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  • PARALLEL BIBLE - Micah 6:8

    CHAPTERS: Micah 1, 2, 3, 4, 5, 6, 7     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16




    King James Bible - Micah 6:8

    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?

    World English Bible

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

    Douay-Rheims - Micah 6:8

    I will shew thee, O man, what is good, and what the Lord requireth of thee: Verily, to do judgment, and to love mercy, and to walk solicitous with thy God.

    Webster's Bible Translation

    He hath shown thee, O man, what is good; and what the LORD doth require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?

    Original Hebrew

    5046 לך  אדם 120  מה 4100  טוב 2896 ומה 4100 יהוה 3068 דורשׁ 1875 ממך 4480 כי 3588 אם 518 עשׂות 6213 משׁפט 4941 ואהבת 160 חסד 2617 והצנע 6800 לכת 1980 עם 5973 אלהיך׃ 430

    Treasury of Scriptural Knowledge

    VERSE (8) -
    Ro 9:20 1Co 7:16 Jas 2:20

    SEV Biblia, Chapter 6:8

    Oh hombre, él te ha declarado qué sea lo bueno, y qué pide de ti el SEÑOR: solamente hacer juicio recto , y amar misericordia, y humillarte para andar con tu Dios.

    Clarke's Bible Commentary - Micah 6:8

    Verse 8. He hath showed thee, O Man, what is good] All the modes of expiation which ye have proposed are, in the sight of
    God, unavailable; they cannot do away the evil, nor purify from the guilt of sin. He himself has shown thee what is good; that whieh is profitable to thee, and pleasing to himself. And what is that? Answer, Thou art:- I. To do justly; to give to all their due.

    1. To God his due; thy heart, thy body, soul, and spirit; thy Wisdom, understanding, judgment. "To love him with all thy heart, soul, mind, and strength, and thy neighbour as thyself." This is God's due and right from every man.

    2. Thou art to give thy neighbour his due to do to him as thou wouldst that he should do to thee, never working ill to him.

    3. Thou art to give to thyself thy due; not to deprive thy soul of what God has provided for it; to keep thy body in temperance, sobriety, and chastity; avoiding all excesses, both in action and passion.

    II. Thou art to love mercy; not only to do what justice requires, but also what mercy, kindness, benevolence, and charity require.

    III. But how art thou to do this? Thou art to walk humbly with thy God; [nxh , hatsnea, to humble thyself to walk. This implies to acknowledge thy iniquity, and submit to be saved by his free mercy, as thou hast already found that no kind of offering or sacrifice can avail. Without this humiliation of soul there never was, there never can be, any walking With God; for without his mercy no soul can be saved; and he must be THY God before thou canst walk with him. Many, when they hear the nature of sin pointed out, and the way of salvation made plain through the blood of the Lamb, have shut their eyes both against sin and the proper sacrifice for it, and parried all exhortation, threatening, &c., with this text: "God requires nothing of us but to do justly, love mercy, and walk humbly with him." Now I ask any man, Art thou willing to stand or fall by this text? And it would cost me neither much time nor much pains to show that on this ground no soul of man can be saved. Nor does God say that this doing justly, &c., shall merit eternal glory. No. He shows that in this way all men should walk; that this is the duty of EVERY rational being; but he well knows that no fallen soul can act thus without especial assistance from him, and that it is only the regenerate man, the man who has found redemption through the blood of the cross, and has God for HIS God, that can thus act and walk. Salvation is of the mere mercy of God alone; for by the works of the law shall no flesh be justified.

    The manner of raising attention, says Bp. Newcome, on ver. 1, 2, by calling on man to urge his plea in the face of all nature, and on the inanimate creation to hear the expostulation of Jehovah with his people, is truly awakening and magnificent. The wards of Jehovah follow in ver. 3-5.

    And God's mercies having been set before the people, one of them is introduced in a beautiful dramatic form; asking what his duty is towards so gracious a God, ver. 6, 7. The answer follows in the words of the prophet, ver. 8. Some think we have a sort of dialogue between Balak and Balaam, represented to us in the prophetical way. The king of Moab speaks, ver. 6. Balaam replies by another question in the two first hemistichs of ver. 7.

    The king of Moab rejoins in the remaining part of the verse; and Balaam replies, ver. 8. Bps. Butler and Lowth favour this. I cannot agree.

