Micah 6:6

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?

KJV (with Strong's)

Wherewith shall I come before {H6923} the LORD {H3068}, and bow {H3721} myself before the high {H4791} God {H430}? shall I come before {H6923} him with burnt offerings {H5930}, with calves {H5695} of a year {H8141} old {H1121}?

Complete Jewish Bible

"With what can I come before ADONAI to bow down before God on high? Should I come before him with burnt offerings? with calves in their first year?

Berean Standard Bible

With what shall I come before the LORD when I bow before the God on high? Should I come to Him with burnt offerings, with year-old calves?

American Standard Version

Wherewith shall I come before Jehovah, and bow myself before the high God? shall I come before him with burnt-offerings, with calves a year old?

Commentary

### SUMMARY
Micah 6:6 initiates a profound theological inquiry, capturing humanity's desperate attempt to discern how to properly approach the transcendent God. Posed as a rhetorical question, it explores the efficacy of traditional, costly sacrifices—specifically burnt offerings and year-old calves—as a means of appeasing the Almighty and establishing a right relationship with Him. This verse sets the stage for the prophet's subsequent declaration of God's true requirements, highlighting the inadequacy of mere ritual without genuine heart and righteous living.

### CONTEXT
* **Literary Context:** Micah 6:6 opens the second major section of the book of Micah, often referred to as a "rib" or divine lawsuit, where God brings charges against His people. The preceding verses (Micah 6:1-5) establish God's faithfulness to Israel, recounting His mighty acts of deliverance and His unwavering covenant love. Against this backdrop of divine grace, verse 6 shifts to the people's response, expressing their bewilderment and perhaps their misplaced confidence in external religious performance. This question is not merely an intellectual exercise but a plea from a people who, despite their ritualistic adherence, sense a profound disconnect from God. It serves as a crucial setup for the climactic declaration in [Micah 6:8](/micah/6-8 "Micah 6:8 - God's Requirements"), which unveils God's true desires for justice, mercy, and humility.
* **Historical & Cultural Context:** The prophet Micah ministered in Judah during the reigns of Jotham, Ahaz, and Hezekiah (circa 735-700 BC), a period characterized by significant social decay, political instability, and spiritual apostasy. While the Northern Kingdom of Israel was on the brink of Assyrian conquest due to its idolatry and injustice, Judah itself was plagued by similar sins. Leaders, priests, and prophets were corrupt, exploiting the poor and perverting justice. Religious practices, including the elaborate sacrificial system prescribed by the Mosaic Law, continued, but they often became empty rituals, divorced from ethical living and genuine devotion. The people believed that performing these sacrifices, especially the most expensive ones like year-old calves, would guarantee God's favor, even while their daily lives contradicted the spirit of the Law. This verse reflects the prevailing mindset that external acts could substitute for internal transformation and righteous conduct.
* **Key Themes:** Micah 6:6 contributes significantly to several key themes within the book and broader prophetic literature. Firstly, it underscores **The Inadequacy of Mere Ritual**, challenging the notion that elaborate or costly religious acts can appease God when divorced from a transformed heart. The question about "burnt offerings" and "calves of a year old" represents the pinnacle of prescribed sacrifices, yet the prophet implies their insufficiency. Secondly, the verse highlights the **Transcendence and Holiness of God**, as the worshiper seeks to "bow myself before the high God." This phrase acknowledges God's supreme authority, majesty, and unapproachable holiness, emphasizing the vast chasm between the divine and the human, which demands a proper approach. Finally, it sets the stage for the theme of **True Worship and Righteous Living**, asserting that God desires more than external performance. This prepares the reader for the revolutionary statement in [Micah 6:8](/micah/6-8 "Micah 6:8 - What the LORD Requires"), which redefines true piety as a commitment to justice, steadfast love, and humble walking with God, echoing similar prophetic critiques found in [Isaiah 1:11-17](/isaiah/1-11-17 "Isaiah 1:11-17 - Empty Rituals") and [Amos 5:21-24](/amos/5-21-24 "Amos 5:21-24 - Justice Over Ritual").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **LORD (Hebrew, _Yᵉhôvâh'_):** From H3068, this term refers to "the self-Existent or Eternal; Jehovah, Jewish national name of God." In this context, it emphasizes God's covenant name, signifying His unchanging character, faithfulness, and sovereign authority over His people. The question of how to approach "the LORD" is therefore a question of how to rightly relate to the covenant-keeping God who has revealed Himself.
* **bow (Hebrew, _kâphaph'_):** From H3721, this primitive root means "to curve; bow down (self)." It denotes a physical posture of prostration or deep reverence, signifying humility, submission, and worship before a superior being. The act of bowing before "the high God" underscores the recognition of His exalted status and the worshiper's acknowledgment of their own lowliness and dependence.
* **burnt offerings (Hebrew, _ʻôlâh'_):** From H5930, this term refers to a "holocaust (as going up in smoke); ascent, burnt offering (sacrifice)." The _ʻôlâh_ was a sacrifice entirely consumed by fire on the altar, symbolizing complete dedication, atonement for sin, and the worshiper's total surrender to God. The question of whether these costly, all-consuming sacrifices are sufficient highlights the people's reliance on prescribed ritual as their primary means of seeking divine favor.

