Micah 6:8

KJV

He hath shewed 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?

KJV (with Strong's)

He hath shewed {H5046} thee, O man {H120}, what is good {H2896}; and what doth the LORD {H3068} require {H1875} of thee, but to do {H6213} justly {H4941}, and to love {H160} mercy {H2617}, and to walk {H3212} humbly {H6800} with thy God {H430}?

Complete Jewish Bible

Human being, you have already been told what is good, what ADONAI demands of you - no more than to act justly, love grace and walk in purity with your God.

Berean Standard Bible

He has shown you, O man, what is good. And what does the LORD require of you but to act justly, to love mercy, and to walk humbly with your God?

American Standard Version

He hath showed thee, O man, what is good; and what doth Jehovah require of thee, but to do justly, and to love kindness, and to walk humbly with thy God?

Commentary

### SUMMARY
Micah 6:8 stands as a profound and concise summary of God's core requirements for humanity, cutting through ritualistic religion to the essence of true faith and ethical living. It declares that God has already revealed what is truly "good," and what He fundamentally seeks is not elaborate sacrifices but a life characterized by active justice, compassionate mercy, and a humble, continuous walk with Him. This verse serves as a timeless prophetic call for internal transformation expressed through external action and a reverent relationship with the Divine.

### CONTEXT
* **Literary Context:** Micah 6:8 is the climactic answer to a dramatic divine lawsuit (Hebrew: *rib*) that begins in [Micah 6:1](/micah/6-1 "Micah 6:1 - God's Lawsuit Against Israel"). God calls the mountains and hills to witness His case against Israel, reminding them of His faithful acts, such as delivering them from Egypt and guiding them through the wilderness ([Micah 6:3-5](/micah/6-3-5 "Micah 6:3-5 - God's Faithfulness Recalled")). In response, the people, perhaps feigning ignorance or attempting to appease God through external means, ask what costly sacrifices they should bring—ranging from burnt offerings to thousands of rams, or even the horrific suggestion of sacrificing their firstborn ([Micah 6:6-7](/micah/6-6-7 "Micah 6:6-7 - The People's Question on Sacrifice")). Micah 6:8 directly refutes this transactional understanding of faith, providing God's definitive and simple answer that transcends ritualism and points to the heart of His covenantal demands. It is the theological high point of the book's first major section, summarizing the ethical demands of God's covenant.
* **Historical & Cultural Context:** Micah, an 8th-century BC prophet, ministered during a tumultuous period in Judah and Israel, encompassing the reigns of Jotham, Ahaz, and Hezekiah in Judah. This era was marked by significant social injustice, economic oppression of the poor by the wealthy elite, widespread idolatry, and corrupt leadership (both political and religious). While people engaged in religious rituals and sacrifices, their daily lives often contradicted the very essence of God's law. The northern kingdom of Israel was on the verge of Assyrian conquest (which occurred in 722 BC), and Judah faced similar threats. In this environment, the people sought to appease God through external acts, mirroring the common practices of surrounding pagan religions where costly sacrifices were believed to placate deities. Micah's message, therefore, was a radical counter-cultural declaration, emphasizing that God desired transformed hearts and righteous living over mere religious performance.
* **Key Themes:** Micah 6:8 encapsulates several overarching themes found throughout the book of Micah and the broader prophetic tradition. Firstly, it highlights the theme of **Divine Revelation and Expectation**, asserting that God's will is not obscure but has been clearly "shewed" to humanity. This resonates with the covenantal expectations laid out in [Deuteronomy 10:12-13](/deuteronomy/10-12-13 "Deuteronomy 10:12-13 - What the LORD Requires"). Secondly, it underscores the **Critique of Empty Ritualism**, a recurring prophetic theme where external religious observances without internal righteousness are condemned. The prophets consistently prioritized justice and mercy over mere sacrifices, as seen in [Hosea 6:6](/hosea/6-6 "Hosea 6:6 - God Desires Steadfast Love, Not Sacrifice") and [Isaiah 1:11-17](/isaiah/1-11-17 "Isaiah 1:11-17 - God's Rejection of Empty Rituals"). Thirdly, the verse articulates the **Tripartite Pillars of Righteous Living**: justice, mercy, and humility. These three virtues form the bedrock of ethical conduct and a proper relationship with God, reflecting the very character of God Himself. Finally, it emphasizes **Covenantal Relationship**, portraying faith not as a series of transactions but as an ongoing "walk" with God, implying intimacy, dependence, and obedience.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **require (Hebrew, _dârash'_):** This word, from H1875, means "to seek or ask," "to inquire," or "to search." In this context, it signifies God's earnest seeking or demanding of something from His people. It's not a casual request but a profound expectation rooted in His nature and their covenant relationship, implying a diligent search for what is truly pleasing to Him.
* **good (Hebrew, _ṭôwb'_):** From H2896, this term is broad, encompassing "good" in the widest sense—beautiful, excellent, pleasant, beneficial, and morally right. When God shows "what is good," it refers to the inherently right and beneficial way of living that aligns with His character and brings flourishing, not merely a subjective preference but an objective moral standard.
* **justly (Hebrew, _mishpâṭ'_):** From H4941, this powerful term refers to "judgment," "justice," "ordinance," or "right." It denotes acting in accordance with what is right, fair, and equitable, upholding the law, and ensuring fairness, especially for the vulnerable. It's about rectifying wrongs and establishing social order based on divine standards.
* **mercy (Hebrew, _chêçêd'_):** From H2617, this is a foundational Old Testament concept, often translated as "steadfast love," "lovingkindness," or "covenant loyalty." It signifies a loyal, committed, and compassionate love that goes beyond mere obligation, reflecting God's own faithful love towards His people. To "love mercy" means to actively embrace and cherish this quality as an intrinsic part of one's character.
* **humbly (Hebrew, _tsânaʻ'_):** From H6800, this root means "to humiliate" or "to be lowly." In the Hithpael stem (as used here), it conveys the idea of acting discreetly, modestly, or humbly. It implies a disposition of dependence, submission, and reverence before God, acknowledging one's finite place and God's infinite greatness and sovereignty, contrasting with pride or self-sufficiency.