    John Gill's Bible Commentary

    Ver. 8. He hath showed me, O man, what [is] good , etc.] This is not the answer of the prophet to the body of the people, or to any and every one of the people of Israel; but of Balaam to Balak, a single man, that consulted with him, and put questions to him; particularly what he should do to please the Lord, and what righteousness he required of him, that would be acceptable to him; and though he was a king, he was but a man, and he would have him know it that he was no more, and as such addresses him; and especially when he is informing him of his duty to God; which lay not in such things as he had proposed, but in doing that which was good, and avoiding that which was evil, in a moral sense: and this the Lord had shown him by the light of nature; which is no other than the work of the law of God written in the hearts of the Heathens, by which they are directed to do the good commanded in the law, and to shun the evil forbidden by it; (see Romans 2:14,15); and what doth the Lord require of thee but to do justly ; or “judgment” f198 ; to exercise public judgment and justice, as a king, among his subjects; to do private and personal justice between man and man; to hurt no man’s person, property, and character; to give to everyone their due, and do as he would desire to be done by; which as it is agreeable to the law of God, so to the light of nature, and what is shown, required, and taught by it: and to love mercy ; not only to show mercy to miserable objects, to persons in distress; to relieve the poor and indigent; to clothe the naked, and feed the hungry; but to delight in such exercises; and which a king especially should do, whose throne is established by mercy, and who is able, and should be munificent; and some Heathen princes, by their liberality, have gained the name of benefactors, “Euergetes”, as one of the Ptolemies did; (see Luke 22:25); such advice Daniel gave to Nebuchadnezzar, a Heathen prince, as agreeable to the light of nature; (see Daniel 4:27); and to walk humbly with thy God ? his Creator and Benefactor, from whom he had his being, and all the blessings of life, and was dependent upon him; and therefore, as a creature, should behave with humility towards his Creator, acknowledging his distance from him, and the obligations he lay under to him; and even though a king, yet his God and Creator was above him, King of kings, and Lord of lords, to whom he owed his crown, sceptre, and kingdom, and was accountable to him for all his administrations: and this “walking humbly” is opposed to “walking in pride”, which kings are apt to do; but God can humble them, and bring them low, as Heathen kings have been obliged to own; (see Daniel 2:21 4:37).

    Matthew Henry Commentary

    Verses 6-8 - These verses seem to contain the substance of
    Balak's consultation with Balaam how to obtain the favour of Israel's God. Deep conviction of guilt and wrath will put men upon careful inquiries after peace an pardon, and then there begins to be some ground for hope of them. I order to God's being pleased with us, our care must be for an interes in the atonement of Christ, and that the sin by which we displease his may be taken away. What will be a satisfaction to God's justice? I whose name must we come, as we have nothing to plead as our own? I what righteousness shall we appear before him? The proposals betra ignorance, though they show zeal. They offer that which is very ric and costly. Those who are fully convinced of sin, and of their miser and danger by reason of it, would give all the world, if they had it for peace and pardon. Yet they do not offer aright. The sacrifices ha value from their reference to Christ; it was impossible that the bloo of bulls and goats should take away sin. And all proposals of peace except those according to the gospel, are absurd. They could not answe the demands of Divine justice, nor satisfy the wrong done to the honou of God by sin, nor would they serve at all in place of holiness of the heart and reformation of the life. Men will part with any thing rathe than their sins; but they part with nothing so as to be accepted of God, unless they do part with their sins. Moral duties are commande because they are good for man. In keeping God's commandments there is great reward, as well as after keeping them. God has not only made it known, but made it plain. The good which God requires of us is, not the paying a price for the pardon of sin and acceptance with God, but love to himself; and what is there unreasonable, or hard, in this? Ever thought within us must be brought down, to be brought into obedience to God, if we would walk comfortably with him. We must do this as peniten sinners, in dependence on the Redeemer and his atonement. Blessed by the Lord that he is ever ready to give his grace to the humble, waitin penitent.

    Original Hebrew

    הגיד 5046 לך  אדם 120  מה 4100  טוב 2896 ומה 4100 יהוה 3068 דורשׁ 1875 ממך 4480 כי 3588 אם 518 עשׂות 6213 משׁפט 4941 ואהבת 160 חסד 2617 והצנע 6800 לכת 1980 עם 5973 אלהיך׃ 430

    CHAPTERS: 1, 2, 3, 4, 5, 6, 7
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16


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