#### Verse Breakdown
* **"Wherewith shall I come before the LORD,"**: This opening clause establishes the core dilemma: how can a sinful human being properly approach the holy, covenant-keeping God? The interrogative "Wherewith" (or "With what?") signals a search for the appropriate means or offering, reflecting a deep-seated human desire to bridge the gap between themselves and the divine.
* **"and bow myself before the high God?"**: This second clause expands on the nature of the encounter, emphasizing the posture of reverence and the character of the divine. "Bow myself" indicates a posture of humility and worship, acknowledging God's supreme authority. The designation "the high God" (Hebrew: _ʼĕlôhîym mârôwm_) highlights His transcendence, majesty, and elevated status above all creation, reinforcing the immense challenge of approaching such a being.
* **"shall I come before him with burnt offerings, with calves of a year old?"**: This final clause proposes specific, costly means of approach, representing the pinnacle of Old Testament sacrificial worship. "Burnt offerings" (_ʻôlâh_) were wholly consumed on the altar, symbolizing complete dedication and atonement. "Calves of a year old" refers to young, unblemished, and therefore highly valuable animals, signifying a significant and costly sacrifice. The rhetorical nature of the question implies that even these most perfect and expensive external rites may not be enough to truly satisfy God's requirements.

#### Literary Devices
Micah 6:6 effectively employs several literary devices to convey its profound message. The most prominent is the **Rhetorical Question**, which is posed not to elicit a direct answer from the audience, but to provoke thought and highlight the inadequacy of the proposed solutions. By asking "Wherewith shall I come...?" and "shall I come...?", the prophet compels the listener to consider the limitations of external rituals. The verse also uses **Parallelism**, specifically **Synonymous Parallelism**, in the phrases "come before the LORD" and "bow myself before the high God." These phrases convey a similar idea of approaching and revering God, reinforcing the solemnity and importance of the act. Furthermore, **Synecdoche** or **Metonymy** is present in "burnt offerings, with calves of a year old," where these specific, valuable sacrifices stand in for the entire system of ritualistic worship. This allows the prophet to critique the broader human tendency to rely on external religious acts as a substitute for genuine obedience and internal transformation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Micah 6:6 serves as a powerful theological statement on the nature of true worship, challenging the deeply ingrained human tendency to equate piety with external ritual and costly offerings. It underscores the profound truth that God desires a transformed heart and righteous living far more than mere ceremonial observance. The question posed by the people reflects a common misunderstanding of God's character and requirements, assuming that He can be appeased through material goods or prescribed acts alone. However, the prophet, speaking for God, will soon clarify that genuine devotion is holistic, encompassing ethical conduct, compassionate engagement with others, and a humble, ongoing relationship with the Divine. This verse thus lays the groundwork for a radical redefinition of what it means to truly "come before the LORD," shifting the focus from the outward to the inward, from the sacrificial altar to the altar of the heart and daily life.
* [1 Samuel 15:22](/1_samuel/15-22 "1 Samuel 15:22 - Obedience Over Sacrifice")
* [Psalm 51:16-17](/psalms/51-16-17 "Psalm 51:16-17 - The Sacrifice God Desires")
* [Hosea 6:6](/hosea/6-6 "Hosea 6:6 - Mercy, Not Sacrifice")