#### Verse Breakdown
* **"He hath shewed thee, O man, what [is] good;":** This opening clause asserts divine revelation. God has not hidden His will; He has clearly demonstrated to humanity ("O man," referring to mankind, H120, _ʼâdâm'_) what is inherently and morally "good" (H2896, _ṭôwb'_). This implies that ignorance is not an excuse; the path to righteousness has been made plain.
* **"and what doth the LORD require of thee, but":** This rhetorical question, posed by the prophet on behalf of God, directly addresses the people's earlier query about what sacrifices they should bring. The "but" signals that the answer will be a stark contrast to their expectations of elaborate rituals, emphasizing that God's requirement (H1875, _dârash'_) is something far more fundamental and internal.
* **"to do justly,":** This is the first of the three core requirements. It calls for active engagement in "justice" (H4941, _mishpâṭ'_). This is not merely abstaining from injustice but proactively seeking fairness, equity, and righteousness in all dealings, especially concerning the vulnerable and oppressed in society. It demands ethical conduct that reflects God's own righteous character.
* **"and to love mercy,":** The second requirement emphasizes the internal disposition. It's not just about performing acts of kindness, but cultivating a deep affection for and commitment to "mercy" (H2617, _chêçêd'_), which encompasses steadfast love, compassion, and covenant loyalty. This implies a heart that delights in extending grace and compassion to others.
* **"and to walk humbly with thy God?":** The third and final requirement speaks to the relational aspect. "To walk" (H3212, _yâlak'_) implies a continuous lifestyle, a journey of life lived in communion. "Humbly" (H6800, _tsânaʻ'_) signifies a disposition of dependence, reverence, and submission before "thy God" (H430, _ʼĕlôhîym'_). This encapsulates a life lived in conscious awareness of God's sovereignty, acknowledging one's own limitations, and seeking His guidance in all things.

#### Literary Devices
Micah 6:8 is rich in **Rhetorical Question** and **Parallelism**. The phrase "and what doth the LORD require of thee, but..." functions as a powerful rhetorical question, designed not to elicit an answer from the audience, but to emphasize the obvious and profound nature of God's true demands, contrasting them sharply with the people's misguided focus on ritual. The three subsequent clauses—"to do justly," "to love mercy," and "to walk humbly with thy God"—demonstrate clear **Tricolon** and **Syntactic Parallelism**, presenting a concise, memorable, and balanced list of God's core requirements. This structure makes the verse highly impactful and easy to recall, underscoring the interconnectedness of ethical action, compassionate disposition, and humble relationship with God. The use of **Metaphor** is also present in "walk humbly with thy God," where "walk" symbolizes a continuous manner of life or a journey, implying an ongoing, intimate relationship rather than a static state.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Micah 6:8 stands as a theological cornerstone, distilling the essence of prophetic teaching regarding true religion. It profoundly reorients understanding from external performance to internal transformation, emphasizing that God's primary desire is not for elaborate sacrifices or rituals, but for a people whose lives embody His own character of justice, mercy, and humility. This verse underscores the holistic nature of biblical faith, where right relationship with God (walking humbly) is inextricably linked to right relationship with others (doing justly and loving mercy). It reveals a God who values ethical conduct and compassionate character over mere religious observance, a truth echoed throughout the Old Testament and fully realized in the New. This prophetic word serves as a timeless reminder that genuine piety is demonstrated not by what we offer *to* God, but by how we live *for* God in the world.

