Micah 6:8

Hath shewed thee. The answer Micah gave was not a new revelation and did not represent a change in the divine requirements. The objective of the plan of salvation, namely, the restoration in the human soul of the image of God, had been clearly revealed to Adam and a knowledge concerning this objective had been passed on to succeeding generations. This knowledge was confirmed through the personal testimony of the Spirit (see Romans 8:16) and amplified through subsequent revelations of the prophets. The men of Micah’s day had the Pentateuch in writing, and doubtless other portions of the Bible, as well as the testimony of contemporary prophets such as Isaiah and Hosea (see Isaiah 1:1; Hosea 1:1; cf. Micah 1:1).

However, the people seemed to have forgotten that outward observances are valueless without true godliness. One of the chief functions of the prophets was to teach the people that mere external religious practice could not substitute for internal character and obedience (1 Samuel 15:22; Psalm 51:16, 17; Isaiah 1:11-17; Hosea 6:6; cf. Jeremiah 6:20; 7:3-7; John 4:23, 24). God desired not their substance but their spirit; not alone their worship but their will; not alone their service but their soul.

Justly. Hebrew mishpat from the root shaphat, “to judge.” The plural form, mishpatim, generally translated “judgments,” is used of the additional precepts giving minute instructions as to how the Decalogue was to be kept (Exodus 21:1; see Patriarchs and Prophets 364). To do mishpat is to order one’s life according to the “judgments” of God.

Mercy. Hebrew chesed, a word describing a wide range of qualities as indicated by its various translations, such as “goodness,” “kindness,” “loving-kindness,” “merciful kindness,” “mercy.” For a discussion of chesed see Additional Note on Psalm 36.

To walk. When men walk with God (see Genesis 5:22; 6:9) they order their lives in harmony with the divine will.

Humbly. From the Hebrew sana‘, which in the form here found occurs only once. A suggested meaning besides “humbly” is “circumspectly,” “with caution,” “carefully.”

The objective of true religion is character development. Outward ceremony is of value only as it contributes to such development. But because it is often easier to render outward service than to change the evil propensities of the heart, men have ever been more ready to render external worship than to cultivate the graces of the soul. Thus it was with the scribes and Pharisees whom Jesus rebuked. They scrupulously guarded any infringement in the matter of tithing but neglected the “weightier matters of the law, judgment, mercy, and faith” (Matthew 23:23).

“To do justly, and to love mercy” is to act with justice and kindness. These are manward virtues and sum up the intent of the second table of the Decalogue (see on Matthew 22:39, 40). “To walk humbly with thy God” is to live in harmony with the principles of the first table of the Decalogue (see on Matthew 22:37, 38). This is Godward virtue. Love expressed in action with respect to God and to our fellow men is “good”; it is all that God requires, for “love is the fulfilling of the law” (Romans 13:10).