### REFLECTION AND APPLICATION
Micah 6:6 remains profoundly relevant for contemporary believers, challenging us to critically examine our own approach to God and the nature of our worship. In an age where religious activity can often become a performance or a means of self-justification, this verse calls us back to the heart of what God truly desires. Are we relying on outward displays of religiosity—church attendance, financial giving, participation in ministries, or adherence to specific spiritual disciplines—while neglecting the deeper call to justice, mercy, and humility in our daily lives? The prophet's rhetorical question forces us to confront the possibility that even our most earnest and costly "offerings" might fall short if they are not accompanied by a transformed character and a genuine desire to walk in God's ways. True worship is not merely about what we do for God, but about who we are becoming in Christ. It's a holistic commitment that permeates every aspect of our existence, shaping our interactions with others, our pursuit of righteousness, and our intimate walk with the Holy One. This verse serves as a timeless reminder that God is not impressed by mere ritual without a transformed heart, urging us to pursue authenticity and integrity in our faith.

#### Questions for Reflection
* **What "offerings" or religious activities do I tend to rely on most heavily when seeking to feel close to God or to demonstrate my faith?**
* **How might my external religious practices sometimes mask a lack of genuine internal transformation or ethical living?**
* **In what practical ways can I ensure that my worship is not merely ritualistic but flows from a heart committed to justice, mercy, and humility?**

### FAQ
**Does Micah 6:6 mean that sacrifices were pointless in the Old Testament?**

Answer: No, Micah 6:6 does not mean that sacrifices were pointless or invalid under the Old Covenant. The Mosaic Law clearly prescribed various sacrifices, including burnt offerings, as a means of atonement, worship, and fellowship with God (e.g., [Leviticus 1](/leviticus/1 "Leviticus 1 - Burnt Offerings")). The issue addressed in Micah 6:6 (and reiterated throughout the prophets) is not the inherent validity of the sacrificial system itself, but the *attitude* and *lifestyle* of those offering the sacrifices. God was displeased when people performed rituals mechanically, without genuine repentance, faith, or a commitment to live righteously. The prophets consistently emphasized that God desired obedience, justice, and mercy more than mere external acts of worship (e.g., [1 Samuel 15:22](/1_samuel/15-22 "1 Samuel 15:22 - Obedience Over Sacrifice"); [Isaiah 1:11-17](/isaiah/1-11-17 "Isaiah 1:11-17 - Empty Rituals")). Thus, Micah 6:6 highlights the *inadequacy* of ritual *alone* to satisfy God's requirements, pointing to the deeper spiritual and ethical demands of the covenant.

### CHRIST-CENTERED FULFILLMENT
Micah 6:6, with its poignant question about how to approach the "high God" through sacrifices, finds its ultimate and profound fulfillment in Jesus Christ. The Old Testament sacrificial system, including the burnt offerings and year-old calves mentioned here, served as a temporary and imperfect means of atonement, constantly pointing forward to a greater, once-for-all sacrifice. The prophet's rhetorical question underscores the inherent limitation of these animal offerings; they could never truly take away sin or perfectly bridge the chasm between a holy God and sinful humanity. Jesus, however, is revealed as the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), the perfect and final sacrifice. His death on the cross was the ultimate "burnt offering," a complete and voluntary surrender that fully satisfied God's righteous demands (see [Hebrews 9:11-14](/hebrews/9-11-14 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). Through His shed blood, we now have [bold access to the Father](/ephesians/3-12 "Ephesians 3:12 - Access Through Christ") and can "come before the LORD" not with the blood of animals, but with confidence in Christ's finished work. Furthermore, the emphasis in Micah 6:6-8 on God desiring justice, mercy, and humility over mere ritual is perfectly embodied in Christ's teachings and life. He taught that true worship is [in spirit and truth](/john/4-23-24 "John 4:23-24 - Worship in Spirit and Truth"), requiring an internal transformation and ethical living that flows from a relationship with Him. As believers, our "sacrifice" is now a [living sacrifice](/romans/12-1 "Romans 12:1 - A Living Sacrifice"), our lives offered in humble obedience and service, empowered by the Spirit, in response to the perfect sacrifice of Christ.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 51:16

For thou desirest not sacrifice; else would I give [it]: thou delightest not in burnt offering.

Psalms 51:17

The sacrifices of God [are] a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.

Romans 10:2

For I bear them record that they have a zeal of God, but not according to knowledge.

Romans 10:3

For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.

Psalms 40:6

¶ Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.

Psalms 40:8

I delight to do thy will, O my God: yea, thy law [is] within my heart.

Acts 2:37

¶ Now when they heard [this], they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men [and] brethren, what shall we do?