* [Deuteronomy 10:12-13](/deuteronomy/10-12-13 "Deuteronomy 10:12-13 - What the LORD Requires")
* [Hosea 6:6](/hosea/6-6 "Hosea 6:6 - God Desires Steadfast Love, Not Sacrifice")
* [Matthew 23:23](/matthew/23-23 "Matthew 23:23 - The Weightier Matters of the Law")

### REFLECTION AND APPLICATION
Micah 6:8 remains profoundly relevant for believers today, challenging us to examine the authenticity of our faith beyond outward expressions. In a world often preoccupied with external achievements, appearances, and even religious performances, this verse calls us back to the heart of what God truly desires: a life lived in integrity, compassion, and humble dependence. It compels us to move beyond superficial religiosity, urging us to embody God's character in our daily interactions and relationships. To "do justly" means actively seeking fairness and righteousness in all spheres—personal, professional, and societal—advocating for the marginalized and upholding truth. To "love mercy" requires cultivating a deep, heartfelt compassion that extends kindness, forgiveness, and steadfast love to others, especially those in need, mirroring God's own *hesed*. And to "walk humbly with thy God" means maintaining a continuous, reverent relationship with our Creator, acknowledging His sovereignty, submitting to His will, and recognizing that all good comes from Him, fostering a spirit of dependence rather than self-sufficiency. This verse is a powerful call to holistic discipleship, where our actions, attitudes, and relationship with God are seamlessly integrated into a life that truly honors Him.

#### Questions for Reflection
* **In what areas of my life might I be prioritizing external religious acts over the "weightier matters" of justice, mercy, and humility?**
* **How can I more intentionally "do justly" in my daily interactions and within my community, especially towards those who are vulnerable or marginalized?**
* **What does it truly mean for me to "love mercy" in practice, moving beyond mere acts of kindness to a deep affection for compassion and forgiveness?**
* **Am I genuinely "walking humbly with my God," acknowledging His sovereignty and seeking His guidance in all decisions, or am I relying on my own understanding?**

### FAQ

**What is the "good" that God has shown to humanity in Micah 6:8?**

Answer: The "good" (Hebrew: _ṭôwb_) that God has shown is not a hidden mystery or a complex theological system, but the clear, inherent moral standard and way of life that aligns with His character and brings true flourishing. It refers to the righteous and beneficial path for humanity, which the rest of the verse then elaborates upon: doing justly, loving mercy, and walking humbly with God. This "good" has been revealed through His law, His prophets, and His ongoing interaction with humanity, making His expectations clear and accessible. It contrasts sharply with the people's misconception that "good" might involve elaborate or costly sacrifices, as suggested in [Micah 6:6-7](/micah/6-6-7 "Micah 6:6-7 - The People's Question on Sacrifice").

**Does Micah 6:8 imply that sacrifices and religious rituals are unimportant to God?**

Answer: Micah 6:8 does not negate the importance of sacrifices or rituals entirely, especially those commanded by God in the Old Covenant. Rather, it prioritizes the internal disposition and ethical conduct over mere external observance. The prophets consistently taught that rituals without a righteous heart and just actions are an abomination to God. For example, [Isaiah 1:11-17](/isaiah/1-11-17 "Isaiah 1:11-17 - God's Rejection of Empty Rituals") and [Amos 5:21-24](/amos/5-21-24 "Amos 5:21-24 - God's Rejection of Festivals Without Justice") show God's disdain for religious acts performed by those who simultaneously practice injustice and oppression. Micah 6:8 is a powerful corrective, asserting that true worship involves a transformed life characterized by justice, mercy, and humility, which are far more pleasing to God than any external offering.

### CHRIST-CENTERED FULFILLMENT
Micah 6:8 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He perfectly embodied the three core requirements: He *did justly* in every aspect of His life, upholding God's righteousness and challenging injustice, even as He faced an unjust trial and crucifixion ([Isaiah 53:9](/isaiah/53-9 "Isaiah 53:9 - He Had Done No Violence")). He *loved mercy* with a boundless compassion, extending grace to sinners, healing the sick, and teaching parables like the Good Samaritan that redefined mercy and neighborly love ([Luke 10:30-37](/luke/10-30-37 "Luke 10:30-37 - The Parable of the Good Samaritan")). Indeed, Jesus explicitly stated that God desires mercy, not sacrifice ([Matthew 9:13](/matthew/9-13 "Matthew 9:13 - I Desire Mercy, Not Sacrifice")). Most significantly, Jesus *walked humbly with His God* in perfect obedience and submission to the Father's will, even to the point of death on a cross ([Philippians 2:5-8](/philippians/2-5-8 "Philippians 2:5-8 - Christ's Humility and Exaltation")). His entire life was a seamless demonstration of humble dependence on the Father, culminating in His ultimate act of self-giving love. Through His atoning sacrifice, Christ not only fulfilled these requirements on our behalf but also empowers believers, through the indwelling Holy Spirit, to live out the very justice, mercy, and humility that Micah proclaimed, transforming hearts to genuinely reflect God's character and walk in newness of life ([Romans 8:3-4](/romans/8-3-4 "Romans 8:3-4 - The Law Fulfilled in Us")).

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

Deuteronomy 10:12

¶ And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul,

Deuteronomy 10:13

To keep the commandments of the LORD, and his statutes, which I command thee this day for thy good?

Proverbs 21:3

¶ To do justice and judgment [is] more acceptable to the LORD than sacrifice.

Colossians 3:12

¶ Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;

Jeremiah 22:3

Thus saith the LORD; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place.

Hosea 6:6

For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.

1 Samuel 15:22

And Samuel said, Hath the LORD [as great] delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey [is] better than sacrifice, [and] to hearken than the fat of rams.