. 10:12) have sometimes assumed that because their sins are dealt with, it does not matter how they live (Rom. 6:1). The Bible emphasizes that those who would live in fellowship with a holy God as His people must live in a way which reflects the holiness of God (cf. Lev. 20:7; 1 Pet. 1:16; 1 John 1:5). “Mercy” (hesed, Heb.) is a rich word which includes the idea of faithful love in action (cf. Jer. 2:2, note). Walking with God implies a manner of life characterized by gratefulness and obedience to God (cf. Is. 38:15). “Humbly” stresses that man must remember that he is man, and God is God. The proud man will find that God resists him (1 Pet. 5:5; cf. Prov. 11:2; Matt. 23:23; James 4:6–10).
 McComiskey, T. E., & Longman, T. I. (2008). Micah. In D. E. Garland (Ed.), The Expositor’s Bible Commentary: Daniel–Malachi (Revised Edition) (Vol. 8, p. 540). Grand Rapids, MI: Zondervan.
 Calvin, J., & Owen, J. (2010). Commentaries on the Twelve Minor Prophets (Vol. 3, pp. 337–344). Bellingham, WA: Logos Bible Software.
 Achtemeier, E. (2012). Minor Prophets I. (W. W. Gasque, R. L. Hubbard Jr., & R. K. Johnston, Eds.) (pp. 352–354). Grand Rapids, MI: Baker Books.
 Martin, J. A. (1985). Micah. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p. 1489). Wheaton, IL: Victor Books.
 Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (pp. 1078–1079). Nashville: T. Nelson Publishers.
 Stanley, C. F. (2005). The Charles F. Stanley life principles Bible: New King James Version (Mic 6:8). Nashville, TN: Nelson Bibles.
 MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Mic 6:8). Nashville, TN: Thomas Nelson Publishers.
 Crossway Bibles. (2008). The ESV Study Bible (p. 1705). Wheaton, IL: Crossway Bibles.
 Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Mic 6:8). Bellingham, WA: Lexham Press.
 Criswell, W. A., Patterson, P., Clendenen, E. R., Akin, D. L., Chamberlin, M., Patterson, D. K., & Pogue, J. (Eds.). (1991). Believer’s Study Bible (electronic ed., Mic 6:8). Nashville: Thomas Nelson.